GOCN의 선교적 교회론과 교회 성장학적 평가

최동규(Choi, Dong-kyu) 한국선교신학회 2010 선교신학 Vol.25 No.-

The purpose of this study is to analyze The missional ecclesiology of GOC (Gospel and Our Culture Network) organized in North America late in The 1990s and criticize it positively from The perspective of church growth. The term 'missional ecclesiology. ' often called missiological ecclesiology, point s to an academic discussion of The relationship between the church and mission . Comprehensively speaking, it as an academic field where missiology and ecclesiology cross involves all studies of The ministry and organization of the church, which is based on The basic proposition th at the church is naturally missionary. GOCN's missional ecclesiology starts from the publication of Missional Church-A Vision for the Sending of the Church in North America ( 1998) edited by Darrell L. Guder. Dealing with mission issues in The interrelation of the Gospel, the church. and the culture is one of import ant methodologies to construct the missional ecclesiology of GO . The church works in the reciprocity with The Gospel and the culture. The church should exist as the Gospel-centered community as well as the communicator of the Gospel according to its missional nature 10 the world. The missional ecclesiology of GOCN has four core subjects . Firstly ,it emphasizes God's redemptive reign as the foundation for the nature, The ministry, and the organization of The church. Emphasis is laid on God's sovereignty it self. Here is an intention to overcome distortions that attempt to restrict the church into the institutional, functional. and organizational dimensions. Secondly. it is based on God ' s Mission (Missio Dei). This concept, which is 10 a striking contrast to human mission(Missio Hominum) and the church's mission(Missiones Ecclesiarurn), makes clear th at God Himself is the motivation, instrument, and goal of mission . Thirdly, it rediscovers the significance of local hurches, which functions an element to emphasize contextual dimension in GOCN's missional ecclesiology. Lastly, it lays stress on The concept of the public discipleship to overcome The limitation of individualistic faith caused by The harmful effects of modern culture. Basically, the missional church refers to the social community created by the Holy Spirit, which is called and sent to participate God 's mission in The world . In understanding of The concept ' the missional church ' of GOCN , the crucial issue is about using The term 'missional' . By using the term , scholars in GOC advocate a new paradigm of mission which abolishes the old mission paradigm found in Christendom and The modern world. The missional church movement by GOCN could g ive some positive effects on the school of church growth th at has developed since The 1950s. Especially, GOC 's missional ecclesiology could contribute to the ongoing development of church growth theology. It could also help to expand the narrow concept of mission to which church growth scholars mostly adhere. However , although GOCN's missional ecclesiology has many theoretical strengths , it exposes a weakness that its concept of 'missional' life of the church or God's people is obscure. Because of this weakness, GOC 's missional ecclesiology is less pragmatic in relation to planning and strategy . Today, there is a strong need for God 's people to be The true church th at experiences real church growth by living out as The missional church in its own context. In order to meet the need , GOC ' s missional ecclesiology and church growth should learn each other.

찰스 스펄전과 레슬리 뉴비긴의 선교적 교회론의 통합과 그리스도의 삼중직으로 그리스도의 지상 위임을 실현하는 교회론 확립*

이재윤 한국복음주의선교신학회 2023 복음과 선교 Vol.63 No.3

The purpose of this study is to analyze Charles Spurgeon and Lesslie Newbigin’s missional ecclesiology and to establish ecclesiology through the application of the threefold office of Jesus Christ(Prophet, Priest, and King). The purpose of the church’s essence and calling is to practice the great commission as missionary ministries, and the ‘mission’ is the identity of the church and believer. Accordingly, the researcher reveals that the meaning of missional ecclesiology is comprehensively included in the concept of biblical ecclesiology. Charles Spurgeon was a 19th-century British evangelical who practiced ecclesiology by training ministers to plant churches. He was also at the forefront of social reform (disabled, poor, widows, orphanage, nursing home ministry, relief, and charity ministry), political reform (abolition of slavery, expansion of limited voting rights, rights of education), and church reforms (Down-Grade Controversy, Baptist Union, the Baptist missionary society), etc. Lesslie Newbigin was an ecumenical evangelical who attempted dialogue and combination with the gospel, reflecting the reality that was tainted by non-biblical ideology in England in the 20th century. In order to apply their ecclesiology to the church today, this study establishes the ‘standards of missional church’ and identifies the relationship between ‘the missional church and the threefold office of Christ.’ In addition, in order to present a model of ‘the missional church that performs the threefold office of Christ,’ ‘the missional church viewed as the prophetic office of Christ,’ the missional church viewed as the priesthood of Christ,’ and ‘the missional church viewed as the kingly office of Christ.’ Based on this, the researcher integrates and presents the core of nine ecclesiology that practices the threefold office of Christ. In addition, in order to overcome the conflict between the evangelical camp and the ecumenical camp influenced by Spurgeon and Newbigin, it proposes the ‘advancement of ecclesiology through dialogue between evangelical camp and ecumenical camp’ and ‘the balanced realization of ecclesiology’.

