간행물

선교신학 KCI 등재 Theology of Mission

권호리스트/논문검색
이 간행물 논문 검색

권호

제19집 (2008년 11월) 10

1.
2008.11 구독 인증기관 무료, 개인회원 유료
In the age of neo-liberal, global capitalism various kinds of human communities are continuously deconstructed and the creation is severely demolished. Under this circumstance diakonia should overcome the dichotomy of giver and receiver, which means the Baal type of diakonia theology. On the one hand, the giver always wants to be a giver/stronger, so that s/he has never accepted help from others and s/he denies the justification by faith. On the other hand, the receiver could be a crippled inside by negating the possibility of becoming a giver. However, there is an alternative model of diakonia, alternative community model. This model is an “alternative” to the neo-liberal, global capitalism and an alternative “community” model rather than an alternative individual one. In this paper, diakonia is defined as a salvation act through establishing faith community aiming at the Kingdom of God. This thesis aims at suggesting some cases of diakonia of Korean Christianity as alternative community models. There are four types of alternative communities: community type (Pulmu school and its local community), church type (Jagun church), church-community type (Baegun church and Hanmaum community, and Multicultural church and the Borderless Village), and NGO type (Youngdungpo-UIM based credit cooperative, Kwanak Self-support Center, and Ulsan Social Enterprise). The missiological significance of these alternative communities is such as: their aim is the kingdom of God and church should be a sign-community orienting toward the kingdom of God; their model is the koinonia of trinity; the close relationship between diakonia and koinonia; members of alternative communities are the little, outcasts, and minjung; we learn from them that the mission paradigm shifts from social mission to life mission; the center of the life mission is economy so that alternative economic community is very important; the importance of spirituality, concentrating toward the inner mind in oder to serve others(people and the creation). Though we are looking for alternative community models, they are particular ones, fit to their own socio-political, cultural and economic traditions and systems. However their missiological significance shows us some contour of a universal picture.
7,000원
2.
2008.11 구독 인증기관 무료, 개인회원 유료
This paper is to examine Yun Chi-ho’s public theology in terms of Diakonia mission. Though the separation of politics and church is emphasized in the public area, the religious view of politicians and public servants actually plays an important role of deciding political issues and transforming social life. As a case study, I explore the characteristics of Yun's Diakonia mission by analyzing his diaries. First, before his conversion to Christianity, Yun served as servant at the Ministry of Foreign Affair. He tried to reform society by introducing Western educational and medical system into Korea. His political exile helped himself to experience Western civilization in China and the USA. Under the new worldview of Christianity, Yun realized the importance of education for the future of Korea. Second, after his overseas study and visit to Europe, Yun became the leader of the Independence Club to reform Korean government from the absolute monarchy into a constitutional one. King Gojong dissolved the party and appointed Yun as a local government officer. He encouraged his people to organize the systematic resistance against the injustice of Japanese settlers in Wonsan. He criticized the unlawful deed of Catholic missionary and mad him recalled home. He believed that a Korean servant of Confucian government should act partially to religious issues and that a particular religion, even Christianity, must not have any absolute position in Korea. Third, Yun didn't overlook the racial and cultural arrogance of Western missionaries. His perspective of mission has been formed under the influence of other religions. He owed the corruption and impoverishment of Korea to the egoism and classism of Confucianism. Putting the gradual transformation over the sudden conversion, Yun argued that the motive of conversion should be based on the fear of God, not on the freedom from the oppression of corrupt officers. He proposed the new directions of Korean mission in the 20th century: ① the cooperation and union of churches for mission, ② the concentrated mission in Songdon, ③ the importance of vocational education, ④ the education of women, and ⑤ the contextual mission strategy. Fourth, Yun's Diakonia mission focused on the need of Korean people rather that that of missionaries. His pen name means “a serving old man”, who contributed to the formation and development of Christian education in Korea. Yun's visit to Hawaii also reminds us of his vision for the independence based on the moral and economic development. In conclusion, reflecting on the legacy of Yun Chi-ho, I suggest three viable agenda for the 21st century mission: ① Diakonia mission under lay leadership, ② the cooperation of churches and the dialogue among religions, and ③ the paradigm shift toward the solidarity between missionary churches and indigenous churches.
