21세기가 되고 종교 간의 더욱 활발해진 상호 작용으로 금세기가 “종교의 세기”로 불리고 있으나 이러한 상호 작용은 대부분 종교 간의 갈등을 부추기고 증가시키는 역할만 하고 있다. 이러한 상황인식을 가지고 본 논문은 7세기 이후 전 세계에서 가장 강력하고 지속적인 갈등 관계를 이루고 있는 기독교와 이슬람을 중심으로 이것이 더욱 심화되고 있는 시대에 한국 교회는 어떠한 선교적 태도와 교훈을 가져야 하는지를 모색해 보고자 한다. 이러한 연구 목적을 위하여 세계 도처에 서 종교를 빌미로 한 무력을 행사하는 글로벌 지하디스트 무브먼트 (Global Jihadist Movement)의 동기가 되는 지하드의 신학적 개념이 시대에 따라 그 의미와 적용이 어떻게 변화되어 왔는지 설명한다. 이러한 일부 무슬림들의 호전성에 대한 상호 작용으로서 유럽의 기독교 인들이 만들어 낸 이슬라모포비아(Islamophobia)의 국내적 사례를 예멘 난민과 대구 모스크 건립을 둘러싼 논란을 중심으로 검토하고 이러한 충돌과 폭력을 넘어서는 환대를 통하여 두 종교 간의 갈등을 극복하고 인류 공통의 과제인 평화와 진정한 복음 증거의 구현으로서의 기독교 선교가 지향되어야함을 제시하고자 한다.

오늘날 전 세계 17억 무슬림들은 자신들의 종파와 지역, 그리고 문화와 전통에 따라 ‘배교’에 관한 다양한 이해를 갖고 있다. 이슬람의 배교는 세 가지 유형으로 구분할 수 있다. 첫째는 다른 종교로 개종하는 것(proselytization)이고, 둘째는 신성모독(blasphemy)이며, 마지 막은 이단(heresy)에 빠지는 것이다. 그리스도인들은 일반적으로 이슬 람에서 배교는 무슬림이 기독교로 개종하는 것을 의미한다고 생각하지 만, 실제적으로 이슬람에서 배교는 개종보다 더욱 포괄적이다. 배교는 이미 무함마드 시대부터 시작되어 역사적이고 정치적인 정황 가운데 오랜 시간을 걸쳐 그 의미가 변천되었다. 중요한 사실은 이슬람에서 배교의 역사적인 출발점이 이슬람과 기독교 간의 종교문제가 아니었다 는 점이다. 아울러 이슬람의 배교에서 가장 뿌리 깊고 광범위하게 실행되고 있는 것은 개종보다 오히려 신성모독이다. 이로 인해 같은 무슬림들 사이에서도 배교자로 간주하여 살해하는 경우가 빈번하게 일어나는 것이다. 국내에서 이루어지는 이슬람 선교 담론들은 이슬람 현장에서 통용되고 무슬림들의 영혼을 살리는 것에 초점을 맞춰야 하고, 이를 위해 이슬람 현장에 상주하는 전임 사역자의 견해가 충분히 반영되어야 한다.

이슬람은 전 세계에서 가장 빠르게 성장하고 있는 종교들 중 하나이다. 이슬람교도들에게 복음을 전하기 위해서는 다양한 복음전도 전략이 필요하 다. 그 중에 관계전도, 사회 활동, 영적 접근, 킹덤 비즈니스는 매우 효과적인 전도 방법들이다. 왜냐하면 이것들은 이슬람교도들의 영적, 사회적, 신체적 요구를 충족시켜주기 때문이다. 변화 혹은 회심은 매우 긴 시간을 요하는 과정이기 때문에, 모든 기독교인들은 이슬람교도들의 좋은 친구가 되어주 기 위해 노력해야 한다. 만일 한국 기독교인들이 한국에 온 이슬람교도들에 게 복음을 전한다면, 이것은 곧 세계선교에 크게 기여하는 일이다.

