A Study of Disciple-Making Methodology as a Missions Strategy : With A Special Reference to 21st Century Berea Missions Seoul Sungrak Church : 선교전략으로서의 제자삼기방법론에 관한 연구

홍영이 Berea International Theological Seminary 2009 국내석사

The Great Commission of the Lord Jesus Christ (Mt 28:18-20) is the duty and mission of the Church and of all believers. In real situations, it is nonetheless regarded as a commandment solely for those who have a special interest in missions, so that it is applied to few individuals or even when it is applied, it is limited to domestic missions. Pastor Ki Dong Kim who understood "The Picture of God's Will" in 1962, planted Sungrak Church in November 30, 1969 with the purpose of fostering lay leaders in order to spread the Berea Movement, a conservative and orthodox Bible movement asserting the need to return to Scriptures. For thirty years, he has been making disciples of his church members on the ground of the method indicated in the Old Testament as well as those practiced by Jesus, the Twelve and Paul. The disciple-making method in the Old Testament is focused on scripture teaching and transfer of inspiration; the one used in the New Testament is oral education through language, and signs and wonders which testify to God's word. The characteristics of Apostle Paul's method was education and pastoral care through correspondence. The epistles constituted the best method to mediate the gospel in his time and still play a significant role today as canons of the New Testament. Moreover, the present study reviewed Faith Missions, the Bible Institute Movement and the Student Volunteer Movement of the first half of the 20th century and took into account the occurrences of the Great Commission missions, the Church Growth Movement, Third World Missions and internationalization in the second half. It examined how Kim applied the methodology shown in the Bible itself in addition to the relevant ones of Modern Era to Seoul Sungrak Church. Disciple-making has been performed through general educational organizations such as the church school, the School of New Comers as well as other associations or age groups called Berea Campus Association (CBA), Youth Berea Missions (YBM). The particularity was the common intensive teaching of "The Picture of God's Will" and missionary practices. The novelty shown by Kim is to disciple his entire congregation through pastoral programs (revival crusade, Lord's Day sermons, lectures which contents are the "Mediators of the Gospel" part in Berea Academy) in a systematic, gradual, long-term perspective. Kim also put into literature his oral teachings and translated them in various languages for the spreading of the Berea Movement in both domestic and foreign field missions. At the end of such disciple-making, Kim named his lay leaders, "Teaching Shepherds," because this is the ultimate commandment of the Lord Jesus to Peter. Only Jesus' disciples are entrusted to feed and shepherd his sheep, because these are spiritual leaders. In general, pastors seek church-growth centered pastoral ministry and education, but the Bible's clear direction is missions, for the methodology of disciple-making itself is a missions strategy and mission purpose. Here lies God's wisdom. 기독교의 거대담론인 주 예수 그리스도의 지상명령은(마 28:18-20) 모든 믿는 자와 기독교 교회의 의무이며 사명이다. 그러나 일반적으로 이 명령을 특별히 선교에 관심 있는 자에게나 해당되는 말씀으로 간주하며, 일부 교인에게 국한시키거나 비록 전교인에게 적용할지라도 국내 선교에 국한시키는 것이 현실이다. 1962년에 ‘하나님의 의도’를 깨달은 김기동 목사는 1969년 11월 30일 성락교회를 개척할 때부터 평신도 지도자를 양육하여 그들로 하여금 성경으로 돌아가자는 정통적인이며(orthodox) 보수적인(conservative) 성격의 성경적인 운동을 국내외 전개하자는 목적을 갖고 있었다. 그는 예수의 제자를 양성하는 방법론에 있어서 성경에서 제시되고 있는 구약의 방법과 예수 자신이 사용한 방법, 또한 사도들과 바울이 사용한 방법론의 원리와 목적을 토대로 30년 이상 전교인을 제자화해 왔다. 구약의 제자삼기 방법론을 다룬 항목에서는 성서를 토대로 한 가르침과 영감의 전수에 주안점을 두었음을 밝혔으며 신약에서는 예수께서 사용한 방법과 관련, 언어를 통한 구전교육방식과 표적과 이적을 통하여 말씀을 확증하는 방식에 초점을 두고 자연과 사건과 환경을 고려하는 방식을 사용했음을 고찰하였다. 사도 바울의 방법론의 특성은 서신을 통한 교육과 목회관리였으나 이것은 그 당시에 복음을 중재하는 최선의 수단이었고, 몇 백 년이 지난 오늘에 이르기까지 신약성경의 일부로서의 중요한 역할을 하고 있음을 본 연구는 살펴보았다. 그다음 항목에서는 20세기 전반기에 일어난 ‘신앙선교’(Faith Missions) 와 '성서학원운동'(Bible Institute Movement) 및 '대학생자원운동'(Student Volunteer Movement), 후반기에 '지상명령선교'(Great Commission Missions)와 '교회성장운동'(Church Growth Movement), 선교의 국제화 및 제삼세계선교 등이 제자 삼기 운동의 방법으로 적극 할용되어 큰 영향을 미쳤음을 고찰하였다. 성경 자체에서 제시한 방법론과 이러한 방법론에 근거한 근대선교의 방법론이 바로 서울성락교회 현장에 적용하여 동일하게 사용되어 왔다. 즉, 베뢰아운동의 중심역할을 하는 서울성락교회가 일반적인 교육조직 내지는 선교 방법으로써의 교회학교, 새신자학교, 베뢰아성경학교 등외에 대학선교회 (CBA), 청년선교회 등 연령별 소그룹으로 조직된 기관에 하나님의 의도를 집중적으로 가르치는 것과 그러한 선교교육이행을 통해 성락인을 양성해온 핵심내용을 논의하였다. 서울성락교회 목회자 자신이 나서서 교인들을 제자 삼는 방법은 택하였는 데 그것은 목회 자체에 특별 프로그램을 통합시키는 것이다. 즉, 주일설교, 사경회, 심령부흥회 등을 통하여 체계적이고 단계적인 장기 교육을 하는 것인데, 이것은 베뢰아 아카데미의 복음중재에 해당되는 부분이다. 즉 하나님의 의도를 실제상황에서 전달하고 실천하게 하는 내용이다. 그리고 서울성락교회는 더 장기적인 안목을 갖고 그 내용을 번역 문서화하여 베뢰아 운동이 국내뿐만 아니라 전 세계에 확산되도록 문서선교를 병행하는 내용도 다루었다. 그리고 예수를 알아 그의 제자로서 사역할 수 있는 평신도 지도자들에게 ‘목양사’라는 명칭을 부여하며, ‘평신도 목회자’의의미의 ‘목양사’(牧羊師)를 양육 내지 활용해왔다는 점이 특이하다. 곧, 예수께서 수제자인 베드로에게 그의 사랑을 세 차례나 확인한 후 주신 부탁의 결정체를 목회 현장에 적용한 것이다. 그 명령은 예수의 양과 어린 양을 먹이고 치라는 명령이다. 일반적으로 목회자는 교회성장 지향적인 목회와 교육을 생각하고 있으나, 성경은 선교 지향적 목회와 교육을 엄연히 제시하고 있다. 그 이유는 제자삼기 자체가 선교전략, 선교목표이기 때문이다. 여기에 하나님의 지혜가 있다.

