한국교회 부흥운동의 역사

홍기영(Hong, Ki-young) 한국선교신학회 2007 선교신학 Vol.16 No.-

This study focused on the revival movements in Korea, Revival movements had previously taken place in Wales, America, and India, The revival movements in Korea started with the 1903 Wonsan revival which was led by R. A. Hardie, who was a Methodist medical missionary working in Wonsan, Korea. Then the 1907 Pyungyang revival tool place as a historical movement in Korea. This revival movement was begun with missionaries, but it was mainly led by Pastor Sun Ju Kil who was an elder of the Jang Dae Hyun church. This study discovered following the strengths and weaknesses of Korean revivalism through an evaluation based on historical and missiological insights. A. Strengths: 1. Korean revivalism was based on the believers’ repentance as a result of the work of the Holy Spirit. 2. Korean revivalism was stimulated by missionaries, but it was led by Koreans. 3. Korean revivalism spiritually awakened believers, but it also enhanced evangelism and church growth. 4. Korean evangelism stressed prayer which led people to true repentance. 5. Korean revivalism always emphasized God’s word which led people to conversion. 6. Korean revivalism developed the Korean church into an indigenous church, therefore people felt it as their own. 7. Korean revivalism had a great impact upon other countries like China and Japan. 8. Korean revivalism formed a historical tradition in which some great evangelists were born and trained. B. Weaknesses 1. Korean revivalism tended to be otherworldly and eschatological after independence from Japanese colony. As a result, Korean church lost the balance between a spiritual awakening and political participation. 2. Korean revivalism demonstrated some “prosperity gospel” while reflecting Shamanistic faith. 3. Korean revivalism demonstrated some individual churchcenteredness which could cause conflict among churches. 4. Korean revivalism became so secularized that some evangelists fell to worldly temptations. 5. Korean revivalism allowed the Korean church to confuse the work of the Holy Spirit with the “Holy Spirit Movement.” Korean revivalism needs to be understood in terms of a great spiritual awakening movement, evangelism/missions, church growth, ecumenism, an indigenous church, and a holistic mission. To accomplish this, it needs to be approached through Korean church history and missiology. Some great Korean evangelists were discussed in this study. Sun Ju Kil, Ik Du Kim, Yong Do Lee, Nam Su Chung, Sung Bong Lee, Hwal Ran Mim, Hyun Gyun Shin, and Yong Gi Cho were included as great evangelists in the light of their call by God, their revival ministry, their message, and their contribution. The Korean church needs another great spiritual awakening movement to become a true church of Christ.

『베니스의 상인에 대한 기독교적 해석

홍기영 ( Hong Ki-young ) 대한영어영문학회 2009 영어영문학연구 Vol.35 No.3

In this paper I tried to point out the Christian paradox of ‘getting through lost’ in The Merchant of Venice and Christian allegory. The main characters took the course of ‘getting through lost’ suggested in the Bible (Matthew 10:39). Bassanio like the Prodigal Son(Luke 15:11-32) lost all his wealth, but got the lost things by marrying Portia through Antonio’s aids. Antonio and Portia got the victory over Shylock’s bitter bond, and Shylock also got some kind of suggested salvation. Jessica and Launcelot are the typical characters to reach the new world by losing the former state. Prodigal son story, Exodus story and Issac and Jacob story are interwoven in The Merchant of Venice. Especially Antonio’s attitude toward Bassanio is very warm and his mercy is highly adored, but his attitude toward Shylock is very cruel and inhuman. So he is to be blamed for his double character. Portia also emphasizes mercy to Shylock in trial scene, but she defeats Shylock by taking the same measure to prevent a drop of blood in the cutting out of a pound of flesh from Antonio. Portia’s attitude toward Antonio and Bassanio is very generous, but she is very strict and cruel toward Shylock. In this sense the Christian mercy is biased to Shylock. Even though Shylock’s revenge should be blamed, the biased attitude of the Christian to the Jew also should be blamed and reconsidered in terms of the true and sincere Christian spirit. (Hannam University)

