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My thesis in this paper is that the Revival of the 1907 was the result of world-wide holiness revival movements of the turn of the 20th century. Early twentieth century revivalists travelled and ignited revivals around world. In this context, many revivalists visited Korea, told of worldwide revival movements, and encouraged such revivals in Korea. Many missionaries and native leaders of Korea were influenced by these international revivalists and prayed that God might work in the hearts of the Korean people. As a result of these prayers, the Great Revivals began.
The Pioneers of Korea mission, Underwood and Apenzellar had been under the influence of holiness revival movements. Most Methodist bishops in charge of the Korea mission field maintained the Wesleyan Holiness position. Many Wesleyan Holiness revivalists such as Nakada and Cowman conducted revival meetings from 1904 to 1907. Mantle and Buxton, guest lecturers of the General Council of Evangelical Missions in Korea during annual meetings of 1907 and 1908, were definitely Wesleyan Holiness revivalists.
Most Presbyterian missionaries went to the mission field under 228 Abstracts the influence of D. L. Moody, A. T. Pierson, A. J. Gordon and others, who had a strong relationship with the Keswick holiness convention. Franson, who visited Wonsan in 1903, and Gorforth, who visited Pyengyang in 1907, had worked with Keswick holiness preachers.
The main characteristics of the Great Revival were typically holiness-revivalistic ones : conviction of sin, repentance, restitution, the blood of Christ, the cleansing of the heart, the power, or fullness or baptism of the Holy Spirit, peace and joy as the result of surrender to Christ and evangelism. We can summarize these characteristics into two categories: holiness of heart and power of the Holy Spirit. The revivals emphasized the conviction of sin, repentance, restitution, and the cleansing of the heart, which can be categorized as holiness messages. Also the revivalists stressed the power of the Holy Spirit for evangelism and ministry.
The Pioneers of Korea mission, Underwood and Apenzellar had been under the influence of holiness revival movements. Most Methodist bishops in charge of the Korea mission field maintained the Wesleyan Holiness position. Many Wesleyan Holiness revivalists such as Nakada and Cowman conducted revival meetings from 1904 to 1907. Mantle and Buxton, guest lecturers of the General Council of Evangelical Missions in Korea during annual meetings of 1907 and 1908, were definitely Wesleyan Holiness revivalists.
Most Presbyterian missionaries went to the mission field under 228 Abstracts the influence of D. L. Moody, A. T. Pierson, A. J. Gordon and others, who had a strong relationship with the Keswick holiness convention. Franson, who visited Wonsan in 1903, and Gorforth, who visited Pyengyang in 1907, had worked with Keswick holiness preachers.
The main characteristics of the Great Revival were typically holiness-revivalistic ones : conviction of sin, repentance, restitution, the blood of Christ, the cleansing of the heart, the power, or fullness or baptism of the Holy Spirit, peace and joy as the result of surrender to Christ and evangelism. We can summarize these characteristics into two categories: holiness of heart and power of the Holy Spirit. The revivals emphasized the conviction of sin, repentance, restitution, and the cleansing of the heart, which can be categorized as holiness messages. Also the revivalists stressed the power of the Holy Spirit for evangelism and ministry.
목차
Ⅰ. 서론
Ⅱ. 한국의 대부흥운동의 배경
Ⅲ. 순회부흥사들의 한국방문
Ⅳ. 선교사들과 대부흥운동
Ⅴ. 한국인 부흥사들과 1907년 한국의 오순절
Ⅵ. 결론
Abstracts
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