초기 개신교 내한 선교사들의 영적 세계관

장남혁(Jang, Nam-hyuck) 한국선교신학회 2008 선교신학 Vol.19 No.-

Since 1884, many western Protestant missionaries came to Korea. The missionaries initially treated of the spiritual perspective of Koreans as superstitious and ignorance-oriented. Especially in the field of medicine, the Western perspective seemed to be far advanced than the Korean traditional perspective. According to the Korean traditional view, sicknesses was in many cases caused by intrusions of spiritual beings. Therefore, to cure the sick, one had to cast out those spiritual beings out of the bodies through placations or by force. With such perceptions, Korean people were not able to overcome the hard situations caused by the contagious diseases such as pestilence, small pox, and typoid fever. Western missionaries could take advantage on those matters in order to help Koreans and thereby achieving the trust of Korean government. Even though Western science and medicine proved their effectiveness through such medical works, excessive reliance can cause one to fall into the idolatry of worshipping medicine instead of God. Throughout the development in the area of science and technology, Westerners have tended to look everything through the scientific perspectives. Through such trends Western societies were believed to run the course of secularization throughout the 19th and 20th centuries. God and His supernatural world have been marginalized especially in public areas. According to Professor Paul G. Hiebert, even missionaries with severe Western cultural backgrounds have difficulties in understanding the spirit world of the native people. Early missionaries to Korea were not exceptions. They also had difficulties when they first met the Koreans and tried to understand their spiritual view points. In contrast to the Westerners who generally do not recognize the spiritual beings around them, the Koreans recognized the spiritual beings such as ghosts, ancestors in almost every aspect of their lives. Koreans were famous in maintaining the practices related to such spiritual beings throughout their ancient history. When the missionaries first observed practices related to the spiritual beings, they judged Koreans to be ingnorant or superstitious. However, the missionaries continuously tried to understand the people and their worldviews. When they were unable to understand the Korean worldview on the spiritual beings, they resorted not to the Western naturalistic perspective but to the Bible. Through comparison between the Korean traditional perspectives and the Biblical perspectives, they discovered that the Biblical perspectives were more similar to the Korean traditional perspectives. And with careful observation and examination of the Korean ministers’ deliverance works, they changed their thought about the spirit world. The demons and spiritual beings which were regarded to harass Korean people were not supterstitions or fatacies. They were real beings confirmed by the Bible. The native Korean ministers contributed a lot in the paradigm shift from Western perspective to the Korean perspective on the reality of spiritual beings. The Korean ministers viewed the Bible differently. They believed Bible stories where the possessed were released by Jesus and his disciples. The faith of Korean ministers proved to be simple and firm enough to follow the practices of Jesus and his disciples in casting out demons. When the missionaries heard about the stories of deliverances by the Korean ministers and believers, they did not stop but rather carefully examined such behaviors in light of the Bible. The final criteria of missionaries were not the western but the Biblical perspective. With such criteria, they accepted and recognized the deliverance ministries of the Korean believers. Some missionaries, when asked if they could cast out demons out of troubled, succeeded in the deliverance ministries.

