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
제28집 (2011년 11월) 12건
1.
2011.11
구독 인증기관 무료, 개인회원 유료
The numerous Korean church today embraces the technical goal of the invention building the paradigm of the new mission about the Chinese student studying abroads flowed in into the righteousness, to pay attention to the interior of a country China student studying abroads to the oversea missionary work resource voluntarily, the interior of a country. While the mission environment of Korean Chinese student studying abroads is unable to be good, the result which can be obtained through the missionary activity of the missionaries in China field church is very low. If for the missionary judgment of the Korean churches, the focus is adjusted to the Chinese student studying abroads, the long-term mission strategy which creates the social support system and so that the it has been growing in the mutually different cultural area Chinese student studying abroads can adapt well the Chinese student studying abroads to the Korean culture and college life and can minimize the culture shock because of the gospel will be established. The stress removal factor in which the student studying abroads can take the emotional psychological relaxation is grasped and the Christian culture and the faith settlement, that is the gospel, should be made. the various pattern of adjustments show as to Chinese student studying abroads’ right-foot shoot. However, that it is attached when it has to pay attention. Whether it is familiar with the various factorses including the member of the cultural area, living this success popular culture, language, and etc. or not. However, while the existing values according to the socialist identity which they have in the process of doing Korean college life and world view underwent a lot of difficulties in strange Korean cultural adaptation, the stress was experienced. In this condition, when the church community sets the mission direction and strategy, the many-sided effort for the stress relaxation according to the cultural adaptation of the Chinese student studying abroads is required. the strategic access about how approaching from the position in which the Social Support for canceling the stress required for the cultural adaptation for Korean Chinese college life is needed is required. It has the values, of the church the world view and existing paradigm so far, it is not easy to propagate the Chinese student studying abroads. The strategic access to the new paradigm which can be managed with the form of ‘the come mission’ in ‘it visits mission’ paradigm which the church and missionary group had been providing is desperately required. Therefore the mission resource in which many churches can distinguish the various obstacle according toes the Chinese student studying abroad mission and which can overcome this has to be communally created.
7,800원
2.
2011.11
구독 인증기관 무료, 개인회원 유료
Some Western Christians treat dreams as merely psychological phenomena, feeling that dream revelation would seem to be unnecessary under the influence of western perspectives on dreams. Another problem is that too often missionaries treat those who claim to have encountered supernatural beings through the medium of visions or dreams as having active imaginations or as dabbling in the demonic, especially in Asia, Africa, especially Middle East where the islamic influence is dominant. However, dreams and visions are biblical and play an important part in life for people in the Two-Thirds World. God speaks through dreams and visions to convert sinners even today, because many of the unreached are beyond the reach of the gospel and because much of the world is illiterate, dreams and visions may serve to fulfill missio Dei. Thus this study draws out several missiological implications through the comparison between the Biblical perspectives and popular Islam's on the dreams. First, be open to dreams as a mean of communication with God. Second, Encourage dreams in mission field such as Islamic area where the dream influence is dominant. Third, introduce Christian dream interpretation or interpreters into Christian world. Fourth, include the area of dreams in the course of training for minsters as well as missionaries. Fifth, remember that there can be some delay in dream interpretation and sometimes limitation in understanding. Sixth, put the Bible as the exclusive medium of special revelation, whereas dreams and visions are at best only supplementary and secondary. New converts must learn to examine their dreams and visions in the light of Scripture. When we go back to the Bible, and allow the dream as a mean of God's salvific communication, the missionaries who work in the Islamic territories with the holistic biblical perspectives on the matter of dreams will experience God's visible work more abundantly in their missions.
6,400원
3.
