1980년대 많은 교회 성장학자들이 교회 성장주의를 지향할 때 윌리엄 아브라함(William Abraham)은 다른 목소리를 내었다. 이는 빌리 그래함(Billy Graham)이 대형 전도 집회에 집중할 때 전도와 제자 양육을 위해 소그룹에 집중한 로버트 콜만(Robert Coleman)과 같은 유사성을 보여주고 있다. 21세기 한국 교회는 과연 어느 쪽을 지향하고 있는가? 한국 교회의 주류의 방향이 교회 성장주의 일 것인지, 아니면 교회 갱신을 통해 성서적 전도와 제자 양육을 회복할 것인지에 대한 방향에 대한 점검할 필요할 시점에 와있다. 따라서 이 논문은 윌리엄 아브라함의 북미 교회 성장주의 비판을 아래와 같이 전도학적인 관점에서 해석 하였다. 첫째, 맥가브란의 교회 성장론에 대한 일반적인 시각에 대해 다루었다. 이 과정에서 북미 교회 성장 주의가 어떻게 현장 목회자들에게 또한 현대 교회에 영향을 끼쳤는지를 다루었다. 둘째, 아브라함의 북미 교회 성장주의 정의에 대한 비판을 전도학적 시각으로 재조명 하였다. 즉, 북미 교회 성장주의의 전도와 교회 성장 관계의 오용에 대한 아브라함의 비판에 대해 전도학적인 전도의 정의와 교회 성장을 제시함으로써 아브라함의 비판을 뒷받침 하였다. 셋째, 아브라함의 교회 성장학에 대한 비판에 대해 전도학적인 관점에서 초대교회의 전도와 교회 성장을 제시함으로써 현대 교회가 지양할 점과 지향할 점을 제시하였다. 넷째, 성서적인 전도와 교회 성장 회복을 위해서 양적 성장이 아닌 질적 성장이 이끄는 양적 성장을 논하였다. 이 논문의 목적은 전도와 교회 성장의 성서적, 전도학적 개념의 재정립 과 확산을 통해 21세기 한국 교회 성장 방향점에 대한 단서를 제공하고 자 함이다.

한국 선교단체는 1960년대에서 1980년대에 크게 활약하여 한국 교회 전도에 영향을 미쳤다. 본 논문은 ‘선교한국 88’에 참여한 한국 선교단체들을 중심으로 전도유형과 방법에 대한 고찰을 통하여 한국 미래의 전도전략을 모색하고자 한다. 전도유형을 현존유형(간접적 방식),선포유형(직접전도와 대중매체), 설득유형(양육과 제자훈련), 능력전도유형(상담과 치유), 선포공동체형성유형(교회개척과 전도특 공대)의 다섯 가지로 분류하여 볼 수 있다. 선교단체들을 그 유형에 따른 분석에 의하면, 대학생 선교단체의 전도유형은 선포, 설득, 선포공동체형성유형에 속한다. 선포유형은 복음전도 훈련을 통한 개인전도, 설득유형은 양육과 제자훈련, 선포공 동체형성 유형은 해외에 교회개척을 하는 것이다. 해외파송선교단체의 전도유형은 선포공동체형성유형과 현존유형이다. 예를 들면, 한국 OMF와 한국OM은 선포공동체형성유형에 속한 단체로서 교회개척의 비전을 가지고 있다. 바울선교회와 GP선교회 역시 미전도 지역에 교회를 세우는 것을 목적으로 하고 있다. 현존전도유형의 예로서 한국 국제기아대책기구(KFHI)는 재난 지역, 오병이어선교회(FNGN)는 영양불량 지역, 한나선교회(HA NNAH)는 비개발지역을 돕고 있다. 선교적 관점으로 한국 선교단체를 평가하면 다음과 같다. 대학생 선교단체의 개인전도는 전도의 소명을 학생들에게 불러일으키는 데 기여했지만 다양한 전도방법을 개발하지 못하고 전도에 대한 좁은 시각을 대중화시켰다. 제자훈련과 양육은 교회성장에 기여했지만 개인 구원과 사회적 책임성을 포괄하는 통전적 선교신학을 반영하지 못하였 다. 해외파송 선교단체는 주로 교회개척에 비중을 두며 간접적 전도방 식의 사역을 하였다. 그러므로 한국선교단체가 미래의 전도전략을 위해 더욱 전문성, 다양성, 통전성이 요구된다. 오늘날의 선교단체들은 과거의 선교단체들보다는 더 조직화되었 다. 그런데 한국선교단체는 주로 선포, 설득, 선포공동체유형에 속한 다. 제자훈련과 양육은 성령이 함께하지 않으면 지적 추구에 머물게 된다. 한국기독교의 전도유형은 능력전도와 현존전도로 보완되어야 한다. 한국 기독교를 성장시키려면 통전적 전도를 기초로 삶으로 보여 주는 변화인 현존전도와 능력과 치유를 포괄하는 능력전도 유형을 활성화해야 한다.

