본 논문은 우리나라 청소년들의 금융 이해력을 연구하기 위해 총 10회에 걸쳐 시 행된 경제금융이해력인증시험의 측정결과를 분석한 것이다. 분석결과 국내 고등학교 청소년들의 금융이해력은 2학년이 1학년에 비해 통계적으로 유의하게 높게 나타났 으나 2학년과 3학년의 차이는 유의하지 않는 것으로 확인되었다. 주제별로는 복리 이자 계산, 주식시세표 해석과 같은 실생활에 필요한 금융 해결능력을 검증하는 문 제의 정답률은 낮았다. 반면 금융 상품의 종류를 분류하고 그 특성을 묻는 전형적 인 이론 문제의 정답률은 높았다. 문제 유형별 정답률은 계산형과 도표 해석형 문 제의 정답률은 평균보다 낮았으며, 상황분석형과 단순지식형 문제의 정답률은 평균 보다 높았다. 이와 같은 연구 결과는 현재 청소년들의 금융 이해력을 증진시키기 위해서는 실생활과 밀접한 금융 개념 및 관련 사고력에 대한 추가적인 교육이 필요 함을 보여주고 있다.

본 연구는 선교적 교회론의 기원 및 배경을 간략하게 살펴본 후, 선교적 교회론의 바탕이 되는 그리스도의 지상명령, 하나님의 선교, 통전적 선교, 그리고 상황화의 이슈들을 살펴보면서 선교적 교회의 관점에서 본 선교를 논의하였다. 선교적 교회론은 이미 레슬리 뉴비긴과 데이비드 보쉬와 같은 선교신학자들에 의하여 논의되었으며 1998년 대럴 구더를 비롯한 “미국 복음과 우리의 문화 네트워크”에 속한 연구자들에 의하여 더욱 활발하게 논의되었다. 예수 그리스도의 지상명령은 하나님의 선교의 중추라고 볼 수 있으며 이 전도명령에 따라 교차문화적 선교와 지역사회에 대한 봉사가 진행되어야 한다. 따라서 “우리”나 교회가 아니라 삼위일체 하나님이 주체가 되는 하나님의 선교는 복음을 토착민의 심성과 다양한 문화적 형태들에 따라서 전해야 하는 토착적인 교회의 개척과 성장은 물론 제 4의 자아, 즉 토착화 신학의 개발을 요구한다. 더 나아가서, 하나님의 선교는 하나님의 나라를 이 땅에 임하게 하기 위하여 복음전도와 사회적 책임을 통합할 수 있는 통전적 선교를 추구한다. 이 통전적 선교는 선교적 교회가 캐리그마, 코이노니아, 그리고 디아코니아를 통하여 예수 그리스도가 당시에 행하신 선교를 그분이 다시 오실 때까지 계속하는 것이다. 특히 오늘날 이 시대에 선교적 교회는 모든 경계를 뛰어넘어 예수 그리스도의 증인이 되어야 하며 변화와 화해의 사신이 되어야 한다.

World evangelization needs to be conducted by both older churches (sending churches) and younger churches (receiving churches) because the distinction between the former and the latter has disappeared. God uses great resources from the younger churches for world evangelization.The church, defined as all Christian churches without regard to denominational distinction, needs to understand the urgency of the evangelistic task. More than two-thirds of mankind have yet to be evangelized and there is a great receptivity to the gospel in many parts of the world. The church should be ashamed that so many souls have been neglected and unreached for Christ.The church needs to understand the significance of evangelism as it relates to different world cultures. Missionaries need to be sensitive to different cultures through which the gospel can be effectively communicated to different people groups. The gospel message needs to be presented in such a way that it can be meaningful to the people.The church needs to develop indigenous leadership to enable native leaders in every country to evangelize their people, plant the indigenous churches according to their needs, and extend God's kingdom. Christian leaders are not born but made through appropriate training and education. The church needs to follow Jesus Christ in terms of making disciples of all nations.The church needs to understand the spiritual conflict involved when the church is active in world evangelization. Churches are engaged in constant spiritual warfare with the principalities and powers of evil seeking to overthrow the Lord's church and frustrate its mission of world evangelization. The church needs to equip itself with the word of God and prayer.The church needs to understand the importance of religious freedom and the seriousness of religious persecution throughout the world. The church needs to pray for world leaders and call upon them to guarantee freedom of thought, conscience, and freedom to practice and propagate religion according to God's will. The church needs to understand the power of the Holy Spirit and to believe the Holy Spirit will help the church to effectively carry out world evangelization. World evangelization calls for conviction of sin, faith in Christ, a new birth, and Christian growth. The church needs to be filled with the Holy Spirit to become the true missionary church.The church needs to believe in the imminent return of the Lord Jesus Christ to consummate His salvation and His judgement. The church needs to remember that God will perfect His kingdom which anticipates the new heaven and new earth where righteousness will dwell and God will rule forever.The Lausanne Movement for World Evangelization is based on the Great Commission and the Great Commandment. The Lausanne theology of missions is based upon the Lausanne Covenant, the Manila Manifesto, and the Capetown Commitment which were officially adopted as the promise, the declaration, and the devotion of the church to carry out the world evangelization until the return of Jesus Christ.

