선교현장조사에 관한 신학적 성찰

안교성(Kyo Seong Ahn) 장로회신학대학교 세계선교연구원 2018 선교와 신학 Vol.45 No.-

선교에 있어서 중요한 요소 가운데 하나는 현장성이다. 따라서 선교현장조사는 선교에 있어서 매우 중요한데, 이제까지 소홀히 해온 것도 사실이다. 지난 20세기에는 역사적 이정표가 되는 선교현장조사가 이뤄졌는데, 가령 에딘버러 세계선교사대회 보고서, 『선교의 재고』 보고서, 데이비드 바렛의 선교통계학의 대두 등을 들 수 있다. 이런 선교현장조사는 선교의 사상과 실천을 바꿀 만큼 지대한 영향을 미쳤다. 그 결과 최근에는 선교현장조사 자체가 선교사역의 중요한 영역 가운데 하나로 자리매김하였다. 이런 맥락에서 본 논문은 대한예수교장로회(통합측)의 선교현장조사를 위하여, 그것의 전제가 되는 선교신학과 정책을 검토하고자 한다. 선교현장조사는 먼저 그 토대가 되는 선교관을 이해해야 하는데, 크게 전통선교적 입장과 에큐메니칼선교적 입장을 들 수 있고, 이에 근거하여 대한예수교장로회(통합측)의 입장을 살펴보았다. 그리고 선교현장조사 보고서를 만들기 위해서 구체적인 작성법이나 세부사항을 제시하기보다 보고서 작성 시 반드시 고려해야 할 요목을 간추려보았다. 선교현장에 대해서는 선교지 일반 상황(일반 및 기독교 정보, 정보 목록 작성), 선교지 기독교 상황(선교지 역사, 선교지 현황, 선교지와 에큐메니칼적 맥락) 등을 지적했다. 또한 선교기관에 대해서는 선교기관(선교기관의 정체성, 중앙집중화와 탈중앙집중화), 후원구조(후원구조의 정체성, 교회론적 가치와 상황화적 가치), 현지(현장)선교회(현지[현장]선교회의 정체성, 선교 지도 작성, 사역의 입구전략에서 지속전략까지), 선교사(선교사의 정체성, 생활과 사역) 등을 지적했다. 본 논문의 제안은 대한예수교장로회가 실제 보고서를 작성할 때, 기초자료가 될 것이다. 그리고 본 논문의 결과는 대한예수교장로회뿐 아니라 다른 선교기관도 상황에 맞춰 원용할 수 있을 것이다. Most significant for mission is the fact that mission takes place at the field. Needless to say, mission field research is essential to mission; and yet admittedly the mission field research has been largely neglected, if not despised, in the practice of Korean mission. In the last century, landmark mission field research projects have been carried out, which led to the fundamental change of the thought and practice of mission: for example, the reports of the World Missionary Conference in Edinburgh in 1910, the publication of Re-thinking Missions, and the rise of Missionary Statistics, the mastermind of which was David B. Barrett. As a result, the mission field research gradually came to take firm hold in mission as a mission work sui generis. In this context, this article aims to help activate the work of the mission field research of the Presbyterian Church of Korea (hereafter PCK), by examining its theology and strategy of mission, which are the prerequisites of the mission field research. In doing so, this article in the first instance investigates the perspective of mission, the foundation of the mission field research, which can be divided into two representative ones, traditional and ecumenical; and based on this understanding, summarizing the perspective of mission of the PCK. This study also suggests the items which must be included to make a reliable report of mission field research, rather than providing the ways in which one can prepare the report format in details. Regarding mission field, this article lists the items such as the general situation of the field (the general and Christian information of the field, and the list up of available information), and the situation of Christianity in the field (the history of the field, the current condition of the field, and the ecumenical context of the field). As regards mission organizations, it enumerates the mission organizations (the identity of the organizations, and centralization vs de-centralization), support systems (the identity of the support systems, and the “contextualization value” vs the “ecclesiology value”), field stations (the identity of field stations, and the mapping of the field), and missional workers (the identity of missional workers, and their life and work). It is expected that the suggestions made in this article will be conducive to making the official report format of the mission field research for the PCK and many others.

