포스트모더니즘 시대 속에 기독교 세계관에 대한 선교신학적 고찰

김인섭 ( In Sub Kim ) 한국복음주의선교신학회 2012 복음과 선교 Vol.18 No.-

The purpose of this article analyzes mission theology on Christian Worldview in Postmodernism. Postmodernism denies the absolute truth, the authority of the Bible and the finality of Jesus Christ. It brings about religious syncretism and pluralism. It is necessary to build up right biblical viewpoint based on Christian worldview through the evangelical mission theology for Christian church. Here, I dealt with the definition of worldview and christian worldview, then I also dealt with the frame of Christian worldview: creation, fall, redemption, consummation-the kingdom of God through evangelical historical development progress in the Bible. I considered the missionary viewpoint of church, the character of mission theology with evangelical parties. In particular, I insisted that there cannot be changed and compromised with the absolute truth for the gospel and the finality of Jesus Christ in evangelical mission theology. First, I maintained that I presented a establishmet of evangelical mission theology on christian worldview based on biblical salvation for the essential mission of Church. It should be for mission theology to accept the absolute authority of the Bible and the finality of Jesus Christ based on christian worldwiew. Evangelical mission theology focused on evangelism. As the result of it, the evangelical mission theology has ignored the social dimension of the gospel and social responsibility of church. Ecumenical mission theology has been criticized by the humanoriented theology rather than Godoriented in order to improve the quality of life and humane situation. I presented holistic mission based on Christian worldview in the Bible. Second, I presented the necessity of the right holistic mission theology. This mission theology is effectively able to proclaim message of the gospel with mutual cooperation. I presented the necessity of holistic mission to accent to clarify the evangelism and social responsibility. Third, I presented that this leadership of evangelical church and evangelist based on Christian worldview should be in the necessity of mission theology to balance evangelism and public service. Therefore this evangelical Church should do practices of love and social service for the poor and the weak in the world as evangelism and social responsibility for the sake of a new direction of evangelical mission theology. In conclusion, I proposed the desirable direction of mission theology based on Christian worldview in postmodernism period.

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.

변화하고 있는 선교에 대한 복음주의 선교학의 대응과 변화

이현모 ( Hyun Mo Lee ) 한국복음주의선교신학회 2010 복음과 선교 Vol.13 No.-

Church is always missionary by its nature, Theological issues on missions are issues concerning what the church is all about, Theology of missions shows the changing trends of concern about the nature of mission and church in creative tension. Recently theological positions of David Bosch and Steve Beavans have heavily influence upon the position of evangelical theology of mission. However, we feel the needs to reestablish the position of evangelical theology of mission by reevaluating their positions. Korean evangelical theology has clear accents on mission theology which are church-oriented, Christ centered, justification centered, spiritual oriented, and individual. Those are acceptable and biblical, But sometimes placing too much emphasis on certain accents makes to loose the balance with the counter concepts. Response to missio Dei and Kingdom of God, The original ideas on missio Dei which was suggested by Karl Barth and Karl Hartenstein focusing on trinitarian approach and actio Dei which understood mission as being derived from the very nature of God had been degenerated into something different by J.C, Hoekendijk. Hoekendijk had excluded the place of church from the missio Dei. The church is not the point. Roman Catholics and ecumenical groups accept this kind of understanding. Their concept of missional church takes a position contrary to the ecclesiology which places the salvational activities of church as a central point. The church is not the kingdom of God. So the church should be expressed as the church for the others or the church for the world, they insist. However, although the church is not the kingdom of God, it has to be a part of the kingdom of God, Evangelical theology of mission holds the position that support the Christ-centered trinitarian concept and missionary nature of the church emphasizing soteriology. Evangelical theology of mission backs up the position of missio Dei assimilating the idea of missiones ecclesiae or the position of missiones ecclesiae assimilating the idea of missio Dei, Response to the trinitarian approach. Roman Catholic and ecumenical groups understand that the word of ``trinitarian`` stands for the exclusion of Christ-centered understanding, However, understanding of Christ-centeredness and trinitarian approach need not to be confrontational or exclusive each other. Christ-centered trinitarian understanding could be accepted, Response to the doing theology of the 2/3 world. Liberation theology has been changed from pursuing gigantic regime shift to seeking small resistances among the grass-rooted. Status of women, human right, cognition of cultural diversity, and concern on ecological and environmental issues are their attentions. Their typical methodology to analyze the society, theological methodology, and concept of liberation has not been altered. However, evangelicals could have more contact points and space to share, Response to the controversies on pluralism. Inclusivism is expanding, Even though there are some changes on evangelical positions about other religions, we could not accept the inclusivism, However, the evangelical concept of dialogue need to be expanded.

