코로나 19 팬데믹으로 인한 한국 교회의 위기는 선교 사역 전반에 대한 재고와 더불어 선교의 본질을 새롭게 이해하는 계기가 되었다. 급격하게 변화된 선교 상황과 한국 교회의 성장 감소는 한국 선교사들의 비자발적 철수, 선교비 축소와 현지 교회의 자립 문제, 선교지 재산 분쟁 등의 문제를 불러일으키고 있는데 이는 선교 이양의 주제와 깊은 관계를 갖는다. 본 연구에서 선교 이양의 관점은 세 가지 면에서 위와 같이 변화된 선교 현장에서 파송의 개념을 새롭게 이해하도록 돕는다. 첫째, 선교 이양의 관점에서 파송은 현지 교회의 자립과 유기적 성장을 목적으로 한다. 새로운 파송의 개념은 선교사의 입구와 출구, 그리고 다시 입구(자립을 위한 출발)로 이어지는 지속적 성장을 추구한다. 둘째, 선교 이양의 관점에서 파송은 선교사의 순례자적 정체성을 강조 한다. 새로운 파송의 이해는 세상을 향한 하나님의 사랑의 방향성을 보여준다. 셋째, 선교 이양을 통한 파송의 새로운 이해는 삼위일체 하나님의 선교를 통해 선교사와 현지 교회가 동등한 관계를 지닌 동역자 로서 양방향으로 파송하는 선교를 의미한다.

The object of this study is to investigate the main outline of Sujeong Lee’s thoughts of Christian faith and passionate efforts for mission to Korea from the viewpoint of the history of Christian mission through his two articles, “Confession of Faith” and “Conditions in Korea”. Sujeong Lee who became an associate member of the Korean delegation to Japan, headed by Younghyo Park(朴泳孝) arrived in Japan on September 29, 1882. He met Dr. Tsudasen(津田山), a Japanese scholar of agriculture. And he was much impressed by Tsudasen’s deep-rooted faith and sincere piety to God. As a result, he had so much interest in Christianity and dedicated to studying the Bible and various Christian books. By studying these books, he sought after the essential truth of the Christian faith. Through Japanese faithful Christians he was brought into contact with George W. Knox, Robert S. Maclay and Henry Loomis who were pioneer missionaries in Japan. And on April 29, 1883, he was examined by Yaskawa(安川亨) and baptized by George W. Knox. While he was in Japan, he devoted himself to various Christian activities and studied Christian doctrine to increase his knowledge of Christian truth and faith. As soon as Sujeong Lee found a new truth and sublime faith in Christianity, he was eager to propagate the Gospel to Korea from the bottom of his heart. When he believed in Jesus Christ he confessed his faith to the missionaries and Japanese Christians through the famous article(“Confession of Faith”, ｢信仰告白書｣) that he wrote with all his heart and soul in May 1883. And then, seven months later, he wrote another remarkable article (“Conditions in Korea”, ｢宣敎師派送呼訴文｣) on December 13, 1883 to appeal to American Christians for mission to Korea. From the viewpoint of the history of Christian mission, the main thoughts and principles Sujeong Lee left behind us through “Confession of Faith” and “Conditions in Korea” could be summarized as follows: ① the principle of ‘internal combustion & extension’: There is organic corelation between Sujeong Lee’s internal faith and practical efforts for mission to Korea. ② triple methodology of effective mission for Korea: ‘Bible translationestablishment of church-inviting missionaries’ ③ conservative faith: Sujeong Lee stressed the belief of apostolic faith, sola scriptura, sola gratia, and sola fide. ④ plea for mission to Korea: Sujeong Lee was called a Korean Macedonian, since he had showed strongly his earnest desire for American Christians to send their missionaries to Korea. ⑤ indignity of mission: Sujeong Lee, the native Korean fully committed himself to the ministry of translating the Bible into the Korean language. ⑥ attempt to provide efficient policy for early mission to Korea: Sujeong Lee put a strong emphasis on Christian education. ⑦ mission initiated by Korean: Sujeong Lee was the pioneer Korean Christian. From the viewpoint of the history of Christian mission, his great practical efforts for mission to Korea could be summarized as followes: First, he translated the Bible into his native language. When Henry Loomis, the American Bible Society directing manager in Japan had asked Sujeong Lee to undertake the translation of the Gospels into Korean, he was pleased to accept it. He then began, with the help of Chinese and Japanese Bibles, to translate the Scriptures into Korean such as ‘Hyeon To Han Han Shinyak Seong Seo’(4 Gospels and Acts, 1884), ‘The Gospel of Mark’(‘Shinyak Maga Bokeumseo Eonhae’, 1885), ‘The Gospel of Luke’(1885), ‘Romans’(1885) and so on. He believed with absolute certainty that the Korean Bible would be an effective means for extending the true Gospel to Korea without distortion. And he also expected that the Korean Bible would provide an effective tool for the early missionaries to propagate the Gospel to Korea. Horace G. Underwood, Henry G. Appenzeller and William B. Scranton, coming to Korea through Japan, had in their hands ‘Shinyak Maga Bokeumseo Eonhae’ in the Korean language. Second. he shared the Gospel with Korean students in Tokyo and opened the Korean Sabbath School in 1883 for Christian education. He taught them the Bible and the Westminster Shorter Catechism. Third, he appealed to American Christians for mission to Korea. He showed actively his ardent desire to send American missionaries to his motherland as soon as possible. So he was called a Korean Macedonian. As a result of his efforts, the first ordained American missionaries, Horace G. Underwood and Henry G. Appenzeller came to Korea on April 5, 1885. These practical efforts for mission to Korea show that the early Christian mission activities in Korea was started by Sujeong Lee, the pioneer Korean Christian.