Revival and Church Growth: A Case Study on the Early Korean Revival

Chil-Sung Kim 한국선교신학회 2018 선교신학 Vol.50 No.-

부흥과 교회성장은 분명 다른 개념이지만, 많은 한국 기독교인들은 부흥과 교회성장을 동의어로 사용하고 있다. 예를 들어, ‘교회가 부흥했는가?’라고 질문을 할 때, 사람들이 알고 싶어 하는 내용은 대부분 교회의 숫자적 성장 여부이다. 이러한 경향은 1903년부터 1907년까지 지속된 초기 한국 대부흥의 시기에 있었던 교회성장 경험으로부터 시작되었다고 볼 수 있다. 이 논문은 부흥과 교회성장 간의 차이와 관계를 부흥의 의미, 목적, 결과를 중심으로 연구하고 있다. 만일 진정한 부흥이 일어난다면, 그 부흥의 결과는 교회성장으로 이어진다. 하지만 부흥 없이도 교회성장이 있을 수 있다는 점에서 교회성장과 부흥은 다르다. 그러므로 부흥과 교회성장이 매우 밀접한 관계에 있음에도 불구하고 이 둘은 서로 다르다고 볼 수 있다. Even though revival and church growth are different, many Korean Christians often use the term, “revival,” to mean the same as church growth. This tendency might be derived from the church growth experience during the early Korean Great Revival period (1903-1907). This paper examines the difference and relationship between revival and church growth by investigating the meaning, purpose, and result of revivals. If a genuine revival occurs, it usually results in church growth. However, revival and church growth are quite different in that church growth is possible without a revival. Therefore, revival and church growth are different even if they have a close relationship.

Revival and Church Growth: A Case Study on the Early Korean Revival

김칠성 한국선교신학회 2018 선교신학 Vol.50 No.-

Even though revival and church growth are different, many Korean Christians often use the term, “revival,” to mean the same as church growth. This tendency might be derived from the church growth experience during the early Korean Great Revival period (1903-1907). This paper examines the difference and relationship between revival and church growth by investigating the meaning, purpose, and result of revivals. If a genuine revival occurs, it usually results in church growth. However, revival and church growth are quite different in that church growth is possible without a revival. Therefore, revival and church growth are different even if they have a close relationship.

Growth and Stagnation of the Korean Church

최동규 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The thre... The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The three fac...

Growth and Stagnation of the Korean Church

Choi, Dongkyu 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The three factors the Korean church needs for health church growth are balance between the Gospel and culture, balance between quantitative and qualitative growth, and balance between social change and the spiritual change of individuals.

부흥운동과 교회성장

이후천(Lee, Hu-chun) 한국선교신학회 2007 선교신학 Vol.16 No.-

This study is to investigate the relation between the revival and the growth of churches. This is, however, not to verify but to examine the historical process of it. I will show how the revival and the growth of churches have been related historically. For this, two kinds of data will be used. The first, in relation to a revival, is the novel A Revival by Giyoung Lee(1895-1984). the writer of North Korea, which satirized revivals of Korean churches from a critical perspective. Through this novel, I discriminate the difference and similarity between the present revivals of church and the early revivals of 80 years ago. And I approach the features of revivals and then the essence of revival movements. Secondly, concerning church growth, I discuss the relation between church growth and its revival movement which is based on McGavran’s Understanding Church Growth. I approach the relation by McGavran’s point of view. Finally I consider the situation of today’s Korean churches and presented their revival movement as a challenging subject.