지역사회의 탄력적인 재난 대처를 위한 교회의 선교적 역할

장남혁(Nam Hyuck Jang) 장로회신학대학교 세계선교연구원 2018 선교와 신학 Vol.45 No.-

재난이 급증하는 현실 속에서 교회는 재난에 어떻게 대응해야 하는가 하는 문제는 더 이상 외면할 수 없는 문제가 되고 있다. 오늘날 재난사역을 교회의 본래적인 사역보다는 부차적인 것으로 간주해온 전통적인 사고방식이 보다 총체적인 것에 의해 대체되고 있다. 최근에는 구두의 복음선포를 중시하는 전통적인 선교에서 피조세계 전체의 회복을 추구하는 보다 통전적인 선교로 선회하면서 교회가 재난에 대비하여 그 피해를 최소화하는 한편, 재난을 당한 사람들을 구호하고 회복시키는 데 보다 적극적으로 개입하는 방향으로 나아가고 있다. 특히 교회가 세상 속에 적극적으로 개입해서 지역사회가 지속가능한 발전을 이루어 나가도록 사역하고 협력하는 일이 선교의 중요한 과제로 간주되고 있다. 이러한 재난사역은 지역사회의 취약계층을 파악하고 섬기는 일을 통하여 하나님의 공의를 실현하고 지역사회가 재난을 비롯한 각종 위험으로부터 탄력적으로 대응할 수 있는 능력과 역량을 강화하는 데 주안점을 둔다. 이를 위해서는 교회가 먼저 자체 내의 취약계층을 돌아보는 가운데 상호 간의 관계회복을 포함한 공동체성을 회복하는 일이 요구된다. 교회의 재난 사역은 재난대비, 재난구호 그리고 회복이라는 세 단계로 이루어진다. 지역 교회는 먼저 교회 스스로 재난이 주어졌을 때 어떻게 대비할 것인지 평상시에 계획하고 그러한 계획을 실행에 옮기는 일이 필요하다. 재난으로부터 재빨리 복구하고 회복할 수 있을 때 지역사회 속에서 보다 효과적으로 재난사역을 수행할 수 있을 것이다. 그리고 평상시에 지역사회와 더불어 관계를 맺되, 특히 지역사회의 취약계층을 파악하고 재난에 탄력적으로 대응할 수 있도록 재난경감조처들과 대비책들을 수립할 수 있다. 이때 지역교회는 다른 지역교회들과 기독교 NGO들과 협력관계를 맺을 수 있고 한 걸음 더 나아가서 지역사회 내에서 이미 활동하고 있는 각종 재난 관련 단체들과 협력관계를 맺을 수 있다. 사전에 협력 시스템을 수립하는 일은 재난이 닥쳤을 때 보다 협력적으로 대응하면서 좋은 시너지 효과를 거두는 일이 될 것이다. 이처럼 준비된 교회는 재난이 주어졌을 때 보다 효과적으로 대응하는 일을 수행할 수 있다. 특히 재난으로부터 회복되는 과정에서 많은 정서적 영적 돌봄의 필요들이 발생하는 데 이러한 때에 효과적이고 지속적인 개입을 통하여 큰 역할을 감당할 수 있다. 준비된 교회들이 재난에 어떻게 효과적으로 대응하였는지는 성경을 비롯한 선교역사에서 수많은 선례들을 찾아볼 수 있다. 그러한 사례들은 먼저 회복된 공동체로서 교회가 하나님께서 창조세계를 치유하고 회복시키는 일에 어떻게 효과적으로 쓰임 받을 수 있는지를 잘 보여준다.

국내 이주자 선교의 과제와 방향

장남혁(Nam Hyuck Jang) 장로회신학대학교 세계선교연구원 2017 선교와 신학 Vol.42 No.-

대한민국은 이제 명실공히 다문화 사회가 되었다. 이주자들은 이제 우리 곁에 이웃으로 자리하는데 그들을 어떻게 대하느냐 하는 것이 사회통합의 차원에서 한국사회와 교회에 주어지는 커다란 과제이다. 이주자들을 어떻게 받아들이느냐에 따라 선교의 기회를 선용하는 것이 될 수도 있지만 자칫 잘못하면 선교의 문을 더욱 닫게 만들 수도 있다. 타문화 사역에 익숙하지 않은 한국교회의 사역환경 속에서 디아스포라 대상의 사역이 무분별하게 시행될 경우, 득보다 실이 우려된다. 교통, 통신이 발달한 오늘날의 상황 속에서 이주자들은 새로운 거주국에서 같은 출신국 사람들과 공동체를 만들어나가는 동시에 자신들이 떠나온 출신국의 사람들과도 긴밀한 네트워크를 유지해 나간다. 국내로 들어온 이주자들에 대한 사역은 신앙교육과 함께 그들의 전반적인 삶의 필요를 총체적으로 돕는 형태로 이루어져야 한다. 그들이 직면하는 취약점을 개선하는 동시에 그들의 잠재적이고 미래적인 역량들을 지속해서 강화할 수 있어야 한다. 이주자 선교는 그들의 거주국과 출신국 그리고 그들과 연계된 또 다른 족속들에게까지 영향을 끼친다는 점에서 파급효과가 큰 사역이다. 더욱이 주목해야 할 점은 다문화가정 자녀들이 한국사회의 차세대 주인공으로 성장하고 있다는 점이다. 그들이 미래에 중요한 재목으로 성장하느냐 아니면 주변인 지위에 머무느냐 하는 것은 실로 이 나라의 미래를 가늠하는 중차대한 문제이다. 그들을 신앙적으로 예수님의 제자들로 교육하는 동시에 그들이 건강한 정체성을 갖고 자신들이 가진 역량을 최대한 발휘할 수 있는 환경과 여건을 마련하는 일은 한국교회에 주어진 시급한 선교적 과제이다. 이제 이주자들의 증가와 더불어 우리 사회의 다문화성과 다종교성은 더욱 심화되고 있다. 이러한 다문화, 다종교 사회 속에서 평화롭게 생존해 나가기 위해서는 다름을 이해하고 다양성을 존중할 수 있는 교육과 훈련이 필수적으로 요청된다. 그리고 이주자 사역을 효과적으로 감당하려면 전 교회와 이주자 선교단체들이 서로 협력하는 일이 절실히 요청된다. 특히 이주의 사이클이 출신국에서부터 시작해서 거주국을 거쳐서 다시금 출신국으로 이어지는 동시에 전 세계적으로 확대된다는 점에서 이러한 협력 네트워크는 초국가적으로 그리고 전 세계적으로 확대될 필요가 있다. Nowadays as globalization spreads rapidly all over the world, so the number of immigrants grows in geometrical progression. Korea is not an exception. Korea, one of the most monocultural country in the world, has become a multicultural society. The number of immigrants in Korea has become 3.69% of all the population. Once immigrants arrive at a foreign nation, they tend to settle down with other immigrants who share their language and culture and eventually form immigrant communities. Now Korean people are encountering a big task of accommodating these immigrants into Korean society. If we fail to integrate the immigrants into our society, our society will pay the large price caused by the social dislocations between residents and immigrants. This situation can be a good chance to reach to the immigrants who are in desperate need of adjusting to new atmospheres and overcoming culture shock in a strange land. So the ministry to the immigrants coming to our country should become holistic approach to support the overall necessities of immigrant including education for the faith. The ministry should facilitate the capacity to overcome the vulnerability they are facing in a strange country as well as intensify the potentiality of the immigrants to overcome the challenges the immigrants are facing now as well as in the future. The ministry to the immigrants are having huge impacts to the immigrants as well as the country from which they are coming out. If Korean churches are participating in the ministry to the immigrants and develop good cooperation among themselves as well as with lots of mission agencies working among the immigrants, those might get great fruits out of such a whole hearted participation in the ‘holistic ministry’ to immigrants. Nowadays global diaspora network for international cooperation among diverse diaspora networks are in the process of being made. Considering the cycle of migration happening through diverse countries, those global diaspora network are greatly required for the purpose of supporting the immigrants throughout the process of leaving the home country and returning to it. The rapid change happening through the migration, is a good chance for God’s people to participate in the mission of God to deliver the good news of Jesus Christ to the people who might not have chance to listen to the gospel if they would stay in their home country.