An Assessment of Indigenous Missions in the Churches of South India and Their Contributions

Suresh Prabhu The Graduate School of Calvin University 2015 국내박사

Comity agreements between missions in Korea from 1884 to 1910 : the ambiguities of ecumenicity and denominationalism

변창욱 Princeton theological seminary 2003 해외박사

The practice of comity agreement in Protestant missionary circles was understood from the late 1880s in terms of territorial division and noninterference among the different denominational missions. Comity agreements have greatly shaped Christian missions beginning with the expansion of missions in the mid-nineteenth century through the early twentieth century. They were formulated to facilitate the speedy and efficient evangelization of the world. Their primary purpose was to prevent unseemly rivalry between missions, and to avoid unnecessary duplication of time, energy, and money in the cause of a common goal. Several missionary conferences at home and on the field took up the matter of comity agreements and territorial division. These conferences particularly the 1890 Shanghai Conference provided practical and specific guidelines on missionary cooperation and directly influenced the development of comity agreements and territorial division in Korea. This dissertation shows how the comity agreements paved the way for the cooperation and unity movement in the formative years of Korean Protestant missions by recognizing the need for a more united Protestant missionary approach to the evangelization of Korea. It was achieved first within denominational lines (between the Presbyterian missions) and then across denominational lines (between Presbyterians and Methodists). From the perspective of the Western missionaries, comity agreements and territorial delimitation promoted rapid growth and were precursors of inter-denominational ecumenical venture. From the native Korean point of view, however, they also implanted denominationalism in Korea, thus hampering a wider ecumenical spirit, the reason being that each mission firmly established its own denominational churches in the assigned mission territory for more than two decades. Comity agreements, initially conceived to promote cooperation and unity for a more speedy and efficient evangelization, later hampered ecumenical efforts on the part of Korean Christians. However, considering the divided state of their home Churches, comity agreements well served their time and deserve commendation as good examples of cooperation and unity.

San Antonio’s Spanish Missions and the Persistence of Memory, 1718-2015

Kitchens, Joel Daniel Texas A&M University ProQuest Dissertations & Thes 2016 해외박사(DDOD)

소속기관이 구독 중이 아닌 경우 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

This dissertation examines the five extant missions in San Antonio, Texas over the course of nearly three hundred years. While the time period may seem overly ambitious, the geographic territory is highly concentrated, covering just a few miles. San Antonio holds the largest concentration of colonial Spanish architecture in the United States. In July, 2015, the United Nations Educational, Scientific, and Cultural Organization (UNESCO) granted World Heritage Status to the missions. This distinguished designation includes Mission San Antonio de Valero (the Alamo), Mission Nuestra Senora de la Purisima Concepcion, Mission San Jose y San Miguel de Aguayo, Mission San Juan Capistrano, and Mission San Francisco de la Espada. Because detailed information on the design and construction of the missions has yet to be found, speculation and romantic myths have grown up around the missions. These romantic myths were the basis for Anglo collective memories, particularly after the 1836 Battle of the Alamo. This dissertation examines the origins of the missions as the sources of some of these myths and memories. Advances in both print capitalism and transportation brought San Antonio’s missions to the attention of the traveling public. From the late nineteenth century into the present day these fantasies have been used to market San Antonio to tourists as a romantic and exotic destination. Additionally, other groups besides Anglos have their own collective memories related to the missions. For the local Tejano, Mexican-American, and Native American populations, the missions have served as sacred space, homes, and communities for three hundred years. Although the memories of ethnic minorities have been muted for many years, the Anglo veneer in San Antonio is not deep. Scratching the surface quickly reveals a deeper, more complex heritage. Collective memories are often divorced from historical reality, and the myths at the missions exemplify this. Conversely, the myths and memories of the missions also brought national interest and much-needed repairs and restorations, keeping this Spanish legacy relevant for future generations.