복음주의 진영의 선교적 회중(Missional Congregation) 모색

박보경(Bokyoung Park) 한국선교신학회 2013 선교신학 Vol.32 No.-

The current study aims to find ways to build missional congregations. Some times ago, the missional ecclesiology became one of the prevalent and influential theology. As Korean churches have faced rapid declination, church leaders has found its solution in missional ecclesiology. Yet, the advocates of missional ecclesiology have often been criticized for its idealistic approaches and loose connection with the actual life of local churches. Therefore, in this study, the writer suggests the missional congregation as the alternative approach for the missional ecclesiology. The writer convinces that the missional congregation theory becomes the practical expression and relevant application of missional ecclesiology. The concern for missional congregation has been initiated mainly by evangelicals church leaders. However, traditionally, evangelicals has been argued for clear distinction between mission structure and church structure as Ralph Winter suggested in 1974. As ecumenical theologians challenged the view, the first attempt to connect the close relations between mission structure and the church structure was indirectly expressed on the Manila Menifesto in 1989. In 1991, Charles Van Engen, an evangelical theologian, published a book titled God's Missionary People that became an important major voice that argued the missionary dimension of the local church. From the middle of 1990s, in North America, Gospel and Our Culture Network(GOCN) had been a major channel to spread the concept of the missional ecclesiology. In 2004, the Pataya Forum of Lausanne Committee for World Evangelization had been tackled with this issue and developed the idea of missional congregation. The forum suggested various elements of missional congregation. This development had been coincided with the movement of shifting from theory centered missional ecclesiolgy to ministry centered missional congregation theory within the GOCN movement. Concluding, this study has highlighted some important characteristics of missional congregations based on the analysis of Pataya Forum. They are as follows: 1) the missional congregation advocates incarnational approaches; 2) the missional congregation values the relationship with non−believers within the society; 3) the missional congregation relays on the Holy Spirit and emphasizes the prayers; 4) the missional congregation values diversity of the culture, therefore, do not support certain cultural structure over other kinds; 5) the missional congregation is active in evangelism and diligent in developing strategies; 6) the missional congregation values non−hierarchical leadership; 7) and the missional congregation promotes partnership between mission organization and local churches.