6,900원
3.
2008.11 구독 인증기관 무료, 개인회원 유료
The article deals with a possibility of the community development mission to alleviate poverty in the world, particularly in Cambodia in which poverty has been formed historically in the Theravada Buddhistic context. In a messianic perspective the article analyzes the religious, cultural and political factors to deteriorate the poverty and suggests an integral mission of Messiah Jesus for the community development against poverty. First, based on the definition of the relational and spiritual characteristics of poverty, the article describes the present poverty situation and its historical roots resulting from the time of the ‘glorious’ Angkor Kingdom civilization. Second, the article examines some opportunities to be able to change the poverty situation in the 16th to 20th century such as the future Buddha Maitreya movement, the Roman Catholic mission activities under the French colonialism, and the political messianism of the Pol Pot regime. They failed to alleviate the poverty situation and furthermore aggravated it. Third, as alternative the article discusses the Christian NGO mission. The NGOs can drive community development mission despite some limitations. In order to overcome them the article discusses a strategy that community members participate in the NGO mission from phase of planning and to self-supporting financially in their own context. Also the two examples of Hanah Mission and the CHE mission in Cambodia are examined. The article concludes to suggest the Messiah Jesus integral mission to transform the poverty community.
8,000원
4.
2008.11 구독 인증기관 무료, 개인회원 유료
The study deals with crisis of Latin America and diakonia mission strategy to deeply problems in Latin America society and culture in which problems have been formed historically in the colonialism context from Spanish and Portugal. In this paper, crisis of Latin America analyzes the economical, social, religious, cultural and political factors to the problems, and mention mission strategy of diakonia for the social transformation against problems and issues. First, I explained on the crisis of the economic, political, social, cultural and spiritual problem of Latin America, the paper describes the present difficult situation and its historical roots resulting from the time of the Spanish and Portugal’s colonialism. They have a lot of problems in Latin America society; such as poverty, violence, population explosion, lack of job, diseases, lack of foods, and illiteracy. Second, this paper suggest some diakonia mission strategies to be able to the change in Latin America. There are 1) diakonia mission strategy through Christianity NGO group; 2) social development mission toward poverty region and slum area; 3) holistic education mission strategy; 4) global partnership and cooperation mission for crises and problems of Latin America. Third, this study focus on holistic mission and social service mission in various Latin America contexts. International mission agency and Christian community in the world should be help and participate about problems and pains of Latin America. We need partnership and cooperation with between world Christianity and Latin America community.
5,700원
5.
2008.11 구독 인증기관 무료, 개인회원 유료
Diakonia means serving neighbors through sharing and healing in their place what we can do. Spiritual worship in church is accompanied by serving neighbors as reasonable, sensible and logical service because liturgy is integrated with man and work as Ancient Greeks. In other words, it means public work. Because worship is common public work and service for the world, true worship must be accompanied by true service. For its service, dual ministry types, or the Service of the Word and the Service of response to the Word must be carried out rightly. To the effect of this, We can say that the history of the church has been a series of an effort for its mission. In this paper, we present missionary works, after historical examination, centering around important persons, system and accidents, making the representative services a main subject in order to easily understand the overall direction of Diakonia on the western churches. The First Church evaluated relief works highly, activated Diakonia, but has a risk of distorting the Gospel, relating to salvation indirectly in its ideological background, by teaching retributive justice. Also, The First Church failed to reach the social structural service. therefore, one of the evil practices, slavery has been recognized as it was. Since the Reformation, Martin Luther criticized an Indulgence and a mistake of charity. Because he didn't regard relief facilities as a direct work of the church, but its management and responsibilities as the government, he was more interested in establishing the theology than practicing the charitable work and Diakonia. On the other hand, John Calvin looked upon relief facilities which are independent of the government ideal. Because neighborly love was originated from faith, Christians accepted neighbors as an object of serving. Diakonia must begin from self-denial and sacrifice. To save the people in the lurch, He institutionalized a deacon. The campaign of settlement house in the nineteen century established settlement house for the poor with two purposes to become a friend of settlers. The campaign of settlement house in England has been religiously influenced. On the disaster of Westminster Cathedral, Vicar Barnett rent a slum in London and made a volunteer living with some students. The first settlement house in America stemmed from Neighborhood Guild of New York City founded by Stanton Coit in 1887. Christians welfare service organization, “Inner Mission” was founded by Johann. H. Vichern. Since the middle part of nineteen century, they found out a social cause of poverty, disease, and problems. To get rid of this cause, they maintained to improve the social structure. Before the industrialization, they thought the cause of the poverty and deficiency naturally and personally. Since the Industrial Revolution, due to the low wages, exploitation, and industrial disasters, many labors became a low class in quantity. They set up a recognition not to solve the poverty, disease, deficiency and troubles with an individual relief. This recognition influenced the church and was embodied in twelve century. Social Gospel campaign, Religious Socialism campaign or Responsible Society from Ecumenical Society have advanced in the direction of Diakonia into the reform of social structure.
