간행물

선교신학 KCI 등재 Theology of Mission

권호리스트/논문검색
이 간행물 논문 검색

권호

제10집 (2005년 4월) 11

1.
2005.04 구독 인증기관 무료, 개인회원 유료
The Gospel of Mark was written around A.D. 70 earlier than other Gospel Books. This Gospel reflected the cultural and historical contexts in which Mark the author of the Gospel lived. Mark did not merely write about the life and work of Jesus Christ, but also contextualized His life and ministry theologically for his community of faith. This paper focuses on how Mark's view and his understanding of Jesus' mission can be interpreted and applied to modern cross-cultural missions. According to this study, the Gospel of Mark is significantly missional and therefore his community of faith was mission-oriented. The center of the Gospel is Jesus Christ who died on the cross and rose again among the dead three days after his death. When He died, the curtain of the Temple was torn in two, from top to bottom. Then a Roman centurion confessed, "Surely this man was the Son of God" (Mk15:39). When He rose on the first day of the week, the sun shone brightly. The power of darkness disappeared. Jesus' disciples were called and trained by their Master to become fishers of men (Mk1:17). For about three years they were always together with their Lord. However, they were scattered when their Lord Jesus Christ was arrested and persecuted by Jewish leaders under Pilate. Some women from Galilee followed Him to Golgotha, where He was crucified. Judas betrayed Him. Peter confessed that he would never leave Him alone. However, he denied Him three times before the rooster crowed twice (Mk14:30). The disciples were rebuked by their Lord because they did not understand God's salvific will, that is, Jesus' death and His resurrection for the whole mankind (Mk10:45). The Gospel of Mark reveals that the primary purpose of His incarnation was to proclaim the Kingdom of God, the core of the Gospel (Mk1:38). The Kingdom of God was already initiated through His ministry among the people who were physically sick, economically poor, and socially isolated. It can be established and expanded through His presence and the work of the Holy Spirit. Jesus Christ was forsaken completely by His Father, the God Almighty, for our sins. The Gospel of Mark denies any forms of imperialism in which Christendom, rather than Christianity is expanded through weapons under the name of Jesus Christ. The Gospel does not show the easy or successful ways of mission. Rather, to follow Jesus Christ the Gospel points to the cross which every Christian should bear. Jesus Christ will come again in clouds with great power and glory (Mk13:26). Whoever follows Him to die with Him will rise with Him on the Day of His coming. The Lord will gather His people from the ends of the earth to the ends of the heavens (Mk13:27). The work of God enables the Gospel to meet receptive hearts and the Kingdom of God will be accomplished.
7,700원
3.
2005.04 구독 인증기관 무료, 개인회원 유료
Roland Barthes (1915-1980) has been a leading French semiotician, philosopher and cultural critics, along with Michel Foucault, Jacques Lacan and Jacques Derrida. Barthes began his academic career as a freelance-writer for Comba during the late 1940s and for Le Lettres nouvelles during the early 1950s in Paris. His early writings on various topics, based on his existentialism and Marxist critique, were collected in Mythologies (1957) and the publication of the book was the beginning of Barthes'semiological research. His early semiology in Mythologies exposes the process of ideological distortions in the meaning of the sign. He calls the distorted sign as "myth." All kinds of sign in modern capitalistic society became "myth" through the process of "a tri-dimensional pattern" in the interaction of the signifier, the signified and the sign. A newly-defined meaning of the sign becomes to function as a new signifier. When this new signifier is interrelated with the signified of the sign tautologically, it produces another "sign" which is called "myth." From the process of "a tri-dimensional pattern" in myth-making, we missiologists may learn some important semiological lessons from Barthes' scholarship. Missionary translators have the similar task in mission field when they want to translate the terms and concepts of Christian faith into the local languages. When they translate the Christian term, they experience the same process of myth-making: the newly-translated term becomes a new sign, to which new religious meanings are accumulating. The sign becomes a new signifier after missionaries' translation of the term. But the most important aspect that we may learn from Roland Barthes's semiology is that it is local people who relate or accumulate new religious meanings into the newly translated terms. Through their acceptance and/or rejection of the term as their religious term, the newly-translated term, i.e., a new Christian sign, begins to possess new Christian meanings.
8,600원
4.
