검색결과

검색조건
좁혀보기
검색필터
결과 내 재검색

간행물

    분야

      발행연도

      -

        검색결과 152

        61.
        2012.11 KCI 등재 구독 인증기관 무료, 개인회원 유료
        This study examines the differences and conflicts between the North and the South, briefly reviews conflicts of a unified Germany, and then focuses on issues on the unification of the Korean peninsula and reconciliation. The division of the Korean peninsula first brought separation of the land. Separation of the land brought a division of the system. The division of the system brought severance of interchange. Severance of interchange brought discontinuity of human relations. Ideological confrontation produced tension, hatred and hostility in this division. Sociocultural differences are deeper than national homogeneity. The really important issue is how to solve this problem while preparing for reunification of Korea. One aspect of national integration after unification reconciliation between the North and the South will be a premise of solving all problems. Reconciliation is a significant Christian doctrine and the most important element for peaceful unification. Koreans should break down their barriers; social, cultural, ideological and emotional. After breaking down barriers, Koreans should restore their broken relationships. Social reconciliation on a national basis has to follow the process of repentance → forgiveness → reconciliation. However, it is not easy to carry out this logic in human history. Most offenders neither acknowledge their faults nor repent. Forgiving someone is not easy work. Christian reconciliation is however different. God initiates reconciliation through Christ, because reconciliation is the work of God. God restores the damaged humanity of the victim through a lifegiving relationship with God. This experience of grace leads to action. Forgiveness by the victim and God’s grace can lead to the repentance of the offender. Here both the victim and the wrongdoer who experience reconciliation become a new creation in Christ. Like this, Christian reconciliation is as follows: reconciliation → forgiveness → repentance. The church’s role for reconciliation is as follows: First, the Korean church should be capable of a prophetic role in society and has a vocation to be an agent of peace for peaceful unification and social integration. Second, the Korean Church should approach human rights in the view of faith. Third, the Korean Church supports both domestic and foreign locations in the humanitarian dimension with a heart of sharing love. Fourth, the church should provide a religious shelter to those who have a different political standpoint. Fifth, the Korean Church as a social and cultural transformer should reduce their differences and restore homogeneity by making efforts to acknowledge and understand their differences with each other. Sixth, in order to have a social responsibility, the Korean Church should stand ethically. Seeing a time of reunification, the church as a reconciler should proclaim the message of reconciliation. As a reconciler, the church should participate positively in the reconciliation movement. The Korean Church should establish a theology of reconciliation that fits the Korean context. Reconciliation is a nation task given to Korean nation and a mission given to the Korean Church. Therefore, Korean Christians should remember this and pray and prepare to contribute to the peaceful unification as a reconciler.
        7,800원
        62.
        2012.07 KCI 등재 구독 인증기관 무료, 개인회원 유료
        The purpose of this study is to discern and describe the different church planting models in the development of the Korean Protestant church. The historical range of this study is from 1885, when the first Protestant missionaries entered Korea, to 1945, when the Japanese colonial rule ended. The Korean Protestant Christians were enthused in evangelizing and establishing churches during political turbulence. They showed seven different models of church planting, even if they did not recognize them back then as we do today through strategic dimensions. During this period, many churches were established by spontaneous evangelism. Since 1903, revivals became a strong catalyst for church planting, stimulating the evangelistic activities of believers. These models revealed the significance of the work of the Holy Spirit and the evangelistic passion of believers in church planting. Furthermore, the Korean Protestant Church used strategic methods to counteract the randomness of spontaneous evangelism. The Holiness Evangelical Church especially focused on dispatching professional evangelists to strategic locations. This method was much useful to some groups despite its difference from the Nevius Plan which emphasized not paying workers' salaries. Many Korean churches were planted by seminary students and largescale evangelism. Some models of church planting by the Korean Church, such as church planting by holistic ministries and hiving off through revivals, can be evaluated as exemplary models in the present. Through holistic methods, some medical missionaries established new churches in their infirmary where they looked after poor patients. This brings to our attention how important incarnational ministry is in local community missions. Many new churches were planted due to revivals resulting in the mother church exceeding maximum capacity. This model is missional in that it rejects egoistic growth of individual churches and values God’s mission.