7,700원
6.
2008.11 구독 인증기관 무료, 개인회원 유료
As Samuel Huntington has asserted, this world suffers from tension and conflicts between diverse cultures. According to Paul Tillich, the core of culture is religion. There is no clear understanding of culture without appropriate understanding of religions. There has been a long history of tension between Christianity and Islam, although the two have the same Abrahamic tradition. Afghanistan began its Islamic tradition in the 18th century in the Pashtun tribe in the area of Kandahar. A Korean short-term mission team sent by Saem Mul Church was kidnapped by the Taliban armed troops. Two members of the team were then killed by the Taliban in July 2007. The rest of them were released after negotiations between the Korean government and the Taliban were made. Koreans had different opinions about the short-term mission team sent from the Saem Mul Church in the city of Sung Nam, Korea. Some people rebuked them. Others kept silence. Some churches encouraged them. In this critical situation, the Korean Church was embarrassed. This study attempts to offer some suggestions to help the Church overcome this crisis by providing missiological insights based on evangelical mission theology. First, missions need to be carried out according to the promise and the commission revealed in the Scripture. Second, missions should be implemented with the guidance of the Holy Spirit through the prayers of the church. Third, missionaries need to understand the various cultural situations of the area where they are called to serve. Fourth, churches and missionaries should be one in Jesus Christ as the doctrine of the Trinity states. Fifth, mission groups need to put a holistic mission into practice as Jesus Christ exemplified in His time on earth. Sixth, mission groups need to be free of an imperialistic paradigm in the age of postcolonialism. The Korean Church has to repent of negligence and pride over underdeveloped countries since it has become materially affluent. The Church needs to be incarnational in terms of attitude and holistic in terms of ministry in order to help the people to become Christians in a non-Christian world like Afghanistan. The blood shed by the two Korean short-term missionaries in Afghanistan will produce an indigenous church in the Islamic country because the blood of martyrs are the seed of the church as maintained by Tertullian in his Apology.
7,000원
7.
2008.11 구독 인증기관 무료, 개인회원 유료
In the 1930s, new theologians who studied abroad, due to Japan’s cultural policy of the 1920s, wanted to recognize the Bible and theology of their own subjective opinion, and get out of the fundamental conversation of theology of the early Western missionaries. It caused a debate between Conservative and Progressive theology in the early churches in Korea. Through the “Hypothesis of Moses Copyright negation” and “Problem of the Interpretation of Women’s Rights”, which were condemned issues by Presbyterians in 1934, and also the “Abingdon Bible Commentary Incident in 1935”; early Korean church leaders, pastors, and even missionaries, who were educated by Conservative western missionaries, judged the change of the new theologians’ view. Pastor Sun Joo Kil, a leader of the “Pyong Yang Revival Movement” which was initiated by Missionary Hady in 1907, held his Bible crusades, and his successful spiritual revival movement kept until 1910. After him, Pastor Ik Doo Kim started the Healing Crusade, as a new step of the spiritual revival movement in 1920. There was also another man who wanted to revive the Korean church, based on the contemporary churches. He tried to reform the churches, not to be conservative but to be focused on spiritual approaches. His name was pastor Yong Do Lee. Unfortunately, Pastor Yong Do Lee’s Shimuyan, works were only recorded for five years from 1928 to 1933. He died when he was only 33. In spite of his short life, the Korean Churches were influenced greatly and changed by him. He was also thought as an enthusiastic and mystic theologian, and also even a preacher who had the element of heresy. The main theme of this thesis focuses on the renewal missions of today's Korean Churches based on Pastor Yong Do Lee’s works for renovating them. This research guides and provides the material to find out a certain way to build up the revival of the Korean Churches’ growth and advance.
