복음주의 관점에서 본 에큐메니칼 선교신학 -로잔대회 이후를 중심으로 한 거시적 평가

신경규 ( Kyung Kyu Shin ) 한국복음주의선교신학회 2014 복음과 선교 Vol.25 No.-

It has been debating for a long history of time that two circles of mission theology were involved: missionary circle of evangelicals and that of ecumenicals. Generally speaking, evangelicals stress texts, “the Bible,” and ecumenicals do contexts, “the Situation.” The Edinburgh World Missionary Conference(WEF) has been considered to be as the first modern ecumenical conference as well as evangelical one, and it was opened for the purpose of promoting word evangelization. It`s propaganda was “The Evangelization of the World in This Generation,” and the optimistic opinions and hopes for the world evangelization had been prevailed as triumphant marching soldiers. However, the world situations had been worsen after the conference: two times of world war, Russian and Chinese Communist Revolution, Korean war ets. Those world shocking events and ideologies had caused cold war and many other problems both imperial western countries and the third-world. Ecumenicals has been responded quickly from the issues of social, political, economical, developmental, and human problems through many ecumenical conferences throughout modern history of time, which means it has been oriented to outside issues of the church. The ‘Missio Dei’ theology of mission has been providing its theological foundation. This, therefore, has accelerated ecumenical mission theology as to be the one of the world socio-politico-economical orientation. That kind of context-oriented theology made a big gaps and differences between evangelical mission theology and ecumenical one, because evangelicals stress text-oriented theology. In that sense both theologies have their own axis of extremity. The ecumenical mission theology has become to stress social responsibilities. When ecumenicals stress those world issues, evangelicals reacted agitatedly. However, since after the theology of Lausanne Conference of World Evangelization (LCWE), both the gospel and social responsibility in the mission were emphasized. The ecumenicals, at last, made a great influence to evangelicals. Nevertheless, since the ‘primacy of evangelism’ was also emphasized in Lausanne Covenant, the ecumenicals, on the contrary, has been recognized the importance of the gospel. Evangelicals, at last, made a big influence to ecumenicals as well. The ‘Missio Dei’ theology has been the mission theology of ecumenicals, which has its goal to have ‘shalom’ both with God and with neighbors, and which also tresses God’s direct action to the world instead of His indirect action to the world through churches. This stressing point of ‘Missio Dei’ theology is far different from that of traditional evangelical theology which stresses God’s indirect action through His churches. Nevertheless, after Lausanne Conference, evangelicals seems to be recognized the importance of God’s general grace to the world, which was mainly stressed by ecumenicals as ``shalom.`` This means these two theologies and circles of theologians has been interacted each other, and, at least, there has been the possibility of dialogues and interactions between two groups. According to Lausanne Conference, evangelicals also use ``Missio Dei`` in their mission theology as the term of evangelical meaning of mission theology.