LUKE’S THEOLOGY OF MISSIONS:COMMISSIONED TO WITNESS

Wolo Lasuh 고신대학교 대학원 2013 국내석사

In order to see the relevance of missions in today’s post-modern world, this thesis focuses on Luke’s theology of missions. Luke’s uniqueness in writing the Gospel of Luke and also the book of Acts, Luke’s identity as an historian, a theologian, a doctor and an evangelist makes him an ideal choice for study. The key word that we find in Luke’s theology of missions is ‘witnesses’. Luke himself is a witness because he has seen, experienced and searched for the truth about the things that he has described (Luke 1:3). Without having witnessed what Christ had done, the disciples would not be qualified to be witnesses. Furthermore, it is the empowering of the Holy Spirit that emboldens them to witness to other people. The Jew, the Gentile, the rich, the poor, men and women, old or young, slave or free, the able and those differently able, whoever or wherever one may be, God is able to reach into their situation and bless them. All are to be witnessed to and discipled so that they in turn become witnesses and disciplers. Just as Jesus came as the suffering servant, witnessing involves suffering and hence it requires empowerment of the Holy Spirit. The aim of witnessing is to make salvation known and experienced by the people. For Luke, salvation in its wholistic aspect is a fulfilment of the Jubilee. Jesus came as a witness and passed on this mission to his disciples. In the book of Acts the witness begins in Jerusalem and Judea and then moves on to Samaria and to the ends of the earth. The frequent use of the word polis shows the urban concern of Luke-Acts. The temptations that Jesus faced as he was about to begin his ministry are temptations that fill the city today. Jesus’ victory can teach us a lot about living a victorious Christian life in the urban setting. Paul’s witness was centred on the cities and hence he reached out to many Gentile nations. For witness to grow, the clergy are called to follow the model of Jesus’ incarnation and carry forth the ministry of healing and setting the people free. There is ample support for the laity to be involved in spreading the Gospel. This is particularly found in the growth of the Church in Acts as we see the Holy Spirit moving people and congregations to establish new congregations of believers. We see the spread of missions to the Gentiles in Luke-Acts which is not to form a new community but to become a part of the chosen community through their acceptance of the redeeming work of Christ. Similarly, the siding with the poor and the oppressed is not to oppose the rich and powerful, but to bring about equality. Like Paul who strategically chose the cities and “boldly and without hindrance [he] preached the kingdom of God and taught about the Lord Jesus Christ” (Acts 28:31), the missions have to move towards the cities towards the culmination of the Kingdom of God in the New Jerusalem. Luke’s theology of missions implies: Firstly, being “faithful witnesses” wherever one has been placed as we participate in witnessing “to the ends of the earth”. Secondly, Luke’s theology is inclusive. It includes the Jews and the Gentiles, the rich and the poor, male and female and in fact the whole of creation. Thirdly, missions in Luke-Acts, is not human initiative but rather the initiative of God. Fourthly, the urban setting is a strategic place from where the ends of the earth can be reached. Thus, we may sum up that Luke’s theology of missions begins from God and has been passed to man through the empowering of the Holy Spirit. Missions aims at salvation for all who would believe: the Jews, the Gentiles, the rich and the poor and the varied urban population. It is a call to Christians to be witnesses wherever they are and to reach out to the ends of the earth. We are now in the generation that has to witness to the ends of the earth. We have to witness and affirm the love of God in whichever place on earth God leads us to, be it among the Jews or the Gentiles, the rich or the poor or in the melting pot of cultures in the cities. We need to “…recognize that wherever it exists, the Church of Jesus Christ always lives in a missionary situation” (Pierson 2009:59). Missions is therefore to always be witnesses empowered by the Holy Spirit, as this is what the world needs and more so as it is what Jesus commands.

FACTORS CONTRIBUTING TO THE DEVELOPMENT OF THE MODERN KOREAN MISSIONS MOVEMENT : A HISTORICAL ANALYSIS

조장연 The Southern Baptist Teological Semibary 2002 해외박사

The modern Korean missions movement cannot be accurately understood apart from its relationship to the church growth movement and the revival movement.Therefore, the main purpose of this dissertation is to examine the factors contributing to the development of the modern Korean missions movement via historical analysis. Chapter 1 introduces the primary purpose of this dissertation, explains arid defines the dissertation's title, provides a brief survey of the current Korean missions movement, and outlines the background for the proposal. It also describes the plan and methodology to be used for this work. Because these are some ambiguities about the definitions of the missions movement, this chapter clarifies the definition of the modern Korean missions movement. Chapter 2 examines the history of missions in Korea. Though Korea has a brief history of overseas missions experience, this chapter attempts a through study, in order to understand today's Korean missions movement. This chapter details the early church's foreign mission efforts in Korea and examines the significant role of foreign missions after the Korean War. A brief survey of the monumental efforts toward modern missions are included. Finally, a discussion regarding college campus missions which have contributed significantly to the birth of the missions movement in Korea is found in this chapter. Chapter 3 seeks to determine the direction that the Korean church is going in foreign missions in today's world. Accordingly, there are four major missions forces in the Korean church. There are also many denominations in the Protestant churches. This author discusses the mission boards of major denominations because they represent the Korean church. This chapter attempts to show how para-church missions are successful in Korea. It also explains well college campus missions which have been pivotal in the modern Korean missions movement. Finally, this chapter examines how local churches participate in foreign missions. Chapter 4 concerns the main thrust of this dissertation. This chapter examines four significant factors regarding the development and the contributions of the modern Korean missions movement. The important atmosphere of its socio-political factors is examined in this chapter. Economic factors that made rapid Korean church growth possible is studied as part of the missions movement. Theological factors also made a great impact on the Korean missions movement and are discussed in this chapter. Chapter 5 provides an overview of tomorrow's missionary efforts in the Korean church. It explains the strategic sending of missionaries under the current mission circumstances. It also discusses a paradigm shift for Korean missions. Finally, it covers missionary training and networking missions on the mission field. Chapter 6 is the conclusion. It summarizes the ideas and thoughts in a final form, emphasizing important facts presented in the dissertation.