애니미스트의 회심에 있어서 능력대결의 의의

장남혁(Jang, Nam-hyuck) 한국선교신학회 2007 선교신학 Vol.16 No.-

Animism was prevalent among people when Protestant missionaries first came to Korea. Since then, Protestant mission brought in great results among Koreans characterized by worshipping spiritual beings. Therefore, by examining the conversion pattern carefully in the materials written by missionaries as well as Korean Christians, one can easily find the significance of power encounter", Korean animists are very conscious of “power,” which is believed to be located in the spiritual beings, i.e. gods, ancestors and ghosts. Korean animists believe that the world is populated with lots of spiritual beings surrounding their environment. They not only have lots of traditions related to spiritual beings, but also serve many spirits in homes as well as in their villages. They are afraid of the spiritual beings and try to have good relationships with them. They also believe that anger or jealousy from the spiritual beings cause their everyday calamities. Toovercome the problems, they either have to propitiate the spiritual beings with food or materials or coerce them through more powerful spiritual beings. In this context of spirit worship, the Gospel was very difficult to be accepted wholeheartedly by Korean animists. When they thought about accepting the Gospel, they had to deal with the retaliation from the spiritual beings they had formerly served. To accept Christ, they had to confront those spiritual beings. As soon as they accepted the Gospel, the title of the spiritual beings became negative such as “Satan” or “devil”. So they burnt fetishes like clothes, potteries, papers which were considered as the locations where the spiritual beings reside. Burning those fetishes terrorized lots of people who gathered around. Those who accepted the Gospel through such confrontation initially met persecutions from their family as well as their neighbors. But the early Korean Christians had persevered and ultimately overcame persecutions. Only when the family which had burnt those fetishes survived and ever thrived through the processes did family members confirm that God is more powerful than the spiritual beings. The story of the “power encounter” ran rapidly through relatives and neighbors. These kinds of illustrations of “power encounter” resulted in a paradigm shift among the people. They decided to accept the Gospel and became Christians. In short, “power encounter”engendered “people movement” toward Christ. Missiologist Alan R. Tippett’s thesis, the conversion of the animists are through the power encounter types of evangelism, is firmly proved by examining the Korean animists. As Tippett mentioned through his research among Melanesians and Polyne sians that “power encounter” brought about “people movement” toward Christ, so did “power encounter” among Korean animists also result in “people movement” toward Christ.Although the animistic beliefs among Koreans nowadays are reduced in comparison to the period of first Protestant missions, many Koreans still resort to divinations and shamanistic rituals. Even many Buddhists seem to have animistic belief rather than the pure Buddhistic concept or perspective. So to approach the Buddhisticpeople with the Gospel, one has to be prepared with God’s power rather than with one’s knowledge about Buddhistic philosophy. Lessons we received from the Korean animists’ conversion experiences could be wisely applied when we evangelize the Buddhistic people. However, many cases of syncretism and backsliding to heretical movements are also found in Korean church history. When the process of “power encounter” is neglected or by-passed, chances of falling into such pitfalls are high. Without vivid confrontation with the deities which were served before, they cannot commit wholeheartedly to Christ. They can easily slide back to their traditional beliefs and become victims to heretical movements.