2005.04 구독 인증기관 무료, 개인회원 유료
The modern Korean missions movement cannot be accurately understood apart from its relationship to the church growth movement and the revival movement. Therefore, the main purpose of this dissertation is to examine the factors contributing to the development of the modern Korean missions movement via historical analysis. Chapter 1 introduces the primary purpose of this dissertation, explains and defines the dissertations title, provides a brief survey of the current Korean missions movement, and outlines the background for the proposal. It also describes the plan and methodology to be used for this work. Because these are some ambiguities about the definitions of the missions movement, this chapter clarifies the definition of the modern Korean missions movement. Chapter 2 examines the history of missions in Korea. Though Korea has a brief history of overseas missions experience, this chapter attempts a through study, in order to understand today's Korean missions movement. This chapter details the earlychurch's foreign mission efforts in Korea and examines the significant role of foreign missions after the Korean War. A brief survey of the monumental efforts toward modern missions are included. Finally, a discussion regarding college campus missions which have contributed significantly to the birth of the missions movement in Korea isfound in this chapter. Chapter 3 seeks to determine the direction that the Korean church is going in foreign missions in today's world. Accordingly, there are four major missions forces in the Korean church. There are also many denominations in the Protestant churches. This author discusses the mission boards of major denominations because they represent the Korean church. This chapter attempts to show how para-church missions are successful in Korea. It also explains well college campus missions which have been pivotal in the modern Korean missions movement. Finally, this chapter examines how local churches participate in foreign missions. Chapter 4 concerns the main thrust of this dissertation. This chapter examines four significant factors regarding the development and the contributions of the modern Korean missions movement. The important atmosphere of its socio-political factors is examined in this chapter. Economic factors that made rapid Korean church growth possible is studied as part of the missions movement. Theological factors also made a great impact on the Korean missions movement and are discussed in this chapter. Chapter 5 provides an overview of tomorrow's missionary efforts in the Korean church. It explains the strategic sending of missionaries under the current mission circumstances. It also discusses a paradigm shift for Korean missions. Finally, it covers missionary training and networking missions on the mission field. Chapter 6 is the conclusion. It summarizes the ideas and thoughts in a final form, emphasizing important facts presented in the dissertation.
6,700원
5.
2005.04 구독 인증기관 무료, 개인회원 유료
This study focuses developing an effective mission strategy in a cyber culture to reach the new generation in Korea. It asks these important questions: "What are the barrier for the Korean churches in evangelism to the new generation?" "How can Korean churches change their Cyber culture in mission for the unchurched new generation?" In order to answer these questions, data was collected through questionnaires and interviews with members of the new generation in Korea. Both the characteristics of the new generation, and those of the emerging Cyber culture in Korea, were analyzed. Concerns for effective strategies of Korea church mission was an important issues in this study of how best to reach for Christ the Korean new generation. The writer's experience of mission in the Korean context led him to the strategy that the Korean churches need a multimedia mission approach using Cyber culture. Multimedia mission is a challenge for Korean churches seeking to reach the new generation. Korean churches need to be develop the mission strategies using multimedia appropriate for the Cyber culture of the new generation. Such multimedia must be part of an effective mission toward the new generation who embrace a Cyber culture.
8,700원
6.