단기선교를 통한 선교지향적교회로의 성장방안

조병준 총신대학교 목회신학전문대학원 2018 국내박사

국문초록 단기선교를 통한 선교 지향적 교회로의 성장 방안 본 연구는 예수 그리스도께서 교회에서 위임하시고 명령하신 세계 선교가 교회의 본질이고 존재 목적임을 재인식하는 것이다. 또한 교회가 선교적인 교회로 구조화되어야 하고, 이를 위해 단기선교가 효과적인 방안 중의 하나임을 강조한다. 나아가 교회가 선교적 공동체로서의 본래의 목적을 인식하고 선교 지향적으로 성장할 수 있는 전략을 모색하여 그 방안을 살펴보았다. 본 논문의 제1장은 서론으로 문제의 제기, 연구의 의의와 목적, 연구의 방법과 한계, 연구 질문과 용어정의를 고찰함으로 본 연구의 목적과 방향을 제시하였다. 제2장은 단기선교를 위한 이론적 기초 연구로서 단기선교의 선교적, 성경적, 역사적, 신학적으로 살펴보았으며, 제3장은 한국교회 단기선교 현황과 교회성장전략을 조망하였다. 제4장은 단기선교를 통하여 성장한 신반포교회, 주안장로교회, 기쁨의교회, 미래로교회, 인천계산교회 등 다섯 개 교회를 일반적 이해와 단기선교 사역내용을 분석하고 평가를 하였다. 그리고 제 5장에서는 본 논문주제인 단기선교 적용을 통한 선교 지향적 교회로의 성장방안으로 열한 가지로 요약하여 제시했다. 이상과 같이 ‘단기선교를 통한 선교 지향적 교회로의 성장 방안’을 연구하여 얻게 된 본 연구의 결론은 다음과 같다. 첫째, 단기선교는 성경과 선교신학의 기초 위에 이해되어져야 한다. 단기선교는 성경에 기록된 예수그리스도의 지상명령(마 28:19-20)에 대한 순종으로 시작된다. 다만 그 기간이 짧을 뿐이다. 단기선교는 “세상을 사랑하신 하나님의 마음”을 품고, “아들을 보내신 하나님의 방법”에 따라, “땅 끝까지 이르러 내 증인이 되라”는 그리스도의 명령에 순종하는 것이다. 그러므로 선교는 성령이 보내시는 곳으로 ‘가서’, ‘모든 민족’을 ‘제자로 삼는’ 모든 영적인 일을 의미한다. 선교의 주도권은 삼위일체 하나님께 있다. 선교의 본질적 특성은 예수그리스도의 성육신이며, 궁극적인 목적은 하나님의 영광을 위함이다. 따라서 우리의 복음선포와 영혼구원, 그리고 모든 선교행위는 하나님의 구속사역과 중심인 예수그리스도의 십자가와 부활에 근거했다. 그러므로 교회는 하나님의 선교의 수단으로써 부름을 받은 존재이다. 따라서 하나님의 선교는 기독론적인 근거위에서 교회에게 종말론적으로 긴박함을 요청한다. 이에 성육신적 태도로 세상에 구원의 기쁜 소식을 말씀과 삶을 통해 전파하므로 온 세상에 화해를 이루게 하는 것이다. 하나님의 선교적 행위는 결과적 차원이 아니라 과정적 차원에서 인식되어야 한다. 하나님의 구원역사는 아담이 타락한 이후 수천 년 동안 완성되어 있는 하나님의 세심한 구원계획임을 명심해야 한다. 그러므로 단기선교 참여자들은 먼저 주님의 제자가 되어야 하고, 그분의 제자로서 주님의 선교방법을 훈련받아야 한다. 그것을 경험하고 배울 수 있는 현장이 선교지이다. 따라서 성경・신학적 본래적인 의미에 충실하면서 선교적 완성으로서가 아니라, 선교의 과정 속에 참여하는 단기선교 동참자의 모습은 예수님의 증인이면서 배우고, 비전을 발견하는 자이다. 둘째, 단기선교는 선교 지향적 교회로 구조화되는데 효과적인 방법이다. 단기선교는 하나님 백성들의 정체성확립과 교회의 본질을 발견하는 귀중한 통로이며, 타문화권의 선교사들을 동원하는 중요한 방편이라 할 수 있다. 한국선교가 장기선교사로의 동원을 위한 효율적인 방법들 가운데 우선적인 것이 단기선교(여행・비전 트립)이다. 본 연구자가 청년이나 신학생, 성도들을 대상으로 면담을 해보았다. 대부분이 지역교회나 선교단체를 통하여 단기선교여행을 경험하였으며, 단기선교를 통해 선교에 대한 비전과 소명감을 확신하게 되었다는 응답을 듣게 되었다. 단기선교가 비용이 많이 발생하지만 참여자들이 철저한 준비와 헌신을 하고, 선교지 사역을 위해 상호협력체제와 사후관리를 통하여 교회를 선교적 구조로 갱신해야 한다. 그러면 교회성장과 더불어 지역사회와 문화를 변화시킬 수가 있다. 그러므로 단기선교를 위한 사전지식준비와 꾸준한 훈련, 협력선교, 사역의 내용, 사후관리가 잘 구성되어야 한다. 선교와 관련된 모든 프로그램들은 교회에 대한 이해(교회론)에 근거한다. 교회가 선교를 위해 존재하기에 모든 교회의 선교사역 내용들과 구조가 선교 지향적으로 재구축되어야만 한다. 오늘날 한국교회가 가지고 있는 교회론과 선교에 대한 이해는 분리되어 있는 실정이다. 선교를 위해 교회가 존재하는 것이 아니다. 오히려 선교가 교회의 만족을 주고 명목상으로 실용주의적인 교회론이 지배적인 것이 현실정이다. 그러므로 교회는 하나님의 백성들을 선교적 백성으로 양성하여 세상으로 보내는 일에 최선을 다해야 한다. 그런데 단기선교는 모든 그리스도인들이 세상으로 파송된 선교사라는 의식을 일깨워주는 중요한 전략적 접근방법이다. 이러할 때 단기선교는 교회가 직접적으로 선교에 동참할 수 있는 기회를 제공하여 선교사의 삶과 개인의 실제적인 사역을 통하여 교회성장을 이루게 된다. 셋째, 단기선교는 담임목회자의 선교 지향적 목회방침에 달려있다. 담임목회자가 선교에 대한 마인드를 가지고 강단에서부터 선포하면 성도들도 단기선교에 동참하여 현장경험을 통해 장기선교에 이르기까지 비전과 사명을 갖게 된다. 교회의 머리이자 주인은 예수그리스도이시다. 주님은 지역교회를 담당하고 목양하는 사명은 목회자에게 위탁하셨다. 또한 목회자가 하나님중심으로 살려는 자세가 강하고 교회의 성도들이 복음증거의 사명을 잘 감당하도록 목회철학을 정립해야 한다. 그러면 하나님의 사랑과 은혜로 말미암아 교회의 성장이 경험되는 것을 보게 될 것이다. 본 논문에서 연구한 5개 교회는 담임목회자가 분명한 단기선교를 이해한 목회철학과 선교철학을 가지고 있었으며, 이를 중심으로 선교가 운영되는 것을 볼 수 있었다. 넷째, 단기선교는 철저한 교육과 훈련이 요구된다. 단기선교가 준비되지 않으면 결실보다도 관광이 되어버릴 수 있다. 단기선교는 짧은 기간에 선교의 효과를 거두어야 하기 때문에 철저한 교육과 훈련이 있어야 한다. 예수님은 제자들을 단기선교사로 교육하고 훈련시키셨다. 예수님은 제자들을 부르시고 선교현장에서 훈련을 시키는 모습이 마태복음에 잘 나타나 있다. 먼저, 영성훈련으로 교육과 기도훈련이 있다. 다음으로, 팀 사역훈련으로 단계별 사전준비훈련이다. 그 다음은, 언어와 문화적응훈련이다. 이러한 훈련을 본 논문의 다섯 개 모델교회 가운데 인천계산교회가 주일학교에서부터 비전 트립을 통하여 선교에 대한 사명감을 갖게 하고, 민족의식을 고취시키며, 그리스도인으로서 세상을 바라보는 안목을 키우게 한다. 또한 꾸준하게 어릴 때부터 영어교육과 성경공부를 시킴으로 글로벌화시대에 준비된 일꾼으로 잘 양육하고 있다. 인천계산교회는 ‘준비된 평신도선교사 양육’을 목회방향과 하나님 중심으로 하는 것이기 때문에 언제나 평신도를 준비된 선교사로 철저한 교육과 훈련을 통해 새롭게 태어나게 되는 것을 볼 수 있었다. 결론적으로, 교회의 존재 이유는 모든 민족에게 하나님 나라의 복음을 선포하여 세상 곳곳에 하나님의 통치가 임하도록 하는 것이다. 이일은 복음선포와 사회참여를 통해 이루어진다. 한국교회가 선교적 교회로서의 기능을 회복하면 현재의 침체된 위기를 극복하고 지속적인 부흥을 경험하게 될 것이다. 왜냐하면 하나님은 하나님의 선교를 이루시기 위해 선교적 교회를 사용하시기 때문이다. 이런 의미에서 본 연구는 하나님이 주목하는 선교적 교회가 되는 하나의 수단으로서 “단기선교”의 중요성을 다시 한 번 강조하고 제안한다. ABSTRACT A Plan of Mission-Oriented Church Growth Through Short-Term Missions Student: Byung Joon Cho Professor: Kwang Seog Go This research paper is to recognize the world mission which is commissioned and commanded by Jesus Christ is essence and existence of churches. Churches need to be structured to mission-oriented, and short-term mission is the one of effective ways for church growth. Furthermore, churches need to recognize the original purpose of mission community and find the growth strategy to become mission-oriented body of the Christ. Chapter 1 the introduction of this research paper, talks about the purpose, direction, significance, methods, limitations, questions and definitions of each terms used in this research paper. Chapter 2 is about the theoretical basic researches for short-term missions biblically, historically and theologically. Chapter 3 talks about the current status and church growth strategies for short-term missions of Korean churches. Chapter 4 talks about the research model of short-term missions short-term mission ministries of five churches such as Shinbanpo Church , Jooan Presbyterian Church, Joy Church, Merero Church and Incheon Geysan Church. And chapter 5 talks about eleven adaptive methods of growing strategies for mission-oriented churches through short-term mission adoptation. The result of the research “Growth plan of mission-oriented churches through short-term mission” is as follows:First. short-term mission should be understood based upon the biblical and mission theology. Short-term mission starts with obedience for the great commission of Jesus (Matthew 28: 19-20). But the period is short. Short-term mission is people who has "a mind of God who love the world” according to "the way of God who sent the Son” and obedient to Christ’s command which is "being a witness till the world ends". Therefore, mission means all spiritual things that ‘go to the place where the Holy Spirit sends' and ‘making disciples of all nations'. The core control of