전도와 교회성장에 관한 주요 문헌 연구

홍기영 ( Kiyoung Hong ) 개혁주의생명신학회 2015 생명과 말씀 Vol.12 No.-

본 연구는 전도와 교회성장학 분야의 가장 저명한 학자들의 저서와 논문들을 검토하였다. 특히 도날드 맥가브란, 그의 제자 피터 와그너, 그리고 필자의 멘토인 조지 헌터는 그들의 학문적 업적에서뿐만 아니라 그들의 선교현장에서의 사역을 통하여 전도학과 교회성장학에 크게 기여하였다. 그들은 전도와 교회성장은 매우 밀접한 관계에 있을 뿐만 아니라 효과적인 전도가 교회성장을 불러온다는 것을 분명하게 이해하고 있다. 더 나아가서 그들은 교회개척이야말로 하늘 아래에서 가장 효과적인 전도방법이라는 것도 강조하였다. 전도와 교회성장에 관한 문헌연구는 선교학을 연구하고 교육하는 데 있어서 필수적이다. 왜냐하면 대부분의 저명한 선교학자들이 지적하고 있는 바와 같이 선교의 본질은 전도이기 때문이다. 더 나아가서 그들은 전도하지 않는 교회는 아무리 사회적 봉사와 활동에 극적으로 참여한다고 할지라도 죽은 교회라는 것을 알고 있기 때문이다. 따라서 필자는 본 연구를 통하여 모든 교회들이 주님의 지상명령에 순종하여 하나님의 나라를 확장하기 위하여 잃은 영혼들을 주님께로 인도하는 일에 최선을 다해야 할 것을 강조하였다. This study reviewed some important articles and books of evangelism and church growth. It discussed main resources of Donald A. McGavran, C. Peter Wagner, and George G. Hunter as well as their significant articles closely related to evangelism and church growth. This writer found that they greatly contributed to the study of evangelism and church growth in terms of their scholarly works and missionary works. They clearly understood that effective evangelism leads to church growth. Accordingly they emphasized that all the churches need to plant new churches to extend God’s kingdom because they knew that the most effective way of evangelism under heaven is church planting. This study recognized that the review of literature on evangelism and church growth are essential for the education of missions at theological colleges and seminaries in Korea because evangelism is the essence of God’s mission. As some experts of missiology pointed out, the churcheswhich do not carry out evangelism according to the Great Commission of Jesus Christ are dead although they are aggressively involved in social programs and activities. All the churches need to understand that God’s desire is church growth as a result of effective evangelism. Consequently they need to win the lost souls to Christ. God’s mission is carried out through His churches as well as the power of the Holy Spirit.

필리핀의 전형적인 문화적 주제들과 효과적인 복음전달

홍기영(Ki Young Hong) 한국선교신학회 2012 선교신학 Vol.30 No.-

The Philippines is a beautiful country which has diversity in terms of ethnicity, language, faith, and culture. In the past, the Philippines was colonized by Spain, Japan, and America. In particular, Philippine culture is complex largely because of different cultures shared and transmitted by the members of Filipino society. This study attempted to study the main characteristics of some representative cultures of the Philippines and tried to effectively communicate the Gospel to the people on the basis of “points of contact,” revealed during study of the representative cultures. This study presented three culture themes as “points of contact” related to Filipino culture. First, this study discovered that Philippine society had mainly nuclear family units composed of father, mother, and unmarried children. Nuclear family units were usually linked to the larger family which occurred within the traditional bilocal extended family. This study utilized a house church model to evangelize the people who were living in this kind of family system. The house church model was effective on the basis of multiple human relationships of the oikos. Second, this study discovered that there were poor people who were living marginal lives, whether in rural areas or urban areas. They were suffering from severe poverty transmitted from generation to generation largely because of the structural evil caused by the corruption and inability of the Filipino government. Churches would need to support the poor more substantially and systematically in cooperation with the NGO’s and the Filipino government while understanding the culture of poverty. Third, this study discovered that there were plural religions including both traditional and popular religions. The main, traditional religion was animism prevalent throughout the Philippines, whereas popular religions were a mixture of various religions, developed according to indigenous situations of the Philippines. This study presented methods of evangelism which would effectively transform the Filipino world view in order to make them true disciples of Jesus Christ. They would need true conversion through the work of the Holy Spirit. The Philippines is a beautiful country in which Filipinos can experience real righteousness, peace, and joy in God's kingdom as the churches intentionally engage in holistic mission. Holistic mission calls for the house church model, solidarity with the poor, and evangelism, that is, making true disciples of Jesus Christ.

