로잔운동과 이슬람상황화 ―위클리프(Wycliffe) 성경번역 관련 이슈를 중심으로

정흥호 ( Hung Ho Chong ),소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2015 복음과 선교 Vol.31 No.-

Korea Lausanne Research Professors’ Association published studies conducted in 2013 and 2014 as the books, The Lausanne Movement and Mission and The Lausanne Movement and Mission Theology, respectively in 2014 and 2015. In the two books published for two years, So, Youn Jung dealt with the issue of Lausanne movements and Islamic contextualization from a strategic aspect for the evangelization of Islam in the chapter titled, “The Lausanne Movements and Mission Work in Modern Islam,” and Chong, Hung Ho summarized the contextualization theology of Lausanne movement focusing on dealing with documents in each era in the chapter titled, “A Study on The Lausanne Movements and Contextualization,” concerning discussions about the contextualization of Lausanne movement. Thus, regarding the 2015 Lausanne movement and contextualization theology, the researcher looked into documents such as Lausanne Occasional Paper (LOP) and Lausanne Global Analysis (LGA) published after 2010 based on the documents summarized and especially, discussed how to apply this to the situation of the mission work, based on “Delivering Good News to Hindus” in Lausanne Global Analysis, published in July 2014 and discussed the issue of the Wycliffe’s Bible translation into Arabic raised during the ministry of the Bible translation in Tunisia in 2012, based on a Research Report of WEA. Wycliffe’s problems that occurred during the 2012 Bible translation in Tunisia, where the risk of falling into syncretism in the delivery and communication of the gospel and as a way of communication for the evangelization of Muslims in spreading the gospel as a method of delivery, the conflict of the position that translated words for the recipient because of considering the Islamic idea of God and the cultural background preferentially. WEA encouraged Wycliffe in an internal conflict due to the problem of translation, so that it could draw appropriate contextualization in cultural problems and continue to make efforts to translate the Bible so as to spread the whole gospel while God’s Truth would not be damaged. In the situation of Islam in Tunisia, “Father God” and “the Son of God,” in other words, the divine relation of Father and Son is definitely an element that should be prioritized in Bible translation. To the Bible Translation Team that argues that expressing the relationship between God and Jesus Christ as that between Father and Son, a family from monotheist perspective is improper and becomes an obstacle to evangelization in order to spread the gospel to the Muslims presupposing Islamic culture and Islamic idea of God, WEA emphasizes the principle of contextualization which should not be conceded. This is a part that has been continuously emphasized in Pattaya Forum in 2004 and the third Lausanne Congress in Cape Town in 2010. Most of all, in the situations where the Bible’s authority had been damaged and the Word of God was distorted due to the diffusion of religious pluralism and syncretism till the first Lausanne Congress in Switzerland in 1974, the emphasis on the restoration of the Word of God, the Bible’s authority and the propagation of the whole gospel has been revealed in the same way in all the documents published by Lausanne since the first Congress in 1974 till the present in 2015. Thus, the guidelines of WEA like this agree with the perspective of the Lausanne movement. As a result of an inquiry into Lausanne-related documents regarding the issue of Lausanne movement and contextualization theology and, especially, the issue of contextualization for the evangelization of Islam, it is noted that the Lausanne movement that represents evangelism has discussions to constantly preach the whole gospel all over the world. In addition, for the issue of Wycliffe’s Bible translation, as WEA already published a report and proposal, it should be taken for granted that a question is brought forth on a dimension of the Lausanne movement. This is because the Divinity of Jesus Christ should not be given up, in order to spread the whole gospel in Islamic contextualization, and this is a problem that needs functional dealing with the method of delivery to calm cultural differences and misunderstandings. Hesitation to translate Jesus Christ, the essence of the Christian revelation as the Son of God, because of consideration of the recipient’s culture more than necessary, it would be difficult to avoid syncretism because of contextualization. Therefore, concerning the issue of Wycliffe’s bible translation, Lausanne expects that in-depth discussions based on the Lausanne theology will be made. In the 21st century, wise critical contextualization strategy is urgently necessary for the mission of the gospel more than ever.