Revelation was written by the apostle John during the reign of Roman emperor Domitianus(AD 81-96). This book is an epistle to seven churches in Minor Asia. The book of Revelation was written to encourage Christians to have victory over Satan and the evil powers during times of persecution. The Roman Empire required Christians to worship the emperors. Christians were persecuted because they refused to worship the emperor as lord. Revelation is relevant to missions in that Jesus Christ died for all humankind whether Jews or Gentile. All tribe, tongue, people, and nation will gather together to praise the Lord, the Lamb of God. Jesus’ death provided atonement for sinners regardless of race, tongue, people, and nation. Jesus’ death and resurrection provided the way for all people groups to enter the kingdom of God. Whoever believes in Jesus Christ will enter the new earth and the heaven. Revelation highlights martyrdom in the midst of persecution and suffering under the rule of Roman Empire. Christians endured persecution by keeping faith in Jesus Christ and expecting His second coming with the holy angels to judge the evil and destroy Satan’s reign. As Tertullian said, “martyr’s blood is the seed of church,” Revelation encouraged Christians to maintain their eschatological faith and spread the gospel in the midst of persecution by the Roman Empire. Revelation maintains that the slaughtered Lamb of God is worthy to open the scroll and break it’s seals. Jesus Christ is praised and worshipped by angels, living creatures, and elders. Jesus is glorified because He was slain to save the sinners. He is worthy to receive power, wealth, wisdom, honor, glory, and might because His blood provided a ransom for humankind providing propitiation to God. Jesus will be worshipped by all the saints from every tribe, language, people, and nation. Revelation shows that God’s cosmic sovereignty has been challenged by Satan and his demons since Adam and Eve fell. Likewise, the church has been challenged by Satan when carrying out its mission mandate. Satan deceives the body of Christ causing the church to doubt God’s power and justice as well as God’s grace. The church must struggle with Satan in the world; however, God has the final victory over Satan. Revelation reveals that the history of salvation began with Eden but will end with the new earth and the heaven. God’s promise in protevangelium will be fulfilled in the city of New Jerusalem. The seven churches in Asia Minor had a strong hope that they would overcome Satan’s power although they struggled with Satan in the midst of persecution and affliction. The church today needs to endure necessary hardships in the course of carrying out God’s mission. God is always with Christ’s church. The Holy Spirit is working to accomplish God’s will for the church.a

The Philippines is a beautiful country which has diversity in terms of ethnicity, language, faith, and culture. In the past, the Philippines was colonized by Spain, Japan, and America. In particular, Philippine culture is complex largely because of different cultures shared and transmitted by the members of Filipino society. This study attempted to study the main characteristics of some representative cultures of the Philippines and tried to effectively communicate the Gospel to the people on the basis of “points of contact,” revealed during study of the representative cultures. This study presented three culture themes as “points of contact” related to Filipino culture. First, this study discovered that Philippine society had mainly nuclear family units composed of father, mother, and unmarried children. Nuclear family units were usually linked to the larger family which occurred within the traditional bilocal extended family. This study utilized a house church model to evangelize the people who were living in this kind of family system. The house church model was effective on the basis of multiple human relationships of the oikos. Second, this study discovered that there were poor people who were living marginal lives, whether in rural areas or urban areas. They were suffering from severe poverty transmitted from generation to generation largely because of the structural evil caused by the corruption and inability of the Filipino government. Churches would need to support the poor more substantially and systematically in cooperation with the NGO’s and the Filipino government while understanding the culture of poverty. Third, this study discovered that there were plural religions including both traditional and popular religions. The main, traditional religion was animism prevalent throughout the Philippines, whereas popular religions were a mixture of various religions, developed according to indigenous situations of the Philippines. This study presented methods of evangelism which would effectively transform the Filipino world view in order to make them true disciples of Jesus Christ. They would need true conversion through the work of the Holy Spirit. The Philippines is a beautiful country in which Filipinos can experience real righteousness, peace, and joy in God's kingdom as the churches intentionally engage in holistic mission. Holistic mission calls for the house church model, solidarity with the poor, and evangelism, that is, making true disciples of Jesus Christ.

