간행물
선교신학 KCI 등재 Theology of Mission
- 발행기관 한국선교신학회
- 자료유형 학술지
- 간기 계간
- ISSN 1738-3447 (Print)2714-0318 (Online)
- 수록기간 1997 ~ 2024
- 주제분류 인문학 > 기독교신학 인문학 분류의 다른 간행물
- 십진분류KDC 235DDC 266
권호리스트/논문검색
제20집 (2009년 2월) 10건
특집 선교와 타종교
1.
2009.02
구독 인증기관 무료, 개인회원 유료
This paper studies upon on the changing mission of world Christianity and interreligious dialogue. This study is an attempt to develop the interreligious dialogue as the new mission method in the changing world. In order to examine the contextual change of world Christianity mission, I used the Michael Amaladoss' analysis. According to him, the theory and practice of mission is in a crisis today. This crisis is the result of two related development: the field of mission, namely the world , has changed; the theology of mission has had a rather than rapid development in recent years. This study has three chapters: the first chapter was to study changes in the world based on the mission and interreligious dialogue. The second chapter intended to explore the interreligious dialogue as the mission method in the changing mission context. It is main chapter of this paper. In this chapter, the factors of interreligious dialogue, the three theological and missiological approaches on the other religious traditions, and the future prospect of interreligious dialogue were studied to assist world Christian churches. The contemporary churches have had difficulty in communicating the gospel in an changing context. This study will provide insights to dialogue with other adherents of religions. It is includes a six new paradigms of interreligious dialogue so that the Christian churches may respond to holistic nature of the gospel through the interreligious dialogue.
7,000원
2.
2009.02
구독 인증기관 무료, 개인회원 유료
This first purpose of this article is to articulate John Hick’s theology of religion, and the second purpose is to investigate the meaning of mission in Hick’s religious theology. For the first goal, this article examines his theology in the following category; 1) the common ground of religions, 2) relativistic aspect of Christology, 3) salvation/liberation. Because Hick’s theology of religion is developed on the assumption that all religions aim one same Reality, the common ground of all religion is preferentially examined. Secondly, his Christological perspective is examined through his understanding of Incarnation. Lastly, his understanding of salvation, which is the final goal of all religions, is examined. For the missionary meaning of Hick’s religious theology, this article engaged on 1) overcoming of conquering model in the theology of religion, 2) relativizing Christology and mission 3) dialogue and transformation including conversion. Hick’s theology provides the foundation to overcome the dualistic superiority of Christianity which regards other religions as idolatry or non-truth. Through the distinction between Godhead and God, and thing-in-itself and phenomenon, Hick insists that a religion cannot perceive Reality itself. This means that Christianity cannot recognize God [Reality] itself. His theology is overcoming exclusivism of Christianity. However, his theology makes mission meaningless because he relativizes Christology. Therefore, his understanding of Jesus Christ and Incarnation are critically examined. Lastly, I insist that Christian mission should go beyond dialogue and transformation even though Hick’s notion of mission points to dialogue. Mission demands the life as Jesus’disciple, and witness of Gospel beyond sharing. Furthermore, Christian mission should go beyond social transformation or political solidarity because Gospel includes religious aspect as well as social aspect.
6,700원
3.
2009.02
구독 인증기관 무료, 개인회원 유료
The Christian approach to Islam has been undergoing a period of flux during the last decade. As a reaction to the slow progress in Islam mission and the fragility of churches of converts from Islam, some missionaries have cast about for a new model of approach for the Muslims. An important feature of the new approach has been a quest for new forms that involve converts remaining within Islam. This has been called C5 ministry or “insiders movement.” This C5 ministry among the John Travis’ C1-C6 spectrum, which compares and contrasts types of “Christ-centered communities” found in the Muslim world(1998), has drawn fire from the other side of the missiologists. Phil Phashall considered C5 approach to represent a dangerous slide into syncretism. Although John Travis and Dean S. Gilliland responded on the criticism, that was the beginning of long arguments on the possibility, validity, and credibility of the C5, or insiders movement. These arguments can be divided into two categories: theological interpretation on the biblical references which have been used to support the C5 ministry and some missiological issues on definitions of the terminologies of C5 ministry as well as social-religious culture and identity of the insiders. Due to the limited space, the author focused on some missiological issues only. The author analyzed the missiological arguments by dividing them into four areas: degree of contextualization, possibility of using Islamic culture and religious forms, Christian identity, and ethical problem. Then the author showed how the arguments have been expanded more widely among the missiologists’ circle after 2006. At the end, the author concluded that the arguments are still in progress. The arguments have shown the positive possibilities of Islam mission and left some challenges. The challenges are lacking of MBB leaders’ participation in the course of the argument, the continuing quotations of Parshall’s statistics from the side of the opponents, the issue of the translation of some sensitive biblical expressions to Muslims such as “Son of God,” and theological exegesis and applications of the supporting biblical references of the proponents. However, I feel more deepened discussions needed in the future. C5 ministry will continue to grow, regardless of the process of these arguments, because of its dynamic characteristics. Thus, we need to show generous attitude to the process of their growth and focus on the direction of the group as well as the each individual of C5 movement. And everybody in the future arguments needs to remember that each argument should be a process to keep balance between theology and praxis in order to build Christ’s church.
