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
제29집 (2012년 2월) 10건
1.
2012.02
구독 인증기관 무료, 개인회원 유료
John Wesley(1703-1791), an excellent evangelist and leader of renewal movement of the 18th century in both sides of the Atlantic, regarded evangelism as his life-long mission. To use Wesley’s terminology, evangelism is the dispensation of the gospel. Chapter 2 treats Howard A. Snyder’s missional flavor of John Wesley. According to Snyder, the following five significant biblical themes are full of missional flavor: image of God(imago Dei), prevenient(or preceding) grace, salvation as healing, the “perfecting” of Christian character, and the restoration of all things. Chapter 3 handles Wesley’s evangelism revealed in his sermons. Evangelism is not just a special task of designated gifted ones, but a general task of all believers. An evangelist should be a (wo)man of love. Wesley suggests a four-step evangelism method based on the means of grace. The first two steps are providing the opportunities of listening/conversation and reading the Bible and good books. The last two steps are having exaltation in small groups and praying together. The social religion, Wesley’s renowned terminology, contains a good lesson for Christians. This can be applied not only for evangelistic purposes, but for building Christian virtue as well. As stated by Wesley, the focus of the parable of salt and light is evangelism in the world. The author concludes this article by emphasizing an occasion which reveals Wesley’s ceaseless zeal for evangelism. Despite heavy rainfall early in the morning and difficulties in borrowing a horse, Wesley was determined to carry out his scheduled rural area evangelism. Nothing stopped Wesley’s passion to spread the glad tidings of salvation.
6,400원
2.
2012.02
구독 인증기관 무료, 개인회원 유료
As the realm of missiology got extended and the subjects of missiological research differs varies, the understanding of culture in mission field is crucial before doing mission there. In terms of definition of mission as crossing over the cultural boundary, I investigate the system of the Chinese government and power structure in relation to religious laws and regulations. I argue that if the Korean Christianity do mission for China and cooperate with Chinese church in official ways, this step is necessary. According to the Chinese Constitution, the People’s Republic of China (PRC) is organized of political party, government, and military authority. The people’s democratic dictatorship and socialism are the basic Chinese system, which cannot be inflicted by any individual person and group. The Chinese government widely accomplishes religious freedom, but this is on the base of socialistic perspectives. The United Front Work Department of the Chinese Communist Party(CCP) Central Committee, which is a substructure organization of CCP, forms the basic direction of the religious policy. Then the State Administration for Religious Affairs of PRC overall controls the policy of religion. In this kind of structure, China not only allows religious freedom, but also seeks to gradually dissolve religion through anti-religious propaganda. Religion is just one of tools, which formulates firm foundation of socialism in China. With this type of limitation, the Chinese Christianity has been existed until now under the control of National Committee of Three-Self Patriotic Movement of the Protestant churches in China, National TSPM. In fact, this agrees with United Front Strategy(UFS) and then becomes a ‘Socialization of Christianity.’ The Chinese government always emphasizes that only legal interchanges of Chinese Christianity can be allowed, which means the government wants to get absolute control. In this situation, I seek the appropriate models of religious interchanges between Chinese and Korean church. Most of all, I claim that the Korean Christianity should understand a system of Government and Power Structure in China before doing mission there. The friendly foreign interchanges, which are stressed by the Chinese government, can be promoted through China Religious Culture Communication Association (CRCCA). Secondly, based on ecumenical principles, Korean churches should develop official relationship with Chinese churches. Regarding to the organization of National TSPM and China Christian Council (CCC), Korean churches should find the subject of religious interchanges. In final, both positive and negative part of Chinese UFS should be acknowledged and then establish strategies. UFS interchanges with foreign religions based on dissolving them, but we should take advantage of their policy and use it for spread the gospel.
6,700원
3.
