이 연구는 선교적 관점에서 정교회의 디아코니아에 대한 신학적 이해와 실천적 함의를 연구하여 현대 교회의 선교적 과제에 대한 시사점 을 도출하고자 하였다. 정교회 디아코니아의 핵심 개념인 필란트로피아 (φιλανθρωπία)는 단순한 자선이 아닌, 하나님의 사랑을 본받는 신학적 실천으로서 예배(leiturgia)와 봉사(diakonia)의 통합을 추구한다. 역사적으로 정교회 디아코니아는 수도원 운동을 통한 제도화와 교회- 국가 협력 모델을 발전시켰으며, 비잔틴 시대의 통합적 복지 시스템은 현대적 함의를 지닌다. 현대 정교회는 에큐메니칼 대화를 통해 디아코 니아의 범위를 확장하고, ‘예전 후의 예전’ 개념을 통해 예배와 사회적 실천의 연계성을 강화하며, 사회정의, 환경보호, 인권 증진 등 현대적 과제에 참여하고 있다. 제도적 한계와 현대사회 적응이라는 과제에도 불구하고, 정교회 디아코니아의 신학적 전통과 실천적 지혜는 현대 교회의 선교적 과제에 중요한 통찰을 제공한다.

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.

Nach dem Zerfall des Warschauer Paktes und dem Ende der Sowjetunion wird das missionarische Engagement der orthodoxen Kirchen durch die neue Moeglichkeiten der Zusammenarbeit stark gefordert. Es gilt naenùich die geographisch einst von der Orthodoxie dorninierte Welt wieder zum Christentum zuruckzufuehren Wie einst bei der Christianisierung Russlands der entscheidende rnissionarische Impuls von der Liturgie ausging, so stellt Ion Bria das von den orthodoxen Kirchen bei der “ Komrnission fuer die Weltmission und Evangelisation"(KWME) in Bangkok 1972173 als Antwort auf die Anfrage und Anregung des Weltkirchenrates(WCC) entwickelte Konzept der “ Liturgie nach der Liturgie" vor. In diesem Konzept widerspricht er ausdruecklichder falschen Ansicht der Christen anderer Traditionen (sowohl der protestantischen Kirchen als auch der roemisch-katholischen Kirche), die orthodoxen Kirchen “wuerden nicht rnissionieren". Er betont, dass die orthodoxen Kirchen jedoch sehr wohl missionarisch taetig seien. Als Kern des Konzeptes deklariert er schlicht die Aussendung der feiernden Gemeinde . Die Versammlung der Gemeinde zum Gottesdienst sei die Vorbereitung auf die Sendung zur Weltmission und zur Evangelisierung. Es gehe darum, das Reich Gottes in der Eucharistie symbolisch anzukuendigen und zu zeigen. Dazu seien “Inkulturation" und verstaedliche Sprache unerlaesslich. Die Christen praktizierten ihre J uengerschaft - genaehrt durch die Eucharistie - im Alltagsleben in ihrer Umwelt. Ihre Autorisation bezoegen sie dabei aus der liturgischen Sendung, die in persoenlicher Authentizitaet fruchtbar werde. In diesem Zusammenhang zielt dieser Artikel auf die Untersuchung eines Missionsverstaendnisses der orthodoxen Kirchen mit dem Konzept “ Liturgie". Dazu werden hier die folgenden konkreten Themen behandelt: 1. Die missionarische Tradition und der Charakter der orthodoxen Kirchen; 2. Die Beziehung zwischen Mission und Liturgie in den orthodoxen Kirchen; 3. Die Bedeutung der “ Liturgie nach der Liturgie"