통전적 선교신학의 한계점 소고

안승오 한국복음주의선교신학회 2019 복음과 선교 Vol.45 No.-

A Study on Limitations of the Holistic Mission Today, both evangelical camps and ecumenical camps are in a position to accommodate holistic missions theology, with little difference. Therefore, there are many articles about the necessity of the traditional mission theology, but there is little discussion about the limitation of the traditional mission theology. However, Christianity, which is pursuing the holistic mission theology, is getting weaker. Of course, the weakening of Christianity does not depend only on mission theology. However, mission theology is a crucial theological area that contributes to the healthy growth of the church. If churches want to grow healthy and influence the world, and this does not work well, we need to reflect on whether missions are going in the right direction. The purpose of this study is to analyze mainly the limitations of the holistic mission theology, though there are strengths and weaknesses in the holistic mission theology. This study analyzed the limitations of holistic missiological theology in the historical, biblical, and practical dimensions. In particular, this paper investigated that the holistic theology of mission put the task of evangelization, which is the core essence of mission, and the task of humanization, which is a secondary task of mission, on the same line. As a result of this, it can weaken evangelization and ultimately lead to worsen evangelism and the church. The holistic mission theology seems to be very plausible theoretically; but it should be judged carefully if there is a danger of eventually weakening the church. No matter how good theology is, any theology can become meaningless if the church is weakened and collapsed. Of course, such an assertion can be seen as a church-centered approach. This assessment may sound like a return to traditional missionary theology soon. Of course, you should not go back to traditional mission. The right mission must thoroughly restore its ethics and pursue God's will. Still, we must not miss the core essence of mission. Mission is a very important thing, but it is difficult to say that all important things are mission. Even though it is a holistic mission, it is necessary to ponder whether making the nature of mission itself blurry does not diminish the future of Christianity. 통전적 선교신학의 한계점 소고 안승오(영남신학대학교, 선교학) 오늘날은 복음주의 진영이나 에큐메니칼 진영이나 큰 차이 없이 모두 통전적 선교신학을 수용하는 상황이다. 상황이 이러다보니 통전적 선교신학의 당위성에 대한 논의들은 많지만 통전적 선교신학의 한계성에 대한 논의는 거의 없는 상황이다. 그런데 통전적 선교신학을 추구하고 있는 오늘날 기독교는 갈수록 약화되고 있는 실정이다. 기독교의 약화가 선교신학에만 달린 것은 아니지만 선교신학은 교회를 건강하게 성장시켜나가는데 기여하는 신학 분야이기에 교회들이 건강하게 성장하고 세상에 선한 영향력을 미칠 수 있도록 도와야 하는데 이런 열매가 잘 맺히지 않는다면 선교가 과연 바른 방향으로 가고 있는지를 잘 반성해볼 필요가 있다. 본 연구는 통전적 선교신학이 일정 부분 강점도 있지만 상당한 한계점도 지니고 있음을 보면서 주로 한계점을 분석하는 것을 목표로 진행되었다. 이 연구는 역사적 차원, 성서적 차원, 그리고 실천적 차원에서 통전적 선교신학의 한계점을 분석해보았다. 특별히 통전적 선교신학은 선교의 핵심본질인 복음화의 과제를 인간화의 과제와 동일선상에 놓음으로써 결과적으로 복음화를 약화시키고 이것이 종국적으로 전도와 교회의 약화로 이어질 수 있다는 점을 살펴보았다. 통전적 선교신학이 이론적으로는 매우 그럴듯해 보여도 결국 교회를 약화시킬 수 있는 위험성이 있다면 신중하게 판단해 보아야 할 것이다. 아무리 좋은 신학이라 할지라도 교회가 약화되고 무너지고 나면 그 어떤 신학적인 논의도 불가능하기 때문이다. 물론 이러한 평가는 곧 다시 전통적인 선교신학으로 돌아가자는 것처럼 들릴 수 있을 것이다. 물론 전통적 선교로 돌아가면 안 된다. 바른 선교는 철저히 윤리성을 회복해야 하고 인간의 욕심을 제거하면서 하나님의 뜻을 물어야 한다. 하지만 여전히 선교의 핵심 본질을 놓쳐서는 안 된다. 선교는 참으로 중요한 일이지만, 그렇다고 중요한 일이라고 모두 다 선교라고 말하는 것은 곤란하다. 통전적 선교라 하더라도 선교 자체의 본질까지 흐릿하게 만드는 것은 기독교의 미래를 어둡게 만들지 않는지 깊이 생각해 보아야 할 것이다.