A Study on the Consciousness Survey of Korean Adventist Pastors on Church Revival and Reformation

( Byung Ho Jang ) 삼육대학교 선교와사회문제연구소 2012 Asia-Africa Journal of Mission and Ministry(AAMM) Vol.5 No.-

It has already been way over a century since the Adventist gospel was spread throughout Korea. Hide Kuniya shared the Three Angels` Messages with Heung Jo Sohn in 1904, which resulted in the present Seventh-day Adventist Church in Korea (Man Kyu Oh, 1982, p.330). Unfortunately, the picture of its mission reality is discouraging. Actual church attendance is one-third of the number recorded in church membership registration, whereas the nominal number of church members is increasing. Local churches in particular are losing more and more members due to the crater phenomenon (33rd CM Report of KUC, 2009, No. 1-13, 14). Churches under 50 members comprise more than 50% of the entire Seventh-day Adventist Church in Korea, and the marked increase in the number of pastors hardly indicates church growth. With all these burdens in mind, the Korean Union Conference has started a new term under the mission slogan of "Revival and Reformation". However, its attempt to establish the organizational reform called Union of Churches (UC) failed, and the church members made it clear that the only way to achieve church growth is the consistent revival and reformation of the church. This study, under the request of the Korean Union Conference, seeks to find out ways for revival leading to effective church growth through the consciousness survey of Adventist pastors and laity for revival and reformation. But it is rather a preliminary study of the consciousness of pastors on the general problems of the church than a solution specifically prepared and presented. This study deals with the following topics: 1) restoration of church identity for revival and reformation, 2) reform tasks of pastoral direction, 3) the consciousness survey of Adventist pastors, and 4) summary.

한국교회 성장 동력의 회복을 위한 소고

조귀삼 ( Gwi Sam Cho ) 한국복음주의선교신학회 2015 복음과 선교 Vol.29 No.-

The church rapidly grew after acceptance of Christianity in Korea. However the major church leaders discuss about the Christian Crisis Theory with the proving evidence of phenomenon that a number of church members and the offering donation amount in a monetary unit decreases currently. In such the situation, looking at the growth factors for Korean church, I analyzed the phenomenal factors caused for the stagnation of church growth in Korea from a critical perspective and described social factors, spiritual perspective, internal factor of church, external influences of church to prepare the power source for the future growth of church. Therefore I researched all these issues to suggest guidance for the development and growth of church along with the purpose of the mission. The Koran church was pioneered by western missionaries. According to the history, the religious column of Korea, confucian established by Cho-Sun Dynasty must yield their highest position to the Christianity. The change of society generally creates new motivation. The relationship between Israel’s Exodus and the change of society testifies the previous sentence described as an example. Scholars generally insist that the causes of Korean church’s rapid growth are racial characteristics having religious mind, western medical technology, education and the realized vision of the missionary nature revealed in the Bible. As a matter of fact the Korean church has changed our nation with western newspaper, medical technology and social volunteers. Especially, we can certainly assure that the Pyung-Yang conference was the major catalyst of Korean church growth. With such the power, the Korean Christianity had to endure persecutions and hardships from the policy of eliminating Christianity under Japan’s suppression. Additionally the Christianity has become the space of the nation’s hope as the pain of dividing the Korean Peninsula goes deeply. As passing 1960s the church had been positioned as the new community in Korea through civilization that the city was densely populated from the suburban side with the advent of the industrial society. The church grew rapidly day by day. Also the new political and religious power was created. But the growth of Korean church ceased as passing 1990s. The various many causes about this were already revealed. But as passing by 1990s, we recognize that the church growth has been stagnated. We could discover many various causes. Those are the influence of secularization, the stagnation of population composition and the negative image of leadership. Especially the advent of similar Christianity caused people to be confused generally with the real identity of Christianity. For the instance, such as the principal sermon of the unification church (tong-il-kyo) and the lesson of ku-won-pa, both of these representatives of Korean heresy accepted the traditional Christianity and history to damage the truth of Christianity. Additionally, such the heresy, shin-chon-ji has directly damaged the traditional church and caused enormous problems. I, the writer of this article attempted to find alternatives for future growth of church through two organizations. The first alternative came from the internal factor from church inside. The spiritual power source such as Pyung-Yang Revival Conference opened in 1970, the spiritual dynamic movement with fullness of Holy Spirit, prayer movement and mission movement should be restored and must sweep through the Korea peninsula. Because all church members of Korea consistently agree with the spiritual meaning of Pyung-Yang Revival Conference opened in 1907. Secondly, it was mentioned that the social function of church from the perspective of Holistic Salvation Theory should be realized for the second alternative. I already insisted that the Theology of Diakonia, multicultural community, a community life with neighbors could initiate the second growth of Korean church in the post-modern society. Thirdly, the last alternative is to restore the Korean church leadership. The Korean churches suffer from the scarcity of leadership currently. The change of philosophy caused from secularization, the development of SNS which became the representative communication of world expose the inner problems of church called ‘holy place’ and influenced the leadership of church negatively. I, the writer of this article pray that the Korean church must be remembered as the amazing church in the world church history and missionary history, furthermore to expand the God’s kingdom.