        6,700원
        63.
        2012.07 KCI 등재 구독 인증기관 무료, 개인회원 유료
        Today, Korea society focuses on multisociety and kid problem of multiculture home. Korea does not accept traditional multisociety, but entered in multiculture society according to economic, political, global trend. Multiculture society has so many problems; such as criminal situation, culture shock, identity destroy in multiculture home's kids. In this situation, how can do Korea church take care their life problems? Korea church should support toward them in multiculture home through missional education. This article mentions meaning of multiculture society and based on biblical foundation about multiculture society, kids of multiculture home, and Korea church mission toward mlticulture society. This study focuses on for survivals of migrants kids and social discrimination of Kosian in Korea society. Korea churches have to support their settlement by their own ways and encourage them to establish not only their own identity in Korean society but also Christian kid identity based on multiculture society. Therefore, how would Korea church' task do to support for children education of multiculture society. Above all, this article deals with knowledge shift of multiculture society about kid problem and education method. This multiculture came from low fertility and super aging society. Korea churches should response problems of multicultural peoples and their kid with multicultural living together in Korea society.
        8,100원
        64.
        2012.06 구독 인증기관 무료, 개인회원 유료
        한국 교회의 성장과 발전이 하나님의 은혜로 이루어진 선교의 결과라는 것은 틀림없는 사실이다. 이러한 사실로 미루어 볼 때 한국 교회에 하나님께서 민족적이며 시대적인 큰 선교적 사명을 맡겨 주셨음을 확신한다. 세계 선교사에 유례없이, 한국 교회는 지난 1세기 동안 천만에 가까운 그리스도인을 보유하고 5만에 가까운 교회를 세우며 매년 수천명이 넘는 신학생을 배출해내어 왔다. 세계는 한국 교회의 이러한 양적 성장을 부러워하고 있으며, 한국 교회의 저력이 세계 선교의 교두보 역할을 감당해 줄 것을 기대하고 있는 실정이다. 또한 한국 교회도 이 사실을 하나님의 축복으로 여기고 하나님께 감사드리고 있다. 그러나 오늘 한국 교회는 이와 같은 외형상의 화려한 모습만을 자랑하거나 만족해하고 있을 때만은 아닌 것 같다. 오히려 지금 우리는 건강한 신앙의 안목과 하나님의 말씀에 비추어서 우리의 현실과 그 이면에 감추어진 잘못을 다시 점검해야 할 때라고 본다. 우리는 그리스도의 눈으로 한국교회를 성찰하고 오늘의 교회에 대한 그리스도의 음성을 들어야 한다. 한국 교회의 성장의 이면에는 긍정적으로만 볼 수 없는 많은 문제들이 있기 때문이다. 가치관의 혼란이 심각한 이때에 한국교회가 민족을 구원하는 교회 본래의 사명과 역할을 제대로 감당하고 있는지를 살펴볼 필요가 있다. 여러 가지 통계자료에 의하면 90년대를 고비로 교회의 성장이 정체되기 시작하였고 오늘에 이르러서는 교단에 따라 성장 둔화 등 위기의 징후가 현저해지고 있다. 이제 그 원인을 밝혀내고, 그 바른 처방이 내려지지 않는다면 한국교회는 유럽 교회들에서의 정체와 위축의 길을 답습할까 심히 염려된다. 따라서 한국교회의 과거를 돌이켜 보면서 무엇이 한국교회의 침체 원인의 문제인지에 대한 근본적인 대답을 찾아야 할 것이다. 이에 본고에서는 고유의 선교적 관점에서 문제 원인과 그 원인에 대한 처방 및 선교비전을 제시하고자 한다.
        6,700원
        65.