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.

The Apostle Paul was a great theologian and an excellent missionary. His theology is missional and his missions were theological. Paul focused on communicating the Gospel message cross-culturally while planting churches all over the Roman empire in order to extend the kingdom of God. He devoted his total life to this crucial work. The Gospel which Paul communicated to many people groups was that Jesus Christ had died on the cross and rose from the dead according to the prophecies of the Scriptures to redeem the humankind in the world. This redemption is not possible by human work or by keeping the Law, but through believing in Jesus Christ who is the only Saviour and Lord. The primary purpose of Paul's life since he had been called by the Lord was to become an apostle for the Gentiles who were yet to be Christians. He made three cross-cultural mission trips after he had been sent by the Church in Antioch. He made a final mission trip to the city of Rome after he had been arrested at Jerusalem, and preached the Gospel to the people in Rome. Paul's ministry was centered on cross-cultural evangelism and church planting work. He committed himself wholly to boldly proclaim the Gospel and plant healthy churches throughout the world by crossing racial, linguistic, and religious barriers. He employed multiple methods of evangelism at different areas and times. Paul stressed urban evangelism by choosing cities as strategic points to evangelize the people in remote surrounding areas. Further, he carried out his evangelistic work with good team workers like Timothy and Titus. He usually began his ministry at homes so that he could plant house churches which became large churches. Paul's missions were based on the solid practical theology which tried to contextualize the Gospel in different cultures so that the Gospel could be meaningfully communicated to the people whom he was called to serve. He was always guided by the Holy Spirit when he attempted to move to another area to share the Gospel. According to Paul, Church needs to be a missional church which maintains the balance between evangelism and social service. He was a model for a witness-martyr community. He was concerned with not only preaching the Gospel to the Gentiles, but also having a compassion ministry to the Church in Jerusalem. He preached the unchangeable message of the Gospel to people across changeable cultures.