2012.02
구독 인증기관 무료, 개인회원 유료
Korea is recognized home and abroad as a country where various religions exist without conflict or enmity which is rare in the world. However, it's certain that Korea is one of the country where social conflict can happen caused by religious conflict or enmity at any time. The conflict and enmity among religions are already deep and it can’t be solved by temporary measure. It will be difficult to overcome this problem without continuous and honest conversations among religions. This study was done with this issue and I aim at finding the new way for conversation and collaboration to reach peace among religions. In Korea, the portion of protestantism and buddhism is biggest and these two religions have the most serious conflict between them. In this situation, I analyzed two survey results. One is ‘the survey for social credit to Korean churches’ done by ‘Christian Ethics Movement of Korea’ with the aim of “evaluating the social credit of Korean churches and finding a way to enhance it.” The other is ‘social culture in Korea and survey of people about religion’ done by ‘Buddhism Society Institute,’ affiliated by Jogye Order of Korean Buddhist with the aim of “finding a indicator for religions in Korea including buddhism and to utilize as a fundamental data on social culture and religion in Korea.” The result of the study shows that the future of Korea churches will be pessimistic if they continue church individualism and aggressive evangelism for the growth of church. It is an urgent task to reform such a image. The way to reach the harmony and co-existence for the peace among religions may be different but being different does not mean wrong. I believe that we can reach harmony with the spirit of ‘Hwa-i-bu-dong’(peace in difference) which is admitting and respecting others. In this era, community spirit is required for rebuilding of community. Religion is not an exception of it. Furthermore, religion has more responsibility and duty compared to other sectors in the society to enhance community spirit and social spirit. Like this, it can be the way to reach the ultimate goal or original function of the religion. For conversation and collaboration among religions, the authenticity from the deep inside of people’s heart is required absolutely.
6,900원
4.
2012.02
구독 인증기관 무료, 개인회원 유료
This study seeks to understand why Shantung mission was the only cross-cultural mission work done by the Korean church in 1913-1957 while the focus of other mission works was the Diaspora Koreans and its implications for today's mission work of the Korean church. The Korean church clearly demonstrated its evangelistic zeal by sending its missionaries to Jeju Island, Manchuria, Russia, Japan, Hawaii and Shantung. However, it is interesting that it was only Shantung mission that was cross-cultural in nature, while all others were targeting Koreans living overseas. This study briefly looks at those early missionary enterprise in different regions, which at the end points to the foundational difference between Shantung mission and other missions in other places. They share many things in common, they both were initiated by the church, they both show the missionray zeal, they both were done while they did not have sufficient resources, they both have sacrificial indiviuals. However, Shantung mission stands as the only cross-cultural mission work. While fully agreeing that Shantung mission was exclusively ministered, gorverned and financed by the Korean church, this study suggests that Shantung mission was the only cross-cultural mission enterprise because it was initiated by a missionary, possibly with the help of a missionary board. Some previous studies seem to overlook the fact that W. B. Hunt took a significant role in planning and preparing Shantung mission, mediating between mission boards, the Chinese church and the Korean church. This study, then, goes further to discuss what the Korean church may learn from this historical event.
8,000원
5.
2012.02
구독 인증기관 무료, 개인회원 유료
The present study is an investigation of young Korean Protestants’ views of other faiths and how they understand mission and evangelism based on those views. The empirical research shows that a considerable number of young Korean Christians have now embraced pluralistic viewpoint concerning other religions, along with the postmodern relativistic perspective about truth claims. This research concludes that both perspectives weaken the motive of traditional Christian evangelism and mission toward people of other faiths. The empirical research also indicates the urgency to recognize pluralistic and relativistic tendencies among young Korean Protestants in the history of the Korean Protestant Church. In other words, the emerging pluralistic and postmodern viewpoint, which is gaining popularity among young Koreans, is beginning to compete with the dominant traditional Korean Protestant exclusivistic theology of religions. Thus, we are beginning to see the competition between exclusivism and pluralism or relativism (religious and postmodern). An important missional issue regarding exclusivism and pluralism is that both can easily fail to engage people of other faiths. While the exclusivists close their mind and try not to listen to people of other faiths, the pluralists think it unnecessary to share the Christian faith. As a result they both have that the tendency to avoid engaging with the ‘other,’ that is, people of other faiths. In response, the researcher suggests “dialogical evangelism,” with the intention to escape the missional dangers post by both exclusivism and pluralism, and to encourage Christians to engage the ‘others’ in dialogue and love for evangelism. Having taken other faiths into consideration since the 1910 Edinburgh Conference of the World Missionary Conference, many mission thinkers have become involved in how to do missions toward people of other faiths. The dialogical approach to people of other faiths has proved to be a desirable way of doing missions. On the other hand, evangelicals have argued that its ultimate goal should be evangelism. Therefore, integrating the strengths of these two approaches, for the Korean Protestant Church and the new generation of Christians, the researcher suggests dialogical evangelism as the most viable approach to people of other faiths.