2011.11
구독 인증기관 무료, 개인회원 유료
The purpose of this article is to assess the historical development of spiritual warfare theory from an evangelical missiology. The recent spiritual warfare theory has emerged due to the sudden growth of Pentecostals during 20th century, along with a few missiologists’ introduction of ‘power encounter’ to the evangelical missiology which was often observed in animistic culture. The movement became widespread by the enthusiastic advocating efforts of Peter Wagner at Fuller Theological Seminary. The movement became widely acknowledged during the second Lausanne Congress at Manila in 1989. After the second Lausanne Congress meeting, the subgroup of Spiritual Warfare Network was finally formed within Lausanne movement and became the chief center of the proliferation of the theory among evangelical churches. While this theory became so prevalent among evangelical mission practices, there also emerged of the voice of caution to this theory among other evangelical missiologists. In 1993, a meaningful discussion on this issue within Lausanne camp initiated the discussion and “the Statement on Spiritual Warfare” became available by Lausanne committee. This was the first official voice of Lausanne group on this issue. This statement expressed the negative attitude toward spiritual warfare theory. From 1993 to 2000, even within evangelical camps, the polarization between Spiritual Warfare advocates and those who criticized them became obvious. But, in 2000, “Consultation on Deliver Us from Evil.” has presented the moderate and balanced view on this issue, and provides new way to make a reconciliation between two groups. Therefore, what are the biblical views on spiritual warfare? To assess biblical and healthier understanding of Spiritual Warfare theory, the paper attempts to provide dangers of this theory as well as its possibilities in our missionary practice. Some dangers are such as its experience-oriented approaches, its lack of sanctification aspect in Christian life, its too-much emphasis on demonology and miracle, and its danger of Christian magic and etc. Moreover, in order to exercise healthy practices on spiritual warfare, first, the biblical concept of spiritual warfare is needed; second, more extensive and broader understanding of spiritual conflict is needed. Third, its emphasis on the prayer must be well-taken by other evangelicals. Lastly, the other Christian virtue must be balanced with the practices of spiritual conflict.
6,900원
4.
2011.11
구독 인증기관 무료, 개인회원 유료
When we carry out a work or project, setting a clear goal is crucial for a success of the vocation. A goal means a task, target, or place to go or to achieve, and in this sense, a project whose goal is not clear enough cannot be achieved successfully. Since mission is also a ministry of a religion, making a clear goal is important for its success. However, in Christian mission the goal of mission is understood in various ways. While in the traditional view the understanding of mission’s goal is rather simple and clear, recent view is rather inclusive and complicated. In particular, the ecumenical view of the goal is quite different from that of the traditional view. So this article investigated the goal of mission in ecumenical view with a desire to provide a foundation for making a desirable purpose of mission today when the Christianity is in a deep crisis. For this purpose this article studied some major goals of ecumenical missiology such as humanization, JPIC, unity and reconciliation. As a result of this investigation this paper suggested some major characteristics of ecumenical goal of mission: broad inclusiveness, deep concern on the transformation of the world, high possibility of change, and removing priority. These kinds of characteristics have various strengths and advantages in serving and transforming the world, and in making suitable goals which fit the felt needs of the changing world. In other words, the ecumenical goals are effective in serving the world. However, the ecumenical goals have some limitations as well. The goals of the ecumenical wing are so broad and inclusive that the energy would be divided into many directions. Some goals are agendas of the world which seek welfare of the world, so these goals are helpful for the development of the world but not much for growth of the church, a major goal of mission. If ecumenical goals are compensated in these areas, the goals would be much more effective for the Kingdom of God.
6,700원
5.
2011.11
구독 인증기관 무료, 개인회원 유료
This paper is intended to explore the relationship of korean churches and the shamanism from the missional perspective. July 7, 2007 the very interesting article was reported in ‘The New York Times’. It bears the title, “Shamanism Enjoys Revival in Techno-Savvy South Korea”. According to this report, there are an estimated 300,000 shamans in south-korea. By contrast it is approximately 120,000 protestant pastors in south korea. Until now the shamanism and the mudangs are estimated so negative by reason of their ‘health and wealth gospel’. Specially the korean church took it as the mammonism. But the health and wealth gospel of shamanism aims the worldy centered worth, not the mammonism. By religious ritual named ‘gut’ they will find a solution to one's problem, but will not accumulate wealth. They think that the most problem of human beings arise from the distorted relationship between the divine beings and the livings. So by the gut they try to reconcile the livings with the divine beings. For this, the mudangs serve their gods with all their hearts; they pray every early morning with the lustral water, support their gods with fresh new fruits. This faithful devotion is called ‘chiseong’ in korean, and this could be comepare with the spiritual discipline. By this ‘chiseong’ the mudangs can be recognized as the spiritual psychics. And this will afford an excellent lesson to the korean churches, for the church as a missionary organ have to witness the presence of the living God in this world.
6,000원
6.