로잔운동과 동반자 협력 -로잔운동과 중국 교회의 만남

김광성 ( Kwang Seong Kim ) 한국복음주의선교신학회 2015 복음과 선교 Vol.32 No.-

Some 200 Chinese Church leaders were unable to attend The Third Lausanne Congress in Cape Town in October 2010 due to the Chinese government prohibiting them from leaving China. It not only was a shock to the Lausanne leadership who had been working tirelessly to ensure their participation but also left behind the issue of how the Lausanne Movement would partner with the Chinese Church in going forward. Since the Chinese Communist Party, which advocated socialism, seized state power in 1949, two churches have coexisted in the People’s Republic of China, a state-sponsored church that followed the government’s administrative system and a non-sponsored church that resisted government’s religious interference. In 1978 as Deng Xiaoping administration enacted the policy of reformation and opening, the leftist religious policy that attempted to forcefully wipe out religion from China dissipated. In its place, the center piece of policy of religion established in China was one where the state provided a certain function in the society for religion to fulfill and thereby participate in different sectors of the society for the country’s development. The Lausanne Movement included“Partnering in the body of Christ for unity in mission”in its Call to Action part of the Cape Town Commitment. The Lausanne Movement must restore its partner cooperative relationship with the Chinese Church. In order for this to occur, the Lausanne Movement must acknowledge the dual structure of the church in China, the state-sponsored and non-sponsored, and work to develop a prudent cooperative relationship with both sides. First, the Lausanne Movement must restore partner cooperative relationship with the state-sponsored church side in China. The basic principle of the policy of religious freedom implemented by the current Chinese government is that of three-self principle. The central point of the three-self principle is to“strictly exclude foreign forces.”Therefore, the Lausanne Movement must endeavor to work with the Chinese church for her to overcome her bias of traditional understanding of missions and partner with the church worldwide based on Lausanne Movement’s understanding of“wholistic missions.” Second, the Lausanne Movement must develop a partner cooperative relationship with the non-sponsored church side in China. Most of the participants who were prevented from attending The Third Lausanne Congress in Cape Town were from the non-sponsored side. They are requesting continued cooperative relationship with Lausanne Movement. Both the Asian Church Leaders Forum in 2014 and the first Mission China 2030 Conference in 2015 convened in Hong Kong are models showing creative cooperation between Lausanne Movement and the non-sponsored church in China. Both the theology and the spirit of Lausanne calls for it to practice partnership cooperation without excluding any of its partners. Therefore, the Lausanne Movement must not be hindered by the dual structure of state-sponsored and non-sponsored, but must endeavor to overcome all existing theological and spiritual barriers to develop a partner cooperation for world missions with the Chinese Church.

로잔운동이 제시한 총체적 선교 관점에서 바라본 대한민국 교회의 난민사역 고찰

김광성 ( Kim Kwang Seong ) 한국복음주의선교신학회 2016 복음과 선교 Vol.35 No.-

The Lausanne Movement has presented theological distinctives on various theological topics that contemporary theology must address. In particular, the Lausanne Movement has provided profound contribution in extending the field of traditional missiology within evangelical movement. A major contribution of the Lausanne Movement to the contemporary missiology is its impact on the evangelical movement to expand her argumentative debate over the priorities of evangelism or social engagement to the arena of integral mission. The Lausanne Movement has been actively working on presenting missiological theories on missional themes such as business as mission, diaspora and others. In fact, at the Pattaya forum it developed a variety of missiological subjects including diasporas and established issue groups to further cultivate it into a field of missiology. With the rise of the global phenomenon of international migration, the global church has utilized terminology such as multicultural, migrant, diaspora and others in her research topics in missiology and developed ministry in various areas. When the Lausanne Movement expanded to include the diasporas as a part of its agenda at its Third Lausanne Congress held in Cape Town in 2010, it had a significant influence on world missions. However, within the arena of international migrants, it is understood that current missions activities in caring for the involuntary diaspora refugees who are in need of urgent attention and care lack in comparison to other diaspora groups. Recently, as refugee crisis has arisen to become an international issue, a heated debate is transpiring on the topic of the responsibility of the Korean Church and her response to the refugee crisis. The purpose of this study is to exhort the Korean Church to proactively participate in this refugee crisis that is geopolitically or politically one false step removed. The Lausanne Movement is a global evangelical movement gathered to stimulate “the Whole Church, Taking the Whole Gospel, to the Whole World.” As such, the Lausanne Movement has endeavored to lay the missiological foundation for world evangelization through facilitating research and issue groups on various missiological subjects that are pertinent to the present times. By adopting The Lausanne Covenant, The Manila Manifesto and The Cape Town Commitment through the first three Lausanne Congress, the Lausanne Movement has not only established the foundation for evangelical missiology but also contributed answers to theological issues that confront the present times through hosting numerous global or regional theological forums and conferences. Refugee crisis is a particular aspect of diaspora missions that is significant in engaging the involuntary migrants with the gospel. At The Consultation on World Evangelization held in Pattaya, Thailand in 1980, the Lausanne Movement embraced the refugee issue as one of the seventeen miniconsultation issues and produced the Lausanne Occasional Paper 5. At the 2004 Forum, among the 31 Issue Groups, the integral mission issue group incorporated refugee issue and produced the Lausanne Occasional Paper 33 that included its research findings on refugee issues. The purpose of this paper is to understand the on-going refugee crisis in Europe that has emerged as a hot debate among the international community through the Lausanne Movement’s integral mission approach and to expand it to the ministry sphere of the Korean Church. It is true that the Korean Church is situationally not prepared both geographically and socially to provide attention to the refugee crisis. Nevertheless, the Korean Church now has an obligation to be more proactive in engaging with the international community on missional issues. The integral missiology of the Lausanne Movement appeals to the Korean Church to proactively participate in resolving the refugee crisis of the international community.