지역사회에 대한 선교적(missional) 교회의 접근법

장남혁(Nam Hyuck Jang) 한국선교신학회 2014 선교신학 Vol.36 No.-

오늘날 한국 교회가 처한 문화적 상황은 서구교회 못지않게 선교지화하고 있다. 이런 상황에서 선교적 교회 논의는 한국의 문화적 상황에 대해서 시사하는 바가 크다. 특히 전통 문화와 근대 그리고 탈근대문화가 혼재한 한국사회는 세계화와 정보화의 급류 속에서 더욱 다문화사회로 그리고 다원사회로 변모하고 있다. 특히 젊은 층 가운데 두드러지게 나타나는 기독교에 대한 높은 반감과 무관심은 그들에 대한 전도를 힘들게 하고 있다. 이러한 한국상황 속에서 전도와 사회봉사의 사역을 효과적으로 감당하기 위해서는 단순한 전도적 접근법을 넘어서서 선교적(missional) 접근법을 취해야 한다. 선교적 접근법은 먼저 성육신적인 방법으로 지역사회에 거주하는 불신자들에게 다가가며 그들과 관계를 맺는 데서부터 출발한다. 선교적 회중들은 자신의 교회문화보다도 불신자들의 문화를 존중하고 그들이 알아들을 수 있는 언어와 개념으로 복음을 소통하고자 노력한다. 그들은 먼저 불신자들과 편안한 만남이 가능한 근접공간을 만들고자 노력한다. 또한 민간, 정부, 복지기관, 기업 등 지역사회의 다양한 주체들과 공동 프로젝트를 추진함으로 지역사회의 복지와 유익을 추구하며 협력관계를 개발한다. 더욱이 지역사회에 긴요한 영리사업을 추구함으로 해당 사회의 유익을 구하는 한편, 불신자들과의 접촉점을 개발하는 가운데 선교적 목적을 이루고자 한다. 이처럼 선교적 접근법은 다양하게 불신자들과 접촉하며 관계를 개발하는 가운데 자생적 신앙 공동체를 이루고자 한다. 선교적 공동체는 복음과 지역사회 문화와의 선교적 대면을 추구한다. 선교적 회중들은 먼저 지역사회 문화 속에 함께 거주하는 자로서 복음을 접하게 된다. 그들은 자신의 내면에서 복음과 문화의 내면적 대화를 통해서 문화에 의해서 형성된 가정들과 전제들을 복음의 관점으로 전환하는 작업을 수행한다. 이러한 내면적 대화는 교회 밖의 불신자들과 외적인 대화를 나누기 위한 전제이며 선결조건이다. 선교적 회중의 내면에서 일어난 복음과 문화의 내적인 대화는 그들로 하여금 교회밖에 있는 불신자들이 동일하게 복음을 붙잡고 또 복음에 의해서 붙잡힐 수 있도록 해석학적 렌즈를 제공하거나 불신자들에게 친숙한 용어로 복음을 전달할 수 있게 해준다. 복음과 문화의 대면에서 중요한 부분은 상호간에 공통점을 찾는 일이다. 그러한 공통점은 복음을 전하는 데에 있어서 중요한 접촉점을 제공하기 때문이다. 이미 지역사회 속에는 개인주의로 허물어가는 공동체를 살리기 위한 다양한 노력들이 시도되고 있다. 그리고 대가족 중심의 복지체계에서 정부중심의 복지 시스템으로 변화하는 가운데에서 많은 복지적 욕구가 분출되는 상황이다. 이러한 지역사회 상황은 "네 이웃을 네 몸과 같이 사랑하라"는 명령을 받는 선교적 회중들이 그 명령을 따르기에 좋은 토양이다. 지역사회 속에서 봉사와 섬김의 사역을 실천함으로써 공신력을 회복시키며 지역사회로부터 좋은 호응을 받고 있는 많은 교회들이 있다는 점은 매우 고무적인 일이다. 하지만 복음과 문화의 대면에서 간과해선 안 되는 점은 양자 간의 차이점이 분명하게 나타날 경우이다. 그럴 때 돌이키고 회개해서 문화적인 관점과 가치관을 복음적인 것으로 바꾸어 나아가는 작업이 지속적으로 필요하다. 교회는 대조사회로서 초월의 세계로부터 오는 주님의 음성을 듣고 응답하는 공동체이다. Korean societies nowadays is experiencing rapid changes. Traditional cultures based upon Confucianism, Buddhism, and Shamanism are currently mixed with modern and postmodern cultures. The processes of globalization turned the Korean society into a multicultural one. The revolutions in the area of internet and mobile network added diversity to the Korean society. The cultural differences between old generations and young ones are becoming greater. Many people in the society today are becoming more antagonistic towards Christianity than before. These rapid changes in Korean society produce new problems and needs in the Korean communities. Missional approach takes the cultural context in the communities seriously. Missional congregations recognize the cultural difference between the people in the churches and the people outside the churches. They took the incarnational posture when they reach the unbelievers outside the churches. They try to make contact with the unbelievers and take time to listen from them. When they can understand the viewpoints of the unbelievers, the encounter between the Gospel and the culture of the people in the community begins inside the minds of the congregations. At this moment, trying to find the commonalities between the Gospel and the culture becomes very important, as it is the commonalities that provide contact points to applicate the Gospel in the culture. Especially nowadays, Korean communities try to rehabilitate themselves with efforts like 'village revitalization movement', 'community business' and 'social enterprise.' This atmosphere is good soil for the missional congreations to create and participate in the common projects for the community with diverse subjects like government, enterprises, social institutes, civil societies etc. But the more important aspects in the encounter between the Gospel and Korean culture are in the areas of differences beteen them. In these cases the missional congregations are required to repent from their positions of receiving the cultural influence and to renew their thinking based on the Gospel. Once these kinds of encounters between the Gospel and the culture happen inside the minds of the missional congregations successfully, they are prepared to reach out to the people in the communities. They are in the position to interprete the Gospel to the people in the community using their language and concept. They can translate the Gospel in regards to the main concerns and stories of the people in the communities. Korean churches have the urgent task of becoming 'contrast societies' where the authentic community is actualized in the sight of the people in the community like the 'village in the mountain' or 'salt and light' as Jesus mentioned in the Bible (Matt. 5:13-14). They have the mission to become the sign, the instrument, and the foretaste representing the rule of God in the community.