        2012.02 KCI 등재 구독 인증기관 무료, 개인회원 유료
        This articles is to represent a application of ‘A Migrants Mission of Korea Church’ to ‘Multicultural Society in Korean churches’ as a strategy of balanced church responsibility in the aspect of a ‘Migrant Mission.’ I mention that biblical perspective and analysis about a migrant based on Old Testament and New Testament. I appear that an migrant kinds and situation in Korea society. This study builds on a direction of missiological strategy and method in multicultural society. I suggest that mission strategies in Korea Churches should be request toward a migrant in Korea society. First, Migrant mission strategy would play positive roles in making their works maintain the identity and trait of Christian gospel in works of Multiculture missions which stress on social responsibility and then suggest concrete and modified alternatives for evangelism. Second, Korea churches can works wholistic mission for them; such as NGO service, medical service, family counseling, educational supports, and human rights. Third, Korea churches support and build on migrant churches, so they want to have themselves worship service, bible study in migrant churches. Fourth, We have could be connect with Social Welfare, Churches, Government, NGO Network, and Schools toward Migrant life and welfare.
        6,600원
        66.
        2012.02 KCI 등재 구독 인증기관 무료, 개인회원 유료
        This study seeks to understand why Shantung mission was the only cross-cultural mission work done by the Korean church in 1913-1957 while the focus of other mission works was the Diaspora Koreans and its implications for today's mission work of the Korean church. The Korean church clearly demonstrated its evangelistic zeal by sending its missionaries to Jeju Island, Manchuria, Russia, Japan, Hawaii and Shantung. However, it is interesting that it was only Shantung mission that was cross-cultural in nature, while all others were targeting Koreans living overseas. This study briefly looks at those early missionary enterprise in different regions, which at the end points to the foundational difference between Shantung mission and other missions in other places. They share many things in common, they both were initiated by the church, they both show the missionray zeal, they both were done while they did not have sufficient resources, they both have sacrificial indiviuals. However, Shantung