이광순의 선교신학

이신형 ( Shin Hyung Lee ) 서울신학대학교 기독교신학연구소 2013 神學과 宣敎 Vol.42 No.-

본 논문이 논의하는 것은 1세대 선교신학자인 이광순의 선교신학이다. 이광순의 선교신학에는 한국의 선교신학을 구성하는 중요한 전거점이 들어 있다. 이광순이 기초한 ‘우리의 선교신학’에는 한국 신학의 방향과 과제가 담겨있다. 따라서 이 글이 집중하는 것은 ‘우리의 선교신학’의 선언 뒤에 있는 이광순의 선교신학을 추적하는 것이다. 이광순의 선교신학에 의하면 우리의 선교신학은 삼위일체 하나님의 선교신학이다. ‘하나님의 선교’는 선교신학사에서 쟁점이 되는 용어이다. 에큐메니칼과 복음주의의 이해가 대립하고 있다. 이광순에 의하면 ‘우리의 선교신학’은 복음주의적 에큐메니칼이다. 교회가 하나님의 구원의 활동에서 중심적인 위치에 있다. ‘하나님의 선교’는 교회를 갱신해서 선교하는 교회로 만들며 선교하는 교회는 구원의 수직적 차원의 바탕위에 수평적 차원을 지향한다. 이광순에 의하면 ‘우리의 선교신학’은 통전적이다. 예수의 선교에 기초한 선교신학이기에 통전적이다. 예수의 선교는 구원의 수직적인 범주가 수평적인 범주보다 우선한다. 따라서 인간화, 해방화, 자유 및 인권에 대한 관심은 교회선교에서 목적이 아니라 구원의 결과가 된다. 하나님 선교의 통전성에 대한 인식은 교회선교의 실천적 과제를 안내한다. 세상에서 그리스도의 주권 세움을 교회의 갱신과 설립보다 우선시하는 에큐메니칼과는 다르게 복음주의적 에큐메니칼인 ‘우리의 선교신학’은 교회에 대한 그리스도의 주권 세움을 통해서 세상에서 그리스도의 주권확립을 지향한다. 따라서 이광순은 교회가 당면한 여성지도자 문제, 도시빈민교회 문제, 여성군종장교제도의 문제, 통일과 북한선교의 문제 등 실천적 과제에 대해서 관심을 둔다. 이 논문은 네 파트로 나누어져 있다. 첫째 파트는 이광순의 선교신학을 논의해야할 이유와 당위성에 대해서 다루며, 두 번째와 세 번째 파트에서 ‘우리의 선교신학’의 이론적 토대와 통전성의 문제 및 실천적 과제에 대해서 다룬다. 마지막 네 번째 파트에서 2, 3세대 선교신학자의 과제에 대해서 간략하게 제안한다. Kwang Soon Lee is a retired professor of mission in Presbyterian College and Theological Seminary. And she was also Kyung Gik Han`s professor of theology of mission. She wrote an interesting essay named ``our theology of mission`` which is considered as a manifesto of the Presbyterian denomination. In that essay, she manifested three elements as the basic principle for establishing our theology of mission. The first element is that Missio Dei is a basic concept of our theology of mission. As a Missio Dei, the subject of mission is the Triune God, not church. The second element is that the Bible is the foundation of the mission in terms of the method and the content. The last element is that the church is the means of the mission, so that the regeneration of church is the key to Missio Dei. That is to say God`s primary goal is to regenerate the church`s passion for world mission. The purpose of this article is to clarify what ``our theology of mission`` is about. The first that we need to clarify is the meaning of Missio Dei. Missio Dei is the general term of mission. The evangelicalism names its theology of mission as Missio Dei. The ecumenicalism names its theology of mission as Missio Dei. However, the question is what we mean when we call our theology of mission as Missio Dei. Do we mean it in terms of the evangelicalism or the ecumenicalism? And what if we mean it a bit different from both; then how do we name it? So this article clarifies the meaning of Missio Dei. Next, the biblical foundation of our theology of mission needs to be clarified. And third which we are about to make clear is that the regeneration of church is the key to understanding Missio Dei in terms of our theology of mission. Kwang Soon Lee puts Jesus as the biblical foundation of our theology of mission. She found that the work of Jesus reported in Matthew 4:23 is the key to unlock the holistic character of our theology of mission. Based upon Matthew 4:23, Kwang Soon Lee describes Jesus prefers the individual over the social justice. So does our theology of mission. In that sense our theology of mission is the evangelicalism. According to Kwang Soon Lee, the mission is to establish the sovereignty of Jesus over the world as the ecumenicalism emphasizes. So does our theology of mission. In that sense our theology of mission is the ecumenicalism. Therefore in this article, I declare that our theology of mission is Missio Dei in terms of the evangelical ecumenism.