본고는 서로 이질적인 종교 정체성을 가지고 있는 지역, 즉 다민족, 다문화권에 대한 선교전략을 수립하고 시행할 때 그 민족 고유의 역사 적, 정치적 상황을 면밀히 고찰하는 일은 매우 중요하다는 점을 전제로 한다. 이 점은 특히 이슬람 선교에 더욱 중요하다. 피지배 민족의 역사 및 정치적 상황을 이해하고 분석하는 것도 주요한 선교전략 요소이 지만, 지배민족인 러시아의 정신적, 종교적 정체성인 러시아정교에 대한 이해를 통해 다문화권 선교전략을 모색하는 것은 필수불가결한 연구 주제다. 이에 따라 본고는 비이슬람으로서 지배민족의 종교적 정체성과 이슬람 사이에 역사적, 정치적 관계를 파악하는 일에 집중하 고자 한다. 본고는 러시아의 정복 대상지였던 이슬람권 지역에 대한 이해를 통해 러시아 지역에 대한 선교전략을 모색하며, 이를 위해 피지배 민족인 러시아연방 내 무슬림 민족들에 대한 역사적, 종교적 부분, 그 중에서도 러시아정교와 이슬람과의 관계를 규명하는 데 초점을 맞추고 있다. 본고는 러시아권에서의 러시아정교와 이슬람의 역사적 이념을 러시아와 오스만 튀르크와의 역사적 관계를 통해서 규명하며, 소비에트 체제 이후 러시아정교와 이슬람의 관계를 통해 이를 강조하고 있다. 전체적으로 현재의 러시아연방 내에서 러시아정교도와 무슬림 간의 종교 정체성에 대한 기본적인 틀을 이해하고, 이를 통해 러시아연 방 내의 무슬림권에 대한 선교 전략을 도출하는 학적, 방법론적 내용을 규명하는 것을 목적으로 한다.

2014년부터 전 세계를 공포와 두려움과 불안으로 가득 차게 만든 곳이 있다면 중동 이슬람국가(IS)일 것이다. 지금도 중동문제는 해결하 기가 어렵지만 그 해결점을 찾기 위해서는 우선 부족, 식민지배, 종교를 알아야만 한다. 이 세 가지는 역사적으로 첨예하게 대립되어온 부족 간의 갈등과 강대국으로부터 받은 식민지배, 종파간의 첨예한 갈등에 의한 내전과 폭력, 테러의 원인이 되고 있다. 또한 이슬람교는 1400년 동안 수니파와 시아파 간의 충돌은 지금 도 계속되고 있으며, 이는 세계정치를 혼란스럽게 하는 요인이 되고 있다. 그런 가운데 이슬람의 세계선교 전략을 인지하기 위해서는 이슬 람교의 역사, 서구사회의 이슬람교를 비롯하여 최근 이슬람교의 상황을 파악해야 한다. 최근 이슬람교의 상황으로서 이슬람국가의 태동과 활동, 이슬람의 세계관과 타키야 전략, 이슬람교의 한국 전래와 상황을 면밀하게 아는 것도 중요할 것이다. 그리고 이슬람교의 세계선교 전략에 대한 대응방안으로 이슬람교의 다와 정책, 한국에서 이슬람교가 펼치는 틈새전략과 성장요인을 이해해야 한다. 특별히 한국교회가 이슬람교의 다와 정책에 대한 기독교 적 대응을 하려면 종교적 안정감과 성경말씀에 사로잡히는 일, 이슬람교 에 대한 인식의 변화가 선행되어야 한다. 그리고 기독교의 좋은 전통과 관습을 확인하고, 사회적 질문에 대한 명확한 답변을 제시하며, 하나님 의 자녀로서의 정체성을 좀 더 분명하게 보여줄 필요가 있다. 그 외에도 한국사회에서 전략적으로 건축되는 모스크 사원 방문을 자제하고 이슬 람교의 대중매체에 대한 경각심을 가지고, 교회성장에 대하여 보다 구체적인 전략을 세워야 복음전도에 장애를 받지 않을 수 있다.