World evangelization needs to be conducted by both older churches (sending churches) and younger churches (receiving churches) because the distinction between the former and the latter has disappeared. God uses great resources from the younger churches for world evangelization.The church, defined as all Christian churches without regard to denominational distinction, needs to understand the urgency of the evangelistic task. More than two-thirds of mankind have yet to be evangelized and there is a great receptivity to the gospel in many parts of the world. The church should be ashamed that so many souls have been neglected and unreached for Christ.The church needs to understand the significance of evangelism as it relates to different world cultures. Missionaries need to be sensitive to different cultures through which the gospel can be effectively communicated to different people groups. The gospel message needs to be presented in such a way that it can be meaningful to the people.The church needs to develop indigenous leadership to enable native leaders in every country to evangelize their people, plant the indigenous churches according to their needs, and extend God's kingdom. Christian leaders are not born but made through appropriate training and education. The church needs to follow Jesus Christ in terms of making disciples of all nations.The church needs to understand the spiritual conflict involved when the church is active in world evangelization. Churches are engaged in constant spiritual warfare with the principalities and powers of evil seeking to overthrow the Lord's church and frustrate its mission of world evangelization. The church needs to equip itself with the word of God and prayer.The church needs to understand the importance of religious freedom and the seriousness of religious persecution throughout the world. The church needs to pray for world leaders and call upon them to guarantee freedom of thought, conscience, and freedom to practice and propagate religion according to God's will. The church needs to understand the power of the Holy Spirit and to believe the Holy Spirit will help the church to effectively carry out world evangelization. World evangelization calls for conviction of sin, faith in Christ, a new birth, and Christian growth. The church needs to be filled with the Holy Spirit to become the true missionary church.The church needs to believe in the imminent return of the Lord Jesus Christ to consummate His salvation and His judgement. The church needs to remember that God will perfect His kingdom which anticipates the new heaven and new earth where righteousness will dwell and God will rule forever.The Lausanne Movement for World Evangelization is based on the Great Commission and the Great Commandment. The Lausanne theology of missions is based upon the Lausanne Covenant, the Manila Manifesto, and the Capetown Commitment which were officially adopted as the promise, the declaration, and the devotion of the church to carry out the world evangelization until the return of Jesus Christ.