하워드 스나이더(Howard A. Snyder)의 선교적 교회론

권오훈(Ohoon Kwon) 한국선교신학회 2014 선교신학 Vol.36 No.-

하워드 스나이더(Howard A. Snyder)는 교회갱신학자로 세계적으로 알려졌지만 뉴비긴(L. Newbigin), 구더(D. L. Guder), 밴 겔더(C. Van Gelder)와 더불어 선교적 교회론의 주창자 중의 한 사람이기도 하다. 스나이더는 뉴비긴이 신학적으로 가장 깊고 가장 포괄적이라고 간주한다. 이런 면에서 그는 구더와 밴 겔더를 파생적이긴 하지만 유용하다고 본다. 스나이더는 전반적으로 자신의 연구가 그들의 연구보다 더 포괄적이라 생각하며, 그런 면에서 뉴비긴에 더 가깝다고 생각한다. 이 논문의 주요 목적은 인터뷰와 문헌연구를 통해서 스나이더의 선교적 교회론을 정리하는 것이다. "교수님의 교회론의 뼈대를 어떻게 세우면 좋을까요? 교회론의 큰 그림을 제게 제시해 주실 수 있으신가요?"라는 질문에 스나이더는 다음과 같이 답했다. "교회론의 뼈대는 근본적으로 성경적으로 세워야 합니다. 즉 '교회'에 관한 성경적 이미지들과 은유들―특별히 하나님의 백성, 그리스도의 몸, 성령의 공동체―에 기초해 세워야 합니다. 이 모든 것들은 생명의 이미지들로부터 나왔기에 관계적이고 유기체적입니다. 그런 의미에서 그것들은 전체 성경의 계시와 하나님의 삼위일체의 특성을 반영하고 연결되기에 생태적입니다. 생태학은 더 큰 하나님의 경륜(oikonomia)과 결코 분리되어서는 안 됩니다. 만약 그렇다면 그 생태학은 성경적 의미에서 통전적이지 않으며, 고로 충분히 선교적이지 않습니다. 매우 분명하게 신약성경에서 교회는 근본적으로 예수 그리스도에게 연합한 사람들의 공동체(바울이 '한 몸이 된'[membered together]이라고 표현한)이며, 그러므로 교회는 오늘날 세계에서 지속적인 하나님의 일을 하는 성령에 의한 주요 기관입니다. 비록 성령은 교회를 넘어서 또는 앞서서 역사하시고, 때로는 교회를 심판하시지만 말입니다." "교수님의 교회갱신론과 하나님 나라론과 생태적 교회론이 어떻게 선교적 교회와 연결됩니까?"라는 질문에 스나이더는 다음과 같이 답했다. "내 아이디어들은 '선교적'이라는 용어가 유행하기 전에 발달되었습니다. 하지만 물론 그 아이디어들은 생득적(生得的)으로 '선교적'입니다. 나는 세 가지 아이디어 모두를 오늘날 '선교적'이라고 명명된 범위 안에 넣고자 합니다. 성경적으로 '선교적'을 말하려면 완전한 하나님 나라와 모든 피조물의 회복을 위한 하나님의 계획―'땅'이라는 주제의 중요성―을 포함한 하나님의 선교 전체를 포함해야만 합니다. 나는 현재 진행되는 '선교적 교회' 논의에서 [내가 1975년에 출간한] 『새 포도주는 새 부대에』에 이미 최소한 씨눈 상태로 나타나지 않은 것을 별로 많이 발견하지 못합니다." 스나이더는 삼위일체 하나님과 교회의 선교적 본질 사이에는 중요한 유전적 연결고리가 있다고 믿는다. 교회의 근본적인 DNA는 교회를 하나님의 통치의 표적과 미리 맛봄, 그리고 초기 구현이 되도록 하고, 삼위일체를 반영 또는 반향 짓게 한다. 이러한 의미에서 스나이더는 교회를 선교적, 대안적, 언약적, 삼위일체적 공동체로 묘사한다. Howard A. Snyder is world-renowned for his church renewal studies. He, however, is one of the front runners of missional church theorists along with L. Newbigin, D. L. Guder, and C. Van Gelder. Snyder considers Newbigin as the deepest theologically and most comprehensive. In this sense he sees Guder and Van Gelder as derivative, but helpful. Snyder thinks his work overall is more comprehensive than theirs, and in that sense closer to Newbigin. The major goal of this article is to articulate Snyder's missional ecclesiology, his missional church view, based on interviews with him and investigation of his various writings. On questions "How do I frame your ecclesiology? Can you give me a big picture of your ecclesiology?" Snyder answers as follows: "Fundamentally biblically, which means an ecclesiology grounded in the biblical images and metaphors of 'church'-particularly people of God, body of Christ, and fellowship of the Holy Spirit. All these are relational and organic; images from life. So in that sense they are ecological, reflecting and tying in with the whole biblical revelation and the Triune character of God. Ecclesiology must never be divorced from the larger oikonomia of God. If it is, it is not wholistic (thus not fully missional) in the biblical sense. Quite clearly in the New Testament, the church is primarily the community of people joined to Jesus Christ ('membered together', as Paul puts it), and so the primary agency by the Holy Spirit for continuing God's work in the world today - though the Spirit works beyond and ahead of the church, and at times in judgment on the church." On question "How is your church renewal theory, Kingdom theory, and ecological ecclesiology related to the missional church?" Snyder replies as follows: "My ideas were developed before the term 'missional' became popular. But of course they are inherently 'missional.' I would put all these within the circle of what today is labeled 'missional.' Biblically speaking, 'missional' should include the whole missio Dei, including the kingdom of God in fullness and God's plan for the restoration of all creation-the importance of the 'land' theme. I don't find a lot in the current 'missional church' discussion that was not already present in The Problem of Wineskins, at least in seminal form. Snyder believes that there are important genetic links between God as Trinity and the missional nature of the church. The church's fundamental DNA makes the church the sign, foretaste, and intial embodiment of the reign of God and a reflection or echo of the Trinity. In this sense, he describes the church as a community that is missional, alternative, covenantal, and Trinitarian.