부흥은 어떻게 오는가? : 한국교회 부흥논의 관한 몇 가지 검토

이상규 고신대학교 고신신학연구회 2007 고신신학 Vol.- No.9

한국교회는 평양대부흥 100주년을 맞으며 부흥에 대한 관심이 높고, 부흥에 관한 여러 학술적 논의가 있어왔다. 이런 부흥에 관한 논의들을 보면서 이 글에서는 부흥이 무엇인가를 정의한 후 1903-1907년 어간의 한국교회 부흥의 역사를 개관하고, 이런 역사적 경험을 외국에서의 부흥과 관련지으면서 부흥은 어떤 상태에서 발생했는가를 검토했다. 동시에 부흥 논의의 이론화가 가능한가를 검토하였다. 부흥논의의 이론화란 부흥을 불가피하게 어떤 원칙이나 법칙이 있는지, 혹은 부흥론이 하나의 보편타당한 이론으로 체계화 될 수 있는가를 검토하였다. 일반적으로 사경회를 통한 말씀에 대한 진지한 관심, 성령의 역사에 대한 간구, 진정한 통회와 자복, 그리고 외국이 부흥에 대한 정보를 통한 도전과 자극이 부흥을 가져온 환경으로 설명되고 있지만 부흥을 불가피하게 하는 어떤 법칙화는 불가능하다는 점을 지적하였다. 부흥에는 인간을 포함하는 요소와 인간의 범위를 벗어난 요소가 있을 수 있다는 이중적 성격이 있기 때문이다. 사람이 부흥역사가 현시해 주는 부흥의 모든 조건을 충족시켜도 부흥을 경험하지 못할 수가 있지만, 반대로 부흥의 조건을 충족시키지 않으면 부흥을 체험할 가능성은 매우 낮다. 즉 부흥을 불가피하게 만드는 어떤 자동적인 원리나 법칙은 불가능하다는 점을 논구하였다. 이와 함께 한국교회의 부흥논의에서 제기되는 몇 가지 문제점들, 곧 한국의 정치현실이 부흥의 배경으로 강조되고 있지만 그런 근거가 없다는 점, 부흥은 하나님의 강권적인 역사라는 점에서 '부흥 역사'이지 '부흥운동'일 수 없다는 점, 한국교회 부흥을 '비정치화'로 해석하는 것은 논리적 비약이라는 점 등을 지적하였다. On occasion of the centenary of the Great Revival of 1907 in Pyoungyang, various aspects of the Korean revival were discussed not only by church historians but also by biblical scholars. In relation of these discussions, this paper critically reviewed several theories related to the Revivals in Korea, and pursued history and course of the Rivival from 1903 to 1907. Especially in this paper, the writer argued on the background and causes which bring the revivals in Korea. The question when and how do revivals occur were the main issues the writer addressed in this paper. Revivals are like tornadoes, and is surprising works of almighty God, on can not predict or organize.