This paper aims at studying the meaning and tasks of the third Lausanne congress on world evangelization in Cape Town, 2010. The Third Lausanne Congress on World Evangelization was held in Cape Town International Convention Center with WEA from October 16 to 25, and it was entitled officially as “Cape Town 2010, The Third Lausanne Congress on World Evangelization.” 4200 delegation out of 197 countries around the world participated in the congress which was held after the first Lausanne Conference in 1974 and the second Manila conference in 1989, and its scale had been the biggest since 1974. One third among its participants was women, and this indicates the characteristics of ecumenical movement in evangelism mission because the location where it was held was Africa. The qualification of participants in this congress is extremely personal, not the representative of churches. This shows that it is much more opened convention than CWME, another ecumenical conference, in which the only representatives of membership churches can participate, and it is more ecumenical convention. The theme of Ⅲ Lausanne Congress is ‘God in Christ, Reconciling the World to Himself’(2 Corinthians 5:19), and the congress deeply discussed how to testify Jesus Christ’s teachings in our society. During the congress discussed 4 topics everyday, and also it tried to present various issues in the church to world churches and interpretate them from a point of view in evangelism. Last day of the congress, the Cape Town Commitment were distributed. Doug Birdsall as a chairman said that it consisted of theological affirmation and missiological priorities. The former, which is theological basis based on Ⅰ and Ⅱ Lausanne Conference, means language’s supplement under the missionary situation in the 21st century, and the latter is to set the order of priority as an action plan. In other words, it is to decide what it should do in 10 or 15 years. The commitment has preamble and consists of 10 chapters. The preamble says that this has two meanings making sure of the devotion for vision and goals to Lausanne movement. First, it says that Ⅰ Lausanne Conference was for the tasks of world evangelization and its important result was Lausanne Covenant, and Ⅱ Lausanne Conference, Manila conference in 1989, which made strategic partnership over 300 for world evangelization suggested continuous devotion on the tasks. Second, it confesses that mentioning the devotion for Lausanne Covenant(1974) and the Manila Manifesto(1989) which was the key documents of Lausanne movement, we were not devoted to them. As Cape Town commitment consists of the language of love, every topic from chapter 1 to 10 contains the word, ‘love’. The word as reliance, obedience and passion to Lord expresses Lausanne commitment which churches preach the gospel to world as love to the gospel. It means love to the gospel as good news, love to every church as God's people, and our love to all the world.

"Ju-chae" ideology can be likened to the driving force that support, maintain, and fosters the North Korean society. Since the defection of Party Secretary general Hwang, Jang Yeup, however, the meaning of "Ju-chae" is being transformed, signifying the construction of a strong fatherland. Nevertheless, "Ju-chae" continues to be a strong ideological strength underlying the North Korean society in general. The 1995 food shortage was an occasion which shook the very foundation of North Korean establishment. The resulting economic reforms initiated in July 1st of 2002 leaves the impression believe that the leading consideration of the North Korean society is economic rather than political. Signs of such changes gave occasion for South Korean churches to reexamine their North Korean mission strategies. In other words, Christianity does not translate into anti-"Ju-chae" nor is anti-Christianity signify "Ju-chae." In between the early years of the North Korean government till the official recognition of religion in 1972 was the Korean war. While the traditionally this period is viewed a period in which the North Korean government attempted to eradicate religion, judging from events, it is a period in which official religion is transformed into an unofficial religion and all religion hostile to the government is eradicated. Christian church is included in this category. The Korean war resulted in anti-American feeling and Christianity was considered as an American religion. Anti-Christian activity became the ideological basis of "Ju-chae" ideology. The self-reliance or Kim, Il-sung-nism which form the basis of "Ju-chae" is linked to attempt to preserve the North Korean establishment from foreign powers. To this point, the North Korean government is viewed as in the forefront of Christian oppression. In reality, North Korea is known to execute believers for their faith. However, Christian leaders are known to hold high offices in North Korea. Furthermore, underground church is known to exist till today. This can be viewed as evidence that the North Korean church, rather than anti-Christian, merely views the Church as anti-government. Thus, "Ju-chae" and Christianity, instead of being antithetical, merely differs in methodology. Any attempt to evangelize North Korea must take into consideration the renewed interest in economy in North Korea. Because North Korea is concentration its energy towards economy, North Korean mission must work to integrate its activities with economic assistance. The fact that North Korean situation can change overnight by the actions of Kim Jung Il is the longstanding problem. Variation in North Korean politics is a handicap. But we must not forget that the economic problems of North Korea is unavoidable and must plan our mission strategy accordingly. Currently in North Korea, the introduction of cell-phone and computers are allowing outside news and information to enter North Korea and this leads to speculation that a return to the past is not an option for North Korea. Therefore, we must look at "Ju-chae" as a difference in type. It is time detailed mission strategy is formed in connection with North Korean economy, particularly in association with the special economic area created in Gae-sung.