회개운동으로서의 로잔운동*

박형진 한국복음주의선교신학회 2023 복음과 선교 Vol.62 No.-

The purpose of this article is to review the Lausanne Movement from the perspective of the 'repentance,' the very first message of Jesus Christ's earthly ministry (Mark 1:15) and his last great commission to spread (Luke 24:47). The Lausanne Movement, which began under the banner of world evangelization, created the Lausanne Covenant, the Manila Manifesto, and the Cape Town Commitment through the 1st, 2nd, and 3rd global gatherings, respectively, and expressed the sprit of the Lausanne within these major documents. In this study, the contents of the call for 'repentance' and self-examination in these three major documents are surveyed. Also, reflections on repentance appearing in some LOP documents are examined. Looking at the Lausanne's slogan of "The Whole Gospel, the Whole Church, and the Whole World," the contents of the repentance are reflected as follows: as for the Whole Gospel, the reduction of the meaning and scope of the gospel while emphasizing the bold proclamation of the uniqueness and the Lordship of Jesus Christ, the absence of a prophetic calling, and the discrepancy between the gospel proclamation and the life up to that; as for the Whole Church, the divisions of the church, the absence of the discipleship and unity, the inward-oriented, clergy-centered, and male-dominated church culture, idolizing church leaders, superior attitude of the Western church and Western theology, the lack of understanding the diversity of the global church, and the secular tendency of the church; as for the Whole World, condemning attitude toward other cultures and other religions, the lack of understanding the issues in the world and trying to judge and condemn it, the lack of missionary outreach to the unreached peoples, and the indifference to the created world. The Lausanne Movement, emphasizing the priority of evangelism, began in Lausanne, Switzerland, has expanded its influence to the non-Western world as it has been held in Manila, Philippines, and in Cape Town, South Africa. In this process, it can be seen that the context of gospel witnessing and missions was also expanded, and the consciousness of social responsibility was also heightened. This phenomenon can be said to be a glocal phenomenon that appears in the encounter between the global (the vision of world evangelization) and the local (unique and diverse cultures and religions) of today's World Christianity. Some see these changes in Lausanne as an influence from the ecumenical camp and a weakening of the 'priority of evangelism,' which can be said to be the essence of the early Lausanne spirit. However, this researcher believes that this trend of the Lausanne Movement stemmed from a bitter contrition on the result of not bearing the full fruit of the gospel witnessing as Christians failed to show the true disciples of Christ in spite of their evangelism efforts. This can be confirmed when we see that the spirit of repentance and reflection is melted here and there in the Lausanne documents. The Lausanne Movement is a repentance movement of the evangelical camp that failed to live up to the true discipleship beyond evangelism. This identifies the nature of the current Lausanne Movement. It can be concluded that the Lausanne Movement as a repentance movement is 1) a movement that practices true discipleship, 2) a movement that pursues a sound theological balance, and 3) a movement that acts as a double-edged sword for both the ecumenical camp and the evangelical camp. 이 논문의 취지는 로잔운동을 예수 그리스도의 지상사역의 첫 메시지인 ‘회개’하라는 것(막 1:15)과 그의 마지막 지상명령인 죄 사함을 받게 하는 ‘회개’의 전파로 이어질 것(눅 24:47)의 연장선상에서 살펴보는 것이다. 세계복음화를 기치로 시작된 로잔운동은 1차, 2차, 3차 세계대회를 거치면서 각각 로잔언약, 마닐라선언, 케이프타운서약이라는 문건을 창출하고 그 안에 로잔정신을 표명해왔다. 이 연구에서는 로잔의 이러한 주요 3대 문건 속에서 ‘회개’에 대한 촉구와 자성의 내용들을 살펴보았다. 또한 몇몇 LOP 문건들 속에서 나타나는 회개에 대한 성찰들도 살펴보았다. “온전한 복음을 온 교회가 온 세상”에 전파한다는 로잔의 건에서 살펴볼 때, 온전한 복음에 대해서는 복음의 의미와 내용을너무 축소한 부분, 그럼에도 불구하고 예수 그리스도의 유일성과 주되심에 대한 담대한 선포 및 예언자적 소명의 부재, 복음과 삶의 불일치 등을 꼽을 수 있다. 온 교회에 대해서는 교회의 분열에 대한 통렬한 반성 및 연합의 제자도 부재, 내부지향적, 성직자 중심적, 남성위주의 교회문화, 지도자에 대한 우상화, 특히 서구교회와 서구신학의 한계, 지구촌 교회의 다양성에 대한 이해부족, 교회의 세속화적 경향 등이 지적되고 있다. 온 세상에 대해서는 타문화와 타종교에 대한 배타적 태도, 세상을 사랑으로 품지 못하고 판단하고 정죄하려는 태도, 미전도종족에 대한 선교사명의 부족, 피조세계에 대한 무관심 등에 대한 회개를 천명하고 있다. 전도의 우선성을 강조하며 스위스 로잔에서 시작된 로잔운동은 필리핀 마닐라, 그리고 남아공의 케이프타운에서 글로벌 상징성을 갖고 개최되어 오면서 그 영향력이 비서구세계로 확대되었다. 이러한 과정에서 복음증거와 선교의 맥락 또한 확장되고 사회적 책임에 대한 의식 또한 고조되었음을 볼 수 있다. 이러한 현상은 오늘날의 지구촌기독교(World Christianity)가 보여주는 글로벌 (세계 복음화의 비전)과 로컬(독특하고 다양한 문화와 종교)의 조우 속에서 나타나는 글로컬(glocal) 현상이라고 할 수도 있다. 일부에서는 로잔의 이러한 변화들이 에큐메니컬진영으로부터 받은 영향력이며 초기의 로잔정신의 정수라 할 수 있는 ‘전도의 우선성’이 약화된 양상으로 보기도 한다. 하지만 본 연구자는 이러한 로잔운동의 추이는 단지 복음을 전도하는데서 그치고 진정어린 삶으로 그리스도의 제자됨을 보여주지 못하여 결국 복음증거의 온전한 열매를 맺지 못한 결과에 대한 통렬한 반성에서 비롯되었다고 본다. 이는 회개와 성찰의 정신이 로잔문건들 곳곳에 묻어있음을 볼 때 확인할 수 있다. 로잔운동은 복음전도를 넘어 참된 제자도를 구현하지 못한 복음주의권의 회개운동이다. 이것은 현재 진행되고 있는 로잔운동의 성격을 규명해준다. 회개운동으로서의 로잔운동은 1) 참된 제자도 의 실천운동이며, 2) 온전한 신학적 균형을 추구하는 운동이며, 3) 에큐메니컬진영과 복음주의진영 모두에게 양날의 칼로서 작용하는 운동으로 결론 내려 볼 수 있다.

