본 논문은 한국선교신학회가 「선교신학」 학술지를 통해서 지난 30년 동안 다룬 선교학적 주제들을 고찰한다. 「선교신학」에서 중점적으 로 다룬 주제 중에는 “하나님의 선교,” “선교적 교회,” “이민, 다문화, 디아스포라 선교” 이렇게 세 가지 중심주제들이 있다. 각각의 주제들은 선교신학적으로 매우 중요한 주제들이기 때문에 본 논문에서는 해당 주제들이 갖는 선교적 의미를 간략히 살펴보고, 「선교신학」에 실린 논문들의 저자와 제목을 중심으로 연구자들이 해당 주제들을 어떻게 다루었는지를 연구한다. 이를 통해 한국선교신학회가 지난 30년 동안 「선교신학」을 통해서 선교신학 연구영역에서 어떤 역할을 했는지 살펴 보고, 앞으로 어느 부분에 대한 연구가 더 필요한지 고찰하고자 한다. 보다 발전된 선교신학적 연구를 위해서 연구자는 앞으로 「선교신학」에 선교지역별 연구, 선교역사 연구, 그리고 국내선교단체 및 NGO 단체에 관한 연구를 제안한다.

If you want to write a mission history, academic dilemmas hinder you to sustain objective perspectives due to your confessional orientation. We mission historians believe that God has a grand plan of salvation for humankind and we are witnessing His story in the history of mission. Secular historians, however, do not believe in this kind of confession orientation. Rather they despise this kind of approach as the lack of academic objectivity. We mission historian must find the third way for writing mission history which could be shared not only with our fellow Christian scholar but also secular historians who believe in the objectivity as the primal condition for writing history. This paper suggests the method of Jacob Burckhardt(18181897) who proposed a flexible approaches in historiography. He criticizes that history is neither logic nor philosophy which is logical framework is firm and decisive. History writing should, according to Burckhardt, flexible because the interpretation of history should be open. The present author shows that this kind of flexible historiography could be accommodated in a new way of mission historiography. To show an example the author interprets the early Jesuit Missionary Matteo Ricci from the flexible mission historiography: Push factor and Pull factor. The author claims that writing mission history in more flexible historiography could be achieved by comparing push factor of missionary sending and pull factor of missionary receiving. Early Jesuit mission history will be more flexible if we approach the Jesuit mission from politics(of missionary sending from 16thcentury Europe and missionary receiving from the late Ming China's political situation), culture, and religion.

The aim of the article is to outline the history of the mission of the minjung church from 1983 to 2005 and to identify its new missionary tasks in a changed world. At the end of the cold war, the minjung movement in general, the minjung mission in particular, seemed to be unnecessary any more. After the economic crisis of 1997, however, the minjung mission played an important role for taking care of victims of the structural adjustment programs of many corporations, and for establishing alternative communities. Its history divides into four periods: the formation period (1983-1987), the development period (1988-1992), the transformation period (1993-1997), and the professional period (1998-2005). Each period deals with its socio-economic, political, cultural background and minjung mission’s main contents, characteristics, and limitation. The history of the mission of the minjung church is interpreted by the results of the social biographies of 26 minjung pastors. According to their social biographies, minjung pastors changed themselves in the process of the minjung mission rather than changed the minjung. They rediscovered the importance of the Bible and religion in relation to the social change. Also they found negative aspects of the minjung. They regarded spirituality and life as pillars for the forthcoming minjung mission. Some reflections on mission of the minjung church was carried out through analysing the relationship between faith and ideology, the dilemma of identity-involvement, positive understanding of religion, understanding of minjung, and theories of community organization and conscientization. In a changed world, spirituality, the minjung and life are identified as new tasks for the minjung mission.