The Acts of the Apostles historically and geographically demonstrates how churches were planted from Jerusalem to the ends of the earth through the Gospel message which the apostles were called to preach. The apostles witnessed Jesus Christ as their personal Saviour and Lord who was crucified and resurrected by the power of the Holy Spirit in accordance with God's will. This study attempts to point out some missiological themes revealed in Acts and to apply them in mission studies and on the mission fields. First, Acts demonstrates that the Gospel message was preached and the churches were planted in various countries through out Asia and Europe by the power of the Holy Spirit. Both dimensions of "seeing" and "hearing" the Gospel message were rarely illustrated apart from the work of the Holy Spirit. The apostles Peter and Paul, as well as laity like Stephen and Phillip who were filled with the Holy Spirit, courageously preached the Gospel message. As a result, the Gospel message was finally communicated to Rome, the end of the world at that time. Second, Acts seeks universality in terms of Gentile missions. The Gospel message whose essence is the crucifixion and resurrection of our Lord Jesus Christ is the salvific message which is able to save all humans whether they are Jew or Gentile. The apostle Peter realized the significance of Gentile missions through the vision of meal and the apostle Paul through the Lord's voice on the way to the city of Damascus. The Gospel message was communicated across races, cultures, languages, and lands. Third, Acts confirms that Gentiles did not have to become culturally Jewish to be saved. In other words, they did not need to be circumcised to become a Christian. What they needed to do to be saved was to repent of their sins and to accept Jesus Christ as their personal Savior and Lord. Acts solidifies the principle of justification by faith. Further, Acts maintains that people can become Christians in their own culture. Fourth, Acts shows that the apostle Paul preached the Gospel message in the city of Athens. At that time, Athens was an open city and the center of philosophy and religion. Paul contextualized the Gospel message of Jesus Christ in the city. For example, he cited Greek poems when he preached the Gospel message to the Greeks in the meeting of the Areopagus so that the Greeks could easily understand the Gospel message. Consequently, some Greeks became Christians. However, Paul attempted critical contextualization. Fifth, Acts reveals that the Apostle Paul carried out urban missions throughout Asia and Europe. Paul chose central cities in various areas in accordance with the guidance of the Holy Spirit and reached the different people groups in the central cities. The people in the cities would be more open than the people in the rural areas to the Gospel message of Christianity. Acts reveals that urban evangelism was more effective. Sixth, Acts is regarded as a historical book of the church. The early churches planted by some apostles experienced considerable growth numerically, geographically, and spiritually. Church growth demonstrated in Acts is biblically healthy and has balanced growth. The essence of church growth is to make Christlike disciples in every nation and to make them responsible members of the church. The apostle Paul not only planted churches but he also nurtured believers as Christlike disciples. As a result, churches became indigenized in different cultures. Evangelism and missions are God's strong desire. God not only seeks sinners but also finds them. He sent His only begotten Son to the world and let Him die on the cross to save the lost. He saves people who truly repent of their sins and accept Jesus Christ as their Saviour and Lord. Acts is the book which discusses the process of evangelization and church planting from Jerusalem to the ends of the earth with the power of the Holy Spirit and in accordance of God's salvific plan. Churches today need to continue the work started in the Acts of the Apostles.

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.

This study focused on developing a comprehensive strategy for effective missions in North Korea in light of holistic mission. North Korea is a closed nation which calls for some practical mission strategies to be evangelized according to divine providence. Both the work of Holy Spirit and the work of the missionaries are essential to extend the kingdom of God in North Korea. First of all, this study pointed out the importance of developing a comprehensive mission strategy. The mission strategy is based on the concept of Missio Dei (God’s Mission) and the perspective of God‘s kingdom. In other words, both ecumenical and evangelical approaches are needed for a holistic mission in North Korea. This study found out six mission strategies as follows: First, rebuild churches in North Korea through the existing house churches. Second, focus on the people who have escaped from North Korea for freedom. Third, encourage NGO (Nongovernmental Organizations) missions. Fourth, carry out missions in cooperation with the North Korea Christian Federation. Fifth, pursue peaceful unification between North and South Korea. Sixth, carry out missions through Koreans who are living in China. Extending God’s kingdom in North Korea can be possible when some practical mission strategies are well developed and effectively applied. The mission strategies as well as the church’s ministries need to be contextualized so that the Gospel message can be meaningfully communicated to the people. As a result, a lot of true disciples of Jesus Christ can be produced. God will be glorified when many people in North Korea experience becoming a Christian. All Christians in North and South Korea need to arise and shine God‘s light to the world. “Arise, Shine, for your light has come, and the glory of the Lord rises upon you.” (Is. 60:1).

