코로나 팬데믹 시대에 한국교회의 선교는 많은 변화를 경험하였 다. 코로나 팬데믹 이후 한국교회와 선교현장은 점검과 성찰이 요구되 고 있다. 앞으로 한국교회는 선교적 과제들을 해결하기 위한 노력에 집중해야 한다. 본 연구는 이러한 관점에서 한국교회의 선교와 방향을 5가지 측면에서 논의하고 있다. 우선 한국교회 선교의 공공성 문제로서 공적 책임과 사회적 책무를 다루었고, 코로나 사태로 많은 교회들이 사라지고 정체와 쇠퇴되고 있는 상황 가운데 ‘교회가 무엇인가?’의 화두에 대한 대답으로 선교적 교회 논의를 설명하였다. 그리고 환경문 제와 생태계 파괴로 인한 생명 살림과 돌봄 선교, 4차 산업혁명으로 인한 메타버스와 온라인과 오프라인 융합으로 선교의 기회로 활용하고 자 논의하였다. 더욱이 전쟁으로 인한 난민증가 및 이주민 문제를 다루었다.

서구 교회의 선교 패러다임은 그동안 전통적 교회 선교, 교회성장 론에 기초한 교회 선교, 건강한 교회론에 근거한 교회 선교, 선교적 교회론에 기반을 둔 교회 선교론으로 이행되어 온 바, 한국 교회의 선교 역시 동일한 패러다임으로 수용되어 약간 변형되면서 자가 발전되 고 있다. 여기서 교회 선교란 파라처치와 구별되는 지역교회 중심적인 선교를 말한다. 그런데 이 교회 선교가 위기를 맞고 있다. 이런 상황에서 우리는 미래 교회 선교 전략과 그 방향성, 그리고 한국 교회 선교의 질적, 양적 성장을 위한 새로운 계기를 마련하고, 새로운 로드맵을 짜며, 그에 따른 적절한 플랫폼을 구축해야만 한다. 이 글은 서구에서 새롭게 태동 발전하고 있는 선교적 교회론의 특징들 중에서 한국 교회에 기여할 수 있다고 생각되는 신학적 논리들을 정리해 본다. Missio Dei 신학의 통전적 해석, 교회성장론과 건강한 교회론의 대안적 성찰, 지역사회에서 교회의 사명과 역할에 대한 재각 성, 국내전도와 해외선교의 이분법적 구별을 극복, 신학교육의 방향성 과 콘텐츠에 대한 역사적, 신학적 자기반성의 기회를 제공하는 것이 바로 그것들이다. 그리고 이 글은 한국적 상황에서의 선교적 교회론이 당연히 필요하 고 가능하다고 보면서 그것이 강조하고 있는 논리들을 실제로 선교 현장에 적용함에 있어서 무엇이 문제가 될 수 있는지도 살펴본다. 1) 선교적 교회론은 그것을 성취하기 위한 프로그램이나 매뉴얼을 세계의 미숙한 교회들을 위해 제공할 필요가 있지 않겠는가, 2) 보냄을 강조함으로써 자칫 방치할 수 있는 교회 내부의 갈등이나 재정 책임, 교회갱신의 문제를 누가 책임질 것인지, 3) 기존의 교회가 제공하지 못하는 교회의 본질을 말함으로써 선교적 교회론의 논리가 너무 훌륭하 다 보니 교단이나 교회 이탈의 명분을 제공하는 것은 아닌지, 4) 용어 ‘선교적’이 함축하고 있는 모호성보다는 합의된 정의가 필요한 것은 아닌지 한국에서 문제될 수 있는 것들을 제기한다. 아무튼 이 선교적 교회론은 교회 선교를 중심에 두고 있다. 한국의 교회들이 자신들 삶의 자리에서 하나님의 선교를 어떻게 수행할 것인가 를 묻고 대답하기 때문이다. 또한 한국적 상황화를 추구하는 선교적 교회론은 교회가 자신의 정체성을 찾아 그 본질인 선교를 어떤 장소에서 건, 어떻게 이 정치와 경제, 종교들의 문화 속에 성육신 할 수 있는지를 항구적으로 다룬다. 물론 한국의 교회 선교는 이 선교적 교회론을 통해 공동체 중심의 노마드적 교회 선교, 공동체 중심의 저비용 교회 경영 및 선교 사역, 상시 가능한 교회 선교 사역(디아코니아) 및 정의, 평화, 창조의 보전 실현, 교회 직제의 수평화를 통한 교회 선교 의사소 통, 선교자원의 공동체화를 통한 지역에서의 고효율적 재배치를 이뤄내 야 할 것도 과제이다.