6,700원
4.
2009.02
구독 인증기관 무료, 개인회원 유료
There are 55 nations which accept Islam as a religion in the world. Among them Asia has the most Muslim population. In the beginning of the 21st century Muslims have a trend of spreading out throughout the world, and they have their own common festivals. Those are festivals called the Minor festive day and the Major festive day. These are the greatest festive days of Islam to be held from the 70 days after Ramadan finished. The festive days are called a mass worship service. These festive days become the spiritual connection point which the rich share beasts with the poor. Islam id begins from the point that Abraham offered a living beast as a sacrifice to God at the Genesis of the Old Testament. Id festival is the duty of all Muslims in the Islam world and is to show the mind to submit to Allah. Islam id is the festival to pray for service and achievement, the day of thanksgiving and celebration, the day of triumph, the day to collect the fruits of good deeds and service, and simultaneously the spiritual union and the festival to have the meaning that purifies the souls. Even if festival is kept by all people, it is the time when a patriarch kills a beast and share it with relatives and all people with pleasure. But that Abraham offered Isaac as a sacrifice contains the redemptive principle to redeem a life, that is, the symbol of Messiah to come. This is aimed to seek for the contact point of the Gospel in the Christian perspective through this Islam id festival. It is important for us to see the contextual communication to be united with the audience and the phenomenon to occur in the mind of a receiver for the cultural sharing and message sending. And through the ministry to be shown by action, instead of rejection symptom against the culture we can seek for the contact point. Above all things, we can send through the cultural situation in this festival of Islam, the form and meaning of culture, the core of the Gospel, and the redemptive death of a Lamb as a sacrificial offering by exchanging the religious information as a contact point to send the Biblical truth. We must make Islam id festival the opportunity of the Gospel message.
6,600원
5.
2009.02
구독 인증기관 무료, 개인회원 유료
In the end of August 2008, atrocities against Christians of Khandamal district of Orissa state in India occurred by Hindu mobs driven by Bajrang Dal, the youth wing of Hindu World Council: 59 people were killed, 18,000 were injured and 159 churches were damaged, along with 4,400 houses. Apparently, this communal violence was erupted from the antipathy of Hindu nationalists towards conversion movement of Christian missionaries. Yet, inwardly, the poor Khands tribe felt jealous of rich Panas tribe after being converted to Christianity. The Bajrang Dal attempted to take advantage of such communal tension for the political purpose of taking seats in the upcoming 2009 general election. Communal violence happens dime a dozen in India. Yet, recently, the target of Hindu nationalists was directed to Christians in the tribal areas of Orissa rather than to Muslims, previously the major enemy of Hindus. The reason was the steep increase of Christians in this district due to missionary activities. The leaders of Hindu nationalists were in the grip of fear and vented their anger over this issue. According to the ideology of Hindutva(Hinduness), Indian nation has to be necessarily a Hindu nation and the Hindus alone are the true sons of the soil. Moreover, the non-Hindus are a menace, the polluted to be purged, if they would not be assimilated to Hindu way of life. The feature of nationalism of K. Hedgewar of Rashtriya Swayamsevak Sangh was cultural nationalism which elevated India to the goddess of motherland. From the perspective of Hindutva, the conversion of Hindus to non-Hindu religion is an anti-national activity, thus, they should put it down by all possible means. Likewise, the communal ideology of the Hindu nationalism is exclusive, chronical, and subjected to violence. In this regional context, Christian missionaries should respect Hindu gods and goddesses and understand their faith and Hindu nationalism rather than villify them. In order to avoid unnecessary clash, it is recommendable for Christians to involve in inter-personal evangelism and establishing house churches rather than in building churches and institutions. Missionaries should encourage the local Christians to be financially independent so that Christianity can be presented as a genuine spiritual religion. Urban middle class Hindus should be the target of missionaries, moving from the previous lower strata of Hindu society.
6,400원
6.
