에든버러 대회에 한국인으로 유일하게 참여한 윤치호는 대회에큰 기여를 하였다. 낙관주의에 근거한 서구의 일방적인 선교와 추상적철학사조에 문제를 제기하고, 서구교회가 토착교회와 함께 논의하며협력할 것을 강력히 요청하였다. 또한, 한국의 선교사를 대표하여마펫은 선교지에서 현지사역자와의 에큐메니컬 협력이 얼마나 중요한 가를 한국의 실제적인 성장사례에 근거하여 에든버러 대회에 널리알렸고, 존스는 교육이 선교에서 차지하는 역할의 중요성을 자신의한국경험을 통해 에든버러 대회에 소개함으로써 기여하였다.
한편, 에든버러 대회는 오늘의 한국교회에 매우 중요한 과제를 던지고 있다. 양적으로 크게 성장한 한국교회는 맘몬으로 병들고 있으며, 해외선교지에서 한국선교는 곧 돈이라는 비판을 받고 있다. 또한 선교사파송 세계 제2위라는 한국교회가 심각한 분열의 악습을 선교지에서도 답습하며, 현지사역자에 대한 우월적 태도로 에큐메니컬 협력을 실천하지 못하고 있다. 가난 속에서도 경제적으로 자립하였고, 교단을 초월하여 그리고 현지사역자와도 긴밀하게 협력한 초기 한국교회의 좋은 전통을 우리는 창조적으로 계승 발전시켜야 할 것이다.

From the middle of the nineteenth century where Protestant mission was in its height, several ecumenical mission gatherings were held. But a world missionary conference in a true sense was the World Missionary Conference which took place in Edinburgh from the 14th-23rd June1910. To celebrate its centenary, the Korean Association of Mission (KAM) was organised with Jong-yoon Lee as the Chair and Kwang-soon Lee as leading the process. KAM was joined by Korean Society of Mission Studies, Korean Evangelical Society of Mission Studies etc in its celebrations. Under the theme, ‘World Mission: Yesterday, Today, and Tomorrow’, between 22 June and 5 July 2010, over one hundred mission academics and missionaries presented about one hundred studies in its meetings in Seoul, Incheon, and Busan.
Out of the studies, only a few has any relevance to the topic at this paper. This may reflect the dominance of the western church in the 1910 conference with less participation of non-western churches, including the Korean church. This does not belittle the unique contributions which non-western delegates made to the conference. Nonetheless, some attended the conference not to represent their countries but as part of western mission organisations. In spite of the scant attention given to the topic in the centenary process in Korea, the studies prove to be a valuable collection of reflections.
Edinburgh Conference reminded the Korean church of the importance of partnership with national churches and ecumenical cooperation, and allowed it to share its experience with the world church. The Korean church also received a new challenge particularly from the non-western delegates: to recognise the problems caused by paternalism exercised by the western church; to position the non-western church as the main player of mission; and to place the mission initiative into the hand of local church and Christian workers, instead of western missionaries.
At the same time, the Conference still has a relevant message to the Korean church. At the conference, Samuel Moffett introduced the Korean church as loving and studying the word of God, which gave birth to a revival. However, the Korean church replaced its emphasis from the Word to mammon, as it achieved a splendid numerical growth during the military dictatorship in the 1970s and 80s. Regrettably, in many mission fields, Korean mission is heavily criticised as using money as a priority missionary tool. The Korean church is in a critical moment for a deep self reflection to discern if it has abandoned the previous traditions and gifts in the early days of Christianity.
It is also important as the second largest missionary-sending nation (among Protestants) to examine if we are committed to the building of national churches and leaders. The endless divisions in the Korean church are transplanted in the mission settings, thus, Korean missionaries fail in ecumenical cooperation. And the paternalistic attitude towards the national churches has been heavily criticised by nationals. Today, the Korean church faces a huge challenge to maintain and creatively develop its unique spiritual tradition as Moffett reported to the conference.

Ⅰ. 들어가는 말
 Ⅱ. 에든버러 대회에서 한국인의 기여
 Ⅲ. 에든버러 대회에서 주한 선교사들의 기여
 Ⅳ. 에든버러 대회와 한국교회의 과제
  1. 에큐메니컬 협력의 긴급성
  2. 낙관적이고 일방통행식 선교의 지양
  3. 교회 갱신과 에큐메니컬 리더십 제고
 Abstract

• 김은수(전주대학교, 선교학) | Eun-Soo Kim