mission stands as the only cross-cultural mission work. While fully agreeing that Shantung mission was exclusively ministered, gorverned and financed by the Korean church, this study suggests that Shantung mission was the only cross-cultural mission enterprise because it was initiated by a missionary, possibly with the help of a missionary board. Some previous studies seem to overlook the fact that W. B. Hunt took a significant role in planning and preparing Shantung mission, mediating between mission boards, the Chinese church and the Korean church. This study, then, goes further to discuss what the Korean church may learn from this historical event.
        8,000원
        67.
        2012.02 KCI 등재 구독 인증기관 무료, 개인회원 유료
        본 논문은 지구가 신음하고 한국의 환경지수가 최악에 떨어져 있는 상황에서 한국교회가 참여한 생태계를위한 생명봉사적 통전 선교를 논의하려는 것이다. 지구가 신음하는 상황은 인구폭발, 가난의 확대, 다양한종의 멸종, 벌목, 물의 부족과 오염, 토양의 침식과 퇴화, 넘쳐나는 쓰레기, 에너지 소비의 확산, 대기오염, 민물과 해수의 오염, 기후변화와 지구온난화 등으로 드러난다. 오늘날 한국의 환경 생태계 상황은 새만금 사업, 4대강사업, 제주도 강정마을의 평화와 생태계 지키기 갈등, 그리고 지난 10월에 개최된 유엔사막화방지회의에서 드러난다. 본 논문은 한국교회의 환경생태 선교를 논의하되 생명봉사적 통전 선교 관점에서 접근한다. 이미 논의된 통전선교는 이원론적인 복음주의 선교와 에큐메니칼 선교를 통전시키는것으로 사회정치적차원에서 논의된것이기 때문에 오늘날 생태계 위기의 상황에서 한계를 갖는다. 생명위기의 시대에는 유기적, 총체적, 관계적특성을 유지하는 생명봉사적 통전 선교가 필요하다. 본논문은 환경과 생태문제를 다루는 방식으로 환경주의와 생태주의를 동시에 취하고 있다. 기존 질서에 대한 이해와 변혁 지향의 정도를 기준으로 볼 때 환경주의는 위기 관리 차원에서 보다 손쉽게 적용이 가능하고 생태주의는 신학적 논의는 깊게 하였으나 현실변혁은 쉽지않은 상황에 있다. 본 논문의 구조는 먼저 환경생태계의 위기 상황을 지구적 차원과 한국의 국지적 차원에서 논의하면서 레스터브라운의 미국의 환경대응안을 검토하고, 한국교회의 생태환경 관련 주요 사건을 다룬다. 그리고 성경이 제시하는 창조를 이해하면서 생태청지기직을 강조하고, 한국신학자들과 선교학자들이 천착한 생태 환경관련 논문을 분석한다. 여기에서는 한국연구재단 등재지로서 「한국기독교신학논총」, 「선교신학」, 「선교와신학」에실린것으로, 선교적으로 실천가능성을 비치고 있는 논문은 8개가 있었는데, 책 1권과 자료집 1개를 추가하여 10개의 글을 3카테고리 즉 신학적 윤리적 에큐메니칼 논문, 복음주의적 논문, 그리고 생명봉사적 통전 선교 논문으로 분류하였다. 끝으로 이러한 생태계를 위한 생명봉사적 통전 선교를 한국교회가 어떠한 방식으로 했는가를 4가지 즉 윤리적선교, 종교적대화선교, 네트워크선교, 생명봉사적 통전선교로 구분하였다. 이러한 환경생태에 대한 생명봉사적 통전선교가 환경생태 위기의 시대에 한국과 전 세계는 물론 민둥산이 되어있는 북한 땅에서도 추진되기를 바란다.
        6,900원
        68.
        2012.02 KCI 등재 구독 인증기관 무료, 개인회원 유료
        하나님의 선교(Missio Dei)가 1952년 이후 세계교회에 처음 등장한 후, 한국은 1969년 1월 한국기독교교회협의회(NCCK)의 제2차 총회를 “오늘의한국에있어서의Missio Dei”라는주제로열면서공교회의협의체 에 의해 정식으로 도입하였다. 한국교회가 하나님의 선교를 받아들이게 된 배경은 세 가지로 정리된다. 먼저는 NCCK회원 교단들이 주축이 된 도시산업선교(UIM)의 활동이라고 할 수 있다. UIM이Missio Dei의배경이 될 수 있었던 것은 한편, 1960년대 한국의 급격한 산업화와 노동환경의 변화, 그에 따른 성장위주의 군사독재정권에 대한 선교적 대응으로서 Missio Dei를 현재적 종말론적 시각에서 수용한 것이고 다른 한편, 예수 그리스도의 복음을 과거와는 달라진 한국적 상황에서 새롭게 발견하고 이것을 선교적 과제로 수용한 한국교회의 자의식과 신학적 발전의 결과라고 할 수 있다. 