mission is in the Trinity God. The essential of mission is the incarnation of Jesus Christ and main purpose is the glory of God. Therefore, proclaiming the gospel, soul salvation, and all missionary activities were based on Redeemed ministry and resurrection of Jesus Christ. Therefore, the Church got calls for the God's mission. Thus, God's mission request for an eschatological urgency to the Church based on Christian theory. Through the incarnated attitude, we spread the glad news of salvation through the Word and our life, so that we make mediation to the whole world. God's mission ministry should be recognized on a procedure level, not on a result level. The history of God's salvation has been completed over thousands of years after Adam's corruption and it is a meticulous plan of God. So we should remember about it. Therefore, short-term mission participants should become disciples of the Lord and be trained with the Lord's ministry way as disciples. The place where you can experience and learn is the mission field. Therefore, it is not faithful completion based on original meaning of the Bible and theology, the short-term missionary participant who are in the mission process is a witness of Jesus and a person who learns and finds a vision. Second, short-term mission is an effective way to make a structure of mission-oriented churches. Short-term mission is a valuable way to find the identity of God's people and make the core value of the church, also an important way of gathering missionaries from other cultures. Short-term mission (travel and vision trips) is the most effective ways for Korean missions to gather long-term missionaries. This researcher got an interview with young people, seminary students and Saints. Most of them experienced short-term mission trips through local churches or missions agencies, and they got answer and be sure about their vision and calling. Although short-term mission cost a lot, participants should be prepare and devote, also for mission field ministry, update making the church to a missionary structure through mutual cooperation system and post management. And then, with the growth of the church, we can change the community and culture. Therefore, prior knowledge of preparation for short-term missions, keep steady training, a cooperative mission, subject(content) of ministry, and post management should be organized. All programs related in mission are based on the understanding of Church(Ecclesial). Because the church exists for mission, all the mission ministry contents and structure should be reconstructed by mission-oriented way. The understanding of Korean church’s mission and ecclesiology is separate. The church does not exist for mission. Rather, it is a reality that mission is the satisfaction of the church and nominally it dominates pragmatic ecclesiology. Therefore, the church should do their best for training God's people as missionary and send them to the world. But, a short-term mission is an important strategic way convince of reminding all Christians that they are missionaries sent to the world. Then short-term mission can provide the opportunity of the church to participate directly, and church can grow through the life of missionary and the actual ministry activity. Third, short-term mission depends on senior pastor’s ministry principle. If a senior pastor preaches sermons on the podium with missional mind, church members will participate in short-term missions, and then they will see visions and hear callings for long-term missions. Jesus Christ is the head and the master of church. Jesus entrust the pastor with the work taking care of church. Therefore pastors should try to live Jesus-centered life, and build ministry philosophy for church members to take mission preaching the Gospel. Then you will see that church grows by God’s love and grace. In the 5 churches I studied, senior pastors had clear ministry and mission philosophy, so missionary program was running well with the well-understanding of short-term mission. Fourth, short-term mission requires education and training. Unless short-term mission is not well-prepared, it would be just a tourism, not a fruitful mission. Because short-term mission should work within short-period, thorough education and training is needed. Jesus taught and trained disciples to be short-term missionaries. The book of Matthew describe that Jesus called disciples and trained them in the mission field. First of all, it says about education and prayer training for spirit training. And then, it says about step by step advance preparation training for team-work training, and then, it says about language and enculturation training. Incheon Gyesan Church makes church members have sense of duty, arouse national consciousness, and develop discernment looking at the world as christians. Also, the church nurture students to be well-prepared christian-workers by teaching English and Bible from childhood. Because Incheon Gyesan Church’s ministry focus on ‘Nurturing to well-prepared lay missionary’ who is Jesus-centered, you can see a layperson become a well-prepared missionary by thorough education and training. In conclusion, the reason why the church exist is to preach the Gospel to all nations and to make God’s kingdom come to everywhere around the world. This work can be accomplished by preaching the Gospel and social participation. When korean church restore the function of missional church, the church will overcome depression and experience revival. It is because God uses missional church to spread the Gospel. With that point, this research emphasize and suggest the importance of “short-term mission” by means of becoming a missional church.