2005.04 구독 인증기관 무료, 개인회원 유료
"Ju-chae" ideology can be likened to the driving force that support, maintain, and fosters the North Korean society. Since the defection of Party Secretary general Hwang, Jang Yeup, however, the meaning of "Ju-chae" is being transformed, signifying the construction of a strong fatherland. Nevertheless, "Ju-chae" continues to be a strong ideological strength underlying the North Korean society in general. The 1995 food shortage was an occasion which shook the very foundation of North Korean establishment. The resulting economic reforms initiated in July 1st of 2002 leaves the impression believe that the leading consideration of the North Korean society is economic rather than political. Signs of such changes gave occasion for South Korean churches to reexamine their North Korean mission strategies. In other words, Christianity does not translate into anti-"Ju-chae" nor is anti-Christianity signify "Ju-chae." In between the early years of the North Korean government till the official recognition of religion in 1972 was the Korean war. While the traditionally this period is viewed a period in which the North Korean government attempted to eradicate religion, judging from events, it is a period in which official religion is transformed into an unofficial religion and all religion hostile to the government is eradicated. Christian church is included in this category. The Korean war resulted in anti-American feeling and Christianity was considered as an American religion. Anti-Christian activity became the ideological basis of "Ju-chae" ideology. The self-reliance or Kim, Il-sung-nism which form the basis of "Ju-chae" is linked to attempt to preserve the North Korean establishment from foreign powers. To this point, the North Korean government is viewed as in the forefront of Christian oppression. In reality, North Korea is known to execute believers for their faith. However, Christian leaders are known to hold high offices in North Korea. Furthermore, underground church is known to exist till today. This can be viewed as evidence that the North Korean church, rather than anti-Christian, merely views the Church as anti-government. Thus, "Ju-chae" and Christianity, instead of being antithetical, merely differs in methodology. Any attempt to evangelize North Korea must take into consideration the renewed interest in economy in North Korea. Because North Korea is concentration its energy towards economy, North Korean mission must work to integrate its activities with economic assistance. The fact that North Korean situation can change overnight by the actions of Kim Jung Il is the longstanding problem. Variation in North Korean politics is a handicap. But we must not forget that the economic problems of North Korea is unavoidable and must plan our mission strategy accordingly. Currently in North Korea, the introduction of cell-phone and computers are allowing outside news and information to enter North Korea and this leads to speculation that a return to the past is not an option for North Korea. Therefore, we must look at "Ju-chae" as a difference in type. It is time detailed mission strategy is formed in connection with North Korean economy, particularly in association with the special economic area created in Gae-sung.
8,700원
7.
2005.04 구독 인증기관 무료, 개인회원 유료
The article is to find out the task and orientation in Christian missions toward North Korea. First of all, it subscribes the various approaches of Christian missions toward North Korea such as the emic approach, the epic approach, and the holistic approach. Then, it describes the historical changes of the paradigm in the society of North Korea. North Koreans have evaluated Christianity negatively as the spy of the american imperialism. From the end of 1980s, however, they have changed their minds that Christianity must have been a religion of charity for the national unity. Finally, the article concludes that the task and orientation in Christian missions toward North Korea should be cooperative between South and North Korean Christians and future-oriented finding felt-needs of North Korean Christians.
6,000원
8.
2005.04 구독 인증기관 무료, 개인회원 유료
The number of North Korean defectors has increased in the 1990's. One particular fact is that many North Korean defectors are religious persons living in South Korea. Their motivation for accepting religion was that they had received various types of support from Christian missionaries and/or Christians in foreign countries, or in South Korea itself. This is the result of missionary work on their behalf. There were many who joined churches which had helped them when they came to South Korea. A few of them entered theological college or seminary. Among them some had theological education at underground seminaries in China and performed ministry for North Korean defectors. They entered theological schools for more systematic education. Some started theological education by themselves. Some began it because of North Korea mission. Some are practicing ministry for other North Korean defectors, while others have established churches. This is a very positive aspect for/by North Korean defectors themselves, and area of will continue as mission for North Korean defectors after the reunification of Korea. North Korean defectors convey their difficulties in theological education, but express their need for it. Having a religious life and studying theology are different matters. Many of them stayed outside of the traditional school system for a long time. This makes them quite challenged when adapting to school life. Many also experience the difficulties of foreign languages, and different educational systems, which exist between North and South Korea. The students are lonely and need faithful friends. Although they study theology, they need counseling, to help them have balance and succeed in a new and different environment. Moreover, tuition is one of their real problems and often blocks them in their studies or ability to study. Most of them serve churches, as Sunday school teachers or serve on a North Korean Mission committee within the church. There are many churches in South Korea, but only a few provide these students with a meaningful position in the church setting. Although the students may experience trial and error, in their new life, it is necessary for them to be provided for in the ministerial fields. For their future and the future of the two Korea, it is important for them to have practical experiences of ministry in various fields. South Korean churches should face up to the fact that it is important not only send them to theological schools, but to also nurture them and train them to be faithful and Christ driven ministers. Before entering theological schools, North Korean defectors must seriously consider whether they have a conviction to study theology. Second, it is important for them to have a confession of faith that they live with Jesus Christ as their Savior. Third, they should have correct understanding of theology. Fourth, they must have healthy view of ecclesiology. Fifth, they should open their heart to serve not only in the North Korean mission field, but also in varied areas of ministry. Sixth, although it seems that North Korean defectors have a good Christian faith, it is not desirable to recommend North Korean defectors to study theology without considering their faith and calling. South Korean churches or other supporters should select North Korean defectors through careful conversations and counseling. South Korean churches should nurture North Korean defectors as they grow in their Christian faith. Some of the churches will want to prepare them as future missionaries to their home towns after reunification. They will be in the vanguard of missionaries to North Korea after reunification. Their missionary work probably will be more effective than that of others who will enter the North for the first time.