6,700원
6.
2012.02
구독 인증기관 무료, 개인회원 유료
Recently, most Christians in Korean have felt shame at watching the status quo of Korean protestantism. Almost everyday, we Christians faced unpleasant news about churches and clergies. At the same time, Christians feel the crisis of church growth and mission. At this moment, it would be significant and meaningful to search for the church reforms in the history of Christianity and to be taught from the past. For this reason, the writer investigated several historical events which caused the church reform consciously or unconsciously. As a result of this research, several types of church reform in the church history could be described as follows. The first case of church reform was accomplished for the purpose of the ecclesiastical and the social change by means of the political struggle. Second, for the purpose of the ecclesiastical and the social change by the revolutionary method. Third, for the purpose of structural subversion by the political struggle. Finally, for the purpose of structural subversion by the revolution. Among these four, because the second type of reform is illogical, the writer would consider the others. The rest of three cases of reform, however, whether it would be successful or not, had the limitation that could not have accomplished the fundamental reform of problems in their own era. For this, the writer has looked for the another way which was named as the fifth way of reformation and the writer considered it as true church reform. Also, it was regarded a genuine church reform as the most effective way of mission. As the fifth way of reform in the church history, the writer analyzed three historical events: the way of St. Francis and his mendicant movement in the twelfth century; the way of religious movement of Beguine in the thirteenth century; and the way of methodist movement of John Wesley in the eighteenth century. The characteristics of these movement would be as follows. First of all, these movements did not happen to struggle or criticize the existing church power and social structure directly. Secondly, even though there were leading persons in these movements, these movements were empowered by the anonymous laities. Thirdly, the participants of these movements proliferated and flourished very rapid within very limited times. Finally, They were so creative that they created new idea, theology, philosophy, and life styles. In conclusion, the writer proposed the fifth way as the ideal both for church reform and growth simultaneously. Through the fifth way, the people who are sick and tired to churches and protestantism in Korea might come into the world of hope, new spirituality, and creative life that they have never felt in the existing ecclesiastical structure. Then, new Christian communities will proliferate such as the above creative religious movements.
7,800원
7.
2012.02
구독 인증기관 무료, 개인회원 유료
This articles is to represent a application of ‘A Migrants Mission of Korea Church’ to ‘Multicultural Society in Korean churches’ as a strategy of balanced church responsibility in the aspect of a ‘Migrant Mission.’ I mention that biblical perspective and analysis about a migrant based on Old Testament and New Testament. I appear that an migrant kinds and situation in Korea society. This study builds on a direction of missiological strategy and method in multicultural society. I suggest that mission strategies in Korea Churches should be request toward a migrant in Korea society. First, Migrant mission strategy would play positive roles in making their works maintain the identity and trait of Christian gospel in works of Multiculture missions which stress on social responsibility and then suggest concrete and modified alternatives for evangelism. Second, Korea churches can works wholistic mission for them; such as NGO service, medical service, family counseling, educational supports, and human rights. Third, Korea churches support and build on migrant churches, so they want to have themselves worship service, bible study in migrant churches. Fourth, We have could be connect with Social Welfare, Churches, Government, NGO Network, and Schools toward Migrant life and welfare.
6,600원
8.