India had been opened to Protestant missionary activity by a decree of the British Parliament in 1813. In 1832/1833, non-British missionary agencies were allowed to enter and launch their mission work in British India. The Protestant (mostly British) missionaries were very eager to preach the gospel message and disseminate gospel tracts on the market place. Inevitably, missionaries had clashed with local Muslims. There arose a fear that the beginning of Christian preaching and proselytizing activity in Agra was a threat to the center of Islam on the uneducated Muslims of the city and the surrounding region. Protestant missionary activity was a new phenomenon to the Muslims of north India. Encounters between Indian Muslims and Protestant missionaries in the years following British expansion into the old Mughal heartlands of north India brought about a mode of interaction and conflict between the two parties. This study examines the obstacles in reaching out to the Muslims with a special emphasis on the debate held in Agra, India on April 10-11, 1854. I will attempt to analyze the significance of this Muslim-Christian debate in India and its effects on future Muslim apologetical works. One of the missionaries, Karl Pfander, who was already experienced in Georgia, was circulating Persian and Urdu gospel tracts which criticize Islam and their prophet Muhammad. Kairânawî, together with some of the local Muslims, thought that it was the high time to challenge the aggressive mission activity. The Agra debates marked a turning point in Christian-Muslim apologetics, for it was the first time that Muslim theologians utilized European critical methods to disprove Christian doctrines. Why is the 1854 Agra debate of such significance? Although the Agra debates took place nearly 160 years ago, their impact is still felt today. Both disputants are still well remembered in the Muslim world and have influenced not only the form of modern apologetics, but the modern Muslim view of Christianity as well. Although the debates had been planned to address the topics of the deviation of the Bible, the Trinity, the Quran as the word of God, and the sending of the prophet Muhammad, the debate did not proceed further than the deviation of the Bible. The Islamic polemicists insisted that the Bible had been corrupted and tried to prove this with evidence taken out of the Bible itself and works from Christian authors who most fellow Christian would regard as skeptics or outright unbelievers. The timing of this counterattack was significant because Pfander, with a Pietist background, was either unfamiliar with or extremely hostile to the works of the aforementioned Biblical liberals. By utilizing such findings to undermine Pfander from within the Christian fold, the Muslims were able to declare an easy victory. Interestingly, the Muslims still employ such tactics today to attack Christian beliefs as they did 160 years ago. Therefore, missionaries who are working among Muslims should know the issues of the Agra debate and be prepared to answer the Muslims.

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.

This paper is intended to explore three models of Islam mission from a perspective of religious studies. Instead of traditional overemphasis on sudden conversion, these new models seek for social transformation. among Muslims. Due to the prejudice and misconception of Islam, we often fail to understand Muslims from their points of view. The comparative studies of the Bible and Qur'an and the field research and interview of Mosque and Muslim communities help us to understand Islam sympathetically. Traditional studies of Christian-Muslim relations pay more attention to similarities between Islam and Christianity than differences. In order to enhance openness to Islam, partners in dialogue should be honest to their own faiths. Sharing faith with partners will lead to the mission of dialogue. This dialogue is not a tool for evangelism but the mission itself. World Council of Churches and Roman Catholics have particular guidelines for Islam mission. In conclusion, mission studies includes religious studies. Various methods of religious studies will strengthen Islam mission and its strategies in different areas.