로잔운동과 신학교육

장훈태(Hun Tae Chang) 한국선교신학회 2015 선교신학 Vol.40 No.-

1974년 시작된 로잔운동은 북반부 중심의 선교에서 남반부 및 전 세계를 향한 신학자 및 목회자들의 모임이었다. 이후 1989년 마닐라 선언, 2010년 케이프타운서약에서 그 이념과 방법 등이 재확인 및 적용되었다. 로잔신학의 핵심은 창조주 하나님, 예수 그리스도의 유일 성, 성령의 역사 등이다. 또한 성경의 신적 권위를 재천명(闡明)하였다. 이 같은 내용을 중심으로 온 세계 교회를 일깨우고 ‘전도의 긴박성’, ‘사회적 책임’ 등을 강조하였다. 오늘날 ‘선교지에 진정한 선교사가 없다’라는 우려의 목소리가 커가는 중에 로잔언약에서 강조하는 ‘전도의 긴박성’, ‘교회의 선교협력’ 등은 큰 공감을 불러일으킨다. 그러나 로잔 운동이 시작된 지 40여 년이 지난 현재에도 복음운동, 로잔신학, 선교운동 등의 활동이 제한되 어 있다. 이 같은 우려를 해결하기 위해 근자에 ‘한국 로잔위원회’가 결성되어 로잔운동이 신학적으로 정립되고 그 사상과 방법적 추이가 보다 구체화되도록 연구 및 상론(相論)되고 있다. 특히 로잔언약 11항의 주제를 그 모음의 구심점으로 삼아 신학교육 개선의 필요성 등을 강조하기에 이르렀다. 이는 ‘로잔의 당위성’, ‘로잔정신의 현대 교회의 적용’, ‘로잔운동과 하나님의 통치와 정의 이해하기’ 등으로 세분하여 고찰될 수 있다. 이 같은 방법을 통하여 신학 교육이 고정된 틀 속에서 벗어나 성경적 표준에 의한 지역적 상황에 착념해야 한다. 이어진 마닐라 선언과 케이프타운 서약에서도 개혁주의를 바탕으로 한 로잔의 신학 교육의 중요성이 표출되고 있다. 비교적 근자에 시행된 케이프타운 선언에서 두드러진 사항은 선교인력의 전략적 재배치와 선교 장애적 요인을 분쇄하는 현장적응에 관한 다양성이다. 로잔운동과 이어서 발표된 선언문 등에 하나의 맥으로 흐르는 신학교육적 정책 명제는 ‘로잔신학을 이해하는 자들이 그리스도의 모범을 좇아 가난한 자를 변화시키는 곳이 예수 그리스도가 계신 곳’이 라는 확신이다. The article attempts to analyze the concept of theological education in the Lausanne Movement. The Lausanne Movement emphasized the primacy of evangelism from 1974, the Lausanne Movement gathered theologians, missionaries, and ministers among all the world. After the Lausanne Movement in 1974, applying in the 1989 Manila Forum and the 3rd Lausanne Congress in Cape Town, South Africa, 2010. The Lausanne theology focuses on the God of Creator, Only oneness of Jesus Christ, and power of Holy Spirit. Moreover, it emphasis the Bible of divine authority. The Lausanne Movement highlights the urgent of evangelism, social responsibility all over the world church. In spite of the Lausanne Movement since 40 years, the mission movement and evangelism limits all over the world. Today, the mission should be learn the urgent of evangelism, missional partnership of church through The Lausanne Forum. The movement started discussing the topic of theology education, which was the main agenda of the Lausanne Forum. The study argues that such issues is caused mainly theological education themes 1) appropriateness of The Lausanne Movement; 2) contemporary church of application from the Lausanne mind; 3) the understanding of the Lausanne Movement and sovereignty of the God; 4) theological education of the Bible standard; 5) The Lausanne Movement announced declaration of the Lausanne through thesis of theological education.

