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사랑하는 장성근 학생에게
답이 늦어졌습니다. 너무 바쁘게 지내다 이렇게 답이 늦어졌습니다. 케직사경회(Keswick Convention)는 1800년대 후기 영국 서북부 Cumbria 호수 지역의 아름다운 마을인 Keswick의 St. John's Church에서 일어난 회개와 헌신과 성화를 강조하는 기도 및 부흥운동을 말하는데 그후부터 지금까지 매년 7월 그곳에서 두 주간동안 수천명이 모이는 가운데 큰 천막안에서 '케직 사경회'를 개최합니다. 나는 그곳에 두 번 가 보았는데 순수한 시경회로 은혜가 넘칩니다. 'All one in Christ Jesus'라는 주제를 가지고 모이는데 주로 영국의 영적인 지도자들이 강사로 봉하했지만 빌리 그래함 박사같은 외국 강사도 강사로 (1975년) 봉사했습니다. 나는 한국에 케직사경회를 도입하여 여러번 '서울 케직 사경회'를 개최했습니다. 그 내용을 다음에 적었습니다. 그리고 영어로 된 자료를 여기 실었습니다. 참고하기 바랍니다. 하나님의 은혜와 사랑이 함께 하시기를 기원합니다. 사랑합니다.
2005년 5월 29일 김명혁 목사
1985. 2. 4 - 7 제1회 서울 케직사경회 개최
장 소 : 할렐루야교회
주 제 : 성경적 생활
표 어 : 그리스도 안에서 모두 하나
강 사 : George Duncan, 한경직, 박윤선, 이상근 목사
출판 : 제목 : "성경적 생활"(제1회 서울 케직의 메시지)
두란노서원 강해설교 시리즈 8
엮은이 : 한국복음주의협의회
출판사 : 두란도서원 펴낸날 1986. 1. 15
1986. 2. 10 - 14 제2회 서울 케직사경회 개최
장 소 : 사랑의교회
강 사 : Paul Rees, Philip Hacking, 박윤선,김창인,이상근 목사
주 제 : 성경적 성결 생활
표 어 : 그리스도안에서 모두 하나
출판 : 제목 : "성경적 성결"(제2회 서울 케직의 메시지)
두란노서원 강해설교 시리즈 11
엮은이 : 한국복음주의협의회
출판사 : 두란도서원 펴낸날 1987. 1. 15
1987. 2. 9. - 12 제3회 서울 케직사경회 개최
장 소 : 사랑의교회
강 사 : 죠지 던칸 목사,모리야마 목사,한경직 목사,박윤선 목사
주 제 : 성경적 기도생활
표 어 : 그리스도안에서 모두 하나
출판 : 제목 : "성경적 기도생활"(제3회 서울 케직의 메시지)
두란노서원 강해설교 시리즈 13
엮은이 : 한국복음주의협의회
출판사 : 두란도서원 펴낸날 1987. 12. 22
1988. 2. 22 - 26 제4회 케직사경회 개최
장 소 : 전북 내장산 관광 호텔
강 사 : 제임스보이스 목사,한경직 목사,박윤선 목사,박종렬 목사
주 제 : 복음과 사회
표 어 : 그리스도 안에서 모두 하나
출판 : 제목 : "복음과 사회" (제4회 서울 케직의 메시지)
두란노서원 강해설교 시리즈 14
엮은이 : 한국복음주의협의회
출판사 : 두란도서원 펴낸날 1989. 3. 31
1989. 2. 13 - 16 제5회 케직사경회 개최
장 소 : 소망교회
강 사 : 필립 핵킹 (Philip Hacking)목사
토마스 왕 (Thomas Wang)목사
주 제 : 성경과 전도
표 어 : 그리스도안에서 모두 하나
출 판 :
1991. 2. 11 - 14 제 6회 “서울케직사경회”를 할렐루야 교회당에서 개최하다.