통전적 모델을 통한 효과적인 북한선교전략

홍기영(Hong, Gi-young) 한국선교신학회 2008 선교신학 Vol.18 No.-

This study focused on developing a comprehensive strategy for effective missions in North Korea in light of holistic mission. North Korea is a closed nation which calls for some practical mission strategies to be evangelized according to divine providence. Both the work of Holy Spirit and the work of the missionaries are essential to extend the kingdom of God in North Korea. First of all, this study pointed out the importance of developing a comprehensive mission strategy. The mission strategy is based on the concept of Missio Dei (God’s Mission) and the perspective of God‘s kingdom. In other words, both ecumenical and evangelical approaches are needed for a holistic mission in North Korea. This study found out six mission strategies as follows: 1) First, rebuild churches in North Korea through the existing house churches. 2) Second, focus on the people who have escaped from North Korea for freedom. 3) Third, encourage NGO (Nongovernmental Organizations) missions. 4) Fourth, carry out missions in cooperation with the North Korea Christian Federation. 5) Fifth, pursue peaceful unification between North and South Korea. 6) Sixth, carry out missions through Koreans who are living in China. Extending God’s kingdom in North Korea can be possible when some practical mission strategies are well developed and effectively applied. The mission strategies as well as the church’s ministries need to be contextualized so that the Gospel message can be meaningfully communicated to the people. As a result, a lot of true disciples of Jesus Christ can be produced. God will be glorified when many people in North Korea experience becoming a Christian. All Christians in North and South Korea need to arise and shine God‘s light to the world. 7) “Arise, Shine, for your light has come, and the glory of the Lord rises upon you.” (Is. 60:1).

바울서신에 나타난 선교학적 주제들의 고찰

홍기영(Ki Young Hong) 한국선교신학회 2011 선교신학 Vol.26 No.-

The Apostle Paul was a great theologian and an excellent missionary. His theology is missional and his missions were theological. Paul focused on communicating the Gospel message cross-culturally while planting churches all over the Roman empire in order to extend the kingdom of God. He devoted his total life to this crucial work. The Gospel which Paul communicated to many people groups was that Jesus Christ had died on the cross and rose from the dead according to the prophecies of the Scriptures to redeem the humankind in the world. This redemption is not possible by human work or by keeping the Law, but through believing in Jesus Christ who is the only Saviour and Lord. The primary purpose of Paul's life since he had been called by the Lord was to become an apostle for the Gentiles who were yet to be Christians. He made three cross-cultural mission trips after he had been sent by the Church in Antioch. He made a final mission trip to the city of Rome after he had been arrested at Jerusalem, and preached the Gospel to the people in Rome. Paul's ministry was centered on cross-cultural evangelism and church planting work. He committed himself wholly to boldly proclaim the Gospel and plant healthy churches throughout the world by crossing racial, linguistic, and religious barriers. He employed multiple methods of evangelism at different areas and times. Paul stressed urban evangelism by choosing cities as strategic points to evangelize the people in remote surrounding areas. Further, he carried out his evangelistic work with good team workers like Timothy and Titus. He usually began his ministry at homes so that he could plant house churches which became large churches. Paul's missions were based on the solid practical theology which tried to contextualize the Gospel in different cultures so that the Gospel could be meaningfully communicated to the people whom he was called to serve. He was always guided by the Holy Spirit when he attempted to move to another area to share the Gospel. According to Paul, Church needs to be a missional church which maintains the balance between evangelism and social service. He was a model for a witness-martyr community. He was concerned with not only preaching the Gospel to the Gentiles, but also having a compassion ministry to the Church in Jerusalem. He preached the unchangeable message of the Gospel to people across changeable cultures.

