한국교회의 공공성 위기와 기독교의 사회선교

정원범 한국기독교사회윤리학회 2013 기독교사회윤리 Vol.27 No.-

이 논문의 목적은 한국교회의 공공성 위기를 분석하고, 공공성 회복의 대안으로서 사회선교를 제시하며 그 사회선교의 내용으로서 생명선교, 정의선교, 평화선교를 제시하는 것이다. 한국교회의 신뢰성 위기는 한국교회의 공공성 상실에 기인한 것이라는 전제를 가지고 본 논문은 2장에서 삼위일체론, 창조론, 인간론, 신국론, 교회론 등에 근거하여 기독교는 본래 공적인 종교라는 사실을 제시하였고, 3장에서는 그러나 어떻게 한국교회가 공공성을 상실하게 되었는가 하는 문제에 대해 그 원인으로 구원에 대한 개인주의적 이해, 이분법적 사고, 근본주의, 샤머니즘과의 결탁, 유교문화와의 결탁, 경제주의와의 결탁, 국가와의 결탁을 제시하였다. 4장에서는 기독교의 공공성은 사회선교를 통해 가장 잘 드러날 수 있다는 사실에 근거하여 공공성 회복의 대안으로서 사회선교를 제시하였고 그 내용으로 생명선교, 정의선교, 평화선교를 제시하였다. The purpose of this study is to investigate the crisis of publicness of the Korean Church, to suggest social mission as an alternative for recovering publicness of christianity and to suggest life mission, justice mission and peace mission as christian social mission. All statistics show that the Korean Church is the most distrusted religion among representative religions in Korea. This crisis of public confidence of the Korean Church results from the loss of publicness of christianity. But originally christianity is not a private religion but a public religion. The reason is as follows: ① God of christianity is not a lonely being but public being in community. God is a social, participatory being. ② The world created by God is not a private domain for a certain group or nation but a symbiotic domain for all creatures. ③ All humans were created not as lonely beings but as beings in relationship with God and other creatures. ④ Kingdom of God is not a private character of kingdom which a certain group or nation can monopolize but public character of kingdom which all humans enjoy justice, peace and joy in Holy Spirit. ⑤ Church is not a private being for itself but a public being for common good of society and the world. On the ground of the above statements, christianity is a public religion in which publicness is a key element. The Korean Church lost publicness. What are the reasons of it? The reasons are as follows: ① Individualistic understanding of salvation ② Dualistic thought which separate soul and body, individual and society, the world beyond and this world and think body, society and this world less importantly than soul, individual and this world ③ fundamentalism ④ collision with shamanism ⑤ collision with confucianism ⑥ collision with economism ⑦ collision with a nation What is an alternative for recovering of publicness of the Korean Church? First, it is to recover the identity of christianity as a public religion Second, it is to perform the task of social mission. Here social mission means all activities which churches and christians perform in relation to social responsibility. What are the contents of social mission? Those are life mission, justice mission and peace mission. First, the task of life mission is to build culture of life and ecological community which affirm and respect life, and to resist powers which drive the socially weak and ecosystem to death. Second, the task of justice mission is to criticize all forms of concentration of power by minority, to resist unilateral dominion of a few vested interests and to change unjust political, economical social system into just political, economical social system. Third, the task of peace mission is to oppose violence, war, war weapons and nuclear weapons, to try to solve conflict relations and hostile relations, to curtail aggressive elements which become the cause of war, to get rid of structural violence such as poverty, oppression, discrimination and alienation. and to build culture of peace in which every people and every nations respect each other. As Moltmann said, the Korean Church today face double crises. One is the crisis of identity, the other the crisis of relevance. The former is the crisis of recognition, the latter is the crisis of praxis. In terms of these double dimensions, the Korean Church face the loss of publicness. If it is the cause of loss of public confidence of the Korean Church, recovering publicness of the Korean Church is a urgent task in order to recover credibility of the Korean Church. In conclusion, the Korean Church has to perform life mission, justice mission and peace mission as social mission in order to recover publicness of christianity. Because a public character of christianity is most clearly revealed through social mission as a christian response of contemporary political, economical, social problems.