새로운 기독교사 방법론들의 대두: ‘세계기독교사’를 중심으로

안교성 ( Kyo-seong Ahn ) 한국서양사연구회(구 서울대학교 서양사연구회) 2020 서양사연구 Vol.0 No.63

Over the last century and well into this new century, one continues to witness the revolutionary transformation in historiography, and Christianity is no exception. This article aims to clarify the characteristics and significance of the discourse of ‘World Christianity’, which recently emerged as the representative one among new historiographies in Christian history. With Andrew F. Walls being a mastermind, history in the ‘World Christianity’ perspective has grown as a confluence between diverse innovations in Christian historical studies: ecumenical history, world history of Christianity, polycentric history, and history of ‘World Christianity’ itself. These new ways of writing history were in general forged to reflect accurately a sea change in the worldwide churches: over the last century, the gravity of Christianity has moved to the Global South, which means that the Western church begins to be viewed as an indigenous church in the West, rather than the center of or the source of reference for the worldwide churches. The purposes of the history of ‘World Christianity’ are various: it seeks to address the lopsided history of the worldwide churches, which has been no more than a euro-centric history, with the history of the non-Western church being ignored or attached as a supplement; it triggers the interest of Western and non-Western scholars in the non-Western and worldwide history of Christianity; it boosters interdisciplinary works between Christian and secular historians; and it reinvigorates a number of Christian disciplines such as Christian history, missiology, evangelicalism, etc. Having grown mainly based on the Yale-Edinburgh Conference, a modest trans-Atlantic scholarly network among Christian historians and missiologists such as above-mentioned Andrew Walls, Lamin Sanneh, etc., the discourse of ‘World Christianity’ now begins to take root deeply as a widely recognized historiography in the worldwide churches. Its perspective fans out into the Western and non-Western churches, and appears to be gaining in popularity among scholars, although as a new discourse it leaves much to be desired. Non- Western scholars, however, gradually welcome the theory, thinking that they can have ownership in this study. (Presbyterian University and Theological Seminary/ kyosahn@hanmail.net)

기독교 통일담론의 한국 통일담론에의 기여 방안

안교성(Kyo Seong AHN) 전남대학교 종교문화연구소 2019 종교문화학보 Vol.16 No.2

한국기독교는 통일문제에 적극적으로 참여했고, 선도했으며, 기여도 했다. 그러나 기독교 중심의 기독교 통일담론과 모든 통일담론을 포함한 한국 통일담론은 서로 평행선을 긋는 양상으로, 상호 이해나 상호 교류가 빈약한 편이고, 따라서 시너지 효과를 기대하기도 어렵다. 양자 간의 보다 긴밀한 관계 형성이 필요한 형편이다. 따라서 본고는 한국 통일담론에 절대적 영향을 미친 정부 통일정책을 통해 한국 통일담론을 간접적으로 살펴보면서, 이것과 기독교 통일담론을 비교하고자 한다. 이를 위하여, 한국 통일담론은 정부 통일정책의 기본개념을 정리하는 것으로 대신하고자 한다. 본고는 기독교 통일담론이 한국 통일담론에 어떤 기여를 했고, 어떤 기여를 할 것인가라는 질문에 집중적으로 답하고자 한다. 정부 통일정책의 기본개념은 크게 4가지로 요약할 수 있는데, 민족(자주, 민족적 대단결), 평화, 인도주의와 민간 참여(민주, 민중), 번영(이익과 번영) 등으로 나뉜다. 기독교 통일담론은 다양한 통일신학을 제시하고 통일운동을 벌린 바 있다. 그 내용을 요약하면 다음과 같다. 첫째, 민족과 관련하여 민족 동일성 회복을 추구하였는데, 이를 위하여 통일문제의 세계성을 부각했고, 주체사상 연구를 촉발했다. 둘째, 평화와 관련하여 평화와 화해의 발전을 추구하였는데, 이를 위하여 평화통일담론을 정착시켰고, 새로운 평화운동과 평화학을 도입했다. 셋째, 인도주의 및 민간 참여와 관련하여 민간 참여 담론을 구체화하였는데, 민간 참여가 시민 개념을 넘어서 민주, 민중 개념을 포함해야 함을 강조했고, 문화적 접근 담론 특히 사람 중심의 통일담론을 발전시켰으며, 사회주의 체제 연구를 추진했으며, 구동독교회 연구를 통해 민족 동질성의 일환인 교회 동질성을 탐구했으며, 통일 교육 및 훈련을 확산했으며, 기독교 현실주의를 통해 실현가능성이 높은 담론개발에 힘썼다. 넷째, 번영과 관련하여 미래적 비전을 제시했는데, 이를 위하여 희년신학과 정의평화창조질서의 보전신학을 발전시켰다. Throughout the modern history of Korea, the Korean Church continues to participate in, take the initiative in, and be conducive to the Korean re-unification movement. In spite of this, the Korean Christian re-unification discourse and the Korean re-unification discourse tend to draw parallel lines, and thus there seems to be few, if any, mutual understanding and bilateral interaction, let alone the synergic effect between two discourses. This article aims to compare the two discourses, by summarizing the Korean re-unification discourse through the basic ideas of the Korean government’s official documents on re-unification. It attempts to focus on answering the following question: what does the Korean Christian re-unification discourse contribute to the Korean re-unification discourse, and how? The basic ideas of the government can be divided into four categories: nation (autonomy and national unity), peace, humanism and civil participation (democracy and Minjung), and prosperity(profit and prosperity). On the other hand, the Korean Christian re-unification discourse suggests various theology of re-unification and lead the re-unification movement. First, as for nation, it pursues the recovery of the homogeneity of the people, sheds light on its global dimension, and paves the way for the study of Juche, the ideology of North Korea. Second, regarding peace, it seeks for the evolution of the concept of peace and reconciliation, settles down the peace and re-unification discourse, and introduces peace studies and the peace movement. Third, as regards humanism and civil participation, it widens the concept of participation from citizenship to democracy and to Minjung, develops diverse areas such as culture-oriented re-unification study, including the re-unification of people, research on socialist system transition the homogeneity of the church as part of the homogeneity of people based on the case study of the ministry of the former Eastern German church, disseminates re-unification training and education, and plans for a feasible scenario from the perspective of Christian realism. Last, in relation to prosperity, it presents a great vision such as theology of jubilee and theology of peace, justice and integrity of creation.