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존 모트(John R. Mott)의 생애와 선교 신학 연구

정용재 연세대학교 연합신학대학원 2009 국내석사

오늘날 한국 교회는 기독교 복음이 전해진 지 약 120년 만에 선교활동에 있어서 놀라운 발전과 지속적인 성장을 가져왔다. 그러나 계속되는 선교 과정과 그 결과에 있어서 많은 신학적인 문제점들이 나타나고 있다. 그것은 크게 4가지로 요약될 수 있다. 첫째, 경쟁적으로 지속되는 개인주의, 교파주의에 의한 무분별한 선교강행 및 선교 자원의 지나친 중복, 둘째, 양적 선교와 한국 문화 일방주의적 선교 강행, 셋째, 선교지에 대한 관리 부족 및 비토착화 행태, 넷째, 평신도 선교사 조직의 부재가 바로 그것이다. 본 논문은 이러한 한국 선교의 문제점들을 해결하기 위한 하나의 방법으로서 ‘존 모트’라는 역사적 인물을 바람직한 선교사의 역할 모델로 삼아 다가가고자 한다. 특히 우리나라에 아직 정식적으로 소개되지 않은 모트의 생애를 면밀히 조사하여, 이를 바탕으로 그의 선교 업적 및 의의를 정립하고 그에 대한 평가를 분석해 볼 것이다. 그리하여 앞서 언급한 한국 교회의 선교 문제점들을 되새기며, 한국 교회가 궁극적으로 지향해야 할 선교 방향을 모색해 봄으로써, 이 모든 과정을 본 논문의 목적으로 삼고자 한다. 첫 번째로, 모트의 생애는 다음과 같다. 감리교 가정에서 태어난 모트는 그의 어머니로부터 폭넓은 이해와 외국에 대한 관심, 뛰어난 지도자에 대한 막연한 동경심을 품게 되었다. 그것은 후에 그가 학창 시절에 이르러 어퍼 아이오와 대학교를 거쳐 코넬 대학교에 편입한 후, 기독학생회 등 다양한 활동들의 회장직을 역임하게 되는 결과를 낳았다. 한편 어린 시절부터 유난히 여행을 좋아했던 모트는 대학교를 졸업한 후, 청년 시절 동안 수많은 곳에서 다양한 사람들을 만나며 자신의 영향력을 과시할 수 있었다. 그는 1894년부터 1896년 사이에 했던 1차 세계여행을 시작으로, 1901년부터 1902년 사이 2차 세계여행, 그 후 1902년 덴마크 소로와 시드니에서 있었던 또 한 번의 선교활동, 그리고 1905년부터 1909년 사이에 했던 3차 세계여행까지 수많은 여행들을 떠났다. 그 후 모트는 유럽에서 에든버러 선교대회를 하고 콘스탄티노플과 네덜란드 등지를 돌아, 1912년부터 1914년 사이 일본, 중국, 한국을 또 한 번 방문하게 되었다. 제 1차 세계대전이 발발한 후에 모트는 세계 선교 활동에 어려움을 겪지만 유럽을 중심으로, 러시아로 파견을 가며 지속적인 선교 활동을 펼쳐나갔다. 뿐만 아니라 전쟁이 끝난 후에도 역시 유럽을 계속적으로 방문하고, 유럽과 북미의 해외선교단체의 재결합을 추구하며 끊임없는 선교활동을 추구해 나갔다. 지금으로서 상상하기 어려운 모트의 세계 선교에는 그의 천부적인 재능, 노력과 더불어 모트 주변 인물들의 헌신적인 지지 때문에 가능할 수 있었던 것이다.두 번째로, 위와 같은 모트의 생애는 오늘날 우리에게 몇 가지 위대한 선교 신학적 유산을 남겨주고 있음을 확인할 수 있다. 먼저 그의 선교 업적은 크게 5개로 분류된다. YMCA, WSCF, SVM, IMC, WCC가 바로 그것이다. 또한 그의 가장 큰 업적 중 하나로서 에든버러 세계선교대회가 있다. 모트는 10일간 이 회의를 제창하고 주도하며, 교회연합운동, 즉 에큐메니즘이라는 용어를 전 세계에 노출시키고, 모든 기독교인들이 하나되는 경험을 할 수 있게 하였다. 이러한 그의 주요 업적들을 통해 도출된 모트의 선교 신학적 의의는 3가지로 압축될 수 있다. 복음적 보수주의 및 복음적 사회참여, 에큐메니컬 정신, 확장 모델이 바로 그것이다. 이로써 모트의 신학사상은 오늘날 우리로 하여금 3가지 용어로서 그를 평가하게 해주었다. 바로 평신도 복음전도자 모트, 선교행정가 모트, 노벨평화 수상자 모트로서 말이다. 마지막으로 지금까지 알아본 모트의 생애 및 선교 신학적 분석은 한국 교희가 선교를 함에 있어 새로운 전환점을 맞이하는 동시에, 선교의 새로운 이론적 틀과 실천방향을 설정될 수 있는 변혁적 계기를 마련할 수 있게 해준다. 이는 서론에 제시한 4가지 문제점들을 바탕으로 하여 설명될 수 있다. 첫 번째는 바로 연합체 형성을 통한 선교의 개인주의, 선교자원의 문제점 극복이다. 두 번째는 각 지역의 실정에 맞는 선교 전략을 통한 한국문화 중심주의 극복이다. 세 번째는 꾸준한 관리와 지속적인 관심으로 인한 선교지에 대한 차후 배려 극복 및 토착화의 수용이다. 마지막은 교육을 통한 평신도 선교사 조직의 부재 극복이다. 모트는 세계 선교가 가장 왕성했던 19세기를 지나, 교회가 협력과 연합의 새로운 지평에 이르렀던 20세기에 이르러, 선교 역사상 중요한 업적과 신학사상을 남기며, 그 동안의 선교를 정리, 통합하는 데 있어서 큰 영향력을 끼친 세계적인 인물이다. 때문에 그의 개인적인 삶 속에 고스란히 간직된 신학 사상을 한국 교회의 선교에 적용시키려고 하는 의도는 그 자체만으로도 의의가 획득 될 수 있다고 판단된다. 이제는 한국 선교의 일환으로서 모트를 통해 접할 수 그의 선교신학들을 오늘날 세계 현실에 맞도록 보다 더 구체화하여 세계 선교의 부흥으로 전이시킬 때이다. 기존에 한국 교회가 가지고 있던 오늘날 선교의 문제점들을 파악하여, 이를 모트의 선교신학을 중심으로 새로운 대안점을 모색해 봄으로써 선교의 새로운 패러다임을 제시한다는 점은 그 동안 우리 교회사에서 미처 발견하지 못했던 소중한 신학적 가치를 발굴해 내어, 도약의 원동력으로 삼는다는 점에서 의미가 있다고 본다 Korean churches have made amazing progress and sustained growth in mission works after about 120 years since the Christian Gospel was introduced. But lots of theological problems are beginning to surface as well. They can be condensed into the following four things: § First, the practice of reckless mission and the excessive duplication of missionary resources by individualism and denominationalism, which has sustained competition. § Second, the practice of quantitative mission and Korean culture-centric mission. § Third, the lack of management for missionary areas and non-indigenized behaviors. § Fourth, the absence of lay missionary systems. As one method to resolve issues of Korean mission like these, I will introduce John R. Mott as a role model, and his practices as a desirable missionary paradigm. In particular, through a close investigation of Mott's life and his achievements, which have not been formally introduced to Korea yet, this paper will seek to address the missionary issues of Korean churches that were mentioned above, and seek a direction and blueprint for a more desirable practice of Korean missions. A survey of Mott's life forms the main subject of this paper. Mott was born in a Methodist family and came to have a deep interest and yearning for the understanding of foreign countries from his mother who had desires to mold her son into an excellent leader. As a result, from his youth Mott served in many leadership capacities as the president of various groups such as the Christian Students' Association. Mott who liked traveling from childhood was able to demonstrate