로잔복음화 운동과 한국교회 ; 로잔세계복음화운동의 선교신학적 고찰 (상) -로잔언약, 마닐라선언, 케이프타운헌신을 중심으로

홍기영 ( Ki Young Hong ) 한국복음주의선교신학회 2013 복음과 선교 Vol.22 No.-

This paper was designed to help the Korean church to understand what Lausanne Movement for World Evangelization is all about. In other words, it was written to encourage the Korean believers to grasp what the Lausanne movement seeks to achieve in the midst of secularism, postmodernism, and pluralism based on the Enlightenment in the 18th century. In fact, Christianity was greatly challenged by humanism, science, materialism, and various ideologies. Some great Christian leaders were awakened to recover the passion of the early church to follow the Great Commission of our Lord Jesus Christ as well as the legacy of the apostles like the apostle Paul. Lausanne Movement has followed the tradition of missions carried on by the Reformation, Moravianism, the Great Awakening Movement, the Great Century, and Church Growth Movement. Lausanne Movement has developed along the following theological axioms. 1. The authority of the Scriptures 2. The loss of those who are apart from Jesus Christ 3. The salvation possible only in Jesus Christ 4. Witness in word and deed 5. The necessity of evangelization The evangelical theological axiom is constant while cultural context is always changing. The Lausanne Covenant has maintained this principle from the beginning to the present. Considered theologically and historically, the Lausanne Covenant has been consistent with the Manila Manifesto and the Capetown Commitment in terms of theological positions and practical missions where Lausanne Movement for World Evangelization has sought its aim in the guidance of the Holy Spirit. The Lausanne documents (LC, MM, and CC) clearly reveal that God``s ultimate purpose is the salvation of humans who are lost: they believe the authority of the Bible which is God``s revelation and leads us to eternal life. Also, the Lausanne documents clearly state the belief in the uniqueness and universality of the Jesus Christ through whose name humans can be saved. They believe that evangelism was finally committed to the disciples of Jesus Christ to evangelize the whole world until He comes again. The Lausanne documents affirm social responsibility of Christians while emphasizing evangelism in terms of priority. In the same vein, they stress the importance of evangelism of local churches to extend God`s kingdom. In doing so, all the churches of the Lord Jesus Christ need to cooperate with each other. The Lausanne World Evangelization Movement has progressed on a solid healthy biblical and theological foundation. All the Christian churches need to transform the world into the kingdom of God through effective evangelism across different cultures in the power of the Holy Spirit and through the guidance of the Holy Bible.