TREND OF MISSION THEOLOGY IN 100 YEARS OF THE PRESBYTERIAN CHURCH OF KOREA (TONGHAP)

Seung-Oh Ahn(안승오) 장로회신학대학교 기독교사상과 문화연구원 2012 장신논단 Vol.44 No.3

통전적 선교신학의 태동 배경과 전망

안승오 ( Seung Oh Ahn ) 한국복음주의선교신학회 2011 복음과 선교 Vol.15 No.-

The concept of mission was very simple and clear by the 19th century. In a simple expression, mission was understood as the activities that deliver the gospel and plant self supporting churches to widen the Kingdom of God. However, as the middle of the 20th century started, mission was understood roughly in two streams. One is the view that the duty of mission needs to be changed since the circumstances were changed. The other one is that evangelism which has been carried out from the early church days according to the commandment of Jesus Christ should be continued regardless of changes of the world. The former is generally called as ``ecumenical mission theology``, and the latter ``evangelical mission theology.`` These two sides had different views on the core of mission, and it is true that this difference caused various conflicts. In this situation, as a way of solution there appeared a mission theology so called ``wholistic mission theology.`` So we can say that the wholistic mission theology was given birth with an intention to cover the two theologies in a good balance and strengthen the good points of the two. The purpose of this study is to seek a desirable direction of the so called ``wholistic mission theology``. For this goal, this study investigated the background why the ``wholistic mission theology`` came out. This will include also the background of the two theologies` birth, and the major difference of the two. Next, this study will find out the major characteristics of the wholistic mission theology. Finally, this study suggested some ideas which would be helpful for making the wholistic theology more desirable and effective for world evangelization. Even though the wholistic theology seems to be the most desirable one since it covers the both sides, in fact, it also contains some weaknesses which need to be compensated. This study has found out some weak points of the wholistic theology as ``weak possibility of actualization,`` ``possibility of weakening the dynamics of evangelism,`` ``potential of weakening the power of carrying out,`` In these days, the Christianity especially centering Europe is getting weakened seriously. In addition, the membership of the Korean church, one of a key leader of mission among 2/3 world churches, is also being reduced. In this situation, the church should be focused more on evangelization. If the church considers ``humanization`` which can be carried out many other worldly institutions also besides the church in a same level with ``world evangelization``, the church will become weak seriously. For this reason, I suggest that though we pursue wholistic mission, still there must be core and basic in the wholistic one.

로잔운동에 나타난 에큐메니칼 선교신학의 영향

안승오 ( An Seung Oh ) 한국복음주의선교신학회 2017 복음과 선교 Vol.39 No.-

This paper is a study about the influence of ecumenical mission theology upon lausanne movement. For this purpose it investigated the documents of the 1st through 3rd lausanne assemblies in detail. Based on this, it evaluated how the lausanne movement has been changed by the influence of the ecumenical mission theology. In particular, it searched the transformation of lausanne theology regarding the following issues: understanding of the world, understanding of the target and tasks of mission, understanding of social responsibility, understanding of the core of mission, understanding of the urgency of evangelism. As all other theologies do so, the ecumenical theology has dark and bright sides as well. Though the ecumenical theology contributed to the work of emphasizing social responsibility of the church, it is hard to deny that it weakened the importance of primacy of evangelism and dedication to world evangelization as it stressed the ministry of social responsibility too much. As a result of this study, it was found out that lausanne, by the impact of ecumenical mission theology, came to have a more positive view of the world, to emphasize social responsibility much more, to pursue integral mission gradually. while weakening the primacy and urgency of evangelism. This study would be helpful for people to see how lausanne has been changed in the long history. So it would be also helpful for them when they discuss what would be the desirable direction for which lausanne should pursue.