2009.02
구독 인증기관 무료, 개인회원 유료
The aim of this paper is firstly to address the affinity between globalization and Pentecostal spirituality and secondly to hint that Progressive Pentecostalism might be a successor to Liberation Theology. Globalization (‘the market revolution’) and Pentecostalization (‘the spiritual revolution’) are surely under way. Pentecostalism has often been otherworldly, emphasizing personal salvation to the exclusion of any attempt to transform social reality, whereas Progressive Pentecostalism continues to affirm the apocalyptic return of Christ but also believes that Christians are called to be good neighbors, addressing the social needs of people in their community. Progressive Pentecostals are leading heroic self-sacrificial lives. Pentecostalism and Liberation Theology share the idea that salvation includes effects on material life in this world. In liberation language this pertains to social, economic, and political liberation of historical existence, and in Pentecostalism it applies to healing. Some Pentecostal theologians such as E. Villafane, M. Volf, R. Beckford, and Jang-Hyun Rhu are extending the idea of healing to the social condition of existence.
6,600원
7.
2009.02
구독 인증기관 무료, 개인회원 유료
Im Juni 2007 werden eine koreanische Missionsgruppe in Afganisten durch Taleban gekniept und dann drei von 23 Geschleppten wurden ermordet. Seither is es in Korea gestritten, ob man in einer Mission verbotenen Staat eine Mission versuchen darf. Unter den koreanischen christlichen Gemeinden kamen dadurch zwei Gruppierungen: eine liberale Grupe moechte verbieten, in ein Mission verbotenes Land nicht zu missionieren. Aber einige konservative Missiongruppe moerchte trotzallem in solches Land einreisen, um Menschen mit anderen Glauben zu missionnieren. Welche Gruppe von den beiden besser sei, ist nicht wichtg. Wichtig ist fuer mich, dass diese Streit nicht darauf kommen soll: man moege nicht mehr missionieren. Denn das Christentum orientiert sich sehr stark mit dem Mission. Das Zentrum der Bibel, besonders des Neuen Testaments liegt an der Betonnung der Mission (Mt28, 18‐20), weil dieser Missionsbefehl von dem Wort des erhoerten Christus kommt. Mission ist naehmlich so wie Interpretation von den Praktiken der Kirche in jeder Zeit. Darum ist es selbstverstaentlich, Mission in jeden Situation anders oder sogar ganz unterschiedlich zu artikulieren. Hiermit moechte ich versuchen, Missionsverstaendnis durch die Bibel zu formulieren. Hierzu moechte man eine Lehre von der Bibel suchen. Das machen wir mit der Erzahrung von Jona im Alten Testament. Hier geht es um die Gottes Mission, missio dei. Es geht darum, dass Gott ohne Hilfe der anderen selber missionieren. In Jona zeigt Gott, wie selbstverstaentlich er arbeitet in seiner Mission ( Missio dei). Gott reagiert auf den Untatan der Menschen, z.B. Unmoralische Haltung, Ungerechtigkeit, Menschliche Kultur, bei der menschliches Werk mehr bedeutet als Gott und sein Wort. Gott arbeitet in seiner Mission nicht allein sondern immer mit dem Menschen, welcher wie Jona Gottes Wort nicht hoeren und nachfolgen. In Jona wird man lernen, warum Gott sein Wort nicht halten. Gott zieht sein Wort zuruek, wenn es um die Rettung der Menschen geht. Die Freiheit des Gottes ermoeglicht, uns unseren Grenzen zu uebergehen. Gott hat Freihet, damit ganze Welt zu missionieren.
7,000원
8.
2009.02
구독 인증기관 무료, 개인회원 유료
This essay is to explore the life and work of Dr. John Scudder (1793-1855), a missionary to Ceylon and to discuss his theological place in the history of missions. He studied at Princeton College and then at College of Physicians and Surgeons, New York. As a successful physician, he realized God’s calling to missionary work abroad while he was reading a religious tract in a patient’s home. Together with his wife, Harriet Scudder, and three other missionaries, Dr. Scudder sailed to Ceylon, today’s Sri Lanka, where he worked thirty six years for mission. His primary choice was India, but the East India Company opposed any missionary work in their ruling territories. That was why he had to the northern part of Ceylon where he was free to preach, teach, and treat. Dr. Scudder was the first medical missionary sent by American Church to foreign countries. He was also a forerunner of the medical mission and the most distinguished model for later medical missionaries. He launched a ministry of intensive evangelism by establishing hospitals and schools. He trained natives to become medical doctors. He also founded several churches after he became a ordained pastor in Ceylon. Dr. Scudder made religious small tracts about biblical stories which were written in Tamil to distribute to numerous people. He had to suffer and overcome countless obstacles and hardships against his missionary work. Ecological diseases, famines, economic burdens, family matters, natural disasters, persecutions from other religious groups, and other troubles could not hinder his ministry. He even suffered the losses of his two daughters in the missionary fields. Nevertheless, his mission was very successful and his wife, Harriet, was also wonderful partner to this missionary work. In 1836, he moved to Madras, India in order to supervise young missionaries. During his later days, he visited many missionary posts in South Asia and Africa in order to share his missionary experiences. His last visiting place was the Cape of Good Hope in South Africa, where he went into eternal peace in 1855. Later generations of numerous missionaries were impressed and influenced by his deeds and words. While visiting North America, more than one hundred thousand young people heard his lectures and sermons about mission and foreign cultures. Influenced by Scudder's mission, James Taylor made a resolution to become missionary to American outcasts and westerners. David Coit Scudder also became a missionary after having been impressed by Dr. John Scudder's Mission. Furthermore, his heritage includes forty two missionary descendants, whose years of ministry service in mission fields are close to almost one thousand. One of the most famous medical missionaries out of his descendants was Dr. Ida Scudder who also worked in India.
