교회의 본질이 선교라는 명제를 받아들인다면 그것을 실현하기 위해 “선교적”이란 교회의 특성을 가리키는 용어는 교회의 다른 역할에 도 동일하게 적용하는 것이 적절하다. 선교적 교회와 함께 선교적 그리스도인, 선교적 삶, 선교적 예배 등이 모든 것을 포괄적인 목회활동 을 가리키는 용어로 선교적 목회라는 표현을 사용할 것을 제안한다. 교회가 속한 모든 현장이 선교현장이라는 관점에서 보면, 교회가 하는 모든 일은 선교적 증언을 지향해야 한다. 교회 안에서 필요한 사역들, 예배, 설교, 성경공부, 심방과 상담, 행정 등을 수행하는 목회활동 역시 그 자체가 목적이 아니라 지역교회와 그리스도인의 삶이 세상에서 증인이 되는 것에 있다. 지역교회가 선교적 교회를 구체화하는 것은 실제적으로 목회자의 목회관에 달려 있다. 본 글의 주제를 선교적 목회로 설정한 이유도 여기에 있다. 선교적 목회를 제안하는 것은 현대 한국교회에서 전개되고 있는 선교적 교회에 관한 학문적 논의를 한 걸음 더 구체적으로 발전시켜 가기를 원하는 의도에서 비롯되었다. 또한 현장에서 이미 실천하고 있는 선교적 목회 활동에 대한 이론적 근거를 제시하고자 하는 의도를 갖는다. 본 글에서 필자는 선교적 교회를 실천하는 사역으로 선교적 목회를 실천하기 위해 먼저 기존의 교회중심적 패러다임의 두 유형을 소개한 후 선교적 목회를 실천하는 근거와 실제적 원리를 제시하고자 한다.

Rev. Kil Sŏn-chu was amongst the first generation of indigenous Protestant Christian leaders. In 1897 he was converted to Christianity at the age of 29 and served as a lay Christian leader while he took a course of study intended for native local preachers. In 1907 he was ordained as a pastor and began preaching in the Changdaehyŏn Church, the central church in P’yŏngyang. In Korea, until recently he is known as the evangelistic pastor who stuck to saving soul and was indifferent to the national issues like Korean independence and cultural changes. In this paper I try to show that Kil Sŏn-chu was not only a devout evangelistic pastor but also was concerned with issues related to Korean independence and cultural changes. This study is divided into the five sections. Following the introduction, the second section gives a historical overview of Korean society at the time in which Kil Sŏn-chu lived, and offers his vitae. The third section deals with the ways that he was conscious of the Korean nation and expressed his willingness to devote himself to the Korean nation in his political and cultural activities. The fourth section traces the motives behind the development of eschatological worldview or faith by Kil Sŏn-chu and thereby explains the way his patriotic concern with the Korean nation was reflected in his eschatological faith. In Kil Sŏn-chu’s life there are shown three different aspects inthree subsequent periods. The first period is from his conversion to Christianity to before his decision to save his soul. He identified the Korean nation as people bound together by a shared history and state. He was engaged in political activities for Korean independence. The second period is from the decision to save his soul to before he was in prison. He was interested in the cultural elementsof the Korean nation. He considered culture as the means for the Korean nation to survive or exist further in this world. The third period is from his release from prison to his death. In his Eschatology, he developed his own concept of eschatology and propagated the gospel of Jesus’ coming being followed by the millennial and eternal world.