The Christian approach to Islam has been undergoing a period of flux during the last decade. As a reaction to the slow progress in Islam mission and the fragility of churches of converts from Islam, some missionaries have cast about for a new model of approach for the Muslims. An important feature of the new approach has been a quest for new forms that involve converts remaining within Islam. This has been called C5 ministry or “insiders movement.” This C5 ministry among the John Travis’ C1-C6 spectrum, which compares and contrasts types of “Christ-centered communities” found in the Muslim world(1998), has drawn fire from the other side of the missiologists. Phil Phashall considered C5 approach to represent a dangerous slide into syncretism. Although John Travis and Dean S. Gilliland responded on the criticism, that was the beginning of long arguments on the possibility, validity, and credibility of the C5, or insiders movement. These arguments can be divided into two categories: theological interpretation on the biblical references which have been used to support the C5 ministry and some missiological issues on definitions of the terminologies of C5 ministry as well as social-religious culture and identity of the insiders. Due to the limited space, the author focused on some missiological issues only. The author analyzed the missiological arguments by dividing them into four areas: degree of contextualization, possibility of using Islamic culture and religious forms, Christian identity, and ethical problem. Then the author showed how the arguments have been expanded more widely among the missiologists’ circle after 2006. At the end, the author concluded that the arguments are still in progress. The arguments have shown the positive possibilities of Islam mission and left some challenges. The challenges are lacking of MBB leaders’ participation in the course of the argument, the continuing quotations of Parshall’s statistics from the side of the opponents, the issue of the translation of some sensitive biblical expressions to Muslims such as “Son of God,” and theological exegesis and applications of the supporting biblical references of the proponents. However, I feel more deepened discussions needed in the future. C5 ministry will continue to grow, regardless of the process of these arguments, because of its dynamic characteristics. Thus, we need to show generous attitude to the process of their growth and focus on the direction of the group as well as the each individual of C5 movement. And everybody in the future arguments needs to remember that each argument should be a process to keep balance between theology and praxis in order to build Christ’s church.

This study focused on the conflict and missional contextualization in Turkey, between Islamism and secularism. This article aims to analyze and relate to the religion of Turkey and Islam, defined what do they cause by conflict and struggle between Islamism and secularism. This study also attempt to apply missional contextualization between Islamism and secularism. Contextualization can be defined as the set of process that yields missional situation in Turkey. It is the process by which Turkey culture become interdependent in aspects of their values, social, economics, and political. It is easy to connect interdependent conflicts through Islamism and secularism in Turkey. The Islamism in Turkey begun by political, social, and cultural motivation with the 19st. This Islamism movement appeals strongly nationalism, liberalism, and modernism in Turkey. This Islamism reveals itself society and community. They are important faith with religion solidarity in their community. The secularism includes Turkey’s constitution, political tradition, social policy, cultural point of view, and religious education. They were complicated the conflict and struggle between Islamism and secularism from a long time in Turkey. The missionary should be consider mission ministry and activity in this Turkey situation. They also careful apply to contextual mission in Turkey. I think that we can be pray to get the Holy Spirit’s support and guide for Turkey’s mission and evangelization.

This papar began by recogruzing the critical issue that the church face the challenge of Islarmic fundarnentalism today. Today, the whole world is facing a global war sicuarion between the United States and the Muslim fundarnentalists. In this cricical situation, questions Christian churches need to ask is how to understand this global event α flow and to rediscover the essence of the church and rrusslon. The purpose of this paper is to review a historical development of Islamic revival movements as a reaccion to the secularization and neo-liberal economic globalization led by the United States and the West, to suggest the church's selfreflecrion, and to examine the church’s misional encounter with an attempt of globalization of the worldwide expansion of Islarm. First, Globalization led by the West indicates a process that economy, politics, society, and culture is being integrated into one. In this rapid globalizing process people tend to be more sensicive to mystical things than rational and scientific. These global tendencies has been bringing the revival of conservatism, fundamentalism, mysticism, and extreme movements. In this regard, the Islamic revival movements have opposed to the Western-led globalization and secularism. The Islamic revival movement has been expressed in Jihad, the original meaning both moral and mental effort. Muslim missionaries try to spread their religion through their economic and educational activities. Second, the problem western Christianiry face today is the privatization of faith, the reductionism of the gospel and the meaning of salvation. We need to be keenly aware of the causes and roots of the problems. On thing we need to rediscover is the biblical principles providing the foundations for understanding our culture. Third, on the basis of the essential dimension of the church we can suggest some rrusslon strategies for reaching Muslim people. First of all, we need to understand our own context and the history and culture of 1slam comprehensively. We should avoid a colonial mentaliry and patenalism in doing rrusslOn. Also, we need to concern about other movements in Islam such as Sufism and folk Islam as well as fundamental Islam. One of the most effective approach to Muslim people is contextualization of the gospel in the Muslim context. As the church face the challenge of globalization from both the West and Islamic revival movement, the task of the church is to rediscover the essence of the church, IIl1SS10n. Mission emirely belongs to the trinitarian God(John 20:21).