his influence as he met various peoples in numerous places after graduating from the University. He began his first journey around the world from 1894 to 1896, during which he tried to build relations with people through the formation of the Christian students' association and practiced evangelism by doing appropriate works after gaining an understanding of the local conditions of the places he visited. Also, during his second journey around the world from 1901 to 1902, he performed the task of observing carefully the transition of Christian development as the representative of the Northern American YMCA overseas missions by revisiting several of the countries he had visited during his first journey. He started on his second journey around the world from 1901 to 1902 and his third journey around the world from 1905 to 1909. In particular, in this period he tried to unify Christianity between the West and the East by holding The Tokyo WSCF for the first time in Asia. After that, Mott visited Japan, China, Manchuria, Korea from 1912 to 1914, via Constantinople and the Netherlands after the Edinburgh World Missionary Conference in Europe. After World War I broke out, Mott continued his missionary activities primarily in Europe. During that time, he developed a volunteer work program by dispatching himself to Russia and devoted his time to raising funds and constructing buildings for YMCA activities all over the world. He enabled them to build relationships and share the Christian message to give hope and vitality. Visiting Europe continually after the war, he continued his missionary activities by pursuing the reunion of Europe and North America. Mott's world mission, difficult to duplicate today, was supported by his natural talent and efforts. His ability to move people, excellent leadership, the ability to collect and evaluate information, the readiness to carry on the mission, the ability to judge the importance of the missions and a spirit of initiative and the power of concentration helped Mott plant his own theological influence all over the world. During his life, Mott's was able to establish several great missionary theological bases. First of all, his missionary accomplishments can be broadly divided into five areas: YMCA, WSCF, SVM, IMC, and the WCC. Also, there is the World Missionary Conference at Edinburgh, one of his greatest accomplishments. Mott proposed and led this conference for ten days, exposed the term of 'Ecumenism' to the whole world, and enabled all Christians to have the experience of uniting into one. Mott's missionary theological bases drawn through these important accomplishments can be condensed into three categories: Evangelical Conservatism and the Social Gospel, Ecumenical Movement, Expansive Model. Mott's theological thought enables us to evaluate him in the following three ways: as a lay evangelist, as an administrator of mission, and as a Nobel Prize winner. Mott's life and missionary paradigm that we have examined so far gives Korean churches a guideline to construct a new theoretical frame for missions. This will be mentioned on the basis of the four problems proposed in the introduction. The first is to overcome individualism and the issue of using missionary resources through the formation of alliances. The second is to overcome a Korean culture-centric principle through strategies suitable for the actual circumstances of each district. The third is to overcome the further consideration for the missionary district and to accept indigenization resulting from the steady management and continual interest. The last is to overcome the absence of a lay missionary system through education. Mott is a global person who had a great influence on arranging and unifying modern missions after the vigorous 19th century through his important accomplishments of leading churches to reach a new horizon of cooperation and combination, and development of a paradigm in missionary history. This paper is significant in that Mott’s missionary history is something to be considered and adopted in the missions of Korean churches. Now is the time to adopt the reconstruction of world missions by understanding and incorporating Mott’s paradigm into the life of Korean world missions. I hope that this paper will be an aid to the research on Mott in Korea

