로잔복음화 운동과 한국교회 ; 로잔운동에 나타난 전도와 사회적 책임의 관계

박보경 ( Bo Kyoung Park ) 한국복음주의선교신학회 2013 복음과 선교 Vol.22 No.-

The study is to examine the historical development of the relationship between evangelism and social responsibility in the Lausanne Movement. The premise of Lausanne movement was expressed as the primacy of evangelism as appeared in Lausanne Covenant. From the beginning of this movement, there was an inner tension between those who emphasized the evangelism as the priority over all other activities of the church, and those who stressed sociopolitical involvement also as theimportant duty of the church. The declaration of sociopolitical involvement as the duty of the church in article 5, and the primacy of evangelism in article 6 was, in fact, a painful solution to prevent a split between Americanbased conservatives, and Europeanbased progressive evangelicals with the supports of Latin America`s radical discipleship group. John Stott played a key role in this burdening consensus. The relationship between article 5 and 6 has triggered heated debate and in 1980, and different views became obvious in two consultations. While the High Leigh Consultation has emphasized importance of social responsibility, the Pattaya Consultation declared the primacy of evangelism. The new inbridge attempt was made in 1982 in Grand Rapids Consultation, by announcing the primacy of evangelism as the logical one. Such view has continued in Manila Congress in 1989. However, subtle changes occurred during these consultations, and gradually, new view has emerged during the late 1990s. In 2001, Micah Network has been formed within evangelical camps and became the representing view of social participation as the essential duty of the church. And this formation gave an impetus to raise the voice of European and Latin American evangelicals. Finally, in 2004 Pattaya Consultation has proposed Holistic Mission instead of the primacy of evangelism. In 2010, the third congress was held in Capetown, South Africa, and produced the official statement called, ‘Capetown Committment’. In this statement, the officials changed view was obvious. Under the subtitle of ``integral mission``, the statement officially supports integral mission. The omission of primacy of evangelism in the statement clearly shows the changed view in Lausanne Movement. Now, in Christian mission, social involvement and evangelism are both the duty of the church, and there is no primacy of such over the other. After all, this change creates another tension within Lausanne camp now. To some, this change was more cautious one, while to others it was fervently welcomed.

세계 선교를 위한 로잔 운동의 기여방향

안승오 ( An Seung Oh ) 아세아연합신학대학교 신학연구소 2018 ACTS 신학저널 Vol.35 No.-

기독교 선교의 양대 진영이라 할 수 있는 WCC(세계교회협의회)와 복음주의 진영인 로잔은 본래 세계 선교에 대하여 대조적인 관점을 지녀 왔는데, 2천 년대에 들어서는 상당히 공통된 경향을 나타내 보이고 있다. 본 연구는 선교의 양대 진영 중 특별히 로잔운동의 선교 경향을 분석하면서 로잔운동이 앞으로 어떤 방향으로 선교를 수행할 때 위기에 처한 기독교의 세계 선교를 위해 기여할 수 있을지를 제안하고자 한다. 이를 위해 먼저 로잔 운동 40여 년의 역사를 3 시기 즉 1) 태동기, 2) 고민기, 3) 총체적 접근기로 나누어서 살피면서 역사적 흐름에 나타난 특징을 분석하여 보았다. 그 특징을 간단히 말하자면 로잔은 태동기에 지녔던 복음전도의 우선성과 긴급성을 상실하고 선교의 목표에 모든 것을 동일한 중요도로 포함하는 통전적 선교신학을 추구하면서 에큐메니칼 진영의 신학과 별반 차이가 없는 성향을 보인다는 점이었다. 로잔이 이처럼 WCC를 계속 추종할 때 나타날 수 있는 모습은 이미 에큐메니칼 신학에서 나타난 바와 같이 복음전도의 약화를 가져오고 이것은 결국 교회의 약화로 이어질 가능성이 높다. 따라서 로잔은 복음전도에 역점을 두고, 명확한 선교 개념을 정립하고, 선교에 있어서 우선순위를 정립하고, 세계 선교 운동을 위한 전략 정보 센터의 기능을 수행할 때 세계 선교를 위해 기여할 수 있을 것으로 사료된다. The Lausanne movement was born out of a sense of crisis that the missionary movement that was centering on evangelism was seriously undermined. Born in this concern of world evangelization, the names of Lausanne are The International Congress on World Evangelization or Lausanne Committee for World Evangelization. Both names appear for the purpose of world evangelization. In other words, the identity and core task that Lausanne movement can never yield is world evangelization. That is why the two major agents of mission, WCC and Lausanne, originally showed different concerns in their mission. However, since 2000, the two have revealed almost similar tendencies. From that time, the Lausanne movement has followed the World Council of Churches (WCC) by conceding the priority of evangelism and prioritizing a humanitarian or Shalom aspect of missions. The WCC will be able to contribute some of the world's shalom. As a result, this movement is almost ignoring the most important beginning of world transformation ― evangelism itself. The churches that accept the WCC theology are getting weaker and weaker. This will make it impossible for the church to work for the world, and the WCC, which operates with the support of the churches, will also weaken. This paper will investigate the traits of the Lausanne movement and provide some suggestions on how it can contribute to the development of world mission. For this purpose, I divided the 40-year history of the Lausanne movement into 3 periods: 1) its birth, 2) its time of wonder, 3) its integration period. This paper analyzes the traits that are appearing in the flow. The evolution as follow: Lausanne gradually has lost the primacy and urgency of evangelism and become similar to WCC pursuing the holistic mission theology. If the Lausanne movement keeps pursuing the direction of WCC, it will lose all of its original enthusiasm for evangelism, resulting in the loss of Christianity's core mission effectiveness. This paper suggests the Lausanne movement refocus on evangelism, rebuild a clear concept of mission, recapture the primacy of evangelism, and become a center of information for world evangelization. This might be the best contribution of Lausanne for world mission. Of course, the Lausanne movement is already embracing a holistic view of mission and is moving forward with the view that it is the best alternative. However, mission should contribute to building a strong church. After the death of the church, mission itself cannot be discussed. Established churches, even if they consider all things holistically, still need to prioritize evangelism. The movement originally started by claiming this and should rethink their commitments.