Peace should be approached by inclusivism, consisted of politics, economy, international relationship, social welfare, community health care, education, and culture. For the current government of South Korea has been obsessed with ideology rather than national interests during the last five years, the relationship between South Korea and North Korea is in crisis. Theological foundations for reconciliation are truth, memory, repentance, justice, forgiveness, and love. The presupposition of reconciliation is to know what happened to the victim. The truth of the victim can be recognized through memory, that is the center of one’s identity. Repentance of the perpetrator is necessary for the process of reconciliation. In return the victim should forgive the perpetrator. In the whole process of reconciliation, love is a dominant factor. Theological foundations for peace are justice, reconciliation, nonviolence, just peace, and economic justice. Justice is the precondition for peace. And reconciliation is the way to peace. Nonviolence is the hope for peace. Just peace is suggested by the WCC as an alternative to the just war and pacifism. Economic justice is identified as an essence for peace. Tasks of the peace mission of the Korean Church for reconciliation and peace reunification of South Korea and North Korea are such as nonviolent communication, nurturing of the peacebuilders, the peace education for encouraging the culture of peace, the care for the victim of violence and programs for violence prevention, media as a peace messenger, the peace mission in the public area, and strategies of peace mission in the troubled areas. The peace mission should be approached by inclusivism and Christian realism as well. For practicing the peace mission the Korean Church can learn about important lessons from the various examples of the peace mission done by the member churches of the WCC during the Decade to Overcome Violence, from 2001 to 2010. The Korean Church is encouraged to study the precious experiences of the Peace Church (the Mennonites, the Quakers, and the Brethren Church) for enacting the peace mission.

This paper is to study historical characteristics of social service mission in Korea church before the 1945 liberation of Korea. The classification of an era for historical analysis about social welfare in Korea church is not only necessary, but also is dangerous. Because it could be depended on subjective classification of the researcher, simplified complicated historical processes, and there would be a possibility to classify it individually or selectively. Nevertheless, a missiotheological reflection about christianity society service in the Korea mission history will be meaningful to many people who study social service mission according to the classification of an era and important to Korea church which is in stagnation. In this context, the summingup to social service mission of Korea church before the 1945 liberation of Korea according to period features is necessary. There are two kinds of mission service characteristics in the protestant. One of these is Luther, Calvin and Knox as an ‘ecclesiastical’ type, and the other is sure salvation by individual experience of faith as a ‘nonecclesiastical’ type. Mission movement after Pietism mainly took the 'nonecclesiastical' type. The United States of America which preached the gospel to Korea also was offsprings of the ‘nonecclesiastical’ type. The faith of these people, as a type of pious Puritan, thought a concept of church is the same as an ark separated from the world. It shows at the constitutional law of the separation of religion and politics and the guideline of mission agency. Despite their spiritual salvation separated from the world, nonpolitical actions, and irrational and dualistic faith as what is called an ‘evangelist,’ these people began education and medical works as a starting point of mission at the beginning of Korea mission. These were based on the considerate help and charitable service by each missionary. This type of faith made emotional bond with Koreans in unhappiness as a method for propagating the gospel even though there was not an attempt grasping the underlying and structural problems which were causing miserable lives and political suppression to the pioneer missionaries. So, the local section was set up in ‘Christian Council’ in 1925 and the rural section was set up in 1930, but these were only recognized as ‘something for mission works.’ For example, the local section of ‘Christian Council’ in 1930 was limited only for the dormitory foundation, missionary sending, sewage factory demolition, temperance movement and combined execution of help works. This kind of early mission, which was an unstructural service has the same basis with pious ‘Mitleid’ to the lost souls. Pietism against protestant’s legitimism in the 17th century and illuminism in the 18th century was an important movement that awakened stagnated mission work newly, but focusing on an individual’s complacency and conversion it became the important motivation of mission and the important goal of mission only to save each person from corrupted world. Therefore, the mission of unstructural service has some limitations that restrict missionary works only as a province of converted spirit, given Missio Dei erecting the sovereignty of Jesus Christ and expending the kingdom of God in this world. It was from 1920 that Korea church started to recognize the basic cause of social problems systematically. And also this is originated from the development of international missiotheology. As the first World Missionary Conference held in Edinburgh in 1910 predicted the world evangelization hopefully, it was based on mission for a human being’s spirit salvation. Consequently, it did not develop the christianity's influence beyond individual spirit salvation. But after Edinburgh conference the world’s history was changing by contraries because of World War. So the World Missionary Conference after 1910 was not held. In Jerusalem conference in 1928 the recognition about the social responsibility of gospel, secularism and other religions was on the rise strongly. Thus, Korea church in the 1920s was interested in social welfare mission according to the stream of world missionary and the social change of Korea(Chosun). Since this was the creed copy of churches of the United States of America and Japan, this social welfare mission had a problem not to include independency and a demand of the times. Many social service movements such as roll back of tuberculosis, medical work, settlement work and moderation movement, and service for women and children’s welfare, therefore, showed the limitation. During the Japanese colonial period Korea church tried to find a clue of national problem solution from a rural community movement because it was based on a type of national church against Japan. The rural community movement also developed actively for about 10 years from the 1920s to the mid of 1930s. However, it should be stopped due to the oppression in and out of church from 1938, for it should choose either religious martyrdom or a conversion to rural community movement. Korea church have experienced a special period in which it practiced society service jointly with Korean people who were in poverty, diseases, oppression and discrimination under the Japanese colonial rule. Nevertheless, Korea church separated from the society due to the limitation of its conservative theology that could not catch fundamental social problems structurally and the faith that salvation is restricted within the individual spirit. This is why Korea church is experiencing its stagnation since the 1990s.