This study focused on the revival movements in Korea, Revival movements had previously taken place in Wales, America, and India, The revival movements in Korea started with the 1903 Wonsan revival which was led by R. A. Hardie, who was a Methodist medical missionary working in Wonsan, Korea. Then the 1907 Pyungyang revival tool place as a historical movement in Korea. This revival movement was begun with missionaries, but it was mainly led by Pastor Sun Ju Kil who was an elder of the Jang Dae Hyun church. This study discovered following the strengths and weaknesses of Korean revivalism through an evaluation based on historical and missiological insights. A. Strengths: 1. Korean revivalism was based on the believers’ repentance as a result of the work of the Holy Spirit. 2. Korean revivalism was stimulated by missionaries, but it was led by Koreans. 3. Korean revivalism spiritually awakened believers, but it also enhanced evangelism and church growth. 4. Korean evangelism stressed prayer which led people to true repentance. 5. Korean revivalism always emphasized God’s word which led people to conversion. 6. Korean revivalism developed the Korean church into an indigenous church, therefore people felt it as their own. 7. Korean revivalism had a great impact upon other countries like China and Japan. 8. Korean revivalism formed a historical tradition in which some great evangelists were born and trained. B. Weaknesses 1. Korean revivalism tended to be otherworldly and eschatological after independence from Japanese colony. As a result, Korean church lost the balance between a spiritual awakening and political participation. 2. Korean revivalism demonstrated some “prosperity gospel” while reflecting Shamanistic faith. 3. Korean revivalism demonstrated some individual churchcenteredness which could cause conflict among churches. 4. Korean revivalism became so secularized that some evangelists fell to worldly temptations. 5. Korean revivalism allowed the Korean church to confuse the work of the Holy Spirit with the “Holy Spirit Movement.” Korean revivalism needs to be understood in terms of a great spiritual awakening movement, evangelism/missions, church growth, ecumenism, an indigenous church, and a holistic mission. To accomplish this, it needs to be approached through Korean church history and missiology. Some great Korean evangelists were discussed in this study. Sun Ju Kil, Ik Du Kim, Yong Do Lee, Nam Su Chung, Sung Bong Lee, Hwal Ran Mim, Hyun Gyun Shin, and Yong Gi Cho were included as great evangelists in the light of their call by God, their revival ministry, their message, and their contribution. The Korean church needs another great spiritual awakening movement to become a true church of Christ.

This study presents George G. Hunter’s church growth insights revealed in his classic, To Spread the Power: Church Growth in the Wesleyan Spirit. On the basis of his insights and interpretations of collected data including interviews, letters, and observation, this study evaluates the mission programs of Anjung Church of the Nazarene. Hunter adopted John Wesley’s ideas and the church growth theories developed by Donald A. McGavran and C. Peter Wagner to produce his own church growth theory. This study attempts to apply Hunter’s church growth insights to a local church, Anjung Church of the Nazarene. This church represents the Korean Nazarene Church (KNC) in this evaluation. (KNC was organized in 1948, although some Nazarene churches were already planted in Pyong Yang and Seoul during the Japanese colonial period). Hunter’s church growth insights were translated into six “mega-strategies.” The six mega-strategies are: 1. Identifying receptive people, 2. Reaching across social networks to people, 3. Organizing new recruiting groups and ports of entry, 4. Ministering to the needs of people, 5. Indigenizing the ministries to fit the culture of the people, and 6. Planning to achieve their intended future. This study discovered some strengths and some weaknesses of the Anjung Church of the Nazarene. The church was comparatively strong in evangelism and outreach, although DGR showed diversity between “poor” growth and “good” growth. The church has grown steadily since it was planted in 1947. In particular, the church was very aggressive in church planting work. However, the church was comparatively weak in cross-cultural missions, although it tried to build two church buildings, one in the Philippines and another in North India. This study presents seven suggestions to Anjung Church of the Nazarene based on missiological analysis and evaluation. In summary, the church needs to carry out holistic mission programs to maintain the balance between proclamation / evangelism and social action / social service. Anjung Church of the Nazarene has a great potential to fulfill the Great Commission and to implement the Great Commandment. The classical purposes of missions are conversion, church planting, and the extension of God’s kingdom. God will be glorified by the local church.