제4 선교신학 태동의 필요성 소고

안승오 한국선교신학회 2015 선교신학 Vol.38 No.-

지금까지 기독교 선교역사에 나타난 선교신학의 유형은 크게 세 가지로 분류할 수 있을 것이다. 첫째는 ‘전통적 선교신학’(또는 복음주의 선교신학), 둘째는 ‘에큐메니칼 선교신학,’ 셋째는 ‘통전적 선교신학’이라고 할 수 있을 것이다. 전통적 선교신학은 가장 오래된 역사를 지닌 신학이라고 할 수 있으며, ‘세계 복음화’를 선교의 분명한 목표로 삼은 신학이라고 할 수 있다. 두 번째로 태동된 에큐메니칼 선교신학은 전통적인 선교신학의 문제점을 인식하면서 대안으로 제시 된 선교신학으로 주로 이 세상에서 인간을 인간답게 살 수 있는 곳으로 만드는 일과 샬롬을 선교의 주된 과업으로 보는 경향이 있다. 그리고 이 둘 사이의 갈등과 충돌 후에 대안으로 나타난 소위 말하는 ‘통전적 선교신학’이 세 번째 선교신학이다. 본 연구는 통전적 선교신학의 배경이 된 전통적 선교신학과 에큐메 니칼 선교신학을 간략하게 분석한 후 오늘날 가장 널리 수용되고 있는 세 번째 선교신학인 통전적 선교신학을 깊이 있게 분석하면서 이 신학이 과연 오늘날 위기에 처한 기독교를 구출하여 21세기에도 기독교가 여전히 존재하며 세계를 섬길 수 있도록 만드는 선교신학인지를 고민하 여 보았다. 그 결과 본 연구는 통전적 선교신학에 대한 대안적 선교신학 태동의 필요성을 생각하게 되었는데, 그 주된 이유로는 1) 날로 약화되어 가는 기독교의 현황, 2) 통전적 선교신학의 우선순위 배제로 인한 효율성의 약화 문제, 3) 통전적 선교신학의 전도 동력 약화 문제, 4) 선교에 윤리 문제를 혼합시켜 혼동을 줄 수 있는 가능성 등을 살펴보았다. 본 연구에서는 제4 선교신학이 구체적으로 어떤 신학인가를 다루 는 문제를 차후의 과제로 미루고, 대안적 선교신학의 태동 필요성에 대해서만 집중적으로 고찰해 보았다. 물론 이와 같은 대안 모색에 대하여 상당한 비판적 견해가 있을 수 있다. 특별히 하나님의 관심은 교회가 아니라 세상에 있으며, 세상을 섬기고 변화시키는 것이 구령사 역과 동일하게 중요하다는 관점에서 보면 제4 선교신학의 모색은 여전 히 지나치게 교회 중심적이며 협소한 선교 개념으로 보일 수 있을 것이다. 하지만 세상을 섬기는 것도 좋고 세상을 변화시키는 것도 좋지만 최소한 교회가 존재해야 이 모든 신학적 논의가 가능해지며, 지금은 교회의 존립 자체가 위협을 받는 심각한 위기 상황에 있다고 할 수 있다. 따라서 우리는 오늘날 가장 널리 수용되고 있는 통전적 선교신학이 과연 가장 적합한 신학인지를 냉철하게 분석하면서 제4 선교신학과 같은 대안적인 선교신학을 모색해 보아야 할 절박한 시점에 와있다고 보며, 이러한 점에서 본 연구는 오늘날 위기에 빠진 기독교 선교가 나아갈 방향을 제시하는 데 일정 부분 기여할 수 있을 것으로 사료된다. Though there is a danger of over simplification, we can categorize the major mission theologies into following three paradigms: 1) traditional mission theology(or evangelical mission theology), 2) ecumenical mission theology, 3) holistic mission theology. The first one, the traditional mission theology, is the theology with the longest history focusing on world evangelization. The second one appeared pointing out the problems of the traditional mission, and tended to see the purpose of mission as the work of humanization. The third one, the holistic mission, was suggested after long struggles and conflicts between the above two. This study investigated the above three mission theologies with a question whether they, in particular the third one, are proper mission theologies for the church in the crisis. Will the church survive the 21st century and evangelize the world with the holistic mission theology? After this study I came to a conclusion that we need to think of an alternative mission theology, the 4th mission theology, due to the following reasons: 1) the church is weakening day by day, 2) the efficiency of mission is decreasing due to exclusion of priority, 3) the dynamics of evangelism is getting weaker with the holistic mission theology, 4) the possibility of confusion in the concept of mission. This study does not suggest a whole figure of the 4th mission theology; rather it focuses only on the necessity of the alternative one. Still I expect various critiques toward this paper. In particular, to those who think that the first and major concern of God is not in the church but in the world, this study seems to be too a narrow and church centered approach. However, the church can serve the world when it exists, and that is why we need to evaluate the holistic mission theology seriously with the questions whether this theology is efficient enough to make the church survive the 21st century and to carry out the mission of the church.