Trend of Mission Theology in 100 Years of the Presbyterian Church of Korea (Tonghap)

안승오 장로회신학대학교 기독교사상과문화연구원 2012 장신논단 Vol.44 No.3

The Presbyterian Church of Korea (Tonghap) celebrates its centennial anniversary in 2012. The denomination that started 100 years ago has made a significant stride. The denomination sent thousands of missionaries all over the world and is planning to send more. However,its future is not bright, because the Presbyterian Church of Korea (Tonghap) seems to be losing its dynamics little by little like the other churches in Korea. This article investigates the 100 years of the Presbyterian Church of Korea and named the flow of mission theologies as follows: 1) Mission theology based on the Bible with the purpose of saving souls (1912-1958), 2) Mission theology with priority on pursuing integrity (1959-1982), 3) Mission theology of tolerance and balance (1983-2012). In the first period, the trait of evangelical mission theology appeared strongly. In the second period, traits of both evangelical and ecumenical theologies were apparent, with a stronger weight on evangelical theology. The last period showed the trait of ecumenical theology, though it kept pursuing balance and integrity. Thus, one of the major characteristics of the Tonghap denomination’s mission theology is integrity in both evangelical and ecumenical theologies. This theology is one of the most ideal forms of theology, but it has some weaknesses to overcome. So this article studies the major flow of mission theologies. The period, which the article covers, is from 1912 to 2012, the 100 years of the Presbyterian Church of Korea. It also suggests a desirable direction that it needs to pursue, which contributes to the future development of the denomination facing another 100years.

에큐메니칼 신학의 ‘선교 주체’ 이해

안승오 한국기독교학회 선교신학회 2013 선교신학 Vol.33 No.-

The purpose of this article is to investigate the understanding on the workers of mission in ecumenical theology. Since mission is an action for the Kingdom of God, it is important to understand who is in charge of this work for an effective ministry. In the past, the church thought that the major agents of mission are ‘the church’ or ‘the chosen people.’ However, after the second world war, the ecumenical theology started to see the worker of mission more in a wider view including various organizations in the world. In this paper, first I tried to find out from what motivation the new view came out. They were the following perceptions: 1) the church realized that the church, the major agent of mission, committed serious sins especially during the two world wars, 2) due to the impact of Missio Dei, the church came to see that the workers of mission are not just the church but also many other institutions in the world, 3) the church came to change its view on the world from a target of mission to a coworker of mission. With this kind of background, the ecumenical theology tends to see the workers of mission as the triune God himself, the various institutions in the world used by God, lay people, and the poors. This kind of understanding contains various strengths and weaknesses. It might be helpful for the church to break its arrogance and self-centered attitude. Also it can help the church to cooperate with the world in carrying out the mission, and to keep going forward toward the ideal direction of mission. However, this view contains some weaknesses as well. As it emphasizes God as the major worker of mission too much, it can reduce the church's responsibility and enthusiasm for mission. As it pursues cooperation with the world, it can bring a result of weakening the identity of the church also. As it includes the world, which is not concerned and interested about God, as a major worker of mission, the church can fall into a trap of idealism and as a result of this it can cause enfeeblement of mission. If these kinds of weaknesses are compensated properly, the ecumenical view on the workers of mission would be helpful for building up the church for world mission.