A Christian Interpretation of Cymbeline

홍기영 ( Ki Young Hong ) 한국현대영어영문학회 2015 현대영어영문학 Vol.59 No.3

This paper attempts to interpret Cymbeline in view of the Christian spirit. Even though the title of this play is Cymbeline, Posthumus is considered as a main character who embodies the Christian pattern of sin, the fall and the redemption. Imogen plays the important role of forgiving Posthumus and restoring his father, Cymbeline to his innate state of mind. Iachimo tries to break the relation between Posthumus and Imogen in a very wicked way, but he fails and asks of forgiveness from Posthumus. In the middle of the action, Posthumus falls into the deep bog of doubt and depravity, but he realizes his errors and repents his sins to be redeemed. Imogen endures many trials, so as to bring everyone to a happy ending. Posthumus and Cymbeline are saved by Imogen’s true love. And the relation between Britain and Rome is restored. The dramatic action of Cymbeline can be explained in view of the Christian spirit. But I tries to point out that Shakespeare does not write this play to show only the Christian doctrine, but to create an ideal world to bring happiness and wish fulfillment for human beings. (Hannam University)

선교적 교회의 관점에서 본 선교

홍기영(Ki Young Hong) 한국선교신학회 2014 선교신학 Vol.36 No.-

This study attempted to review how the discussion about missional church had come to the academic circle with reference to the origin and background of missional church. In actuality, the concept of missional church began with the publication of the book entitled Missional Church: A Vision for the Sending of the Church in North America (1998). Later, Darrell L. Guder wrote The Continuing Conversion of the Church (2000). Beside these, Craig Van Gelder and Dwight J. Zscheile co-authored The Missional Church in Perspective (2011). These works greatly contributed to the academic development of missional church as well as the recognition of the missional church all over the world. However, Lesslie Newbigin and David J. Bosch were the early advocates of the missional church. The former returned to England after he had finished mission work in South India. He discovered that England became the mission field calling for God's mission. After this discovery, he began to articulate what would be the nature and the task of the church in terms of God's mission. The latter returned to South Africa after he finished his biblical and missiological studies at Basel in Switzerland. He worked as a missionary among the natives to share the good news of the Kingdom with them as change agents. Later, he became a professor of missions at University of South Africa in Pretoria while writing Witness to the World (1980) and Transforming Mission (1991). The missional church learned a lot from these mission scholars and missionary leaders. The missional church needs to be sure of the Great Commission which was given to His disciples as well as all Christians today. The Great Commission must be reflected and carried out in the work of missional church while it becomes the foundation for world evangelization. The Great Commission is not an option but a mandate for the missional church participating in God's mission. The mission work of the missional church largely depends upon the careful articulation and the faithful practice of the Great Commission. However, in addition to the Great Commission, God's compassion for the lost becomes the motive for the missional church through which God's Kingdom is realized in the world which God loves so much. The missional church needs to look at the mission as God's mission rather than humans' or churches', In essence, mission is the Trinitarian God's work. In particular, the Holy Spirit empowers the missional church to carry on the mission work in the world as the light and the salt for the world. The Lord Jesus Christ encourages us to go into the world with the gospel message which is the same truth forever in response to the different cultures in which the unreached people live their lives according to their way of life and their way of thinking. The missional church needs to serve the people in the community outside of the church as well as the people inside of the church. The missional church carries out God's mission through the holistic mission, that is, dong mission work through kerygma, koinonia, and diakonia. Further, the missional church needs to contextualize the gospel according the needs of the people within different cultural forms. The cultural forms are the most effective media of communicating the gospel message to the people. However, the missional church needs to practice critical contextualization in terms of indigenous ministry and indigenous theology in order to make the biblical message more meaningful to the people. This is the nature and the mission work of the missional church. The Triune God wants us to be a missional church for His Kingdom and glory. The missional church prays, "Your Kingdom come"(Mt. 6:10). 본 연구는 선교적 교회론의 기원 및 배경을 간략하게 살펴본 후, 선교적 교회론의 바탕이 되는 그리스도의 지상명령, 하나님의 선교, 통전적 선교, 그리고 상황화의 이슈들을 살펴보면서 선교적 교회의 관점에서 본 선교를 논의하였다. 선교적 교회론은 이미 레슬리 뉴비긴과 데이비드 보쉬와 같은 선교신학자들에 의하여 논의되었으며 1998년 대럴 구더를 비롯한 "미국 복음과 우리의 문화 네트워크"에 속한 연구자들에 의하여 더욱 활발하게 논의되었다. 예수 그리스도의 지상명령은 하나님의 선교의 중추라고 볼 수 있으며 이 전도명령에 따라 교차문화적 선교와 지역사회에 대한 봉사가 진행되어야 한다. 따라서 "우리"나 교회가 아니라 삼위일체 하나님이 주체가 되는 하나님의 선교는 복음을 토착민의 심성과 다양한 문화적 형태들에 따라서 전해야 하는 토착적인 교회의 개척과 성장은 물론 제 4의 자아, 즉 토착화 신학의 개발을 요구한다. 더 나아가서, 하나님의 선교는 하나님의 나라를 이 땅에 임하게 하기 위하여 복음전도와 사회적 책임을 통합할 수 있는 통전적 선교를 추구한다. 이 통전적 선교는 선교적 교회가 캐리그마, 코이노니아, 그리고 디아코니아를 통하여 예수 그리스도가 당시에 행하신 선교를 그분이 다시 오실 때까지 계속하는 것이다. 특히 오늘날 이 시대에 선교적 교회는 모든 경계를 뛰어넘어 예수 그리스도의 증인이 되어야 하며 변화와 화해의 사신이 되어야 한다.