68혁명과 한국개신교

안교성 ( Kyo-seong Ahn ) 한국서양사연구회(구 서울대학교 서양사연구회) 2018 서양사연구 Vol.0 No.58

Is 68 Revolution (or May 1968 events in France) significant to the Korean society? To answer this question, this article aims to investigate the relationship between the 68 Revolution and the Korean society, centering on Korean Protestantism. In doing so, this study is to focus on three periods in which the Korean Protestant church shows interest in the historical movement in 1968: 1968, the year of the 68 Revolution; 1987, that of the June Democracy Movement (or June Struggle); and 2008, that of the Candle Revolution, and beyond. Although the 68 Revolution is one of the landmark events in world history, it cannot be said that it was properly appreciated or appropriated in the Korean society, particularly the Korean church, mainly due to different historical contexts. Furthermore, it turns out that this underestimated political upheaval has not been well studied in Korea. The 68 Revolution is a notoriously complicated phenomenon, which seems to defy explanation: it was both constructive and destructive; and it was the movement of counterculture and alternative culture. The Korean Protestant church came under the influence of the 68 Revolution, through the Uppsala General Assembly of the World Council of Churches held in 1968, and the renowned theologian, Jurgen Moltmann, a kind of guru of Korean political theologians, who selectively adopted the message of the 68 Revolution. In 1987, the prolongation of the authoritative government compelled the Koreans to continue to concentrate on political issues rather than cultural ones, and it was against this historical backdrop that emerged the Korean civic groups with the leaders most of whom outgrew their loyalty to Korean Protestantism. Nowadays, the Korean Protestant church faces almost the same questions as those which the ‘May 1968’ raised but not fully answered: civil rights movements, the voice of the under-represented, cultural strife, generation conflict, etc. Different from the European countries which have struggled with generational and ideological issues over the last several decades since the 68 Revolution, the Koreans including Korean Protestants are forced to sort out problems, social and religious, with limited time, for the retarded political change in Korea led to the lagging of cultural transformation. (Presbyterian University and Theological Seminary / ksa@puts. ac.kr)