주강사 : 레이몬드 브라운(Raymond Brown)박사
(영국 스펄죤신학교 교장, 빅토리아 침례교회 담임목사)
주 제 : 성경과 풍부한 삶
<저녁사경회>
1. 구별된 삶 2. 해방된 삶 3. 행복한 삶 4. 풍부한 삶
<오전 성경공부>
1. 하나님의 아들(계1장) 2. 하나님의 백성(계2,3장)
3. 하나님의 보좌(계 4,5장)
협조 강사: 김상복 목사, 손봉호 교수, 김명혁 목사
<오후특강> : 성경이 가르치는
1. 영적 각성과 영적 생활 (김상복)
2. 윤리적 각성과 윤리적 생활 (손봉호)
3. 봉사적 각성과 봉사적 생활 (김명혁)
출판 : 제목 : "사랑의 실천" (한국복음주의협의회 소식지 제8호)
(오후 특강만 실림)
엮은이 : 한국복음주의협의회
출판사 : 성광문화사 펴낸날 1992. 1. 30
1992. 2. 10 - 13 제7회 서울 케직사경회 개최
장 소 : 충현교회
강 사 : 케네스 프라이오(Canon Kenneth Prior)목사
(영국케직사경회 주강사,영국복음주의협의회 회장역임)
정진경 목사, 박종렬 목사
주 제 : 성경과 지도자의 자질
<저녁 사경회> : 그리스도인의 생활의 본질
1. 죄사함의 기쁨 2. 족한 은혜를 받음 3. 참된 헌신
4. 성령을 이해함
<오전 성경공부> : 목회사역과 인내 (고후4,5장)
1. 사역의 방법과 스타일 2. 약함을 극복함 3. 화목의 사역
<오후 특강> : 지도자의 자질
1. 지도자의 위험 (프라이오)
2. 교회자도자의 자질 (박종렬)
3. 목회자의 자질 (정진경)
출 판 :
2001. 2. 12 - 15 제8회 서울 케직사경회 개최
주 제 : 그리스도의 주 되심과 우리의 종 됨
장 소 : 강변교회당
강 사 : 레이먼드 브라운(Raymond Brown)목사
(스펄전신학 대학장 역임, 빅토리아침례교회
담임목사 역임) 김상복 목사, 이종윤 목사, 손봉호 박사
출 판 :
2000. 7, 15 - 21 영국 케직 사경회
출 판 : 김명혁, "케직, 암스텔담 메시지"(성광문화사,2002)
All one in Christ Jesus...
"Have you ever attended such meetings as that of Keswick without experiencing that in the same measure that God the Holy Ghost draws nearer and nearer, your interior atmosphere is modified, and there comes a moment in which you breathe the mountain air?"
-Otto Stockmaiar
Are you perhaps familiar with a handful of the most prominent Christian spiritual leaders and teachers of the early part of this past 20th century? I refer such distinguished names as that of Oswald Chambers, Andrew Murray, F.B. Meyer, Hannah Whitall Smith, Charles Fox, Handley Moule, and Elder Cummings? Well, believe it or not, but these high impact individuals were all strong advocates to, active participants in, and inspirational speakers at, the original Keswick Holiness Convention held in the picturesque Lakeland district of northwestern England. Truly, what a remarkable scenario indeed envisioning such a historically impressive group, and from so many varying denominations, actually united, encouraging and supporting one another towards living holy lives in Christ!
What is the Keswick Convention? So, what exactly then is Keswick and how did it originate? Well, you must first recognize that in the latter 1800's there was an immense amount of interest in the pursuing after a generally deeper Christian spirituality. Robert Pearsall Smith and his wife, Hannah, were two such "pursuers", and Hannah's newly published book on practical holiness entitled The Christian's Secret of a Happy Life, was an immediate international success. In this her bestseller book, she ceases not in announcing her conviction as for the need of a "common sense" religion which would inevitably and invariably lead one unto a life of experiential holiness. She writes:
"It is the only true Christian life which is best described in the words 'The life hid with Christ in God'. It is far beyond ordinary Christian experience. The chief characteristics of the higher Christian life are a complete surrender to the Lord, a perfect trust in him, resulting in victory over sin; and finally, inward rest of soul."