이주로 형성된 이중문화 환경을 자원화하는 방안 연구

장남혁(Nam Hyuck Jang) 장로회신학대학교 세계선교연구원 2012 선교와 신학 Vol.29 No.-

국제적으로 이주가 급증하는 상황은 새로운 환경을 창출한다. 다문화가정은 국제 결혼을 동반한 결혼이주로 생겨난 새로운 형태의 가정이다. 다문화가족이 처한 이중문화 환경은 문화적응, 언어적응, 타문화권 의사소통 등 많은 도전과 어려움을 야기하지만 그러한 위기상황을 지혜롭게 대처하고 극복할 때 새로운 도약의 기회를 제공할 수 있다. 결혼이주여성을 맞이하는 한국의 남편과 시댁식구들은 그녀들의 모국 문화를 무시하고 한국가정의 전통적 며느리 혹은 아내의 역할을 해줄 것을 요구한다. 이러한 동화주의적 요구는 결혼이주여성의 모국문화의 가치를 사장시키는 동시에 그녀들의 자긍심과 정체성 그리고 인권을 무너뜨릴 수 있다. 반면 그녀들의 모국문화를 존중하고 한국문화와의 통합을 추구해 나갈 때 그녀들의 자긍심과 정체성을 보호할 뿐만 아니라 그녀들의 모국문화를 자산으로 활용할 수 있게 된다. 이러한 통합 과정에서 개발된 문화적 역량은 그녀들로 하여금 문화중개인의 역할을 감당하게 할 수 있다. 그리고 그 가정에서 자나라는 자녀들 또한 이중언어가 가능한 문화중개인으로서 글로벌 환경 속에서 역량과 리더십을 발휘할 수 있을 것이다. 하나님의 백성들은 우리 주변에서 급증하는 다문화가정에 대해서 성경적인 관점에서 그들을 바라보고 그들 배후에서 역사를 운행하시는 하나님의 섭리를 분별할 책임과 사명이 있다. 성경의 하나님은 주권적으로 이주를 명하기도 하지만(창 12:3; 욘 1:2; 행 13:2) 때론 섭리적으로 이주자들의 삶 속에 개입하셔서 천하만민을 복 주시는 역사를 이루어가신다(창 50:20;렘 29:7; 단 6:26-27; 행 8:1). 무엇보다 성경의 하나님은 이주로 인해 주변화되고 타자화되는 현실 속에서 문화적 스트레스와 정체성의 혼동 등으로 고통받는 결혼이주자들을 따뜻하게 대하고 환영할 것을 명하신다(레 19:33-34). 언어적, 문화적, 사회적으로 현지에 적응할 필요가 큰 이주자들에게는 현지 주민들의 실제적인 도움의 손길이 절실히 요구된다. 그들에게 다가가서 말동무가 되어주고 문화적응을 도와주고 사회적 관계를 맺어준다면 그들과 라포를 형성하고 친밀한 관계를 맺을 수 있을 것이다. 그러할 때 그들에게 복음을 전할 기회가 생길뿐더러 그들이 이미 갖고 있는 초국가적 사회망을 통하여 복음이 소통되는 절호의 기회를 얻게 될 것이다. 또한 복음과 더불어 하나님께서 약속하신 복이 국경을 넘어 천하만민들에게 흘러갈 수 있을 것이다(창 12:3). 이주의 시대를 맞이하며 하나님의 백성들은 이주민 공동체, 정부, 민간기관, 기업 등과 더불어 협력하는 가운데 다문화가족이 처한 이중문화 환경이 자원으로 활용될 수 있는 인프라를 구축하고 실제적인 도움의 손길을 제공해야 한다. 그러할 때 세상 속에서 구원의 역사를 행하시는 하나님의 손길을 더욱 구체적으로 인식하고 기쁨으로 하나님께서 하시는 일에 동참 할 수 있을 것이다.