한국 교회와 선교 신학의 상관관계

김주덕 한국대학선교학회 2008 대학과 선교 Vol.15 No.-

Despite the short history of the Korean Church of only 125 years - there are 23 out of 50 biggest churches in the world in Korea and it is the second largest sender of missionaries abroad, second only to America -what was the main reason to set up the Korean Church of today? In my thesis, I have studied the theology of mission with the relationship between the Korean Church and mission. Through my research, I have attempted to find the transformations and tendencies of the theology of mission in Korean Church history . In my study, I have divided the history of the Korean mission into periods through a historical and chronological way. Firstly, it was a “theology of mission of missionaries”, which spanned from the beginning of mission in Korea to 1910. In this period, missionaries from abroad strongly influenced the mission policy and strategy of mission in Korean church. Secondly, it was a “theology of revival movement mission”, from the 1910s to the 1950s. In this period, Korean church leaders, who were strongly influenced by missionaries, led the revival movement in the Korean Church. Typical revivalists such as Sunju Kil, Ikdu Kim and Yongdo Lee led the revival movement which established a lot of new churches and church growth under gloomy Japanese colonial period. After the Korean War, however, there were two theologies of mission in the Korean Church which shared an antagonistic relationship. One is a “theology of church planting and revival”and another is a“missio-dei”. These two theologies of mission have been, and still remain, the main theologies in the Korean Church. Finally, it was a “theology of abroad mission”which was appeared after the 1980s. After the 1980s, there was a rapid increase sending missionaries to abroad. As a result, in 2007 there was a tragic accident in Afganistan, where two missionaries were killed which was a big issue inside and outside the Korean Church. In this article, I have studied the transformations and tendencies of theology of mission in Korean Church history through a historical and chronological method. Also, I have attempted to research the “theology of abroad mission”in the Korean Church’s history. I believe my thesis will be an important resource to establish a new theology and strategy of mission abroad in the Korean Church. 125년의 짧은 교회역사임에도 불구하고, 한국교회는 세계5 0 개의대형교회중2 3 개가한국에있고미국에이어세계제2위의해외선교사파송국가가되었다. 과연오늘의한국교회를있게한한국교회의선교신학은무엇일까? 이를위해이글에서는한국의선교신학을한국교회와의상관관계속에서분석하여보고자하였다. 오늘날까지한국교회의전반적인선교신학의변화와흐름들을연구하여보고자한것이다. 따라서본글에서는먼저한국교회의역사를통하여커다란변화가있었던선교신학을역사적, 시대별로, 다음과같이네부분으로나누어보았다. 이는첫째로, 한국교회의선교초기부터1910년까지의 시기로, 한국교회의형성에커다란영향을주었던“선교사들의선교신학”이다. 이시기는선교사들의선교정책을중심으로초기선교사들의 선교신학이중심되었던시기이다. 두번째로는선교사들의선교신학의영향으로초대한인목회자들에의해형성된1910년부터해방되기 까지의“부흥운동의선교신학”이다. 이시기는한국의일제치하의암담한정치, 경제적현실속에서부흥사경회를통해교회의설립및부흥성장을주도하였던대표적인부흥사들이중심되어선교신학을주도하였다고할수있을것이다. 그러나해방과더불어찾아온민족분단의아픔속에서한국교회의선교신학또한“교회설립및부흥성장의선교신학”과“하나님의선교신학”으로이분되어각각발전되어오게되었다. 1960년대부터1980년대까지이두선교신학들이한국교회에형성되어각각의배경과특징들을갖고한국의선교신학을주도하고있으며, 이두선교신학은 오늘날까지큰두흐름으로한국교회에남아있다고하겠다. 마지막으로는1980년대후반부터급격하게증가된해외선교사를파송하게된“해외선교신학”이다. 이는2 0 0 7 년7월아프가니스탄에서두사람이 살해당하고나머지는극적으로살아고국으로돌아오는사건을일으키며한국교회에안팎으로커다란파장을일으키기도하였다. 이글을통하여오늘날까지역사적시대별로중심되었던한국교회의 선교신학의변화를한국교회의부흥성장의관계속에서연구분석하여봄으로한국교회의선교신학의변화발전과정을이해해보고자하였다. 또한한국교회가해외선교정책을수행했던해외선교신학을연구분석하는시도이기도하다. 그러므로보다발전적이고새롭게갱신되어야할한국의해외선교정책을펼칠효과적인해외선교신학의확립에중요한자료가될것이다.