로잔운동이 한국교회와 하용조의 선교적 목회철학에 미친 영향에 관한 연구

노규석 한국복음주의선교신학회 2022 복음과 선교 Vol.60 No.-

The COVID-19 pandemic has alarmed Korean society and churches with a widespread sense of crisis. For the churches to activate "like a church" during this time, restoring the essence of the Gospel is necessary. When the Western societies and churches struggled in the 1960s and 70s amid the strong winds of secularization and humanization, evangelical leaders, led by Billy Graham and John Stott, reaffirmed their concerns about the Gospel, missionary work, and social participation through the Lausanne Congress '74. Evangelical leaders of the Korean churches also participated in this conference and encouraged them to initiate the Korean church missionary movement. However, the Lausanne movement and the Lausanne document became more influential on international missionary church entities than on Korean churches. Pastor Yong-jo Ha (1946-2011) planted Onnuri Church in 1985 with the vision of an "ACTS-like church" and greatly contributed to the Korean evangelical missionary movement. As a boy, his family received support from missionaries of the American Presbyterian Church in Mokpo due to the 1.4 retreat during the Korean War. Their help and influence impacted his later life. In his youth, he served as a staff at the CCC for seven years under the guidance of Pastor Joon-gon Kim. During his time at the Presbyterian Theological University, he got influenced by Pastor Kyung-jik Han and Fuller Theological Seminary professors, Arthur F. Glasser and C. Peter Wagner, which later encouraged him and his student colleagues to devote themselves to the prayer movement and the establishment of the Missionary Dispatch Research Association. From 1981-84 Yong-jo Ha studied in England, where he received missionary training as a candidate at the WEC International Mission agency, and studied under John Stott at the London Institue, he was inspired through a year of learning and his connection with John. Later, Pastor Yong-jo Ha confessed that his evangelical missionary theology got formed during this period and that he painted a picture of the convergence mission of the churches and missionary groups. Although Pastor Yong-jo Ha did not have a chance to attend the 1st to 3rd Lausanne Congress, however he naturally embraced the mission spirit of the Lausanne Movement through mission mentors, and the Lausanne theology got embodied through various missionary groups, including the Onnuri Church he founded and pioneered. Pastor Yong-jo Ha and Onnuri Church, influenced by the missional theology of Lausanne, are the rare forms of Korean missionary church among the traditional Korean churches where they implemented various ministries seeking evangelical missionary work, social participation, and cultural transformation. In other words, they participated in the Duranno Book, Tyrannus International Mission(TIM), CGNTV, Handong University, Onnuri Welfare Foundation, Onnuri M Center, Love Sonata, and 10/40Window unreached people adoption movement(AAP). Via this diverse and wide range of domestic and foreign missionaries and social participatory ministries, Onnuri Church contributed to the realization of Korean society and missionary sites in more practical forms than the Lausanne spirit staying in Lausanne documents. In conclusion, Pastor Yong-jo Ha pursued a missionary church and missionary ministry, which was different from the traditional church model of denomination-centeredism. Many Korean Christians evaluate the Onnuri Church as a unique form of church that is different from the traditional church and missionary work, open to missionary work, social participation, and modern culture. Since the establishment of the Korean Lausanne Committee in 1989, the efforts of the Korean Lausanne Committee, the Lausanne theology spread to Korean churches, seminaries, and missionary groups, and the dedication of Pastor Jae-hoon Lee, who is now in charge of Onnuri Church, greatly contributed to hosting the 4th Lausanne Congress Seoul in 2024. Just as Pastor Yong-jo Ha...

로잔운동이 한국교회에 미친 영향에 관한 연구

최형근 ( Choi¸ Hyung Keun ) 아세아연합신학대학교 ACTS 신학연구소 2020 ACTS 신학저널 Vol.46 No.-

본 논문은 글로벌 복음주의 선교운동인 로잔운동이 부상하게 된 역사적·신학적 배경을 기술하고 한국로잔위원회의 역사와 활동에 대한 고찰을 통해 제1차 로잔대회부터 제3차 로잔대회 이후 현재까지 로잔운동이 한국교회에 미친 영향을 탐구하며, 로잔운동 50주년을 맞이하는 2024년 제4차 로잔대회의 한국개최를 앞두고 한국교회의 준비와 한국교회와 사회문화에 미칠 영향 그리고 로잔운동의 미래를 전망한다. 로잔운동이 태동된 배경은 1910 에딘버러 세계선교대회 이후 형성된 에큐메니칼 진영의 복음과 구원과 선교에 대한 이해와 밀접하게 연관된다. 특히 1960년대 세계교회협의회의 “선교의 세속화”와 “선교의 인간화” 그리고 “선교의 모라토리움”은 미국과 영국의 복음주의 진영의 결집을 초래했으며 1966년 베를린 세계복음화대회에 이어 1974년 제1차 로잔대회의 원인이 되었다. 로잔운동은 1989년 제2차 로잔대회(마닐라)와 2010년 제3차 로잔대회(케이프타운)를 통해 글로벌 복음주의 선교운동의 중심이 되었고 복음전도와 그리스도인의 사회적 책임을 통합하는 총체적 선교신학을 구축했다. 한국교회와 로잔운동의 관계는 제1차 로잔운동부터 시작되었으나, 한국 선교운동의 태동기인 1970-1980년대의 한국교회는 로잔운동의 확산에 크게 기여하지 못하고 다만 로잔언약의 소개를 통해서 문서로 로잔운동을 알렸다. 1989년 제2차 로잔대회 이후 한국로잔위원회가 설립되면서 한국교회에 로잔신학과 로잔정신을 확산하기 시작하여 2010년 제3차 로잔대회 이후 다양한 국내외 활동들과 목회자 컨퍼런스 그리고 청년지도자를 위한 선교적 플랫폼을 제공하며 그 영향력을 확산하고 있다. 한국로잔위원회는 로잔정신인 겸손과 정직과 단순성 그리고 “온 교회가 온전한 복음을 온 세상에 전하라”는 로잔운동의 슬로건에 의거하여 2024년 제4차 로잔대회를 아시아 교회들과 협력하여 준비하고 있다. 제4차 로잔대회는 한국교회의 갱신과 개혁을 위한 중요한 전기가 될 것이라고 전망한다. This paper describes the historical and theological background of the emergence of the Lausanne movement. And it also examines the influences of the Lausanne movement on the Korean church from the first Lausanne congress in 1974 to the present through carefully studying the history and activities of the Korea Lausanne Committee that was formed in 1989. In conclusion, the Lausanne Movement prospects its influences of the Korean church and society, and the future of the Korean church as the Korea Lausanne Committee looks forward to the Lausanne IV as the host country. The background of the emergence on the Lausanne Movement is closely related to the understanding of the gospel, salvation, and mission of the Ecumenical movement that was being processed since the 1910 Edinburgh World Missionary conference. The tendency of "secularization of mission," “humanization of mission,” and “moratorium of missionary” of WCC brought about a strong reaction and the rally of the American and British evangelical circle and provided a major cause of the World Congress of Evangelism held in Berlin 1966 and the First Lausanne Congress in 1974. Since then, the Lausanne Movement has become the center of the global mission and constructed holistic mission theology integrating evangelism into social responsibility through producing the Manila Manifesto and the Capetown Commitment. The relationship between the Lausanne Movement and the Korean church began from the first Lausanne Congress in 1974. However, during the the Korean mission movement in the 1970s-1980s the Lausanne Movement had not been diffused to the local church. After the second Lausanne Congress in 1989, as the Korea Lausanne Committee was established, it spread the Lausanne theology and spirit to the Korean church. And it has been providing the missional platforms and contents to the emerging younger generation and ministers. It is preparing the Lausanne IV which will be held in Korea 2024 based on the Lausanne slogan, “the whole church taking the whole gospel to the whole world.” The Lausanne IV will be a major turning point for the renewal and transformation of the Korean church.