2012.02
구독 인증기관 무료, 개인회원 유료
Over 1.4 million foreigners live in South Korea now. The number of marriage-related immigrants is 125,673 and that of children of multicultural family is 107,689. These facts are brand new ones during the last five thousand year history of Korea. Such a change challenges Korean people and Christians to rethink respectively about their identity. This article aims at describing the current situation of immigrants, especially marriage-related immigrant women and multicultural family, identifying tasks for immigrant mission in Busan, Ulsan and Kyungsangnam-do and searching for the immigrant theology. Methodologies used in the article are: literature study, interview with specialists in immigrant mission, social biography of marriage-related immigrant women, missiology of encounter with other and Post-colonial Feminism. In Busan, the researcher chose four church/mission center/Christian NGOs participating in the immigrant mission in 2009. And he chose five mission centers/Christian NGOs participating in the immigrant mission in 2010. He interviewed with 31 members of multicultural families and with 9 specialists in the immigrant mission. Ninety-nine marriage-related immigrant women responded to the survey prepared by the researcher. The results of the social biography of multicultural family and the surveys of marriage-related immigrant women are: first of all, recovery of ‘normality’ of the multicultural family, for the family has been represented by the mass media as ‘abnormal’ one with family violence: secondly, Christian faith contributes for them to accommodate to Korean culture and to overcome conflicts between husband and wife of multicultural family: thirdly, the international marriage initiated by commercial agencies is blamed as money- exchange-marriage but the reality of such a family life is similar to that of a marriage arranged by a go-between: lastly, marriage-related immigrant women are faster learners of Korean language and culture than migrant workers. Tasks for immigrant mission are: to strengthen the multicultural family by overcoming cultural conflicts, to support for their children education, to establish multicultural faith community, to encourage marriage-related immigrant women to get a job, to suggest education programs for Korean Christians and Korean citizens, and to prevent from religious conflicts through peace education among religious groups.
8,900원
9.
2012.02
구독 인증기관 무료, 개인회원 유료
하나님의 선교(Missio Dei)가 1952년 이후 세계교회에 처음 등장한 후, 한국은 1969년 1월 한국기독교교회협의회(NCCK)의 제2차 총회를 “오늘의한국에있어서의Missio Dei”라는주제로열면서공교회의협의체 에 의해 정식으로 도입하였다. 한국교회가 하나님의 선교를 받아들이게 된 배경은 세 가지로 정리된다. 먼저는 NCCK회원 교단들이 주축이 된 도시산업선교(UIM)의 활동이라고 할 수 있다. UIM이Missio Dei의배경이 될 수 있었던 것은 한편, 1960년대 한국의 급격한 산업화와 노동환경의 변화, 그에 따른 성장위주의 군사독재정권에 대한 선교적 대응으로서 Missio Dei를 현재적 종말론적 시각에서 수용한 것이고 다른 한편, 예수 그리스도의 복음을 과거와는 달라진 한국적 상황에서 새롭게 발견하고 이것을 선교적 과제로 수용한 한국교회의 자의식과 신학적 발전의 결과라고 할 수 있다. 다음은 1960년대 그리스도인들의 사회 정치적 참여이다. 이들은 하나님의 통치가 한국 교회에는 물론 한국 역사속에서도 이루어져야한다는 강한 의식에서 교회는 사회문제를 진지하게 수용하여야한다고 주장하였다. NCCK 회원교회를중심으로전개된이러한 노력은 삼위일체 하나님의 선교의 영역이 교회안에 제한되지 아니하고 세계 역사속에서도 계속되어야한다는 인식이 확산됨으로써 Missio Dei신학을 공교회가 받아들이게되는 중요한 배경이 되었다. 끝으로 토착화논의이다. 그 주요 쟁점은 성서전통과 한국문화전통과의 연결성이다. 서남동은 기독교역사 의민중전승과한국의일반역사의민중전승의두백성모두고난의역사로 보고 한국교회의 선교적 과제는 기독교와 한국의 두 민중전승이 Missio Dei 안에서 합류하는 것이라고 주장하였다. 따라서 전통문화와 종교와의 대화는토착화논의의중요한주제이며, 1963년Mexico 세계선교와전도위 원회(CWME)의 쟁점이었다. 결국 한국교회의 토착화 논의에는 Missio Dei신학이 중요한 역할을 하였다. 하지만 한국교회의 ‘Missio Dei’ 이해에는중대한 문제점도 내포하고 있었다. 1976년 한국신학연구소의 심포지엄에서 ‘Missio Dei’를 지지하는 심일섭과 비판하는 김명혁이 각각 주제를 발표하면서 중대한 오류를 범하였다. 이들은 Missio Dei란 말을 공적으로 처음 사용한 때가 1952 ‘윌링엔’대회이며 ‘호켄다이크’가 주장하였다고 하였으나 대회의 공식보고서나 대회기간중에 사용된 적이 없을 뿐 아니라 Missio Dei는 후켄다이크가 아니라 독일 슈투트가르트의 감독 하르텐슈타인이 처음 사용하였기 때문이다. NCCK가 Missio Dei를 공식 수용한 총회를 직접적으로 비판한 반응은 거의 없었으나 에큐메니칼 선교에 대한 보수적인 교회들의 비판은 매우 강하였다. 대표적으로 1975 서울에서 개최된 The evangelical Conference for Mission을 들 수 있다. 이들은 “social-political oriented Missio Dei”에 대항하여구속에대한성서적가르침에근거한“Missio Christi”로대체되어 야 한다고 주장하였다. 그러나 1982년 채택된 “The Seoul Declaration: Toward an Evangelical Theology for the Third World”에서복음주의자들은 서구신학을 비판하면서 고난당하는 자들의 관점에서 자신들의 해석학을 찾고자시도하였고, 그결과Missio Dei를선언문에서고백하였다. 하지만 여전히 일부 복음주의자들은 Missio Dei를 부정적인 시각으로 보고 있다. 따라서 한국교회의 과제는 Missio Dei를 복음의 토착화를 위한 단초로 삼는것과‘Missio Dei’를한국교회의일치를위한신학적근거로활용하는 것 그리고 ‘Missio Dei’를 성령론적 관점에서 발전시키는 것이다.