2011.11
구독 인증기관 무료, 개인회원 유료
Korean missionaries and Korean diaspora churches are all around the world now. In fact, Korea is widely known as the second-largest missionary sending country in the world, and the country where the biggest church in the world is located. However, although Korean diaspora churches are located in strategic places for world mission, many are reaching out to only Koreans. Of course, they are engaging in various forms of mission. But mission is not their main pursuit. They tend to focus more on internal programs, and differentiate those programs from mission. Missional churches, on the other hand, have a different understanding. They think of the church as having one vocation: participation in the missio Dei—that is, the Triune God’s own mission. In other words, traditional churches have programs, some of which focus on mission; in contrast, missional churches focus mainly on mission and seek to bring all their programs to bear on that task. This study, in which the author commends the latter ecclesiological stance, explores how Korean diaspora churches in North America might be able to move from a traditional stance to a missional one. Utilizing three transformation theories as a framework for analysis, and working from data from interviews with leaders from ten Korean churches in North America and North American-based Korean missional leaders, plus library research and the records and histories of the churches studied, this study concluded that the authoritarian model of pastoral leadership in first generation Korean diaspora churches in North America militates against the employment of any change process that does not focus first and foremost on senior pastors. Given the support of the senior pastor, the study further recommends a strategy for change that is tailored to the culture of first generation North America Korean churches.
6,700원
7.
2011.11
구독 인증기관 무료, 개인회원 유료
The enthusiasm and expectation of Korean churches for short-term mission is tremendous today. As a result, the number of short-term missionaries reaches 100,000 per year approximately. There are several reasons though, Korea's economic growth, church growth, and overseas travel liberalization since January 1, 1989 are inferred as a major steppingstones for the explosive growth of short-term mission. The expectation for short-term mission of Korean churches can be categorized into two according to their intention. One is for local church growth and the other is for training of candidates for long-term mission. In any events, short-term mission today not only contributes to the attainment of goal for sharing the gospel in a cross-cultural environment in a short period, but also settles down as an effective program for church growth. However, negative view on short-term mission appears at the same time. Externally critics on short-term mission suddenly stood up since the hostage affair of short-term missionaries sent by Saemmul church in Afganistan on July 19, 2007. This was a big challenge for Korean churches, regardless of evangelical or ecumenical position, to understand the importance of comprehending local culture in mission field. Internally, the need of awareness in terms of self-reflection on short-term mission in the circle of Korean churches occurred. This came from the consciousness of crisis of the depression of Korean church growth, the weakness of long-term missionaries, the misrepresentation of short-term mission, and the official complaint to the essentiality of missionary work. Thus, more systematic and strategic training and theoretical theologizing works are needed today in Korea. Normally short-term mission means overseas missionary work between one and four year period, but nowadays it is accepted as a visiting tour of mission field in a period of a week or so. It also called differently according to the purpose, the motive, and the characteristic of the mission organization, such as short-term ministry, short-term service, mission trip, vision trip, exploratory training, and the like. However, the contents of these programs are almost similar, and thus, the name is often changed according the vision of mission organization and the solidity of the program. In this situation, this article surveys the problems of short-term mission from a missiological perspective and aims to suggest some alternatives. For this purpose, this study first analyzes the contents of publications related to short-term mission, and then discusses missiological issues to propose some alternatives.
6,600원
8.
2011.11
구독 인증기관 무료, 개인회원 유료
This article aims to offer the changing and missional response to the Middle East from social, cultural, and religious perspectives. The paper explains causes of Jasmine Revolution; such as lack needs of human being, reject about absolute power, and social network. Consequently, Jasmine Revolution came out democracy in the Middle East countries, and social participation and change of women. In this countries, the role of women in the great upheaval in the Middle East has been woefully under-analysed. Women in Egypt did not just join the protests – they were a leading force behind the cultural evolution that made the protests inevitable. And what is true for Egypt is true, to a greater and lesser extent, throughout the Arab world. When women change, everything changes, and women in the Muslim world are changing radically. I think that Christians mission forms in the Middle East, As an indigenous community their displacement would cause a fundamental change to the identity of the region and its future development. Their contribution to the civilization society, trust and position of Islam women is immense changing. Thus, the Christian mission should be introduce being of Jesus Christ and the spirit of God. I now have a clearer contemporary perspective on Christianity mission in the Middle East. While many Christian mission can do appreciate the consideration of the Middle East, in the place where Christianity originated, it is tried to Muslim people.