한국교회 초기 사경회와 신앙교육

신현광 한국실천신학회 2013 신학과 실천 Vol.0 No.36

한국교회의 초기 사경회의 모습 속에는 성도들이 열심히 참석하며, 한국인 교사가 가르치고, 사경회에서 얻은 확신으로 전도하고 교회를 설립하는 등 한국교회의 열심 있는 특징들이 드러나고 있다. 사경회의 기간 동안은 매일 조직적인 성경공부와 기도와 개인전도를 할 수 있는 기간이었다. 사경회는 집중적으로, 그리고 조직적으로 성경을 공부하는 모임이었다. 사경회는 일정기간 동안 집중적으로 하고, 정기적으로 반복해서 계속한다는 면에서 훈련의 좋은 방법이었다. 교인들은 이 사경회를 통하여 지속적으로 훈련을 받을 수 있었고, 부단히 자랄 수 있었다. 그러기에 그들의 신앙을 유지시킬 수 있었을 뿐 아니라 영적인 힘을 얻을 수 있었다. 사경회를 통한 훈련으로 교회는 훈련된 사람을 얻을 수 있었고, 생명력을 갖추게 되었고, 교회는 부흥과 성장을 이루어 나갈 수 있었다. 사경회는 교회의 지도자를 발굴해 내고 육성하는, 초기에 있어 중요하고도 거의 유일한 산실이 되었다. 교회의 각 부문의 지도자들은 대부분 사경회의 학생들이었다. 목사도 장로도 교사도 사경회의 학생으로부터 출발했다. 한국교회의 초기 역사는 세례교육과 사경회를 통한 계속적인 성경교육을 통하여 교회의 질적 성장과 정비례하는 양적 부흥을 가져왔다. 사경회는 교회의 지속적인 성장을 가능 하게 했을 뿐만 아니라 건실한 성장을 가져왔다. 사경회를 통한 성장은 건전한 신앙 성장이 되었다. 철저한 성경교육과 해마다 반복되는 정기적인 성경공부를 통해 성도들은 체계 있고 균형 잡힌 신앙생활을 하게 되었다. 초기 교인들의 훈련된 올바른 신앙의 자세는 사경회에 힘입은 바 크다고 말할 수 있다. 한국교회 성장은 평신도의 개인전도에 힘입었고, 사경회는 교인들에게 전도에 임할 수 있도록 확신과 열정을 제공해 주었다. There are certain characteristics in a 'Bible class' of the early period of Korean churches. First of all, every layman eagerly participated in the class taught by Korean instructor. With confidence acquired through a Bible class, they could evangelize local community and establish churches. During the period of a Bible class, church members were able to focus on studying the Word systematically and spreading the Gospel. It was one of the strengths of a Bible class that members were trained certain period of time regularly and extensively. Thus, it is natural that their faith and comprehension of the Gospel grew significantly, and also believers equipped with spiritual strength. Churches holding a Bible class could gain well-trained members and substantial vitality. Consequently, churches experienced a revival and growth. A Bible class was a very important and only way to train leaders in the church including even pastors and elders. Also the majority of teachers in various fields of church education were from a Bible class. It is found that in the early period Korean Church continued to hold a Bible class and baptism. As a result, Korean Church went through an unprecedented revival in number that is proportional to the qualitative growth. These church revival and growth by a Bible class were truly healthy and stout development. Participating in a comprehensive Bible class every year, believers could attain systematical and well-balanced faith. The sincere attitude of early christians toward the Word was the outcome of a Bible class. The impressive growth of Korean Church owed personal evangelism of church members, and truly it was the Bible class which enabled them to do so. In this paper I systematically examine the size and form of the early Bible Class, characteristics of a Bible Class, the effect of a Bible class which influenced Christian education and church organization, and how the Bible Class brought the church growth.