1907년 평양 대부흥 운동의 선교학적 고찰

홍기영(Ki Young Hong) 한국기독교학회 2006 한국기독교신학논총 Vol.46 No.-

세계복음화를 위하여 헌신한 개신교 선교의 선구자들의 삶과 사역

홍기영 ( Ki Young Hong ) 한국복음주의선교신학회 2015 복음과 선교 Vol.29 No.-

This study explores the life and ministry of the protestant missionary pioneers fully committed to world evangelization. They had visions for cross-cultural missions from a young age since they were influenced by the stories of missionaries who had carried out mission work in various mission fields. They thoroughly prepared for cross-cultural missions in terms of spirituality, personality, knowledge, language, and skills. They were adequately qualified for cross-cultural missions in light of theological and anthropological insights which enabled them to effectively do world evangelization in their generations. William Carey is considered to be the father of modern missions since he was called by God to do world evangelization at a time when only a few church leaders were interested in cross-cultural missions largely because they thought that missions could be carried out by God Himself according to His sovereignty. He died in India after he finished the ministry to which he had been called by God. Adoniram Judson went to Burma after he had been called to be a missionary in India largely because of the interruption of East India Company. He died as a martyr for the evangelization of Burma, and also his wives and children had died because of disease and hardship throughout their missionary journey. Hudson Taylor was a cross-cultural missionary who did his best to do indigenous ministry in China through faith missions which brought about many Chinese converts. He organized the China Inland Mission which was deeply involved in cross-cultural missions in the mainland of China when other mission agencies had not previously thought about that kind of missions. John Mott was called by God to become a great ecumenical leader for world evangelization. He had a special gift from God for organizing world missionary conferences like Edinburgh Conference in 1910. He devoted himself to world evangelization through the motto: World Evangelization in Our Generation. Horace Underwood was called by God to become the first protestant missionary to Korea. He was committed to the evangelization of Korea although at that time Korean government did not allow evangelization throughout Korea. He was involved in translating the Bible into Korean and in personal evangelism as well as publishing a Christian newspaper. He effectively carried out holistic missions in Korea to enlighten Korea and to lead Korean souls into God’s kingdom. God’s kingdom has been extended through these protestant missionary pioneers who were completely committed to world evangelization in each historical period. They were fully employed by God to carry out the Lord’s Great Commission (Mt. 28:18-20). The Korean church needs to learn from them the necessity to be called, trained, sent out to become a missional church that extends God’s kingdom in this world which God loves so much. The Korean church needs to be renewed and reformed through the wisdom and power of the Holy Spirit so that it can greatly contribute to world evangelization.