7,000원
9.
2011.11
구독 인증기관 무료, 개인회원 유료
Increasing number of churches are adopting church social volunteer programs. A major issue in organizing social volunteering concerns the management that are most effective for recruiting member participation. Grounded in previous research and discussion, this study develops and estimates a model identifying the relationships of religiosity, church social volunteer recruitment management, and level of church members’ social volunteering. Using survey data from 1,490 church-going Christians and employing multiple regression method, this study demonstrates the importance of organizational intervention such as church social volunteer recruitment management to promote Christians’ social volunteering. This study discusses directions for future research on same research topics.
6,600원
10.
2011.11
구독 인증기관 무료, 개인회원 유료
The intention of this thesis is to explain the concept of missional church planting and explore its theological foundations. The concept is designed to draw out effective practices for church planting based on the proposition that the church is intrinsically missional. In my opinion, the biggest problem of the Korean church’s church planting ministries is the lack of theological reflection. The Korean church has focused only on techniques and methods of church planting, most of them being reckless. However, such reckless methods have stopped working since the 1990s when the Korean church began to stagnate and lose its social influence. In addition, there is a need for new paradigms that are better suited to the spread of postmodern culture in the Korean society. Church planting is a core ministry in evangelizing to the world according to God’s will. However, it could be an obstacle to God’s mission if it falls into ecclesiastical expansionism without the right missiological perspective. In order to construct the concept of missional church planting, I suggest five key thoughts: (1) creative ministries beyond mere church planting, (2) recognizing the missional essence of the church, (3) orienting towards the fulfillment of the Great Commission, (4) adjusting to the cultural environment, (5) growing dynamically and reproducing daughter churches. I also suggest the concepts of both the organic church and the missional church for constructing the ecclesiology of missional church planting. On one hand, an organic church based on the biblical concept of ‘the body of Christ’ secures healthy growth from its organic life and inner dynamics; as a natural result, it emphasizes planting new churches. The church as an organism has a duty of reproducing other churches; such a duty is divided into hiving off and supporting. On the other hand, a missional church is founded on the fact that mother churches as well as newly planted churches have an apostolic mandate toward the world. Furthermore, the concept of missional churches plays a role of a rudder, explaining what a church should be, what it should do, and how it should organize itself for the purpose of performing its apostolate.
6,700원
11.
2011.11
구독 인증기관 무료, 개인회원 유료
The purpose of this study is to analyze the factors of church growing and to identify the factors of decreasing church members at the same time. On the basis of the results few activating plans are recommended for the future church developing in Korea. Needless to say the existing reason of the church is to engage in mission work and to preach the gospel into the whole world. In order to fulfill this mission, church must be grown; if it is not so, there is no way for the church to be exist. Taking notice of this point the study presents the factors of church growing until 1990 and discusses the reason why the church stop from growing. Either growing or decreasing there were still two factors which affect the church development; one is social fact and the other is church itself. After Japanese era, the tragic division of the Korean peninsula causes social unrest so the great number of people sought the consolation and the churches were right there and after the Korean war the rapidly growing economic situation also facilitate the grassroots to become church members. Beside that facts, Korean churches has their own campaign to spread the gospel; mainly this was conducted by foreign missionaries and the leaderships of the Korean pastors. On the other hand, there were also few things which hinder the church growing. This can be divided into two parts; the social facts and the church itself as well. Since 1980, Korean society is getting more stable and economic situations of the households are becoming sufficient. Moreover the single society has been changed by what is called multi-cultural society. These were the causes of the decreasing number of the churches in Korea. Concerning the above mentioned factors, the Korean churches should find out the ways to revitalize its development by means of recovering the leaderships of the pastors, facilitating better church mission works, and building a close relationships with the local communities.
7,700원
12.