Partnerships of Korean Missionaries in World Missions

강병권 총신대학교 대학원 2014 국내석사

ABSTRACT In 2000, International Consultation on Global Partnership of World Missions Seoul 2000 was held in Seoul, Korea. At the opening service Dr. David Sang-Bok Kim, President, Torch Trinity Graduate School of Theology, emphasized, There are four millions churches around the world. If we all see the same vision and work together with a master plan, the vision of the possibility of world evangelization in our life time, and if we do not waste our resources going independently and in separate ways as we have been doing before, the fulfillment of our Lord's last command can be achieved in our generation. This mission is entirely possible! Yes, mission is possible! With this emphasis, he suggested two ideas that all the churches of Jesus Christ must share the same vision of the mission possible and the churches must cooperate with one another to finish the entirely possible task of world evangelization near future. I totally agree with him that through partnership in world missions, which comes from the vision based in the Bible, the great commission our Lord Jesus Christ has given to us will be accomplished. To have the same vision for partnership all the churches need to learn about the Biblical meaning of partnership and principles of partnership. When we follow the examples of the Triune God in the creation of the heavens and the earth and the salvation of the world, we surely can cooperate together in world missions. All three persons of the Trinity took different roles in creation of the universe and the earth. God the Father spoke the earth into being and God the Son carried out those words (John 1:3) and God the Spirit sustained and manifested God's presence in creation. In our salvation God the Father loved the world so much and sent his one and only Son into the world to save the sinners. And God the Son has come down from heaven and died on the cross in obedience to God the Father. When Jesus rose from the dead and ascended into heaven, he and the Father sent the Holy Spirit to apply the work of salvation to individual. In their works, we can see mutual respect and love. The Triune God shows us all about what partnership is and how to partner with one another. Based on these findings, this study suggested some implications for partnership practices. First, Korean missionaries have to partner with other missionaries from all other countries. Second, Korean missionaries should know our strengths and weaknesses in order to partner with others well. Third, Korean missionaries should prepare themselves for competence to work as global leaders in missions.