1910년 에딘버러 세계선교사대회의 역사적 배경과 그 직접적 영향

홍기영(Hong,Ki-young) 한국선교신학회 2010 선교신학 Vol.24 No.-

This study explores the 1910 Edinburgh conference in terms of its historical background and its effect upon the history of Christian missions. The Edinburgh conference was an epoch-making event in the course of Christian missions mainly because it distinguished between the 19th century, “Great Century” and the 20th century, “Ecumenical Movement Century”. First, Edinburgh conference was rooted in Pietism. Pietism developed from great spiritual pioneers like Johann Ardnt(1555-1621), Philip Jakob Spener(1635-1705), August Hermann Francke(1663-1727), Nikolaus Ludwig Zinzendorf, 1700-1760), and John Wesley(1703-1791). Pietism carried out world missions through conversion, translation of the Bible, contextualization, and education. In particular, Francke challenged many students to be missionaries in different countries. He sent B. Zigenbalg and H. Plutschau to India. Zinzendorf became a spiritual leader of the Moravian mission which sent many missionaries all over the world. John Wesley was himself a missionary to Georgia, North America. Second, the Great Awakening Movement affected the Edinburgh conference. The spiritual leaders of the Great Awakening Movement were Jonathan Edwards, George Whitefield, Timothy Twight, Charles Finney, Dwight L. Moody. They not only evangelized the people but also spiritually awakened them in North America through revival movements. They made a great impact upon the people's lives and challenged some of them to be cross-cultural missionaries. Third, the Student Volunteer Movement (SVM) had a great influence upon the Edinburgh conference in terms of leadership and strategy. The great leaders of the SVM were John R. Mott, Luther D. Wishard, Robert P. Wilder, and Charles K. Ober. Pierson stated, “All should go, and go to all.” Speer said, “The aim of foreign missions is to make Jesus Christ known to the world with a view to the full salvation of men, and their gathering into true and living churches.” As a result of the SVM, 20,500 foreign missionaries were sent to the world by 945. Further, Mott and Speer led the SVM to the 1910 Edingburgh conference by sharing the passion and vision for world mission. Fourth, the 1910 Edinburgh conference was able to be held through the persistent efforts of Mott, Speer, and James L. Barton.Mott said, “The end of the conference is the beginning of the conquest” in the closing address, while Speer mentioned “the immediate conquest of the world” at the opening service. The conference was centered on strategy, consultation, and cooperation to completethe task of evangelizing the world based on the Great Commission. In conclusion, both the evangelical movement of soul winning and the ecumenical movement, like the orgainization of IMC, began as a result of the great conference.

셰익스피어 희극에 있어서의 ' 숲 ' 의 역할

홍기영(Ki Young Hong) 한국연극학회 1989 한국연극학 Vol.3 No.1

N/A

『헛소동』(Much Ado About Nothing)의 통과의례적 해석

홍기영(Hong Ki-Young) 신영어영문학회 2003 신영어영문학 Vol.24 No.-

Much Ado About Nothing has been regarded as one of Shakespeare's mature comedies with As You Like It and Twelfth Night. As the mistaken identity in The Comedy of Errors is the main cause of confusion and comic movement, so are the mistaken observations and false reporting in Much Ado About Nothing. Many of the characters in Much Ado About Nothing act not on the right judgement and reasonable thought but on the eavesdropping or indirect message. As the title of this comedy implies, much ado proves to be nothing through nothing, and main characters become mature in action and attitude with the new order established at the end of the play. In this paper, I tried to analyze the actions of the main characters in Much Ado About Nothing by applying the rite of passage of anthropology. The period of separation, transition and incorporation can be traced through the actions of the main characters. I pointed out that main characters go through hardship and misunderstanding because of some defects. The pure and simple Claudio falls in love with Hero without even meeting and speaking with her directly, he believes that Hero is pretty and worthy of loving because her father belongs to high class. His gullibility is the target to which Don John tries to take deception. When Claudio discloses Hero's impurity to the public at the marriage ceremony, he depends on mistaken hearing and false reporting without direct proof. In this sense, Claudio seems to be very simple, gullible and immature in reason. He should spend some period of time in sadness, anger and repentance because of his defects. The pride of Beatrice and Benedick blocks them from the pure and natural love. Even though they love each other, their love is hidden behind the curtain of sharp and witty war of words. As Hero's feigned death makes Claudio repent of his simplicity and gullibility, several plans of other people around Beatrice and Benedick make them reach to true love. Even though Don John's villainy contrasts with the Friar's deception, villainy also contributes to the change of Claudio's mind in the transitional period. Beatrice and Benedick also experience the hardship of love because of their pride and outspoken attitude. But this period provides time and opportunities for them to find their true identity. Claudio including other characters becomes mature enough to recognize the difference between appearance and reality, true and direct speaking and false reporting, eavesdropping and true hearing, etc. True identity can be recognized after a long period of transition in which confusion, difficulty, misunderstanding and repentance are working for the better state. Four main lovers are married with the partners while dances and songs highlight the congratulation.

『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)

영어대본 만들기와 연출노트에 관한 연구

홍기영 ( Ki Young Hong ) 한국현대영어영문학회 2008 현대영어영문학 Vol.52 No.4

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.

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).

『사랑의 헛수고』에 대한 통과의례적 해석

홍기영(Ki-young Hong) 한국셰익스피어학회 2004 셰익스피어 비평 Vol.40 No.2

Love's Labour's Lost has been regarded as one of the most difficult and obscure comedies of Shakespeare. As the tittle of this comedy implies, love's labour is so full of word play and abstract talking that it seems to be lost. But love's labour is won after a long trial and endurance at the end of the play. The great amount of word play which caused some difficulty to approach this comedy is another merit to make the audience come back to the stage and readers to the text. In this paper, I tried to analyze the actions of the main men characters in Love's Labour's Lost by applying the rite of passage of anthropology. The period of separation, transition and incorporation can be traced through the actions of the main men characters. I pointed out that the four young men go through the long period of hardship and penance, but arrive at the last step of love achievement at the end of the play. The four young men of Navarre who swear to fast and study for three years take the course of the three steps of the rite of passage. The four young men are forced to break their vows by falling in love with the four young women from France. But the way of courting between the lovers of Love's Labour's Lost is very different from the other Shakespeare's romantic comedies. Especially the youthful King of Navarre with three other courtiers acts in a group, so there is no personal talk or action with his love partner. The love among the young men is implied in the word plays such as quibbling, jokes and punning or in writhing love poems. So the four young men seek their love only in the form of abstraction. The four young women make fun of their partners by way of testing their love. The four young men who are confined in the house of abstract study and fanciful love are driven and tested by their partners. At the end of the play, Shakespeare shows another aspect of treating with the final of his romantic comedies by making the Lord of Marcade appear with the news of the sudden death. By this abrupt ending, Shakespeare reassures the unreality of the merry courting of the young men before they are fully accepted by their partners. And by postponing love commitment for twelve months, Shakespeare emphasizes that the young men should be more trained to be in the state of maturity and incorporation.

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)

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.