본 연구의 목적은 현대 신학교육의 모델들과 커리큘럼을 ‘선교적 제자도’의 관점에서 재고하는 것이다. 동시대에 가장 영향력 있는 신학교육 모델로서 베를린 모델은 교회의 필요에 따라 전문적인 사역자들을 훈련하는데 목표를 두고 있다. 그러나 그 모델은 교실 교육과 교회 현장 사이의 거리가 커짐으로써 학생들에게 실제적인 사역을 준비시키지 못하고 있다. 게다가, 다양한 과목들을 공부하면서 아카데믹한 부분을 추구하는 반면에 목회자의 신앙과 영성 그리고 인격 훈련이 도외시 되고 있다. 본 연구는 위의 모델을 배제함 없이 ‘선교적 제자도’를 위한 도제교육의 모델을 강조할 것이다. 이로써 이 연구는 신학교육 기관들이 선교적 관점에서 통합적이고 유기적인 커리큘럼의 재고를 제안할 것이다.

한국의 이주민의 증가와 현저한 다문화 현상이 나타나는 것을 통하여 현 교육 시스템에 다문화교육을 통합해 보려는 것은 한국사회에서도 도전적 인 부분이다. 이러한 상황에서 저자는 한국의 신학교육이 빠르게 변화하는 목회현장과 선교 상황에서 다문화주의에 대한 학습을 시작할 필요가 있다고 생각한다. 이를 위해 ‘양적 연구’를 시행하였으며 3일 동안 진행되었던 프로그램인 ‘다문화목회’와 한 시간 동안 시행되었던 강의인, ‘다문화 선교’ 전과 후에 설문조사를 통하여 신학생들(38명의 장로회 신학대학원생과 50명의 한신대학교 학부생 및 대학원생)의 이해를 조사하였고 여기서 모아진 자료를 가지고 SPSS (사회과학을 위한 통계적 패키지) 프로그램을 사용하여 분류하고 조사하여 몇 가지 효과적인 결과를 도출하였다. 이는 다문화 교육이 가능한 한 빨리 신학생들에게 필요하다는 사실을 말해준다.

로잔운동이 천명하는 신학교육의 목적은 세상 속에서 수행되는 하나님의 선교를 분별하고 동참하는 교회의 지도자들을 훈련시키고 배출하는 것이다. 이러한 입장을 오늘의 신학교육에 반영한다면, 그것 은 세계화가 급속도로 진전되고 다수 세계의 교회들이 급부상하는 상황 속에서 서구의 전통적인 신학교육 프로그램을 그대로 답습하는 것이 아니라, 보다 새로운 상황에서 성경의 진리를 새롭게 이해하고 적용하는 자신학화의 노력과 새로운 상황에 적절한 상황화된 복음을 전파하는 일이 될 것이다. 그것은 또한 신학 커리큘럼을 작성함에 있어서 선교적 틀에 입각하여 선교적 차원이 모든 교과과정에 반영되도 록 하는 동시에 선교적 의도를 보다 직접적으로 드러내는 교과목들 (e.g., 전도학, 교회개척, 선교신학, 그리고 선교학의 최근 동향 등)을 추가해 나가는 것이다. 그러할 때 신학교육은 하나님의 백성들로 하여 금 하나님의 선교에 동참하도록 인도하고 훈련시키는 미셔널 지도자들 을 배출하는 본래의 역할을 제대로 감당하게 될 것이다.

This study of Asbury Missiology is an analysis of the theological characteristics of missiology. Through this analysis, the goal is to try to understand the direction where the American missiology is heading, to offer directives to help those who wish to study missiology in the United States, to compare the course of the Korean missiology and that of Asbury’s. Lastly, the goal is to look into which direction the course on Korean missiology, one of the categories of theological education in this global era, should be established and how it should be expanded. The first chapter is about understanding why look into this issue through Asbury Theological Seminary. The second chapter will look into the history of Asbury Theological Seminary and its theological tradition. The third chapter is about Asbury’s faculty and its missiology courses. In the fourth chapter, the characteristics of the curriculum of Asbury Missiology will be evaluated and the new alternative proposal of Stanley will be introduced and evaluated. In the fifth chapter, I will present the awaiting task that the Korean missiology academic world should solve, and finish up this text.