로잔신학의 흐름에 있어서 우선순위 문제

안승오(Seung-Oh Ahn) 한국선교신학회 2015 선교신학 Vol.40 No.-

1974년에 스위스 로잔에서 열린 로잔대회는 에큐메니컬 진영이 선교의 목표를 복음화에서 인간화로 잡고 구원의 개념도 전통적인 의미의 영혼구원에서 통합적인 구원으로 바꾸는 것에 대한 우려 가운데 탄생된 대회였다. 그런데 세월이 흐르면서 로잔진영은 우선순위에 대하여 다소 변화된 견해를 보이다가 1차 로잔대회 이후 약 36년 정도의 세월이 흐른 뒤인 2010년 남아공 케이프타운에서 열린 로잔 3차대회에 이르러 복음화의 우선순위에 대한 언급이 사라지게 되었다. 대신 ‘총체적 선교’(integral mission)라는 용어가 자주 등장하고 있다. 어느 한 곳에 우선순위를 두기 보다는 총체적인 선교가 올바른 선교의 방향이라는 견해를 표명한 것이다. 본 연구는 로잔의 대표적인 세 개의 대회들의 흐름을 살펴보면서 우선순위 문제가 각 대회에서 어떻게 이해되고 변화되었는지를 살펴보면서 로잔신학에 있어서 우선순위에 대한 이해를 파악하고자 한다. 아울러 선교에 있어서 우선순위를 고려할 때 어떤 유익이 있는지를 생각하면서 로잔신학에 있어서의 우선순위 문제를 고민해 보았다. 물론 총체적 선교는 분명 이론적 강점이 있고 설득력도 있다. 하지만 여전히 우선순위 문제를 고민하지 않을 수 없는 이유가 있다. 모든 운동은 선택과 집중을 해야 효율적으로 사명을 감당할 수 있는데, 총체적 선교는 선택과 집중 대신 모든 것을 다 똑같이 중요한 것으로 보면서 접근하기에 효율성이 떨어지는 면이 있다. 즉 로잔신학 이 통합적인 접근을 하면서도 여전히 우선순위를 고려할 때 선교에 있어서 집중력이 높아지고, 전도의 동력이 향상되고, 선교의 개념이 명확하게 됨으로 말미암아 선교가 효율적으로 수행될 수 있는 유익들이 있는 것이다. 물론 여전히 총체적 선교가 확실한 대안이라는 패러다임을 가진 경우 이런 논의 자체가 구시대적인 이분법이고, 교회확장주의적 사고이고, 제국주의적 사고로 보일 수 있다. 하지만 적어도 기독교가 존재할 때에 세계를 섬기는 것이 가능해진다는 것을 생각하면 여전히 기독교의 건강한 성장을 위해 효율적인 선교의 필요성은 고려되어야 한다. 이 점에서 로잔의 선교 방향이 이런 점을 심각하게 고민하여 통전성을 추구하면서도 여전히 우선성을 지님으로써 미래에도 여전히 세계선교에 기여하는 운동이 되기를 기대해본다. This paper investigated the issue of primacy appeared in the three major Lausanne Assemblies and analysed the major character of their change. At the first meeting of Lausanne in 1974, the issue of world evangelization was the first concern though there was a controversy on the relationship between evangelization and social responsibility. But as time went on the theology of Lausanne has been gradually transformed from the theology of primacy to integral. The method and goal of mission is also showing the tendency of holism. Now the main stream of Lausanne theology is to carry out mission in a integral way refusing primacy. Of course this kind of approach has various strengths and contributions. We, however, still cannot but think of the issue of primacy in mission. All movements and institutions can carry out their work successfully when they choose and concentrate on their clear goal. But in the case of integral mission, since it carries out its mission neglecting selection and concentration, there is a high possibility that the efficiency is low. Besides this, the integral mission has some weaknesses such as the possibility of weakening the power of evangelism, of bearing impossibility of coexistence, of making confused concept. Of course to the person who has the paradigm of integral mission, this kind of view itself seems an old dichotomy, church growth centered view, or an imperialistic view. However, one thing very clear is all missional activities are possible at least when the church exists. When the church disappears as in Europe, it is hard to expect active missional activities. As I already mentioned the integral missional approach has a high possibility of weakening the church. This is why I hope Lausanne would seriously worry about this matter, and based on this work Lausanne would be used for the world evangelization even in the future.