다음은 1960년대 그리스도인들의 사회 정치적 참여이다. 이들은 하나님의 통치가 한국 교회에는 물론 한국 역사속에서도 이루어져야한다는 강한 의식에서 교회는 사회문제를 진지하게 수용하여야한다고 주장하였다. NCCK 회원교회를중심으로전개된이러한 노력은 삼위일체 하나님의 선교의 영역이 교회안에 제한되지 아니하고 세계 역사속에서도 계속되어야한다는 인식이 확산됨으로써 Missio Dei신학을 공교회가 받아들이게되는 중요한 배경이 되었다. 끝으로 토착화논의이다. 그 주요 쟁점은 성서전통과 한국문화전통과의 연결성이다. 서남동은 기독교역사 의민중전승과한국의일반역사의민중전승의두백성모두고난의역사로 보고 한국교회의 선교적 과제는 기독교와 한국의 두 민중전승이 Missio Dei 안에서 합류하는 것이라고 주장하였다. 따라서 전통문화와 종교와의 대화는토착화논의의중요한주제이며, 1963년Mexico 세계선교와전도위 원회(CWME)의 쟁점이었다. 결국 한국교회의 토착화 논의에는 Missio Dei신학이 중요한 역할을 하였다. 하지만 한국교회의 ‘Missio Dei’ 이해에는중대한 문제점도 내포하고 있었다. 1976년 한국신학연구소의 심포지엄에서 ‘Missio Dei’를 지지하는 심일섭과 비판하는 김명혁이 각각 주제를 발표하면서 중대한 오류를 범하였다. 이들은 Missio Dei란 말을 공적으로 처음 사용한 때가 1952 ‘윌링엔’대회이며 ‘호켄다이크’가 주장하였다고 하였으나 대회의 공식보고서나 대회기간중에 사용된 적이 없을 뿐 아니라 Missio Dei는 후켄다이크가 아니라 독일 슈투트가르트의 감독 하르텐슈타인이 처음 사용하였기 때문이다. NCCK가 Missio Dei를 공식 수용한 총회를 직접적으로 비판한 반응은 거의 없었으나 에큐메니칼 선교에 대한 보수적인 교회들의 비판은 매우 강하였다. 대표적으로 1975 서울에서 개최된 The evangelical Conference for Mission을 들 수 있다. 이들은 “social-political oriented Missio Dei”에 대항하여구속에대한성서적가르침에근거한“Missio Christi”로대체되어 야 한다고 주장하였다. 그러나 1982년 채택된 “The Seoul Declaration: Toward an Evangelical Theology for the Third World”에서복음주의자들은 서구신학을 비판하면서 고난당하는 자들의 관점에서 자신들의 해석학을 찾고자시도하였고, 그결과Missio Dei를선언문에서고백하였다. 하지만 여전히 일부 복음주의자들은 Missio Dei를 부정적인 시각으로 보고 있다. 따라서 한국교회의 과제는 Missio Dei를 복음의 토착화를 위한 단초로 삼는것과‘Missio Dei’를한국교회의일치를위한신학적근거로활용하는 것 그리고 ‘Missio Dei’를 성령론적 관점에서 발전시키는 것이다.
        7,000원
        69.
        2011.12 구독 인증기관 무료, 개인회원 유료
        이현필은 호남의 그리스도교 신비주의자요 성자로 알려진 이세종, 최흥종, 강순명의 영향을 입고 ‘예수를 잘 믿기 위한 순수 신앙 운동’을 위해 수도원 공동체를 한국에 최초로 설립한 그리스도교 수도원운동의 선구자이다. 그가 설립한 동광원은 ‘예수를 닮아 예수처럼 살아보자’는 순수 신앙운동을 하는 공동체로서 어느 교파에도 소속하지 않고 독자적으로 운영되고 있다. 그런데 제자들이 자신을 우상화 하면서 고기와 약을 먹지 않는 자신의 행위를 동광원의 계율로 만들어 율법이 되어버린 일이 발생하였다. 이에 예수보다 자신이 높아진 역적이라고 선언하면서 스스로 생선국물을 마시고 병원에 입원하여 치료를 받음으로 예수의 보혈만이 구원을 가져온다는 것을 몸소 보여주면서 율법주의에서 벗어나는 길을 제시해 준 지도자였다. 이렇게 살았던 이현필을 당시 한국교회는 이단이라고 정죄하였는데, 그 근거는 그의 강론을 들은 교인들이 교회를 이탈하므로 교세가 약해지자 목회자들이 퍼트린 유언비어에 기인한다. 즉 성서적인 문제가 아닌 기득권 세력의 횡포, 당시 교회들이 받아들일 수 없는 신비주의 영성과 철저한 금욕주의적인 삶, 호남 신비주의 선구자인 이세종의 제자라는 이유 때문에 비주류 세력으로 보는 오해 때문이었다. 끝으로 강조하고 싶은 것은 이현필의 순수 신앙운동은 한국교회사 특히 호남교회사에서 소홀히 다룰 수 없는 중요한 운동이라는 점이다. 그러므로 한국교회가 개혁과 갱신의 방향을 이현필의 교회관, 순수 신앙운동의 정신, 더 나아가 그의 신비주의 영성에서 찾아야 초대교회와 같은 순수성을 회복 할 수 있다고 제언하고 싶다. 특히 이현필의 순수 신앙운동의 정신인 ‘예수를 닮아 예수처럼 살자’는 주장은 한국교회에 ‘제자도’를 소개한 옥한흠의 제자훈련 모토와 맥을 같이한다고 보면서 이 부분에 대한 연구의 필요성을 제기하고 싶다.