복음주의 관점의 선교적 교회론

신경규 ( Kyung Kyu Shin ),김수미 ( Soo Mi Kim ) 한국복음주의선교신학회 2014 복음과 선교 Vol.28 No.-

Church is missional, and has to be missional in her nature. The Lord, Jesus Christ, sent his church to the world as a missionary entity. Therefore, we can say that ``church is mission.`` Since church received the missionary commission, she has to concentrate her focal point to mission in the sense of space, area, and human beings. In that sense, church is God’s agent in this world for the Gospel and God’s love. Even though Jesus gave his disciples the great commission, the power and guidance of mission comes from the Holy Spirit. As Jesus sent his church as missionary, God’s Holy Spirit empowers church for her ministry in this world with wisdom, power and courage. As Lesslie Newbigin mentioned, the subject of mission is the Holy Spirit, the Holy Spirit has been empowering churches to accomplish practical mission in the field. Church``s mission can be performed by the guidance and empowerment of the Holy Spirit. Therefore, the Holy Spirit makes church as missionary community. Church’s goal is mission. God is the Lord of church’s mission. Wherever the Holy Spirit is, there is mission. Jesus himself initiated God’s mission, gave the great commission, and sent the Holy Spirit to his church for his mission. The triune God initiates, ignites, and leads His mission. Therefore, we can say that, as church received the commitment of mission, the Holy Spirit makes church to be missional, and missionary entity. The Book of Acts of Apostles teaches us the model of missional church, and also shows us ways and methods of church``s mission. It teaches us how the missional church can be, and what it is. In that sense, the evangelical view of missional church can be found in the Book of Acts as her typical model. The witness of missional church has to be performed in ``this world``, in the sense of biblical perspectives and strategic aspects as well. Since this world is the field of mission, church has to penetrate into the world. Church has God-given dual identity, so to speak, ‘identy of church’ and ‘calling of church,’ which is church’s self-understanding. Many churches, however, do not know about both their identities and callings. Missional church has this dual identity. On the theology of church structure, evangelical perspective is similar to that of ecumenical. The missional church does not exist for herself, but for others. The structure of missional church, therefore, has to be out-worlded, and ex-worlded. Church gathers together for mission, and goes together for mission as well. The message of missional church, as the self-expression of herself, is sharing the Gospel, which includes both the Good news of Jesus Christ and of the salvific news of God``s love for human beings. Church is the agent of God’s good news. The life of missional church, as showing her identity, is the living exhibition and mark of the living Gospel. She has to show herself under the life of God’s providence to the world. The life of missional church has to be a strong message of God to the world. It is incarnational, and also has to reflect disciple’s life.

공적 제자도를 이루는 생태학적-선교적 교회론:

조해룡(Hae Lyong Cho) 한국선교신학회 2016 선교신학 Vol.43 No.-

This paper covers research centered on Howard Snyder’s “Ecological-missional ecclesiology achieving the public discipleship.” According to Snyder, because Church is the community of Jesus Christ who is God’s greatest missionary, it is historically and technically a mission based community. Church is the community which has begun to exist due to God’s mission. Also, it is the body of Christ and where all Ecclesiology has started. To sum up, he has asserted that church is the most essential mission community; and that although at times mission has aroused from various areas, mission still and essentially originates from the Church which is the body of Christ belongs to the Church’s DNA. Therefore, he believes that the Church leading its members to live as true disciples of Christ is the best and most effective way to implement God’s mission. Likewise, his Ecclesiology is centered on mission and the church’s real essence is on the mission. Considering this position, this paper explores his Ecclesiology in three different ways. First, his Ecclesiology supports that the Church should be responsible for God’s creation. He emphasizes the importance of Church’s responsibility to bring back God’s Shalom and His order of creation. He focuses on the fact that God is the owner and the ruler of this world. And, His spectacular mission plan is to serve this world and this plan spectrum continues through the history. God’s creation and His rule apply not only to His people, but also to all His creations. All his creations will find the true peace through God’s Shalom, and his Shalom will eventually bring back absolute healing. The ecological purpose of existence of Church is to bring back God’s Shalom. Second, Church’s true mission focuses on servant life. This world currently suffers from a huge gap between rich and poor. Due to rich, poor people continue to suffer from endless poverty and labor. According to Snyder, the Church should liberate poor people from such condition. Church should act on equality and justice. Church should protect exploited ones from wicked. Church must not exclude the foreigners and widows. Instead, Church should be the community where foreigners and widows are protected and welcomed. Church’s calling is to satisfy the needs of poor. If rich Christians are not willing to serve and humble themselves for the poor, they cannot be the citizens of God’s kingdom. Such volunteer and action are the way to live like Jesus Christ. Third, Church’s mission calling should reflect on lives of disciples. He focuses on lives of believers as disciples. Christians should not only be “Sunday” Christians, but also reflect their identity as Christians outside of Church. God has called and established the Church in this world so that believers can live as disciples of Christ. Jesus Christ’ love should be reflected from believers’ words and actions. The place where we can confirm the true identity and the role of Church is not inside of the church, but outside of the church. How Church lives and interacts with this world shows how they accomplish the Shalom. If the mission only focuses on words, Church cannot live the life of Gospel. Along with words, Church must act in order to create true community of mission. 본 논문은 하워드 스나이더의 교회론을 중심으로 “공적 제자도를 이루는 생태학적-선교적 교회론”을 연구한 논문이다. 스나이더는 “교회는 하나님의 위대하신 선교사인 예수 그리스도의 공동체이기 때문에 유전학적으로 선교적이다. 교회는 하나님의 선교로 현존하게 된 공동체요 그리스도의 몸으로서 모든 교회론의 출발점”이라고 일관되게 주장한다. 또한 그는 ‟교회는 가장 본질적인 차원에서 선교적 공동체다. 비록 때때로 선교가 실제로 주변화된 때가 있었지만 선교는 그리스도의 몸인 교회의 DNA 안에 있다.”라고 말한다. 따라서 그는 교회는 세상을 향해 전진하는 하나님의 선교 공동체로 공적인 영역에서 올바른 제자로 삶을 살아가는 것만이 하나님의 선교를 실천할 수 있는 가장 최선의 방법이라고 강조한다. 이처럼 스나이더의 교회론적 방향은 선교에 맞춰져 있으며 교회의 진정한 본질은 선교에 있음을 시사한다. 이런 입장을 고려하면서 본 논고에서 그의 교회론을 세 가지 차원에서 탐구했다. 첫째 그의 교회론은 하나님의 창조의 영이 깃든 창조 세계를 보존하고 책임져야 하는 교회 공동체의 선교적 사명을 지향하고 있다. 그는 하나님께서 창조하신 이 세계의 회복과 그 세계 안에 하나님의 샬롬이 이루어지기 위한 교회 역할의 중요성을 강조한다. 스나이더는 온 땅의 주인은 하나님이심을 주목하면서 하나님의 원대한 선교적 계획은 이 세계를 섬기는 것이며 그 범위는 역사를 초월하여 나아간다고 말한다. 그리고 교회는 이 세계를 섬기는 하나님의 선교적 행위의 도구로서 창조세계를 보존하고 책임을 져야하는 사명을 지녔음을 강조한다. 하나님의 선교적 통치는 인간에게만 국한된 것이 아니라 전 피조 세계로 향한다. 전 피조 세계가 하나님의 샬롬을 통해 평화를 되찾고 파괴되고 상처 난 영역들이 온전한 회복을 가져오는데 있다. 교회가 이 땅에 존재하는 생태학적 목적은 바로 하나님의 샬롬을 실현하는 것이라고 강조한다. 둘째는 교회의 진정한 삶은 섬김, 즉 종으로 살아가는 데 있음을 강조하고 있다. 이 세상은 ‘빈익빈 부익부’의 불균형 상태에 놓여 있다. 부의 축척을 위해 가난한 자들은 끝없이 가난의 굴레와 노동의 시간을 보낸다. 스나이더는 이런 상황 속에서 교회는 가난한 자를 해방하는 종의 공동체로 존재해야 함을 강조한다. 교회는 공평과 정의를 행하며 탈취당하는 자를 압박하는 자의 손에서 건지고 이방인과 과부를 압제하거나 학대하지 않는 해방하는 공동체가 되어야 한다고 보았다. 교회의 부르심은 가난한 사람들의 필요를 충족시켜 주는 것이다. 부유한 그리스도인들이 가난한 자들을 위한 자발적 가난과 섬김이 없다면 그들은 하나님 나라의 백성이 될 수 없으며 이런 실천이 바로 예수의 선교적 삶을 실천하는 길임을 강조한다. 셋째는 교회의 선교적 부르심의 행동은 공적인 제자도로 나타나야 함을 보여 준다. 스나이더는 공적 제자도의 중요성을 강조한다. 그리스도인들은 교회 안에서만 그리스도인으로서 정체성을 지는 것이 아니라 공적인 광장에서도 동일하게 그리스도인으로 살아가야 한다. 하나님께서 교회를 이 세상 가운데 부르시고 파송하신 근본 목적은 제자의 삶을 살도록 하기 위함이다. 그러므로 교회는 말과 행실로 그리스도가 우리 가운데 보여준 사랑과 은혜를 세상 가운데 보여주고 실천해야 할 당위성을 지녔다. 교회가 교회됨을 확인할 수 있는 장소는 교회안이 아니라 세상이다. 세상에서 어떠한 삶을 살아가고 살아내느냐에 따라 교회는 자신의 생태학적 삶을 구현할 수 있다. 선교의 실천이 단지 말에만 국한 된다면 교회는 공적 광장에서 복음으로 살아낼 수 없다. 말과 함께 실천적인 삶을 보여줄 때 공적 제자도를 이루는 공동체가 될 수 있다.

