초록 열기/닫기 버튼
We starts this study with the assumption, that the early period of Korea Evangelical Holiness Church(KEHC) has been grown under the support and the leadership of the missionaries mostly belonging to the Oriental Mission Society(OMS), so that the preaching of KEHC would have been influenced by them. There was no homiletics in Kyung Sung Bible School until the withdrawal of the missionaries from Korea in 1940, but at that time they have been occupied the ecclesiastical authority, the administration and the theological education of the KEHC, and many foreign preachers were invited as the main speaker in various bible classes and the revival meetings. Especially, it was impossible for the KEHC not to follow the instructions of the missionaries, because they provided the KEHC with the personnel expenses of the pastors and the operation expenses of the Kyung Sung Bible School. It is, therefore, clear, that the preaching of the KEHC was influenced by the missionaries in any way. However, it is unthinkable, that the Korean preachers, who were grown in the Confucian culture and educated by the Chinese classics, submitted to the missionaries like a robot. Then, Where and how can we confirm and prove the assumption that the KEHC would have been influenced by the missionaries in the preaching? First of all, in the understanding of the preaching, there is a little gap between the missionaries and the Korean preachers. Kilbourn, the representative of the missionary, insists on th holiness and the purification of the spirit as the goal of the preaching; he denies any rhetorical efforts for the effective communication in the preaching. The Pastor Lee, Myung Chik respected as the great teacher of the KEHC insists on the holiness too; he emphasizes on the divine dimension of the preaching unlike the missionaries. Lee Gun, the great preacher of KEHC, insists on the rhetorical training in the preaching contrary to the missionaries. The typological interpretation which the missionaries used frequently in the preaching is found in the Korean preaching. The missionaries emphasized on the born again, holiness and the Holy Spirit; in the Korean preaching, these themes were found frequently too. This facts prove that the early preachers of the KEHC subscribed to the theology and the faith of the missionaries and followed their direction and teaching. It is interesting, that at that time the missionaries didn't deal with the social and political themes in the preaching because of the separation of church and state; the Korean preaching showed the same character until 1940 preach, but in 1940s, some political preaching supporting the policy of Japan ironically in the Korean preaching; this so called ‘patriotic preaching’ was a product forced by Japan one hand, and a compromise to protect the denomination another hand. Unlike the content of the preaching, we doubt whether the form and the communication of the preaching were influenced by the missionaries; there are so various forms and logics in the preaching of the missionaries. But Korean preachers mostly prefer to the deductive and the three points preaching. Overall, the influence of the missionary stand out in the contents of the preaching rather than in the form and the communication. The contents of the Korean preaching focusing on the holiness and the personal faith of the christian is positive in the sense that it is a proof of the spirit of the KEHC. However, the KEHC should overcome some heritage of the missionary in order to be born again as ‘the national church’ and to match the personal holiness and the social holiness according to John Wesley apart from thanking the missionaries who introduced us ‘the pure gospel’.