로잔운동과 미전도 종족

박형진 ( Hyung Jin Park ) 한국복음주의선교신학회 2014 복음과 선교 Vol.28 No.-

The concept of the “Unreached People Group” and the significance of cross-cultural mission emerged with the historic presentation by Ralph D. Winter in the first Lausanne Congress in 1974. More concrete and strategic discussion was implemented in the second Congress in 1989 where Thomas Wang (Chinese) and Luis Bush (Argentinean) initiated to launch a new movement, “AD 2000 and Beyond Movement.” They wanted to fully focus on the world evangelization, targeting unreached people groups. This movement reflects two aspects. First, the end of the twentieth century toward a new millennium along with the end time mentality with eschatological vision made the year 2000 as a symbolic milestone in the efforts of world evangelization. Second, the birth of the AD 2000 and Beyond Movement and the development of its own way along with the Lausanne Movement reflects the internal tension within the Lausanne Movement as the Lausanne Movement more emphasized the aspect of social responsibilities within evangelicalism. GCOWE‘95 held in Seoul more mobilized the force of evangelization toward unreached people groups through Joshua Project and Adopt-A-People(AAP) program, which in turn inspired African delegates to host GCOWE‘97 in Africa with like-minded spirit. This tells that the movement gained more momentum in the non-Western world. However, the critical survey reveals that the AAP program which became a missional strategy of the Korean Church did not last long and fell short to its initial vision. Furthermore, the closing of the AD 2000 and Beyond Movement in 2001 created the impression that the mission towards the unreached people groups became less interested and more marginalized within the Lausanne Movement. Now, 40 years after the frist Lausanne Congress, we must reexamine the problems so far and look for solutions for future. “Peoples” are the important part of the grand narrative of the Bible and of God’s global vision.