        8,400원
        70.
        2011.11 KCI 등재 구독 인증기관 무료, 개인회원 유료
        The purpose of this study is to analyze the factors of church growing and to identify the factors of decreasing church members at the same time. On the basis of the results few activating plans are recommended for the future church developing in Korea. Needless to say the existing reason of the church is to engage in mission work and to preach the gospel into the whole world. In order to fulfill this mission, church must be grown; if it is not so, there is no way for the church to be exist. Taking notice of this point the study presents the factors of church growing until 1990 and discusses the reason why the church stop from growing. Either growing or decreasing there were still two factors which affect the church development; one is social fact and the other is church itself. After Japanese era, the tragic division of the Korean peninsula causes social unrest so the great number of people sought the consolation and the churches were right there and after the Korean war the rapidly growing economic situation also facilitate the grassroots to become church members. Beside that facts, Korean churches has their own campaign to spread the gospel; mainly this was conducted by foreign missionaries and the leaderships of the Korean pastors. On the other hand, there were also few things which hinder the church growing. This can be divided into two parts; the social facts and the church itself as well. Since 1980, Korean society is getting more stable and economic situations of the households are becoming sufficient. Moreover the single society has been changed by what is called multi-cultural society. These were the causes of the decreasing number of the churches in Korea. Concerning the above mentioned factors, the Korean churches should find out the ways to revitalize its development by means of recovering the leaderships of the pastors, facilitating better church mission works, and building a close relationships with the local communities.
        7,700원
        71.
        2011.11 KCI 등재 구독 인증기관 무료, 개인회원 유료
        This paper is intended to explore the relationship of korean churches and the shamanism from the missional perspective. July 7, 2007 the very interesting article was reported in ‘The New York Times’. It bears the title, “Shamanism Enjoys Revival in Techno-Savvy South Korea”. According to this report, there are an estimated 300,000 shamans in south-korea. By contrast it is approximately 120,000 protestant pastors in south korea. Until now the shamanism and the mudangs are estimated so negative by reason of their ‘health and wealth gospel’. Specially the korean church took it as the mammonism. But the health and wealth gospel of shamanism aims the worldy centered worth, not the mammonism. By religious ritual named ‘gut’ they will find a solution to one's problem, but will not accumulate wealth. They think that the most problem of human beings arise from the distorted relationship between the divine beings and the livings. So by the gut they try to reconcile the livings with the divine beings. For this, the mudangs serve their gods with all their hearts; they pray every early morning with the lustral water, support their gods with fresh new fruits. This faithful devotion is called ‘chiseong’ in korean, and this could be comepare with the spiritual discipline. By this ‘chiseong’ the mudangs can be recognized as the spiritual psychics. And this will afford an excellent lesson to the korean churches, for the church as a missionary organ have to witness the presence of the living God in this world.
        6,000원
        72.
        2011.07 KCI 등재 구독 인증기관 무료, 개인회원 유료
        6,100원
        75.
        2011.02 KCI 등재 구독 인증기관 무료, 개인회원 유료
        The unification mission of the Korean church is carried out with more Diakonia than Kerygma. It has the positive effects on the national product as well as on the food-and nutrition status in North Korea, besides on the personal relations between South and North Korea. It has also the positive mission effect in North Korea, although that is not confirmed exactly with number. But because of the exclusionism of the North Korean regime transparency and efficiency of the aid become hot issues and induced the ‘South-South conflict’. Not only that, the humanitarian aid is under the strong influence of the political situation. Moreover in the year 2010 because of the attacking Chunan-Ham and the bombardment Yunpyung-Do the diaconal activity of the Korean church must be closed. In order to exceed these limitations an another diaconal method can be proposed. That ist the commercial aid with return beside the contributive aid without return. The commercial aid with return has not few advantage: ⑴ It ist a international business, that is political neutral furthermore protected by government. ⑵ The commercial aid produces value-added, that can be the self-supporting ground for the partner. ⑶ Therefore the commercial aid does not induce the partner to fall in the ‘Samaritan’s dilemma’. ⑷ The commercial aid is self-sustaining and can be enlarged, if it makes a profit. ⑸ The material resource of aid is invested in business and in production system, not concentrated on a place. ⑹ The commercial aid does not make ‘agent problem’, nor the problem of low transparency and low efficiency on the level of the contributive aid. But what ist more important, is the harmony of Korean churches to make a unified organization, that takes care of the commercial aid. This organization can concentrate the unification power of the Korean churches, because it could treat the problem of the internal competition between Korean churches themselves, the overlapping of aids, the monitoring etc. In the end the harmony of Korean churches determines the time of the Unification in the korean peninsula.