선교적 교회론(Missional Ecclesiology) 이해를 위한 세가지 관점들: 크리스텐돔, 하나님의 선교, 포스트모더니즘

송영섭 ( Song Young Sub ) 한국복음주의선교신학회 2021 복음과 선교 Vol.53 No.-

This article attempt to provide the understanding of missional church in the three perspectives: Christendom, Missio Dei, Post-Modernism. The missional ecclesiology is originated from the self-reflection of the Western churches that faced a crisis in some ways. First, the missional church is an important attempt to solve the problems of the Western churches under the Christendom mind set. Contemporary thinking about the church and current structures have been shaped by Christendom. Afte the Edict of Milan in 313 A.D, the church moved from a marginal position to a dominant institution in society. Under Christendom church and state merged which impacted church structure and self-understanding. Second, the evangelical discussion on the missional church developed the concept of Missio dei. This is a rediscovery of the Missio dei in the missiological discussion in that mission was seen as God’s work despite the failings of mankind. The most influential group of early writers and thinkers in North America on the missional church movement is called the Gospel and Our Culture Network. The GOCN defines the church as God’s sent people. The GOCN provided a theological and philosophical framework for the nature of the church as being sent, rooted in the character of God. Third, the church as an alternative community should live out the Gospel in the post-modernism context. Lesslie Newbigin’s evaluation face value for describing North American culture as a product of the Enlightenment and modernity. The GOCN is a collaborative effort that focuses on three things: (1) a cultural and social analysis of our North American setting; (2) theological reflection on the question, what is the gospel that address us in our setting? And (3) the renewal of the church and its missional identity in our setting. In conclusion, the missional ecclesiology is the vehicle for his Gospel-driven theology to transform the world. Today church should be missional in the context that Korean church is facing: a sense of Anti-Christianity, Postmodernism, Globalization, Korean unification and so on. As a result, the mission is no longer considered as the geographical expansion of the church all around world. The mission field is everywhere. Korean church should be 'the one sent' to transform the Korean peninsula.