6,300원
8.
2008.11 구독 인증기관 무료, 개인회원 유료
The purpose of this article is to suggest John Wesley’s attempt to church renewal in the 18th century England through exploring his ecclesiology. This article deals with patterns of church renewal as it uses Wesley’s ecclesiology and Howard Snyder’s mediated model of church renewal, and attempts to rediscover of the essence of the church, and finds out clues of renewal and transformation of the Korean church along with the lessons given to the Korean church today. John Wesley constructed a very creative ecclesiology which was integrated various insights given by innovative renewal movements in the early church and the church history along with the understanding of the traditional church. Therefore John Wesley's understanding of the church can be understood through his renewal movement. Also his ecclesiology emphasizes the community for renewal of the church. In fact, Wesley's original intention was to form a organic community, that is, “ecclesiola in ecclesia.” In order to achieve his church renewal ministry Wesley suggested a integrated(holistic) renewal model that would keep the balance between institution and movement. Some characteristics of a renewed church is a living organism not just a institution or organization. The renewed church is charismatic community. Church renewal movement can not be separable with the kingdom of God. In this sense, Howard A. Snyder suggests five dimensions of John Wesley’s church renewal movement. First, it is individual renewal as it takes place in believer's personal repentance and conversion. It is spiritual renewal. But it is not just spiritual but communal. Unless there is no true community, individual renewal cannot be taken place. Second, communal renewal means a shared faith in a community as it happened when the church experiences God's transforming work. Third, conceptual renewal(or theological renewal) means a paradigm shift in theology. In this aspect, every great renewal movements are closely related to conceptual renewal. Fourth, structural renewal is to change forms and structures of which the church uses. Thus, the church must be changed in cultural contexts. Institutionalized and rigid structures of the church can often hinder the work of the Holy Spirit. Even though structural change is not the starting point of renewal, it can keep the renewal movement continue. Fifth, missional renewal of the church is about passion of proclaiming the gospel as the essential call of the church. Missional renewal can be accomplished when the church rediscover the essence of mission. This is not for the church itself but for the kingdom of God. The church that is internally renewed must have missional renewal. In this sense, the Korean church can learn from John Wesley’s renewal movement which attempted to renew the church by forming the authentic community connected with the kingdom of God.
8,000원
9.
2008.11 구독 인증기관 무료, 개인회원 유료
Since 1884, many western Protestant missionaries came to Korea. The missionaries initially treated of the spiritual perspective of Koreans as superstitious and ignorance-oriented. Especially in the field of medicine, the Western perspective seemed to be far advanced than the Korean traditional perspective. According to the Korean traditional view, sicknesses was in many cases caused by intrusions of spiritual beings. Therefore, to cure the sick, one had to cast out those spiritual beings out of the bodies through placations or by force. With such perceptions, Korean people were not able to overcome the hard situations caused by the contagious diseases such as pestilence, small pox, and typoid fever. Western missionaries could take advantage on those matters in order to help Koreans and thereby achieving the trust of Korean government. Even though Western science and medicine proved their effectiveness through such medical works, excessive reliance can cause one to fall into the idolatry of worshipping medicine instead of God. Throughout the development in the area of science and technology, Westerners have tended to look everything through the scientific perspectives. Through such trends Western societies were believed to run the course of secularization throughout the 19th and 20th centuries. God and His supernatural world have been marginalized especially in public areas. According to Professor Paul G. Hiebert, even missionaries with severe Western cultural backgrounds have difficulties in understanding the spirit world of the native people. Early missionaries to Korea were not exceptions. They also had difficulties when they first met the Koreans and tried to understand their spiritual view points. In contrast to the Westerners who generally do not recognize the spiritual beings around them, the Koreans recognized the spiritual beings such as ghosts, ancestors in almost every aspect of their lives. Koreans were famous in maintaining the practices related to such spiritual beings throughout their ancient history. When the missionaries first observed practices related to the spiritual beings, they judged Koreans to be ingnorant or superstitious. However, the missionaries continuously tried to understand