So appealing, welcome, and fresh was this simple message regarding a practical sanctification, that the Smiths were not only invited to speak in several British cities, but in touring other European countries as well. Now the Smiths' core message on holiness was not a new one to the 19th century as Charles Finney and John Wesley's earlier writings regarding "Christian perfection", along with Quaker spirituality's well known focus on "quietism" were already heavy influences in Christian circles at that time. Keswick began out of the inspiration from all of these sources, but the immediate catalyst was the influence of Hannah's newly written book. A prominent British cleric who was so immensely and overwhelmingly affected by the Smith's inspired message soon afterwards invited the American couple to be honored speakers at his newly conceived church-sponsored holiness convention. He was Canon Harford-Battersby, a dedicated and devout pastor in Keswick, England. The year was 1875.
The Convention's lowly beginnings. Robert and Hannah were not only simply invited to the very first Keswick Convention as distinctive honorary guests, by the way, but they were no less asked to lead the thing! The whole convention, in fact, was from its initial conception notably dependant upon the Smiths' celebrity influence, and expectations everywhere were therefore very high. For remember, Robert and Hannah may have verily chosen the crowds of London, Stockholm, or Manchester as to being the recipients of hearing their testimony, but instead they most curiously directed their European tour plans unto the tiny, obscure, remote English village of Keswick. Needless to say, and in spite of this fact, the convention's foundational emphasis on personal sanctity was so resolute and focused, even from it's initial inception, that it would soon prove itself to be an independant success story with relation unto Mr. and Mrs. Smith. The message of holiness itself, and not some invited celebrity presence, would be more than enough to make this small Lakeland gathering a most worthwhile venture indeed. For as things would eventually turn out, Robert and his wife Hannah would never even make it to show at all, citing "ministerial difficulties" as the specificly vague excuse for their cancellation and absense. The internationally famous couple ended up returning back home to the United States instead. Understandably, this must have been an enormous letdown unto their poor Anglican host! Or so it would seem. Shaky and ill equipped, Harford-Battersby was forced to muster the reigns as the chairman of this much anticipated holiness meeting himself, accompanied by only a few local, predominantly Anglican, ministers. "All One in Christ Jesus" under the cover and framework of personal sanctity, was the proclaimed motto that first year and has remained so ever since, even unto the present. And it was this first Keswick holiness conference, convened back in 1875, which turned out to be an amazing success story, exceeding all possible expectations... carried only by the weight of the strength of its own message on sanctity. An annual reconvening seemed an inevitability to most everyone involved with the affair. The Keswick Convention had been born! Such were the humble beginnings of the holiness movement which was to sweep its influence across not only the English counties, but which would later spread to the whole civilized world, spanning the entirity of the following century.
A Victorian Age Success Story. In the years to follow, Keswick's success would attract many of the top international Christian leaders to this remote English village, and the convention would in time make a name for itself as the predominant global center for not only holiness teaching, but for Christianity itself. Because you see, 19th century Christian faith as a whole was "infected" with holiness principles and most every noted leader at this time was known to have experienced a "crisis of sanctification". It was literally everywhere in the church and Keswick had now become its epicenter. Phrases like "the higher life" and "the second blessing" were commonplace in the 19th century Christian church and across all the many varied denominations. Keswick was instrumental in helping further propogate this cause - the pressing need for sanctity in the life of the believer.