장 칼뱅의 선교적 교회론 - 참 교회에 관한 이해와 본질 연구를 중심으로*

조남준,배춘섭 한국복음주의선교신학회 2023 복음과 선교 Vol.64 No.4

본 논문은 장 칼뱅(Jean Calvin)의 선교적 교회론을 고찰하는 데 목적이 있다. 일부 신학자들은 칼뱅의 사역과 교회론에 선교 신학이 없다고 오해한다. 그러나 칼뱅의 사역과 교회론에는 주목할만한 선교적 사상이 녹아 있고, 그 사상은 선교적 교회론을 전제로 한다. 칼뱅의 선교적 사상은 개혁주의 선교역사에 적지 않은 영향을 주었는데, 그의 사상은 제네바에서 시작해 유럽지역으로 전해짐으로써 청교도에게 상당한 영향을 끼쳤다. 이후 칼뱅의 선교적 사상에 입각한 영국 청교도는 네덜란드 청교도에 영향을 주었고, 네덜란드 청교도는 미국 초기 청교도에 결정적 영향력을 미쳤다. 그뿐만 아니라, 칼뱅의 선교 사상은 벨직 신앙고백(Belgic Confession), 하이델베르크 요리문답(Heidelberg Catechism), 도르트 신조(Canon s of Dort) 그리고 웨스트민스터 신앙고백(The Westminster Confession of Faith)과 같은 개혁주의 신조에도 큰 영향을 주었다. 칼뱅의 대표적인 저서는 『기독교강요(Institutes of the Christian Religion)』이다. 이런 이유로, 칼뱅의 선교적 교회론을 살펴보기 위해서는 반드시 『기독교강요』를 주의 깊게 읽고 이해해야 한다. 『기독교강요』는 총 80장으로 구성되었는데, 교회론의 내용은 제4권(1-19장)에 나타난다. 특히 제4권 2장에서 칼뱅은 교회를 ‘참 교회(The True Church)’와 ‘거짓 교회(The False Church)’로 구별한다. 그러므로 저자는 본 논문에서 『기독교강요』에 나타난 참 교회와 거짓 교회의 이해와 본질을 비교함으로써, 개혁주의 관점에서의 칼뱅의 선교적 교회론을 고찰한다. The purpose of this thesis aims to examine the missional ecclesiology of Jean Calvin. While certain theologians misconceive Calvin’s ministry as lacking a sense of mission, Calvin’s ministry and ecclesiological framework rather contain remarkable missional thoughts, premising the missional ecclesiology. Calvin’s missional thoughts had a significant impact on the history of reformed missionary work. Originating from Geneva, Calvin’s thoughts on missions expanded throughout Europe, significantly impacting the Puritans, among them the British Puritans, Dutch Puritans, and the early American Puritans. Calvin’s thoughts on missions also had a significant impact on reformed beliefs, including the Belgic Confession, Heidelberg Catechism, Canons of Dort, and the Westminster Confession of Faith. In order to examine Calvin’s missional ecclesiology, it is essential to study his most prominent book, 『Institutes of the Christian Religion』 consisting of a total of 80 chapters. Together with the context of ecclesiology in Volume 4(Chapters 1-19), Chapter 2 of Volume 4 offers Calvin’s distinction of the church into ‘The True Church’ and ‘The False Church’. The paper will thus focus on the Calvin’s missional ecclesiology from a reformed perspective by comparing the understanding and essence of Calvin’s ‘the True Church’ and ‘the False Church’thoughts portrayed in his work 『Institutes of the Christian Religion』.