6,300원
9.
2009.02
구독 인증기관 무료, 개인회원 유료
Jong Hyun Jang proclaimed “Life Theology” through the Baekseok University under the name of Baekseok theology. The Korean church and christianity is undergoing a difficult time. Especially the social welfare mission became due to statistics and evaluations more focused on capacity and results than the way of Jesus Christ. Jong Hyun Jang's “Life Theology” revived the Gospel in that sense. Although his work seems like the “Life Theology” of Alfred Jaeger, however he focuses on a much more pragmatical way on becoming more like Jesus Christ. He shows a crossroad in which “Life Theology” and Social Welfare Theology meet. Social Welfare Mission is the fastest way to actually do the work of Jesus Christ and spread his word as he did. “Life Theology” is the center of the Social Welfare Theology in which we live and serve as servants. This is why “Life Theology” is the future of the Social Welfare Theology. Thus, “Life Theology” with the aid of Social Welfare Theology will be able to revive and encourage people in desperate need to a new way of life. The background of this can be described in three points. 1) the center of the Social Welfare Theology-Christianity- Jesus Christ centered, 2) the framework of the Social Welfare Theology-church theology-the member and the leader of a community 3) the context of the Social Welfare Theology - Kingdom of God - behavior and attitude. These 3 components are important parts in practicing Social Welfare Theology. Since today Social Welfare Mission took a variety of forms and experienced difficulties in establishing itself in a dynamic changing society. Social Welfare Theology has more non religious factors (financial support, management, etc.) than ordinary mission itself. Thus it lead to arguments of the purpose of the mission and its meaning itself. The Social Welfare Mission also had difficulties in adapting in a secular and diverse society. Such difficulties now stand before the "Life Theology" to achieve a core meaning centered around Jesus Christ. Thus, not something which just looks like spreading the good word, but doing it like Jesus did is the main idea of the Social Welfare mission. Jong Hyun Jang’s “Life Theology” has been proven through the Baekseok University to work hand in hand with the social welfare mission. It remains subject to the next generation of scholars to see how Jong Hyun Jang’s Life Theology establishes itself in the future.
7,800원
10.
2009.02
구독 인증기관 무료, 개인회원 유료
This study focuses on the importance of forming a new community for the Korean immigrant in the United States. In order to do this, I discuss experiences of immigrant life and awakening to the reality of a different culture, and consider the identity of Korean immigrants in a Christian perspective. From arrival until a certain period after, many Korean immigrants do not see objectively what they are facing in reality. They do not have a clear understanding of the American reality. The reality of a grueling immigrant life is overshadowed by their idealistic expectation of the land of opportunity and freedom. After a certain period, Korean immigrants begin to realize their real problems, such as family problem, the race problem and cultural differences. One of serious problems that Korean immigrants face is marginality. The first generation of Korean immigrants has a limit on how much they can assimilate to a huge organization such as America. When Korean immigrants encounter the reality of life in the United States, they become conscious of the problems they are faced with, and realize their present situation. They feel alienated in this wilderness country and have strange feelings because they live in a bi-cultural setting. Then they realize the need of their new identity as Korean-American. It is important to understand the new culture and form a new identity in order to adapt new culture in a foreign country. The Korean immigrant church is a very important place for the Korean immigrant. The church provides a meaning to life, a sense of belonging, and psychological peace of mind to immigrants. Furthermore, the church should participate in social issues in a mainstream society for rights and interests. The immigrant church helps people discover their identity through Christian faith. The church has a threefold function: kerygma, koinonia and diakonia. If there three functions are well combined, the church may help Korean immigrants to develop a new community. Korean immigrants should open their clannish boundary of community. A way to live authentic Korean-Americans is beyond the boundary of Koreanness and interacts with the mainstream society and other ethnic groups. With the identity of Korean-Americans, Korean immigrants move toward a dyanamic society of the United States. Then they can develop a new community in muticultural, multiethnic and multiracial society.
6,900원