The Keswick Convention was without a doubt an influential international epicenter of holiness teaching throughout the latter quarter of the 19th century. But one may also ask this question: Was Keswick inclusive or exclusive? For it might be imagined that in retrospect to the convention's apparently unique and inclusive theme of experiential sanctity, an inclusive and unique audience would be the inevitable result. Because such often is the tendency, of course. But such in fact was NOT the case at all, in this instance. From the very beginning, even in its inaugural year, the Keswick convention resolutely purposed itself towards embracing an intentional non-denominational foundation, welcoming Christians of all varying theological viewpoints, backgrounds and traditions (where both Calvinist and Arminian felt at home). Additionally, social, economical, and cultural backgrounds were not scrutinized by this convention, for the primary vision of Keswick was simply towards an objective, but impassioned, leading of individuals into the life of personal holiness. Even the leaders, guest, and key note speakers at the convention were themselves a wonderfully diverse mix of Christians representing most every denominational and social background. One contemporary commentor remarks:
"This tendency created an entire generation of 'undenominationalists' who knew no ecclesiastical boundaries. This was the immediate strength of the Keswick movement."
The Keswick Convention was surely an inspiring vision to behold in its early years as it was an historically unique center for both specific theological emphasis along with, and incorporating, a more general and yet no less successful appeal for church unity...the one no less impacting the other.
Keswick's Gradual Demise. However, times have changed. Society has changed. The church has changed. And unfortunately, and rather sadly, Keswick has changed as well. Muted over the many years since its inception (a slow and gradual decay), and often since found compromising unto the whims and growing indescretions of a noticably more secularly-inclined 20th century society, the Keswick convention has since drifted from it's original foundation. With reference unto 20th century Christianity specifically, it is often noted that the influx of the Pentecostal movement, coupled with the diverting changes in general perceptions concerning modern day evangelism, have also helped swerve the convention away from it's formerly advanced (although made by the mystery of faith, simple) and focused theology unto more conventional and commonly regarded Christian approaches to teaching and preaching. Charles Price writes,
"(these factors) steered the convention into what was regarded by some as safer waters, where it bacame less definitive theologically in the area of its main historical thrust - the ministry of the Holy Spirit in the sanctification of believers. The perception now arose that Keswick represented a bland, non-controversial, and safe position. This view has caused some to view the Convention as lacking in the relevance it once had, and becoming of minor significance to the overall forward movement of the church of Jesus Christ in Great Britain."
It is needless to say that the convention is not the spiritual nor ecclestiastical heavyweight it once was, and it can be readily argued that it is the lost theme of experiential holiness which has deemed it, as this commentor so bluntly describes it as being, "of now minor significance to the overall forward movement of the Church of Christ in Great Britain". As a curious sort of bynote, I would also like to mention the fact that it is often generally regarded by many commentators that the focus and emphasis on personal sanctity finally sputtered to it's end in the Keswick realm sometime during the late 1970's. But even regardless of Keswick's gradual demise, please do give the convention the credit it most sincerely deserves in recognizing that it does still exist - even after 125 years! The longevity of the convention, in and of itself, should provide a very worthwhile and important lesson unto the contemporary church of today. Should it not? For it just goes to show, if nothing else, that you can't beat a good foundation. And what was that foundation, you might inquire? Well, let's see... did Keswick focus solely on Jesus? Yes! check. Did it affect an unprecedented type of church unity even amidst otherwise strong denominational conflicts? Yes! check. Did it lead to success in the sphere of evangelism? Most certainly. check. Did it offer the intangibles, such as vision, inspiration, promise and hope? By all means. check. All these wonderful things combined and blended together may be embodied within the fruits of one core Christian promise -for lack of any better or more appropriate term, let us herein refer to it quite simply as... holiness.
Keswick Lesson #1: Christians should never underestimate the all-encompassing benefits of not only an individual, but a corporate, pressing on to spiritual maturity.
Keswick Lesson #2: Um... refer to Lesson #1. And refer again. And again. And...
Conclusions. My primary point in constructing this 'Keswick page' that you have just now read and in bringing your specific attention to this century old meeting in rural England is simply this: We present day Christians, as part of the 21st century church so desperately need some sort of modern-day "Keswick Convention" in order to help inspire us, unite us, and to no less than reorient us. Contemporary Christians generally don't even know what perfection is, nevermind are they trying to make determined efforts towards living it out. Some kind of catalyst, perhaps not unlike Hannah's book, must be initiated in order to help get things back on track.
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