선교적 교회론의 과제에 관한 통합적 고찰

신경규 한국선교신학회 2015 선교신학 Vol.39 No.-

근 들어 한국 선교학계에서 가장 활발하게 논의되고 있는 주제중 하나가 선교적 교회론과 그것을 적용한 선교적 교회에 관한 것으로서이에 대한 많은 연구결과물들이 쏟아져 나온 상황이다. 현재의 상황에서는 이들 연구물들을 종합적으로 정리하여 신학적인 선교적 교회론과 실천적 선교적 교회에서 나타날 수 있는 전체적인 문제점들과 이에서파생되는 과제들을 정리해 봄으로써 앞으로 선교적 교회론의 논의가나아가야 할 방향을 바로 잡는 것이 시급한 일인 것으로 사료된다. 선교적 교회론과 선교지향적 교회에 관한 논의에서는 크게 신학적인 과제와 실천적인 과제로 대별하여 구분할 수 있다. 먼저, 신학적과제에서는 선교적 교회론에 관한 연구가 주로 에큐메니컬 진영에서이루어지고 있다는 점에서 파생되는 과제들이다. 여기에는 세 가지핵심적인 문제점이 존재하는데 첫째, 교회 내적 과제로서 선교적 교회론 논의가 광범위하게는 교회론(신학 혹은 이론)에 관한 논의인지, 아니면 선교가 교회의 기능(실천) 중 중심적 위치를 차지해야 한다는 것인지에 관한 문제가 핵심논점 중 하나다. 교회의 실천적 방향의 문제일 경우에는 기존의 교회론을 수정할 필요가 없으나, 교회론에관한 문제일 경우 교회론 전반을 고쳐야 하는 지극히 난해한 과제가 남게 된다. 둘째, 일단 선교적 교회론이 성경적이고도 바른 교회론이라 고 한다면 선교적 교회론에서 신학적 방향성에서 파생되는 합의성의도출에 관한 문제가 대두될 것이다. 신학적으로 자유주의적 성향을 지닌 에큐메니컬 선교신학을 한국교회의 주종을 형성하고 있는 보수주의적 교회현장에 적용가능한지에 대한 과제이다. 세 번째로는 에큐메니컬 선교신학에서 지향하는 ‘세계내적 존재’로서의 교회에 대한 관점이‘교회내적 존재’로 자신을 규정하고 있는 교회 내의 보수주의적 성향을 어떻게 극복가능한지에 관한 과제이다. 이와 연관된 것으로서 세계내에서의 하나님의 직접적인 활동을 강조하는 에큐메니컬 신학이 과연 하나님께서 교회를 통해 세상에 일하신다는 신념을 지닌 현실의 한국교회에게 얼마만큼 호소력을 지닐 수 있는지에 관한 과제이다. 실천적 과제로서는 의식변화의 과제로서 여기에는 먼저 신학교육 을 통한 목회자의 의식변화가 우선적인 과제로 떠오른다. 교회구성원들 의 의식변화는 이미 길들여진 타성으로 인해 변화되기 매우 힘든 문제이다. 그러나 리더로서의 목회자의 의식이 변화되면 교회구성원들의의식변화는 보다 용이하게 변화될 가능성을 지닐 수 있다고 할 수 있다. 또한 선교적 교회가 되기 위해서는 구조적, 실천적 과제가 따른다.기존의 구조와 교회의 선교적 실천의 방향성을 바꾸는 과제로서 교회의정체성인 거룩성과 세속성의 균형을 이루어야하고 선교와 예배, 교제의균형을 지닐 수 있어야 한다. Recently, one of the most popular and frequent subjects in missiological society is ‘missional eccelesiology’ and, its following theme, missional church. Therefore, at this point, it is necessary to summarize those studies and suggesting its following tasks for establishing missionary church in practice. There are two main tasks in the study of missional church: one is theological task, and another is practical one. First subject of theological task is whether it is a task of defining and constructing a new ecclessiology or a task of establishing mission-oriented church. Up to now, the task of missional ecclesiology might seem to be theological issue. If it is ecclessiological task, it has a long way to found its theological basis. If it is directing and changing church on its missionary nature, the essence of the church, it might be relatively easy one. Second, since the researchers on the study of missional church are mostly ecumenical theologians, it is doubtful for Korean conservative Christians to accept results of their studies. Scholars have to have their results to satisfy Bible-loving conservative Korean Christians. Though ecumenical theologians and missiologians are seeking world-oriented theology, evangelical ones are persuing church- oriented theology and missiology. Therefore, it is necessary for two kind of researchers to work together and have results on their consensus. There are also practical tasks of the subject on missional church, because theology has to be applied in present church situation. First one of the practical tasks is conceptual one, so to speak, changing the theology of church members and their minds into those of missional ecclesiology and missional church. In achieving this goal, changing mentality of church leader is the most important task. Changing structure and orientation of tradition church into missional church is another difficult task to be overcome.

이머징 교회의 교회론에 대한 연구

김도훈 장로회신학대학교 장로회신학대학교 2009 장신논단 Vol.0 No.36

What is an ecclesiology for today? It is necessary of us to ask and answer the question. An Answer depends on contemporary cultural, contextual issues. There can be not an absolute, all-penetrating reply to any question. The new ages need a new paradigm. Therefore, it is reasonable to recognize today's cultural changes and try to find new ecclesiology. In this meaning, we will give attention to the emerging ecclesiology, which is contended to be an notable view of church for today's cultural shifts. The emerging churches try to redefine the characteristics of church und cast doubt on traditional, modern ecclesiology. The reasons that I have chosen the subject on emerging ecclesiology, are: first, emerging church have a great influence on western church and become, if positive or negative, an subject for debate. Second, I think that the research into the emerging ecclesiology would be helpful for the culture and context of the Korean Church, for it tries to present new answer in the face of overwhelming challenges of today's postmodern and postchristian culture. to sum up, emerging church is the community which pursues a missiological, incarnational, contextual, cultural and relational ecclesiology. In other words, it is an incarnational community, which tries to do and be the church in western society, in which the Christianity becomes gradually marginalized. 1. emerging ecclesiology is faithful to the Bible and corresponding to contemporary culture. 2. It can be regarded as practical, functional ecclesiology, which is faithful to its essential task. 3. It criticizes the modern ecclesiology, which is tinged with individualism, rationalism and dualism of body and spirit, secular and sacred. Emerging church believes that its ecclesiology will be an alternative to modern one.