5,800원
9.
2005.04 구독 인증기관 무료, 개인회원 유료
This dissertation was embarked upon for the historical examination and the missiological academic analysis of ‘The state-political character of the mission of the Russian Orthodox Church, which has been mentioned widely without any academic examination. This kind of study is necessary to understand rightly the Eastern Orthodox world which was drawn to the Korean church immediately after the collapse of USSR, and to establish the proper relationships between the old USSR and the Eastern European people as well as how best to evangelize them. The researcher analyzes the Russian archives in relation to the missions of Russian Orthodox Church. He carefully examines and analyzes closely the historical materials from 1860 till 1917(Bolshevik Revolution) including the mission of the Russian Orthodox Church to the immigrant Koreans and those between 1897 and 1925 in relation to the mission to the Koreans in the Korean peninsula. In the result of this analysis, it could be said that the mission of Russian Orthodox Church was a reverse movement to the mission of Trinitarian God transcendent to man-made boundaries. It was mission as an instrument not for serving the interest of God toward the whole world, but for serving the interest of his or her own country alone. It was a distorted mission far from demonstrating the love of God because of absolutizing the nationalistic political ideology ‘russiani-zation’ As a result, it became heterogeneous apart from the right motif, goal and method of God’s mission. In the result of this study, it became possible to describe concretely the character and mode of the state-political mission of Russian orthodox church which has been vaguely mentioned and to have a theoretical prospect the general results which might happen in the process of the state-political missions. This study could probably be an available knowledge not only for those who are participating in missions to the people who has lived in the state-political mission world, but also for those who wish to evangelize it, cooperate with the Eastern Orthodox churches as well as offer invaluable suggestions to the mission scholars around the world.
8,100원
10.
2005.04 구독 인증기관 무료, 개인회원 유료
4,300원
11.
2005.04 구독 인증기관 무료, 개인회원 유료
Nowhere is the agenda for the inter religious dialogue more pressing than with the adherents of the two largest religious communities, Christians and Muslims. Together, these two communities encompass nearly half of the world’s population. In attempting to discuss the present dialogic relationship between Islam and Christianity, there are at least two major levels. The first level is that of the politico religious discussions and their acceleration in various countries. On the more traditional second level are the actual attempts at a religious/theological dialogue between representative Christians and Muslims. The second level is the primary focus of this study, which focuses on the Qur’anic teaching regarding relationship with the people of other faiths. One of the most influential factors which affect Muslim Christian relations is the Quran. Since the Quran is central in determining Muslim attitudes, it is important to know what the Quran says about other faiths, Christianity in particular for the Christian Muslim dialogue. As many contemporary Quranic commentators argue, Quran maintains that the universal faith in God encompasses, but at the same time transcends, all religions. In this framework of the universality of faith within a great diversity of religions, the Quran calls upon faithful Christians and Muslims to live in amity and engage in a genuine dialogue of faith. It is true that the Qur’an declares the Muslim community to be the best that has been raised up for humankind, as they enjoin the doing of what is right and forbid the doing of what is wrong in the context of faith in God(3:110). It is also true that the Qur’an declares God has willed Muslims to be com-munity of the middle way so that they might bear witness before human-kind(2:143to live in amity and engage in a genuine dialogue of faith Furthermore, the Qur’an has specifically prescribed kindness and tact and gracious manners for Muslims when dealing with people of other faiths. The Qur’an, the foundation on which the religion of Islam is based, expresses in a number of ways a fundamental tolerance of earlier religions whose faith, like that of Islam, centers on the one and only God. It can be said, in this regard, that one of the doctrinal principles enunciated in the Qur’an is that of religious tolerance. I believe that we have in this doctrinal principle the basis for interfaith dialogue and cooperation which has the potential for leading us to a better world in this religious pluralistic world.
5,700원