평신도 은사 개발에 기초한 한국적인 선교적 교회론

남정우(Jeung Ou Nam) 한국선교신학회 2011 선교신학 Vol.27 No.-

Recently the theological theme “missional church” has taken a great worldwide attention. In Korea also it takes attentions because of many reasons. However missional church is a theory on the way of development that has not a concrete outline nor a practical way. Most of korean theologians has a view that it is still earlier to use it as a textbook for seminarians, even though the basic concepts and the intention of it were enough accepted, because it was developed from the background of UK and USA christianity. The author thinks that local church must experience really the concrete theory, conviction, strategies and ways which are possible to execute missional church in local community in order that missional church with a great attention and expectation should not disappear in a great theoretical conversation. Therefore the author points out the essences of academic conversations about missional church through a brief investigation of them which has been discussed among theologians in UK and USA. Then he presents four suggestions on which one must focus afterwards in order that it might stand steadfastly and be executed concretely in korean situation. Those are followings; ①educational enforcement of missio Dei, ②the church together with local neighbours, ③the development and enforcement of governance, ④the cultivation of laymen’s gifts. Jesus Christ who came into the world as the redeemer of human being, he executed missional works through missional living in a small local communities of Galilee in Israel. Likewise the church with a universal value and vision of God’s Kingdom should have a concrete ways to practice missional works through missional living in a local community. However this kind of theory will end into a just beautiful picture unless the church would be filled with laymen who are passive and dependant upon the pastors. In order that missional church could be practiced in the local community, laymen centered church, not pastor centered church, such as the community which actively cultivates laymen’s gifts and makes them serve not only inside church, but also outside church must be organized. When we look at laymen from a perspective of the Kingdom of God and missional church, they are not helpers for pastors, but pastors for them. Pastors should newly recognize this fact. Just as Jesus built up his disciples and empowered them, when pastors actively develop laymen’s gifts, encourage them and innovate the ideas and ways to make them participate in the mission of God, missional church flourish in korea.

세계선교를 위한 후원교회의 개혁 방향

남정우(Jeung Ou Nam) 장로회신학대학교 세계선교연구원 2017 선교와 신학 Vol.41 No.-

한국에서는 선교를 후원하는 책임기관이 사실상 대부분 개교회이다. 그러므로 후원하는 교회의 개혁 없이는 한국교회의 선교가 달라질 수 없다. 문제아 배후에는 문제 부모가 있다는 말이 있듯이, 한국교회에서 파송받은 선교사들이 많은 문제점들을 드러내는 배경에는 후원교회의 미성숙성과 무책임성과 허약성이 있다. 후원교회의 개혁이 어떻게 이루어져야 하나? 세 가지로 기술한다. 첫째는 선교개념이 성서적으로 개혁되어야 한다. 한국교회의 선교 개념은 대부분 ‘교회의 선교’이다. 그러나 성경은 ‘하나님의 선교’를 증거한다. 교회는 하나님의 선교에 쓰임 받는 주요한 도구이다. 그러므로 교회는 하나님의 선교에 부분적으로 참여한다는 의식을 가지고 겸손하게 참여하며 하나님의 선교를 위하여 다른 선교기관, 선교사들과 협력해야 한다. 그리고 그리스도가 보여주신 선교는 ‘십자가의 선교’이다. 그러므로 한국교회는 십자군방식의 선교를 버리고 십자가의 선교, 즉 사랑과 섬김과 봉사와 대화와 자기희생의 선교를 추구해야 한다. 둘째는 책임적인 교회로 재정비되어야 한다. 그동안 후원교회는 선교동원과 선교사 파송에는 열심을 내었지만, 진행되고 있는 선교와 사역하고 있는 선교사들에 대한 책임이 미흡하였다. 앞으로 책임 있는 선교를 하기 위해서는 처음부터 선교전략을 마련하는 데 많은 에너지를 투자해야 한다. 그리고 선교후원을 지속적으로 책임 있게 감당할 수 있는 연합후원조직을 만들어야 한다. 동시에 선교사에게는 네비우스 원칙을 실천할 수 있도록 권면해야 한다. 마지막으로 후원하는 교회 자체가 선교적 공동체로 거듭나야 한다. 교회의 한 기능으로서 선교를 하게 되면, 지속적으로 책임 있는 선교를 잘할수 없다. 교회의 존재 이유와 목적이 선교임을 자각하고 교회의 지체인 모든 성도들의 삶이 선교적 삶이 될 수 있도록 성경을 가르치는 노력이 있어야 한다. 이 세 가지 부분을 개혁하면 앞으로 한국교회는 더욱 성숙한 모습으로 책임 있게 지속적으로 행복하게 선교를 잘하는 교회가 될 것이다.