2011.11
구독 인증기관 무료, 개인회원 유료
하나님의 선교의 목적은 회심과 교회개척을 통하여 하나님의 나라를 확장하는 것이다. 하나님의 나라는 미래에 완성될 것이지만 현재에도 임재한다 (마6:10). 더 나아가, 하나님의 나라에는 항상 의와 평강과 기쁨이 가득차 있다(롬 14:17). 예수 그리스도는 죄인들을 구원하시기 위하여 오셨으며 그들을 하나님의 나라로 인도하시기 위하여 오셨다. 하나님의 선교는 문화, 인종, 그리고 언어상 다양하다고 할지라도 교회들의 일치를 추구한다. 예수 그리스도는 그가 하나님 아버지와 하나인 것과 같이 교회가 하나 되기를 위하여 기도하셨다 (요 17:21). 기독교의 역사는 예수 그리스도가 원하신 것처럼 하나 되기 위하여 교회들 간에 일련의 에큐메니칼 운동들이 있었음을 보여준다. 교회들은 1910년에 개최되었던 에딘버러세계선교사대회 이후 예루살렘대회(1928), 탐바람-마드라스대회(1938), 휘트비대회(1947), 빌링겐대회(1952), 그리고 가나대회(1957-58) 등 여러 가지 선교대회들을 통하여 연합과 일치를 실현하기 위한 운동에 참가하도록 격려되었다. 특히 휘트비대회와 가나대회는 회해와 일치를 더욱 강조하였다. 그러나 복음주의 교회들은 에큐메니칼 운동들에 참가하기를 기뻐하지 않았는데 그 이유는 크게 에큐메니칼 교회들이 교회들 간의 일치를 강조하면서 하나님의 선교(Missio Dei)의 이름으로 인간화와 세속화를 강조하였기 때문이다. 복음주의 교회들은 인간과 하나님 사이의 화해는 예수 그리스도 없는 하나님과 세계 사이의 화해가 다르다는 것을 주장하면서 일치보다는 화해를 강조한다. 그렇다면, 세계에서 화해와 평화를 창조하기 위한 효과적인 도구는 무엇인가? 마타이어스 자나이져는 창세기를 통하여 화해와 평화의 모델을 제시하였다. 그는 아브라함과 그의 아들 이삭을 교차문화적 선교사의 모델로 제시하였는데, 그들은 창세기 13장과 26장에서 보여준 것처럼 화해와 평화를 추구하였다. 아브라함은 그의 목자들과 롯의 목자들 사이에서 평화를추구하였으며 이삭은 그 자신과 블레셋의 왕 아비멜렉 사이에서 평화를 추구하였다. 하나님의 축복 속에서 아브라함과 이삭은 평화를 추구하였다. J. H. 바빙크는 그의 책『선교학 개론(An Introduction to the Science of Missions)에서 화해와 평화 중심의 교차문화적 선교에 대한 엘렝틱 접근을 제시하였다. 그것을 요약하면, 엘렝틱스는 교차문화적 선교가 진행될 때에 복음의 능력을 확신하는 한편 타문화들/종교들에 대하여 예민한 감수성을 갖는 것을 포함한다. 같은 맥락에서, D. J. 보쉬는 교차문화적 선교사들이 여러 가지 사역들에 참여할 때에 선교활동의 취약성을 강조하였다. 다시 말해서 선교사들이 선교지에서 쉽게 상처를 받는 예민함과 연약함을 강조하였다. 그는 십자가군의 공격성보다는 십자가의 깊은 의미를 가리켰다. 더 나아가서 필자는 화해와 평화의 중요한 근거가 용서라고 본다. 아브라함은 롯을 용서하였고 이삭은 아비멜렉을 용서하였기 때문에 화해와 평화가 이루어진 것이다. 그러나 가장 드라마틱한 용서는 요셉에게서 발견할 수 있다. 형들이 그를 애굽에 노예로 팔아버렸는데도 불구하고 그는 형들을 너그러운마음으로 용서하고 그들을 환대하였을 뿐만 아니라 그의 부친을 비롯하여 가족들을 가뭄과 기아에서 구원하였다. 예수 그리스도는 죄인을 용서하셨을 뿐만 아니라 용서하라고 가르치셨다(막 2:5-10). 결론적으로, 현대의 교차문화적 선교가 하나님 나라를 세우고 그것을 지금 여기서 세상에 확장하기 위해 필요로 하는 것은 식민주의에서 실행된 제국주의적 모델이 아니라 예수 그리스도에 의해 보여진 성육신적 모델이다. 하나님의 선교는 항상 화해와 평화가 영원히 현존하는 하나님의 나라를 바라본다.
6,700원