the people and their worldviews. When they were unable to understand the Korean worldview on the spiritual beings, they resorted not to the Western naturalistic perspective but to the Bible. Through comparison between the Korean traditional perspectives and the Biblical perspectives, they discovered that the Biblical perspectives were more similar to the Korean traditional perspectives. And with careful observation and examination of the Korean ministers’ deliverance works, they changed their thought about the spirit world. The demons and spiritual beings which were regarded to harass Korean people were not supterstitions or fatacies. They were real beings confirmed by the Bible. The native Korean ministers contributed a lot in the paradigm shift from Western perspective to the Korean perspective on the reality of spiritual beings. The Korean ministers viewed the Bible differently. They believed Bible stories where the possessed were released by Jesus and his disciples. The faith of Korean ministers proved to be simple and firm enough to follow the practices of Jesus and his disciples in casting out demons. When the missionaries heard about the stories of deliverances by the Korean ministers and believers, they did not stop but rather carefully examined such behaviors in light of the Bible. The final criteria of missionaries were not the western but the Biblical perspective. With such criteria, they accepted and recognized the deliverance ministries of the Korean believers. Some missionaries, when asked if they could cast out demons out of troubled, succeeded in the deliverance ministries. In my estimation, the Nevius mission plan contributed greatly in making harmony and cooperation between the missionaries and the Korean ministers. God brought Koreans who were troubled with spiritual bondage into the Kingdom of God through such faithful servants of God. The reasons the early protestant missionaries to Korea brought such great success in evangelizing Korea were foremost their deep reliance to the Bible as the Word of God and secondly their deep understanding of Koreans and their ways of thinking.
6,100원
10.
2008.11 구독 인증기관 무료, 개인회원 유료
This study aims to introduce the concept of equipping church to church leaders in Korea for more effective lay leadership development and lay ministry. The traditional churches, which are hierarchical, institutionalized, and clergy-driven, generally do not have a well-organized sequential process for equipping the laity. As a result, in these traditional churches, lay people remain as bystanders, subordinates, and receivers of ministry, rather than becoming creative partakers in ministry. In contrast, some churches are focusing on lay development through well-organized sequential phases and are deploying equipped lay people in various ministries according to their spiritual gifts. These churches are called “equipping churches.” Based on this understanding, in section II, the author defines the equipping church as a church that focuses on educating lay people for ministry and leadership in order for effective shared ministry to occur. In section III, the author discusses theological basis for the equipping church, which includes ecological ecclesiology, the priesthood of all believers, and holistic ministries according to spiritual gifts. These theological understandings are all based on the biblical teaching of the church as the body of Christ, in which all people of God are interrelated and work together according to their spiritual gifts for the kingdom of God. In section IV, the author presents five essential qualities that shape the equipping church: (1) Equipping pastor, (2) Equipping process, (3) Equipped lay leaders, (4) Shared ministry, and (5) Laos-driven structure. The author names these essential qualities ‘Five Pillars of the Equipping Church.’ In this church, the main role of the pastor is to equip lay people to be mature Christian ministers. Through well-organized equipping processes, equipped lay leaders occur and lead various kinds of ministers according to their spiritual gifts. Therefore, the equipping church has laos-driven structure in which the clergy and the laity build horizontal and circular network relationship, keeping same ontological status. Today many Korean church leaders are struggling with instantly-made lay leaders who have not passed through an appropriate equipping process and entered into the inner-circle of the Church to practice leadership. Leadership-making is a process, not a day event. Through a well-planned sequential process, effective lay ministry partners are produced. Without a well-organized lay-equipping process, the Church cannot have entrepreneurial Christian lay leaders. Therefore, Korean church leaders should focus on developing well-organized and sequential equipping processes for the naïve/beginning Christians to be effective lay ministry partners. The older mechanistic, linear, and hierarchical structure of the church needs to be replaced by ecological, circular, and horizontal organism, which is biblically faithful. This can be possible through the equipping church which is a model of church renewal.
6,400원