1910 에딘버러 선교대회 이후 복음주의 선교역사에 대한 고찰 ―로잔운동을 중심으로

최형근 한국선교신학회 2010 선교신학 Vol.24 No.-

The purpose of this article is to delineate the development of an evangelical mission history after the 1910 Edinburgh World Missionary Conference and to reflectevangelical missionary movement and mission theology historically after the first Lausanne Congress on World Evangelization in 1974. In conclusion, it evaluates and prospects an evangelical missionary movement from an historical perspective. The emergence of an evangelical missionary movement was indebted in the 1910 Edinburgh World Missionary Conference. To a larger extent, it was a striking phenomenon of the American evangelicalism, and the Lausanne movement has its origin in it. The reasons of which the evangelical missionary movement arouse were because of WCC's liberal and radical theological tendencies that alienated evangelism and church planting from its agenda. There were strong reactions that many fundamentalists in America gathered together forming IFMA for their own missionary endeavors in 1917. Also, some conservative mission leaders established NAE in order to avoid controversial doctrinal debates and to embrace churches and mission agencies in 1943. They lunched EFMA for more effective mission work as an arm of mission work in 1945. Also Billy Graham established BGEA and Harold Okenga Fuller Seminary. As ecumenical circle has emphasized on more secular issues on secularization and humanization in 1960s, the evangelical responses appeared in convening evangelical gatherings. Among those gatherings the most crucial conference in the history of an evangelical mission was the Lausanne Congress on World Evangelization held in 1974 and the formation of LCWE. There are three important influences of the Lausanne movement: (1) the production of the Lausanne Covenant; (2) a new interpretation of Matthew 28:18-20, the term panta te ethne interpreted not as “people with national identity” but as “people group”; (3) the formation of LCWE. LCWE has initiated and supported mini consultations discussing on various mission-related issues and produced important LOPs and outcomes. It convened second Lausanne conference in 1989, Manila, the Philippines. Major international gatherings were held in Pattaya in 1980 and 2004. LCWE has been preparing for the third Lausanne conference which will be held in Capetown, South Africa this year. Today the role of the majority world countries such as Korea is critical for the world evangelization. In this regard, the churches would be faithful to the great commission and be encouraged by the Lausanne spirit, the whole church taking the whole gospel to the whole world. 1910 에딘버러 대회가 열리기 이전 서구교회의 상황은 계몽주의 모더니즘의 영향과 독일 개신교 자유주의 진영의 성서비평학 태동으로 인해 기독교의 배타적인 주장들을 철저하게 상대화시켰다. 이에 대해 개신교 정통주의는 성경의 무오성을 주장하며 순수한 교리에 입각하여 객관적인 진리를 보호하려고 노력했다. 이러한 의미에서 복음주의의 기원은 계몽주의의 도전에 대한 순수한 교리의 방어를 위한 성서적, 신학적, 역사적 접근에서 비롯되었다고 해도 과언이 아닐 것이다. 케네스 스코트 라토렛(Kenneth Scott Latourette)이 “선교의 위대한 세기”(the Great Century)라고 명명했던 19세기는 개신교 선교의 전성기였다. 19세기의 특징은 서구 개신교 국가들의 식민지 개척이 가장 활발하게 이루어졌던 시기이며, 이와 더불어 낙관주의가 팽배해 있었고 대각성운동과 부흥운동의 영향으로 인해 교파를 초월한 초교파 선교협회와 선교단체들의 전성기였다. 특히 학생자원운동(SVM)은 19세기 선교의 위대한 교두보를 놓았다. 비록 유럽대륙과 미국에서 교파간의 신학적 이견들로 인한 갈등이 존재하고 있었지만, 식민주의와 제국주의 시대의 선교 양상은 선교현장에서 교파와 신학적인 차이를 초월한 협력으로 나타났다. 이러한 분위기 가운데 1910년 에딘버러 세계선교대회가 열릴 수 있는 분위기가 형성되었다. 특히 이 대회를 조직하고 성공적으로 존 모트(John R. Mott)와 올드함(J. H. Oldham)은 학생자원운동과 연관되었고 초교파적으로 인정을 받고 있었던 인물들이었다. 이러한 긍정적이고 낙관적인 상황 가운데 현대 복음주의 선교운동이 전개되었다. 20세기 선교운동의 출발점으로서 에딘버러 대회는 특별한 신학적이나 교파적 차이를 초월하여 열린 대회로서 선교를 위한 협력과 일치를 이룬 대회로 평가받고 있다. 한 세기가 지나 개신교 선교의 중요한 패러다임 변화는 선교의 중심축이 서구에서 비서구(the majority world)로 이동되었다. 이것은 기독교 역사를 통해 가장 중요한 변화들 가운데 하나라고 평가된다. 세계적인 선교신학자인 앤드루 월즈(Andrew Walls)와 필립 젠킨스(philip Jenkins)는 이미 기독교의 중심축의 이동을 예견했던 선구자들이었다. 오늘날 복음주의 신학과 세계선교의 흐름은 로잔운동 (Lausanne Movement)과 세계복음주의 연맹 (World Evangelical Fellowship)을 중심으로 전개되고 있다. 2010년은 1910년 스코틀랜드 에딘버러에서 개최된 최초의 세계선교대회인 “에딘버러 1910”(이하 에딘버러 대회) 100주년을 맞아 복음주의 진영에서는 그 기념비적인 대회를 기념하여 남아프리카 공화국 케이프타운에서 10월 16-25일에 세계복음주의 연맹과 더불어 제3차 로잔대회를 개최한다. 본 논문은 1910년 에딘버러 세계선교대회 이후의 복음주의 선교역사의 발전과정을 연대기적으로 고찰하며, 1974년 이후 로잔운동의 태동 이후를 중심으로 복음주의 선교와 신학의 양상들을 역사적으로 고찰한다. 결론은 로잔운동을 중심으로 복음주의 선교운동의 역사를 평가하고 미래를 전망한다.