모국방문 프로그램을 통한 한필 다문화가정 자녀의 이중문화정체성 형성

장남혁(Nam Hyuck Jang) 한국선교신학회 2016 선교신학 Vol.42 No.-

한필 다문화가정 자녀들은 자신들을 한국인으로 강하게 동일시한다. 강력한 동화정책의 영향으로 어머니의 출신문화에 대해서는 전연무시한 채 자신이 한국인이라고 생각한다. 하지만 이런 단일민족적 사회화 과정은 많은 문제점을 내포하고 있다. 첫째, 그것은 자신들의 배경으로 작용하는 문화적 전승들을 충분히 반영하지 못한다. 한국인으로만 동일시하는 것은 자신의 전체를 반영하지 못한 채 반쪽만 반영하는 것이다. 그런 동일시는 어머니에 대한 죄책감과 불충의 감정으로 이어질 수 있다. 둘째, 한필 다문화가정 자녀들이 자신들을 한국인으로 동일시하지만, 한국사회는 그것을 그대로 수용하지 않고 왜곡적인 시선으로 바라본다는 점이다. 자칫 그들의 전 생애가 한국사회에서 주변인으로 영구적으로 고착된 채 전개될 위험이 크다. 연구자는 대안적으로 이중문화 정체성을 개발하고 수립할 것을 제시한다. 그것은 우선적으로 자신들의 내면세계를 정확히 반영하는 것이기에 건강한 정체성 수립으로 이어지게 된다. 그것은 정확한 자기이해에 토대하고 있기 때문에 주변의 왜곡된 시선과 인식에도 흔들림없이 자신의 삶을 펼쳐 나가는 바탕을 제공한다. 이런 이중문화정체성의 수립을 위해서는 그간에 억압되고 무시된 필리핀인 정체성과 필리핀 문화정체성을 적극적으로 개발하고 끄집어낼 필요가 있다. 그런 목적을 갖고 연구자는 2013년부터 매년 1회씩 3회에 걸쳐서 모국방문 프로그램을 수행하였다. 이 프로그램을 통해서 한필 다문화가정 자녀들은 필리핀 문화를 직접 체험하면서 자신의 또 다른 문화적 뿌리에 대한 이해를 강화해 나갈 수 있었다. 뿐만아니라 그들은 자신 속에 내재된 필리핀 문화에 대해서 새로운 자각의 기회도 가질 수 있었다. 3회의 캠프와 캠프를 전후한 사전, 사후 프로그램은 자녀들에게 필리핀 사회와 문화에 대한 긍정적인 태도와 필리핀어 학습에 대한 강한 동기를 부여하였다. 체계적인 모국방문 프로그램은 한필 다문화가정 자녀들의 정체성을 현재의 단일문화적인 것에서 이중문화적인 것으로 변화시키는 데 크게 기여하였다. 이런 프로그램은 향후 지속적으로 수행되어야 하며, 다른 국제결혼가정 자녀들을 대상으로 확대될 필요가 있다. 그러할 때 국제결혼가정 자녀들이 보다 건강한 정체성을 갖고 성장하게 될 것이고, 글로벌화하는 국제환경 속에서 보다 유능한 인재들로 자라나게 될 것이다. This study focuses on children born to Korean husbands and Filipina wives. It begins by explaining how and why the current socialization process of the Filipino-Korean youth is a failure. Not only is the problem traced back to the Filipina mothers largely unaccustomed to the Korean language and culture, but it also brings to attention the Korean father’s full neglect of the children’s Filipino side as well as insistence on a Korean-only identity. This largely leads to children feeling guilt and disloyal towards their mothers. The researcher suggest an alternative process for the children to overcome an indentity confusion. Rather than imposing a Korean mono-cultural identity, nurturing a bi-cultural identity as both Korean and Filipino/a will be both appropriate and healthy for the children. They should be guided to embrace, not oppress, their Philippine cultural heritage. Not only does the celebration of a bi-cultural identity give inner strength to overcome the existing prejudice among the dominant society, but also produces a powerful asset in the globalizing era; the sense of belonging to both ethnic groups will allow Filipino-Koreans to contribute to both. Yet the Filipino-Korean children must first learn their Filipino roots in order to form a bi-cultural identity. For the purpose of providing a first-hand experience of the Filipino culture, the researcher planned and executed a three-year program that involves a small group of Filipino mothers and their children visiting the motherland. Not only were the Filipino-Korean children strongly motivated to explore more of their maternal heritage, but they even used Tagalog to communicate with their mothers and Filipino relatives. This was considered a remarkable feat, as the children formerly denied any knowledge of the Filipino tongue and strictly resorted to Korean for dialogue. Based on the interviews afterwards, both mothers and children discovered more opportunities to explore their Filipino heritage and as well as a heightened desire to improve their understanding of it.