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.

복음전도의 우선순위를 둔 총체적 선교의 필요성에 대한 고찰 : 로잔운동과 현대복음주의를 중심으로

김승호 ( Kim Seung Ho ) 아세아연합신학대학교 ACTS 신학연구소 2018 ACTS 신학저널 Vol.38 No.-

21세기 복음주의 운동 내부에서 논의되어온 전도의 우선순위와 교회의 사회적 책임을 총체적 선교로 확장시킨 것은 로잔운동이 현대 선교신학에 끼친 중요한 공헌이라 할 수 있다. 로잔운동보다 좀 더 일찍 시작된 1940년대 미국에서 일어난 현대 복음주의운동 역시 당대 근본주의가 소홀히 여기던 교회의 사회적 책임의 중요성을 인식하고 1942년 복음주의협회(NAE: The National Association of Evangelicals)를 조직하였다. 1940년대 (현대)복음주의운동 그리고 1970년대의 로잔운동에서 복음주의자들은 복음전도는 교회가 포기할 수 없는 중요한 과제임을 확인하면서도, 동시에 복음주의교회가 그 동안 사회에 대해서 관심을 가지지 못했던 점을 회개하면서 중요한 책임을 확인하였는데 성경의 가르침에 따라 21세기 복음주의교회는 총체적 선교를 본격적으로 실행에 옮겨야할 것을 확인하였다(대하 7:14). 연구자는 로잔의 3차에 걸친 대회를 통해 변함없이 천명한 복음전도의 우선순위를 두되 교회의 사회적 책임을 실천하고자 하는 로잔의 총체적 선 교 에 대한 입장, 그리고 1942년 복음주의협회(NAE)를 결성함으로 전도의 우선순위를 확고하게 하면서도 교회의 사회적 책임을 실천하고자 했던 노력 을 살펴봄으로 21세기 복음주의 진영 선교가 나아가야할 방향이 총체적 선 교이어야 함을 제시했다. 마지막으로 연구자는 결론에서 21세기 복음주의 진영 교회들이 W. C. C. 의 실수를 재현하지 않기 위해서, 그리고 예수 그리스도와 바울이 보여 준 것처럼 총체적선교를 하되 복음전도의 우선순위를 결코 잊어서는 안될 것을 강조했다. This article pertains to how the discussion of the priority of evangelism as well as the social responsibilities of the Church within the 21st century’s evangelical movement ultimately led to the development of holistic missions. This is significant because it was one of the most important contributions of the Lausanne movement to Christian missions. Another important element in this article is the discussion on how the modern evangelical movement in the United States recognized the importance of the social responsibilities of the Church, while fundamentalism rejected it. This movement, which began in the 1940s (a little earlier than the Lausanne movement, which started in the 1970s) also organized the National Association of Evangelicals (NAE) in 1942. Evangelicalism in the 1940s (which was a modern evangelical movement) and the 1970s Lausanne movement acknowledged that evangelism was the most important task that the church could not neglect or disregard. However, at the same time, Evangelicals repented of the evangelical church's indifference and shifted their focus to concern for society. Consequently the evangelical church in the 21st century determined that it should carry out holistic missions in earnest. This article explains how the 1940s modern evangelical movement and the 1970s Lausanne movement clarified that the evangelical church in the 21st century should carry out holistic missions according to the teachings of Scripture (2 Chronicles 7:14). This article also attempts to analyze the incontrovertible importance of evangelism in missions along with the social responsibilities of the Church of the Lausanne movement through three conferences (1974, 1989 and 2010). Furthermore, this article will present a theological position of the Evangelical Association (NAE), which recognized the importance of the social responsibilities of the Church with regard to holistic missions.

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.