세계관의 관점에서 본 기독교 선교: 에큐메니컬주의, 복음주의, 오순절주의 비교 연구

김만태 한세대학교 영산신학연구소 2013 영산신학저널 Vol.27 No.-

The purpose of this study is to draw on a virtuous direction of the 21st century Christian mission by pursuing the true meaning, scope, and practice of missions through a comparative exploration of Ecumenical, Evangelical, and Pentecostal missions, the three major mission movements, from the perspective of worldview. The author uses a literature research method for this study. The Ecumenical mission is based on the worldview that regards this world as a significant object and stage for salvation and missions, seeking to improve human societies by using natural means and changing social structure, whereas the 19th century mission was, by and large, the other world-focused. The Evangelical mission retains the other world oriented worldview of the 19th century; yet, eventually affirming Christian social responsibility to be a crucial assignment in missions. On the other hand, it gives priority to evangelism over social responsibility and encourages social service rather than social actions. The Pentecostal mission is in line with the Evangelical mission in view of its emphasis on evangelism and salvation into the other world. However, it is distinguished from the Evangelical, for it seeks to meet physical, material, and practical needs through the supernatural work of God, underlining human welfare in this world. The result of this study highlights that this world is in the deep concern of God and, subsequently, salvation of souls, human life in this world, and the transformation of this world are all the significant realms of missions. The direction and practice of the 21st Christian mission needs to underscore both of the other world and this world; the eternal future and the present time; supernatural causes and natural/social causes; spiritual activities and social activities. 본 논문의 목적은 개신교 세계 선교의 주요 흐름인 에큐메니컬주의, 복음주의, 오순절주의 선교를 세계관이라는 관점을 통해 비교 분석하여 선교의 진정한 의미와 범위 및 실천을 조명함으로써 세계 기독교 선교의 바람직한 방향성을 모색하는 데에 있다. 연구 조사 방법은 문헌 연구이다. 에큐메니컬주의 선교는 19세기의 저 세상을 지향하는 세계관과는 달리 이 세상을 중시하는 세계관에 기초하여 이 세상을 구원과 선교의 주요 대상이자 무대로 보면서 선교 실천에 있어서는 사회적 구조를 변혁하는 자연적 수단을 강조하였다. 복음주의 선교는 19세기의 저 세상 지향적인 세계관을 계승하였고 사회적 차원에 있어서는 사회봉사를 위주로 한 사회적 책임을 선교의 중요한 요소로 인정하면서 대다수의 복음주의자들은 복음 전도가 사회적 책임보다 우선한다는 입장을 취했다. 오순절주의 선교는 복음 전도를 강조하며 저 세상 지향적인 점에서 19세기의 선교 및 20세기의 복음주의 선교와 연속성을 가지지만, 초자연적인 역사를 통한 신체의 치유, 물질적・현실적 필요의 충족을 추구함으로써 이 세상에서의 안녕을 기독교 신앙의 중요한 측면으로 간주했다. 본 논문은 에큐메니컬주의, 복음주의, 오순절주의 선교에 대한 비교 통찰을 통해 저 세상과 이 세상 모두 하나님의 관심 속에 있으며 개인의 영혼 구원과 이 세상에서의 삶, 세상의 변화가 모두 선교의 중요한 차원임을 밝힌다. 21세기에 저 세상과 이 세상, 미래의 영원한 시간과 현재의 시간, 초자연적 원인과 자연적・사회적 원인, 영적 활동과 사회적 활동을 모두 중요하게 보는 총체적인 시각과 선교가 필요하다.

Eco-Justice Mission and the Unity of the Church

Kinurung Maleh Maden 장로회신학대학교 세계선교연구원 2013 선교와 신학 Vol.32 No.-

This study discusses the WCC (World Council of Churches) commitment on eco-justice mission. The significance of this study is to re-echo all churches and Christians the fact that justice and love to all creation is already at the heart of Mission. The WCC, based on biblical theological consideration, confesses that eco-justice mission is Triune God’s mission. Thus, the WCC has persistently called the churches in unity to promote and exercise the eco-justice mission to and with all creation. To achieve this purpose, the writer revisit and reflect on various commitments of WCC from the official conciliar statements, assembly reports, conference meetings, website accounts, and others. Four areas need to be revisited in order to get wide-ranging reflection of WCC commitments on eco-justice mission: the historical review, cultural context of changing ecological landscape, theological consideration on Triune God, and eco-mission in practice. Historically, the organized and global commitment of WCC on mission to all creation has been for more than two decades. Theologically, the biblical foundation has been intensively constructed. Missionally, the global and various enterprises have been well programmed. So the vision and mission for the justice of the earth is not something new. However, the question is: why is the eco-injustice persistently haunting us? The poverty and oppression are still present directly related to the unjust natural resource distribution, economic international system, and consumerist lifestyle. In fact, within 20 years the changing ‘earth’ landscape is worse; the climate change has affected suffering both to billion of human and non-human. This situation asks the WCC and her members again and again of his missional role as the agent and instrument of God’s mission. By revisiting and reflecting the WCC commitment on eco-mission, this paper is significant to maintain the unity of all churches in promoting and exercising consistently the eco-justice to all creation.