애딘버러 선교대회와 애니미즘 선교

장남혁(Jang,Nam-hyuck) 한국선교신학회 2010 선교신학 Vol.24 No.-

The Edinburgh 1910 Missionary Conference marked the beginning of a new approach regarding other religions for the Protestant Church. Before the conference, the traditional Protestant theologians and missionaries tended to take the negative attitudes toward other religions. Most of them had emphasized only the differences between the Gospel and other religions. But coming out of the conference, the majority of participants took the positive attitudes towards other religions. The fulfillment theory, which became the dominant theory related to other religions at that time period, has been given great credit for bringing about such change. According to the fulfillment theory, God's revelations are left in fragments within other religions. And those fragmentary yearnings of other religions can be completed or fulfilled only by abiding to the Christian faith. Through the influence of the fulfillment perspective, missionaries tried to find similar phenomena between animism and the Gospel. They tried to find points of contact in order to evangelize the peoples of other religions. According to the report of Commission IV, “The Missionary Message in Relation to Non-Christian Religions,” the points of contact are the following; the Supreme Deity, the immortality of the souls and the life after death, sacrifice, rudimentary consciousness of morality and the dim consciousness of sin, prayer to the chief Spirit, and finally respect for human beings and their community. However emphasizing only the similarities between animism and the Gospel is not enough, as the differences between them remain vivid. Even though the fulfillment theory greatly contributed to establishing points of contact for evangelistic purpose, it was also proved to have weak points. As the fulfillment theory tended to overemphasize the continuity between animism and the Gospel, it was sometimes unable to clarify the differences. The spirit world of animism is very similar to the biblical perspective. However appropriating the similar aspects between them is not enough in propagating the Gospel. In proclaiming the Gospel, one has to emphasize the different aspects between them. If differences are not discerned or clarified in the process of evangelizing the animists, the new believers might be lured into the syncretism, or fall prey to heretical movements. Usually in converting to Christian faith, the new believers with animistic backgrounds tended to come in groups. In the process the confrontations between the sources of power of former belief and the new one is inevitable. Without such a confrontation, the newly converted usually tend to backslide into their former beliefs. And that is why in evangelizing the animists, the preachers need to discern the continuity as well as the discontinuity between the animism and the Gospel. In the report of commission IV, the dominant view was strongly influenced by the fulfillment theory. It tended to emphasize the continuities between animism and the Gospel, while it failed to accentuate the differences or the discontinuities between them. However, the minor view in the report submitted by Johannes Warneck and the Lutheran pietistic missionaries maintained a good balance between the continuities and the discontinuities. According to Warneck, the point of contact is like a nail in the wall. The nail itself is useful to hang a picture, yet the picture is quite different from the nail. According to him, the points of contact are convenient tools for propagating the Gospel. They do not have to be similar phenomena to other religions which has to be completed in the Christian faith. Furthermore, the minor view emphasizes that missionaries should be prepared to nurture the new converts with the Word of God, without which the changes in the perspectives from animism to the biblical ones would not occur. In that case, the new religion will only degenerate into another form of animism.