선교사 프랭크 스코필드의 유산

안교성(Ahn Kyo-Seong) 한국기독교역사연구소 2012 한국기독교와 역사 Vol.36 No.-

프랭크 윌리엄 스코필드는 유명인사이다. 그는 선교사요, 한국인의 친구요, 삼일독립운동의 민족대표 34인으로 손꼽히고, 국립서울현충원에 안장된 거의 유일한 외국인이다. 그러나 그의 역사적 중요성을 고려해볼 때, 그동안 그에 대한 연구가 충분히 이뤄지지 않았다. 본 논문은 선교사 스코필드의 유산에 대하여 살펴보되, 친구로서의 선교사라는 개념을 통하여 살펴보고자 한다. 또한 이제까지의 연구는 선교사로서의 스코필드와 사회지도자로서의 스코필드의 양면을 유기적으로 연결시키지 못했는데, 본 논문은 스코필드에 대한 종합적인 모습을 밝히고자 한다. 이를 위하여, 본 논문은 스코필드가 선교사가 되는 과정, 그의 사역을 통하여 나타나는 선교사 개념의 변혁, 그리고 선교사와 선교지 국가의 개혁이라는 세 가지 측면을 살펴보고자 한다. 스코필드는 한국인이 가장 친구를 필요로 할 때 친구가 되어줌으로써, 교회 안팎의 사람들에게 기독교의 진리와 사랑을 드러낼 수 있었다. 이런 맥락에서 비록 그는 전형적인 선교사는 아니었지만, 기독교 선교의 감동적인 한 사례로, 특히 선교사의 정치적 동일시의 유산으로, 기억될 것이다. 더 나아가 그의 유산은 오늘날 손상된 사회적 이미지를 회복시켜야 할 한국교회에 새로운 대안을 제공할 수 있을 것이다. Dr. Frank William Schofield has been regarded as a religious and social celebrity in Korea. He was a missionary, Friend of Korean people, the so-callled 34<SUP>th</SUP> signatory of the March First Independence Movement, and one of a few foreigners who were buried at Seoul National Cemetery. In view of his importance in Korean national and church history, however, he has not been given adequate scholarly attention. This article aims to investigate the legacy of Schofield as a missionary, using the concept of “a missionary as a friend.” At the same time, this article is to portray him in a comprehensive way, since the hitherto studies fail to connect his two different images: Schofield as a missionary and as a social leader. To achieve this aim, this article surveys his life through three stages: first, the formation of a missionary; second, the transformation of the concept of a missionary; and last, the reformation of a nation, his mission field. As there is an old saying that a friend in need is a friend indeed, Schofield is immortalized as Friend of Korean people since he became their friend when they desperately needed a friend. Having become first their friend, Schofield could show the Koreans both inside and outside of the church, the truth and love of Christian faith. In this context, although he was not a typical missionary, he will be counted as a moving case of Christian mission, bequeathing a legacy of missionary political identification. Furthermore, his legacy challenges the contemporary Korean church, which struggles to restore its damaged social image.

현대 몽골어 성경 번역에 관한 한 소고

안교성(Kyo Seong Ahn) 대한성서공회 2018 성경원문연구 Vol.- No.42

Modern Mongolian mission was initiated as part of mission to post-communist countries which began with the fall of Communism in 1989. In the immediate aftermath of the opening of Mongolia, the question of a new Bible translation or revision was raised among expatriate missionaries and indigenous Christians. This study aims to investigate the reality of Bible translation works, especially focusing on peculiarities of the Mongolian case. This study maintained that the establishment of the Mongolian Bible Translation Committee as an ad hoc consortium of Christians, expatriate and indigenous, in Mongolia in 1994 contributed to partly overcoming the factional spirit in emerging Mongolian Christianity, particularly with regard to the quarrel over Bible translation; and that the cooperation in translation ministry built on consensus developed to facilitate the maximization of resources available in the mission field at the time. This study also found out that the history of missions as well as the Mongolian national history affected the process of translation in various ways: for example, the influence of the terminology of basic Christian doctrines such as Ten Commandments, Lord’s Prayer and Apostles’ Creed on biblical terminology; and the ideological association of words due to the previous Communist rule and the way to dismantle the association - how, why and by whom. This study also unearthed that through the cooperation in translation ministry, Mongolian translators from the very beginning participated in the major Christian work for the Bible, which is the backbone of Protestant Christianity; contributed to making the MBTC Version natural; had a voice in decision making; and began to take initiative in Bible ministry. For the unity of Mongolian Christianity, the Mongolian Bible Translation Committee handed over the MBTC Version to the Mongolian Union Bible Society, and thus the former evolved into a new MUBS Version. As a way of united work, the MBTC Version fleshed out the spirit of unity in translation, publication and distribution, and enhanced the leadership of nationals as well as triggering the indigenization process of Christianity in Mongolia. However, it is true that there is much to be desired: the need for a brave new version translated directly from the original Biblical texts by national experts, and the consultation of both translations and translators.