        8,100원
        77.
        2010.07 KCI 등재 구독 인증기관 무료, 개인회원 유료
        8,000원
        79.
        2010.02 KCI 등재 구독 인증기관 무료, 개인회원 유료
        Thirty years have passed since the first Korean missionary Youngja Kim had arrived in India in 1980. Korean missionaries have filled up the vacancy of Western missionaries after they had gone home. They have done excellent job particularly in the field of church planting where the Western missionaries found it hard. Unfortunately, however, Korean missionaries have worked tirelessly without having any chance to get feedback from Indian natives and churches. This article shows the present situation and some problems of Korean missions. Its aim is to evaluate Korean missions in India by the reflection on Indian culture and Indian critic of foreign missions carried out in India. Korean missionaries have worked mainly among so-called the scheduled caste people and the scheduled tribe, namely the lowest strata of Indian society. The religion of S. C. and the S. T. is Buddhism, Sikhism, Animism and Totemism unlike the mainline Hinduism. The Korean missionaries' work is mostly focused on church planting, along with teaching ministry in seminaries and schools, and social service. Indian Christians examined themselves and confessed that 90% of their evangelistic efforts are carried out among about 4% Christians of their country. They proposed that their focused missionary efforts should be made among the main line caste Hindus who have not heard the Gospel. Secondly, Indian Christian leaders like R. C. Das demanded that foreign financial assistance should be stopped right now unless western missionaries would ruin the native initiative and the spirit of self-reliance which is essential to the fulfillment of Indian evangelism. Thirdly, they suggested that church building is culturally irrelevant in India where spirituality is raised by parents and elders rather than by the appointed paid Christian workers. Based on these criticism, Korean missionaries have to shift the traditional paradigm of missions in India as following. First, Korean missionaries should strike a balance by focusing on missions among the higher caste Hindus or middle class people in cities. Second, Korean missionaries should stop the financial assistance to the Indian workers and churches, and rather plant the independent spirit and the gospel faith.
        6,000원
        80.
        2010.02 KCI 등재 구독 인증기관 무료, 개인회원 유료
        It could be said that the Korean Church has improved through continuous diverse debates and division in its history. The debate in Korean Church history has begun after missionaries who came in early Korean Church history, so that it became different denominations. It my theses, I will study the diverse debate forms in the history of the Korean Church. For this, I will divide the Korean Church history in several periods according to the most important events. The first period is the 1910's in this period the Korean Church was established. The second period is 1930's, where there was theological debate between conservative theologies and liberal theologies. The third period is 1950's, when the Korean Presbyterian Church began to divide. The fourth period is 1970's: in this period there was a lot of debate over indigenization and 'Minjung' theology and also the conservative theology which made the churches grow. The final period is 1990's, in this period, conservative theologians and church leaders made super-size churches expel two liberal theologians who tried to establish the Korean theology in a Korean context. In my thesis, I will study the debate forms of each period and transitional phases in Korean Church history. It would not be possible, of course, to study all the denominations of the Korean Church. Therefore, I will research the Korean Methodist Church and the Korean Presbyterian Church, as the Korean Methodist Church has been in existence since the arrival of early missionaries who first came to Korea and also the Korean Presbyterian Church which has been most divided of the different denominations in Korean Church history. It could be helpful to find the new way of mission for unity and forgiveness in Korean church history.
        6,100원
        1 2 3 4 5