예수 그리스도의 지상명령 (마 28:18-20, 막 16:15, 눅 24:47, 요 20:21, 행 1:8)은 인류의 구원을 위하여 생명의 복음을 땅 끝까지 증거 하라는 것이다. 이 기독교의 복음은 우리를 위해서 십자가에 돌아가시 고 삼일 만에 죽은 자 가운데서 부활하신 예수 그리스도이시다. 수천 년의 기독교 역사는 이 복음을 증거 하는 역사였다. 이 동일하고 고유 한 복음은 인류의 다양한 문화 속에서 증거 되어 왔다. 히브리, 희랍/ 로마 문화 속에서 기록된 이 복음은 절대로 변할 수 없는 진리이다. 그러나 그것을 받아드리는 인간의 문화는 항상 변화하고 있으며 지역 별로 다양하다. 본 연구는 이 동일한 생명의 복음을 다양한 문화 속에 서 어떻게 효과적으로 증거 할 수 있을지에 관하여 살펴본다. 이미 조지 헌터가 주장한 바와 같이 아리스토텔레스의 수사학은 기 독교 복음의 효과적인 증거를 위하여 크게 기여할 수 있다. 아리스토 텔레스는 커뮤니케이션의 목적을 설득으로 이해하였다. 그에 의하면, 청중은 세 가지 방법에 의하여 설득 당할 수 있다. 첫째, 그들은 메시 지를 전하는 화자의 인격에 의하여 많은 영향을 받으며 화자의 신뢰성 을 통하여 설득 당할 수 있다. 둘째, 그들은 메시지 자체의 논리성에 의하여 설득 당 할 수 있다. 메시지는 연역적으로도 전개될 수 있으며 귀납적으로도 전개될 수 있다. 셋째, 그들은 자신들의 감정의 변화에 의하여 설득 당할 수 있다. 메시지가 강렬하게 청중의 감정을 움직일 때 그들은 설득 당하며 의지를 갖고 화자가 주장하는 바를 실천할 수 있다. 기독교 선교에 있어서 화자는 교차문화적 선교사이다. 교차문화적 상황 속에서 선교사가 복음을 전할 때 그/녀는 예수 그리스도를 본 받 아 성육신적으로 복음을 증거 해야 한다. 그렇게 하기 위해, 선교사는 자신이 섬기기 위해 부름을 받은 해당 문화를 존중하고 그 문화 속에 사는 토착민을 사랑해야 한다. 민족적, 문화적 우월감을 버리고 그들 과 함께 거하면서 복음을 전할 때 그들과 일치를 이룰 수 있으며 그 일치 속에서 성육신적 사역을 감당할 수 있다. 선교사가 전하는 유일 한 복음은 구원의 기쁜 소식이다. 이 생명의 기쁜 소식을 받아드리는 자는 살고 거부하면 죽는다. 그러나 이 복음의 메시지는 청중이 알아 듣기 쉽고 분명하게 제시되어야 한다. 이 복음의 메시지는 토착민은 물론 토착민이 구성하고 사는 사회를 변화시킨다. 따라서 이 복음은 화자중심이 아니라 청자중심으로 전해져야 한다. 선교사는 자신의 문 화적 형태-교단적 그리고 교리적 특징-를 받아드리라고 토착민에게 강 요할 것이 아니라 순수한 복음을 그들의 문화적 형태를 통하여 받아드 리도록 격려해야 한다. 교차문화적 상황 속에서 효과적인 복음증거는 기독교의 토착화를 요구한다. 기독교의 토착화는 궁극적으로 토착화를 통하여 선교지에 하나님의 나라를 확장하는 것이다. 이 하나님의 나라는 선교지에 토착 적 교회들이 세워질 때 이루어지며 확장된다. 건전한 토착화는 복음 과 문화 사이에서 균형을 유지하면서 복음을 문화적 형태를 빌려 의미 있게 전하되 복음의 진정한 의미를 상실하지 않도록 성령과 성경의 안 내를 받는 노력을 요구한다. 효과적인 교차문화적 복음증거는 토착민 의 문화적 형태를 통하여 복음의 의미를 더욱 분명하게 증거하는 것을 목표로 한다. 이와 같이 현대 기독교의 교차문화적 복음증거가 아리스토텔레스의 수사학에 기초하여 그의 설득 모드를 활용한다면 보다 효과적인 복음 증거를 기대할 수 있다. 커뮤니케이션의 삼대요소인 화자, 메시지, 그 리고 청자가 구성되어야 의사소통이 가능하듯이 교차문화적 선교에 있 어서도 선교사, 메시지, 그리고 토착민이 준비되어야 복음증거가 가능 하다. 화자로서 선교사는 종으로서의 인격을 갖추고 섬길 때, 예수 그리스도가 중심이 되는 메시지는 의미가 분명하도록 논리적으로 제시 될 때, 그리고 청자인 토착민이 메시지를 자신의 언어와 문화적 형태를 통하여 들으며 감정을 포함하여 전인격적으로 하나님을 만날 때 진정 한 회심이 일어나며 사회가 아울러 변화한다. 그리고 변화된 토착민들 이 중심이 되어 토착적 교회가 세워진다. 이 토착적 교회들이 선교지 여러 곳에 세워질 때, 하나님의 나라는 확장되며 “여호와의 영광을 인 정하는 것” (합 2:14) 이 세상에 가득할 것이다.