건국과 한국기독교의 관계의 역사적ㆍ정치사회적 맥락

안교성(Ahn Kyo-Seong) 한국기독교역사연구소 2014 한국기독교와 역사 Vol.- No.40

2008년 소위 ‘좌편향 교과서’ 사건 이후 한국사회에는 역사적 관심이 비상하게 높아졌고, 그 결과 ‘건국’은 이제 단순한 ‘정치’ 사건이 아니라, 매우 ‘정치적’인 사건이 되었다. 이런 상황에서 ‘건국과 한국기독교의 관계는 어떤 것일까?’라는 질문이 제기된다. 본 논문은 이 질문에 대답하면서, 기존 연구와 두 가지 점에서 차별화된 접근을 하고자 한다. 첫째, 본 논문은 이 관계 자체를 상세히 다루기보다 이 관계의 역사적·정치사회적 맥락을 고찰하고자 한다. 둘째, 기존 연구에서 건국을 지나치게 이데올로기적 관점에서 해석하려는 경향이 있는데, 본 논문은 건국이 실제적으로 진행되는 과정의 관점까지 고려하면서, 문제에 접근하고자 한다. 본 논문은 세 가지 질문을 제기하고 이에 대하여 답하였다. 첫째, 건국 이전에 대해서는, 민족지도자들과 한국기독교의 관계를 살펴보았다. 한국기독교는 건국과 관련된 민족지도자의 거대한 인력 풀을 마련하였다. 둘째, 건국 당시에 대해서는, 건국과 한국기독교의 관계를 살펴보았다. 특히 기독교건국론의 문제를 재고하였고, 건국을 둘러싼 기독교 내부의 다양한 정치 지형을 살펴보았다. 한국기독교, 특히 개신교는 정치 참여의 준비가 되어 있었고 실제적으로 정치 참여를 하였고, 한국가톨릭교회는 소극적으로 그런 추세를 따라갔다. 셋째, 건국 이후에 대해서는, 미국과 한국기독교의 관계를 살펴보았다. 특히 건국과 친미주의에 대하여, 분단 문제, 친일세력 발탁 문제, 신탁통치 문제를 살펴보았다. 국가와 종교의 관계는 매우 복잡하며, 이것은 건국의 경우도 마찬가지였다. Since the controversy over the so-called ‘leftist textbook’ in 2008 aroused national interest in history in Korea, the issue of ‘nation-building" became not only an event of ‘politics’, but also a very ‘political’ one. It is in this context that re-emerged the question of ‘what is the relationship between nation-building and Korean Christianity.’ This paper aims to answer this question. In doing so, this paper distinguishes itself from previous studies in two aspects: first, it focuses on the context of the relationship rather than the relationship as such; and second, it approaches the issue of nation-building from the practical viewpoint rather than the ideological one. This paper argues that, regarding the pre-nation-building period, Korean Christianity provided the pool of national leaders who finally became the masterminds of nation-building. It maintains that, in regard to the nation-building years, the Korean Protestant Church was ready to engage in politics, while its counterpart, the Korean Catholic Church, passively swam with the tide. It also stresses that, as regards the nation-building years and its aftermath, Korean Christianity had a complex relationship with the United States of America, which cannot be reduced to pro-Americanism, in the various areas such as the division of the nation, the selection of the pro-Japanese group in nation-building, and the trusteeship. It must be remembered that the relationship of Church and State has never been simple and straightforward, and the issue of nation-building in Korea is a case in point.

THE IDENTITY OF THE KOREAN CHURCH AND ITS RELATIONSHIP WITH THE POOR

Kyo-Seong Ahn(안교성) 장로회신학대학교 기독교사상과 문화연구원 2011 장신논단 Vol.42 No.-

후기 세월호신학 혹은 한국적 후기 재난신학 구성에 관한 한 소고

안교성(AHN Kyo-Seong) 장로회신학대학교 기독교사상과 문화연구원 2016 장신논단 Vol.48 No.1

한국기독교의 평화담론의 유형과 발전에 관한 연구

안교성(AHN Kyo-Seong) 장로회신학대학교 기독교사상과 문화연구원 2017 장신논단 Vol.49 No.1