정교회와 개혁교회의 에큐메니컬 대화에 관한 소고

남정우(Jeung-Ou Nam) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.64 No.-

한국선교 출구전략에 관한 소고

남정우 ( Jeung Ou Nam ) 한국복음주의선교신학회 2012 복음과 선교 Vol.20 No.-

The mission of korean church seems not yet to have any serious considerations on the necessity and significance of missionary devolution proverbaly because of the short history of missional experiences. However now it has been time to discuss and prepare the missionary exit strategy, missional devolution with the continuous efforts to activate missionary calling out andsending. Author thinks that Jesus was the originator to establish and execute the Exit Strategy from Mission Field. From the beginning of His missionary activities though not mentioned(Jn. 16:4), He planned and prepared his own passing over. In the course of time He confirmed that he should go back to the father when the disciples confessed Jesus of nazareth as the Messiah and the Saviour. He did it even three times(Mk 8:31, 9:30, 10:3334). He said that His own dying was ``Leaving``(Jn 16:7, 28), ``Going back to the Father``(Jn 16:10, 28, 17:11, 13), ``not seeing any more``(Jn 16:16). He was sure that His leaving wae useful for the disciples and next their missions. He prayed cordially when he left. The whole content of John 17 is the prayer of Jesus just before His death(leaving). the next model next to Jesus for the missionary devolution is the apostle Paul.(1Tim 2:2). We have to considerate seriously at least 5 agendas in discussing the missionary exit strategy. First, Strategy for empowering the local leadership. For this purpose, above all, it is necessary to escape from the missionary colonycentered program, to cast off the patriarchal missionary work style, in stead, from the beginning of the training for missionary it should be ``the course of missionary leadership devolution to locals.`` Second, First, Strategy for selfsupport of finance. The church built by outside money through foreign missionay is naturally considered as a church of outlanders, not local church. Because there was not the local dweller`s devotion.(Matt. 6:21). Third, discussion about the right time to introduce the missionary exit strategy in the course of missionary works. Fourth, discussion to build the missional facilities including church building, seminary, etc. The property holding without any reflecting devolution often can be temptations and hurdle to both locals and missionaries. Finally, discussion about the psychological obstacles in the course of preparing the passing over. Generally senior missionaries experience psychologically anxiety and loneliness. Do they do well really after passing over? What should I do after devolution? It is necessary to find and prepare the right missional answer to these questions. And it has to be deal with the missionary realistic welfare after retirement. Additionally, we have to be careful not to behave devolution with heroism spirit. As described above, there are many difficulties in preparing the missionary exit strategy including so complicated transfer of property and leadership. It is difficult to find the right solution just with one man`s idea. Therefore it is suggested that it should be organized such as ``counselling committee for the missionary devolution`` in oder that the senior missionaries could well pass over the leadership and property to the locals. From now on, korean church which until now has concentrated to call out and send missionaries as many as possible must set up the missionary exit strategy. The future of korean mission is depend upon the strategy of finishing up, that is missionary devolution.

특집 : 다문화 상황과 선교 ; 현대 사회 선교의 대상 -명목상 기독교인에 대한 연구

남정우 ( Jeung Ou Nam ) 한국복음주의선교신학회 2010 복음과 선교 Vol.13 No.-

To be a nominal Christian is to be a Christian in name only. The term refers to those people who insist on calling themselves Christian but who do not identify with any local congregation or denomination except at the time of infant baptism, marriage and funeral. In the bible, nominality may be found in the figures such as Lot, Esau, Saul, Judas and Simon Magus. Outside the bible, nominality may also be found in historical figures such as Constantine, Stalin and Il-Sung Kim. Nominality has a deep and long history. The Protestant Church has actively participated in overseas missions since the time of William Carey (1761-1843). As a result, Christianity was able to become a world-wide religion and experience a large population growth. Inwardly, however, Christianity failed to be sensitive to the spiritual, cultural and social changes and to respond appropriately, As a result the number of nominal Christians continue to grow, seriously challenging and threatening missions, In fact this nominality may become the most dreadful and potent attack on the missions in the 21st century, if 0it is not treated seriously and properly adressed. As a historical example, the case of Russia may be considered. The former Soviet Union became a communist country, aggressive threatening the free democratic world for over seventy years, in part because it didn`t consider the nominality of the Orthodox Church which was the dominant over 80% of population of the time. This seems to be rather strange rationale; doesn`t really make sense. Therefore, an important task to be considered in relation to contemporary mission and evangelism is nominalism. Church leaders must concern themselves with evangelism strategy aimed atnon-believers, but also for at nominal Christians. One must analyze the specific reasons why such a nominal Christians become nominal and prepare a strategy to solve the problems. This task is urgent formission and evangelism in contemporary society. The western churches which held the world missionary conference of Edinburgh in 1910 were full of the optimism and confidence that the evangelization of the known world in their generation would be possible. These churches thought that the bject of evangelism lay beyond the western world and thus concentrated their efforts on developing a strategy to evangelize non-western people, Contrary to such expectations, however, just after the second world war, the western churches began to weaken because of the rapid growth of the nominal Christians, As a result, such weakened world of the west became a mission field. This is an important lesson in history for the Korean church, which must prepare itself with regard to evangelism considerations and strategy for the future. One must remember that there exist two objects of evangelism: the unreached people those, consisting of those who do not know Jesus Christ and also the unreached generation, meaning those who show no allegiance to Jesus Christ.

첫번째 크리스마스 속에 담긴 선교적 함의

남정우(Jeung Ou Nam) 장로회신학대학교 세계선교연구원 2011 선교와 신학 Vol.27 No.-