7,000원
10.
2012.02
구독 인증기관 무료, 개인회원 유료
본 논문은 지구가 신음하고 한국의 환경지수가 최악에 떨어져 있는 상황에서 한국교회가 참여한 생태계를위한 생명봉사적 통전 선교를 논의하려는 것이다. 지구가 신음하는 상황은 인구폭발, 가난의 확대, 다양한종의 멸종, 벌목, 물의 부족과 오염, 토양의 침식과 퇴화, 넘쳐나는 쓰레기, 에너지 소비의 확산, 대기오염, 민물과 해수의 오염, 기후변화와 지구온난화 등으로 드러난다. 오늘날 한국의 환경 생태계 상황은 새만금 사업, 4대강사업, 제주도 강정마을의 평화와 생태계 지키기 갈등, 그리고 지난 10월에 개최된 유엔사막화방지회의에서 드러난다. 본 논문은 한국교회의 환경생태 선교를 논의하되 생명봉사적 통전 선교 관점에서 접근한다. 이미 논의된 통전선교는 이원론적인 복음주의 선교와 에큐메니칼 선교를 통전시키는것으로 사회정치적차원에서 논의된것이기 때문에 오늘날 생태계 위기의 상황에서 한계를 갖는다. 생명위기의 시대에는 유기적, 총체적, 관계적특성을 유지하는 생명봉사적 통전 선교가 필요하다. 본논문은 환경과 생태문제를 다루는 방식으로 환경주의와 생태주의를 동시에 취하고 있다. 기존 질서에 대한 이해와 변혁 지향의 정도를 기준으로 볼 때 환경주의는 위기 관리 차원에서 보다 손쉽게 적용이 가능하고 생태주의는 신학적 논의는 깊게 하였으나 현실변혁은 쉽지않은 상황에 있다. 본 논문의 구조는 먼저 환경생태계의 위기 상황을 지구적 차원과 한국의 국지적 차원에서 논의하면서 레스터브라운의 미국의 환경대응안을 검토하고, 한국교회의 생태환경 관련 주요 사건을 다룬다. 그리고 성경이 제시하는 창조를 이해하면서 생태청지기직을 강조하고, 한국신학자들과 선교학자들이 천착한 생태 환경관련 논문을 분석한다. 여기에서는 한국연구재단 등재지로서 ｢한국기독교신학논총｣, ｢선교신학｣, ｢선교와신학｣에실린것으로, 선교적으로 실천가능성을 비치고 있는 논문은 8개가 있었는데, 책 1권과 자료집 1개를 추가하여 10개의 글을 3카테고리 즉 신학적 윤리적 에큐메니칼 논문, 복음주의적 논문, 그리고 생명봉사적 통전 선교 논문으로 분류하였다. 끝으로 이러한 생태계를 위한 생명봉사적 통전 선교를 한국교회가 어떠한 방식으로 했는가를 4가지 즉 윤리적선교, 종교적대화선교, 네트워크선교, 생명봉사적 통전선교로 구분하였다. 이러한 환경생태에 대한 생명봉사적 통전선교가 환경생태 위기의 시대에 한국과 전 세계는 물론 민둥산이 되어있는 북한 땅에서도 추진되기를 바란다.
6,900원