아더 T. 피어선의 선교 신학과 사역

김현진 평택대학교 피어선기념성경연구원 2014 피어선 신학 논단 Vol.3 No.1

피어선에게 있어서 선교는 그의 일생의 사역에 있어서 중점적이며 최종적사역이었다. 피어선의 사역중 그가 가장 심혈을 기울인 분야는 선교인데, 그의 선교신학에 대한 본격적 연구는 거의 없었다. 본 연구에서는 피어선이 어떠한 선교신학을 가지고 있는지 선교를 추진했는지 밝혀보았다. 피어선의 선교는 사회적 책임과 함께 영혼 구원을 중시하고 영혼 구원의 시급성을 강조하는 전천년왕국설에 입각한 ‘복음주의 선교’이다. 그는 오순절 성령의 능력을 통한 ‘능력 선교’를 주창하였다. 그는 선교를 교회의 한 기능적 사역으로 보지 않고 선교를 교회의 존재 목적으로 보는 ‘선교적 교회론’을 가지고 있다. 이 선교를 위하여 ‘선교적 제자도’를 중시하였으며, 여성을 포함한 평신도를훈련시켜 선교인력으로 활용하고자 하는 ‘평신도 선교’를 시도하였다. 또한 가진 자 중심으로 하는 교회 현상 유지가 아니라 목회를 통하여 정작 복음이 필요한 도시빈민을 위한 ‘도시선교’를 실행하였다. 나아가 개교회, 개교단 중심의 선교가 아니라 교파와 선교단체를 아우르는 ‘초교파 연합선교’를 지향하였다. 최종적으로 그의 선교는 복음이 전파되지 않은 모든 곳에 복음을 전하는 ‘해외선교’에 강조점을 두고 있다. 피어선의 선교 신학은 균형잡힌 온전한 복음(whole gospel)을 추구하는 ‘총체적 선교 신학’(a theology of holistic mission)이다. 피어선은 한 세기가 지난 지금에 내놓아도 손색이 없는, 시대를 앞지르는 총체적선교 신학을 뜨거운 가슴으로 품고 있었다. 한 세기 전에 믿음의 거장으로 살았던피어선의 온전한 선교 신학은 혼탁한 이 시대에도 우리의 선교가 나아가야 할 방향성을 제시하고 있다. Even though mission was the most important ministry in A. T. Pierson's life, but there has not been a full scale study on the theology of mission of A. T. Pierson. This study researched on the theology of mission which A. T. Pierson had through his ministry. A theology of mission of A. T. Pierson is primarily an evangelical mission based upon premillennialism which basically considers the salvation of souls important and makes an emphasis on the priority of the salvation of souls. He also emphasized power mission through the power of the Holy Spirit. He had a missional ecclesiology which does not consider mission as a function of the church but a purpose of the church. Pierson promoted mission through layman including women to train them as missional people. He also tried urban mission for the poor in urban area. He also promoted interdenominational united mission. His mission is lastly focused on the oversea mission(cross-cultural mission) which preaches gospel to the unreached areas of the world. As a conclusion, a theology of A. T. Pierson is a theology of holistic mission that pursuits a balanced whole gospel. His theology of mission suggests us the right way which mission today should go forward.

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.