In the era of globalization, patriarchal system has been expanded and those on the margin of the system, including women, become poorer and their status gets lower in the hierarchy. Especially, traditional gender role division between the public and the private widens feminization of poverty. The traditional gender role division is so deeply rooted in church system and theological education that limits women's participation in church leadershi Patriarchal features of theological education vary. First of all, it is fundamentally found in its patriarchal understanding of God as patriarch. It is also found in Europe-centered theological curricula as well as in the dualistic division between teacher and learner and between theory and practical site. To critically engaging theological education in the context of Korea, the present article suggests four elements for developing a post patriarchal theological education. First, the purpose of theological education needs to focus on the development of theological personality to raise individuals that concerns justice and love of God, instead of vaguely stating its aim to raise those who serve the world and church. Second, a post patriarchal theological curricula bring intra-disciplinary courses into practice. The courses would be framed based on a subject or practical issues driven from the realities of Korea, instead of following traditional curricula that affirms sharp division of subject areas. Third, a post-patriarchal theological education seeks to establish alternative theological concepts that reflect current realities. For example, instead of understanding God according to title or human role, as like God the Father, God can be described according to the action of God, such as God the creator, God the redeemer, and God the savior. Finally, a radical change of patriarchal structure of church is necessary for the effective operation of post patriarchal theological education.

Christian Education and theological education in the secular age has to change their traditional framework. Theological Education which regards and addresses secularization as a negative phenomenon cannot properly serve the contemporary pluralistic society. The traditional understanding of both Christian Education and Theological Education is that they serve as the “light“ of world. The traditional position of theological education in the West is that education should serve as a light that brightens the dark world with the Christian spirit. Theology was considered the most superior discipline which lit the world from its ivory tower. There is the position of Christian and Theological Education as the “salt“ which purifies the secular things of the world as well as the secular aspects which have penetrated Christianity through the process of secularization. This is the position maintained by the school of fundamental Christian and Theological Education which is against secularization. The problem of this position is that, according to the dualistic world-view, the church is not willing to go into the world but attempts to purify the world and bring it into the church. Thus it does not complete the secularization of Jesus Christ who was incarnated to come and serve the world. As such, Christian Education and Theological Education has to play the role of “leaven“ in the world just as the Church has to be the leaven of the world. Education should be like leaven which spreads the Christian spirit and the Gospel by changing the world in the pluralistic fields of mission of the secular age. For this kind of education, Christian Education and Theological Education need to become concrete and practical to befit contemporary pluralism, and further to be changed into mission-oriented education. In this sense, I would like to propose the reform of Theological Education focusing on practical Biblical Theology, practical Church History, practical Systematic theology and missional Practical Theology.

The number of North Korean defectors has increased in the 1990's. One particular fact is that many North Korean defectors are religious persons living in South Korea. Their motivation for accepting religion was that they had received various types of support from Christian missionaries and/or Christians in foreign countries, or in South Korea itself. This is the result of missionary work on their behalf. There were many who joined churches which had helped them when they came to South Korea. A few of them entered theological college or seminary. Among them some had theological education at underground seminaries in China and performed ministry for North Korean defectors. They entered theological schools for more systematic education. Some started theological education by themselves. Some began it because of North Korea mission. Some are practicing ministry for other North Korean defectors, while others have established churches. This is a very positive aspect for/by North Korean defectors themselves, and area of will continue as mission for North Korean defectors after the reunification of Korea. North Korean defectors convey their difficulties in theological education, but express their need for it. Having a religious life and studying theology are different matters. Many of them stayed outside of the traditional school system for a long time. This makes them quite challenged when adapting to school life. Many also experience the difficulties of foreign languages, and different educational systems, which exist between North and South Korea. The students are lonely and need faithful friends. Although they study theology, they need counseling, to help them have balance and succeed in a new and different environment. Moreover, tuition is one of their real problems and often blocks them in their studies or ability to study. Most of them serve churches, as Sunday school teachers or serve on a North Korean Mission committee within the church. There are many churches in South Korea, but only a few provide these students with a meaningful position in the church setting. Although the students may experience trial and error, in their new life, it is necessary for them to be provided for in the ministerial fields. For their future and the future of the two Korea, it is important for them to have practical experiences of ministry in various fields. South Korean churches should face up to the fact that it is important not only send them to theological schools, but to also nurture them and train them to be faithful and Christ driven ministers. Before entering theological schools, North Korean defectors must seriously consider whether they have a conviction to study theology. Second, it is important for them to have a confession of faith that they live with Jesus Christ as their Savior. Third, they should have correct understanding of theology. Fourth, they must have healthy view of ecclesiology. Fifth, they should open their heart to serve not only in the North Korean mission field, but also in varied areas of ministry. Sixth, although it seems that North Korean defectors have a good Christian faith, it is not desirable to recommend North Korean defectors to study theology without considering their faith and calling. South Korean churches or other supporters should select North Korean defectors through careful conversations and counseling. South Korean churches should nurture North Korean defectors as they grow in their Christian faith. Some of the churches will want to prepare them as future missionaries to their home towns after reunification. They will be in the vanguard of missionaries to North Korea after reunification. Their missionary work probably will be more effective than that of others who will enter the North for the first time.