지역사회개발을 위한 교회의 참여와 협력

장남혁(Jang, Nam-hyuck) 한국선교신학회 2008 선교신학 Vol.18 No.-

Korean society has experienced a significant change during the last couple of decades. The importance of community life to the well-beings of the inhabitants has increased. A community is an area where inhabitants get together with other peoples. A community development is a process by which the inhabitants improve their leaderships to solve problems which are imminent to the people in the same area. The central government entrusts much of its job related to the social welfare to the local government. And the local government has to draw abundant resources from its community for the well-beings of the inhabitants. Korean churches are required to be involved in the process of community development. During last couple of decades, Korean churches have not been active in contributing to their communities. Nowadays people do not have positive opinions towards the Church. The younger generation especially has an anti-Christian attitude towards the Church. It tends to be very hard to evangelize the non-believers because of such bad reputation. To change this situation, Korean churches have to reconsider their responsibilities concerning their participation in their communities. Seoul Jangsin University is located in Kwang-ju, which is nearby Seoul. In comparison to neighboring cities around Seoul, Kwang-ju city is underdeveloped. That is because the government put many regulations to preserve drinking water for the people of Seoul area. When churches located in Kwang-ju city try to participate in the community development ministry, they have to understand the situations related to the welfare system. If they can cooperate with the local government, their services will be more effective and their influence more broad. CHE mission, a mission agency which has lots of experiences related to community development in an international scale, can help the local churches obtain much information and skill related to community development. The churches can cooperate with CHE Mission. In cooperation with CHE Mission, Seoul Jangsin University held a seminar for community development named “Salt and Light Training.” It is to prepare the leaders of the local churches with the necessary concepts and methods needed for community development. The purpose of the seminar is to facilitate the participation of the local churches in the process of community development in Kwang-ju. When the leaders of the local churches cooperate with the three sectors mentioned above, which are the local government, CHE Mission and Seoul Jangsin

로잔운동에 나타나는 지역사회개발선교에 대한 고찰 -로잔 문서를 중심으로

장남혁 ( Nam Hyuck Jang ) 한국복음주의선교신학회 2013 복음과 선교 Vol.24 No.-

One of the most noteworthy characteristics of the first Lausanne Congress was its emphasis on social responsibility which was neglected until then among the evangelical groups. However, there was also a strong sense of resistance among the groups who put more emphasis on evangelism than on social responsibility. The conflict and strain between the two groups of evangelicals continued throughout next three decades. However, from the 2004 Pataya Forum, the Lausanne movement started to move forward in the direction of holistic mission, which put equal emphasis on evangelism and social responsibility rather than putting more emphasis on the former. Finally, the third Lausanne Congress held in Cape Town, South Africa, seemed to take the holistic mission as its main strategy instead of focusing on evangelism as the imminant task of the Church. Throughout the Lausanne movement, there were lots of discussions on holistic mission as well as many specific practices of mission related to community development. The community development differentiates from the relief ministry in that the former tries to intensify the capacity of the constituents of a specific community rather than try to overcome the damages caused by unexpected disasters such as floods, storms or typoons, as in the case of relief ministry. In community development, the local church situated in the community takes a very important role of initiating and exerting the influence in the community development efforts. This paper reflects on the specific forms of community development efforts centering on the Lausanne movements, and tries to accept and develop the community development as a mission strategy for today`s world. First, it discusses holistic mission, and then tries to concretely describe the specific features of community development. One of the most common forms of the holistic mission is the Christian community development. It differs from ministry focusing on relief as well as advocacy. Even though the issue group focusing on holistic mission at the Pataya forum defined and ennumerated the diverse forms of the holistic mission, the efforts for relief, development and advocacy by mission agencies and Christian development NGOs had been spreading continuously after the 2nd World War. The Advance Papers presented to the third Lausanne Congress show many specific forms of community development performed by mission agencies and Christian development NGOs. The Christian community development begins under the context of local situations and tries to consolidate the capacity of the people of the community by solving the problems related to a specific community. At first the effort for the total health of a specific village took remedy and treatment of the village people as their main focus. But as time went by, they changed the focus of their approach from remedy to prevention. They found that if they transfered their input of resources and energies on preventing the diseases, they can get more fruitful results out of their efforts. The Christian agency took the strategy of investing their resource first on community development effort, secondly on preventing the diseases and thirdly on treatment of the diseases. Through such processes of trial and error, nowadays Christian agencies are developing their own methods of being involved in a specific community. The contemporary strategies of community development tend to be very context-specific, focus on prevention than treatment, and take the holistic approaches of displaying the Gospel in deeds as well as in words. Today, in the context of building diverse forms of partnerships targeting to fulfil the MDGs on the local level, the local churches in majarity world can contribute much to bring the Kingdom to their community by forming partnerships with related agencies or NGOs. Believers of the Korean Church are required to build partnerships with the local churches or local NGOs in the mission fields and become more active in exerting leadership for the Kingdom of God. If they can coordinate with Christian development NGOs or mission agencies specialized in the area of community development, they can get more productive results through their participation. They need to be careful to understand what is already going on in the community before they participate in it. They need to be reminded that as outsiders their roles are not those of implementers but of catalysts for developing the community. When the churches try to build good relationships with the people in the community, they might get a chance to deliver the Gospel through the contact point which was established by participating in the community development efforts.