장애인 복지와 선교과제

김은수 한국선교신학회 2006 선교신학 Vol.13 No.-

The purpose of this study is to search for social situations of the Activity Limitation and to examine some useful missionary tasks which can be used to prove social welfare. This paper begins with some theological criterions for mission of social welfare, particularly concerning the factor of holistic missions. Also, this paper directs attention to some traditional misunderstandings about missions of churches in Korea. The social situations of Activity Limitation is not good Participation if there are lots of problems. According to research by the Institute of Health and Social in Korea in 2005, supported by the Ministry of Health and Social Welfare, so many Activity Limitations are not satisfied with social welfare in Korea. The following statistic states some reasons why their state of welfare is low in their daily life. preventive Activity Limitation school adaptation percentage of employment insufficiency public transportation 89.0% 59.5% 38.2% 79.5% This paper suggests four useful tasks for missions of social welfare especially for Activity Limitation. First, ‘The second conference of mission strategy for Activity Limitation 1999’ suggested a ‘Theology of Disability’ which were based on human morality. A Theology of Activity Limitation should be the inner essence of God and the same time the essential mission of the church that namely is ‘missio Dei’(mission of God). Second, churches in Korea should develop some models and principles for Activity Limitation managing etc. The Origin of social welfare come from the Activity of churches in middle age Europe and modern Diakonia(Greek: social service) come from the ‘Innere Mission’(domestic mission) which worked for Street Children. Finely, the contents of mission that the essential mission of churches in Korea means the social welfare. Third, pastors have to reach a consensus about the mission for Activity Limitation welfare and churches should be clear about its identity for social responsibility and welfare. The following statistic states consensus of pastors about social welfare. necessity of social work pastor in church importance of volunteer for social service importance of participation for social welfare practical encourage social service 89.8% 86% 72% 20.9% necessity of social work pastor in church importance of volunteer for social service importance of articipation for social welfare practical encourage social service 89.8% 86% 72% 20.9% Fourth, each church alone can‘t get a high degree sufficiency for social welfare in their community. Also churches have to make a network, with other churches, and social work organizations in their community. A network and cooperation of churches and organizations develop to maximize limited resource and man power.

비영리조직 리더십을 통한 디아코니아 실천과 선교

홍진 한국기독교학회 선교신학회 2013 선교신학 Vol.33 No.-

With the assumption that Christian mission should be a holistic mission that includes responsible society and with a consideration that Diakonia should be re-recognized as the original mission of the church for the holistic mission, the aim of the present thesis is to explore a directionality as a means of implementing the social service for a ministry of the proper mission through leadership. In this research, an attempt was made first to review how Diakonia has been implemented as the mission of the church in history and examine the linkage between Diakonia and the mission, and its relation to social welfare through a bibliographical study. Lastly, an analysis of leadership in nonprofit organization was carried out to apply the findings to the leadership in a Christian social welfare institution that is to realize the Diakonia. In the harmony of Kerygma that is the basic mission of the church, Koinonia of love within Christ, and Diakonia, the Diakonia should be so constituted with the mission rather than just restricted activity area of the church and should also be properly defined. As such, Diakonia cannot be thought of separately from mission, which is befitting for the ministry of the present Korean church and social mission. As for social service itself, Korean Christian church has regarded it as one of the important missions of the church but acknowledging at the same that the past record cannot be regarded as satisfactory, thereby suggesting the importance and the necessity of forming Diakonia through an institution. If this can be implemented, it is expected that it will bestow a proper view of faith for Christians by forming proper Diakonia through a social welfare institution and bring about a change to proper mission as the mission of the church. However, at a time when powerful mission is required for participating in social welfare, a necessity for more professional approach has been emphasized. At this point in time, it seems that the time has come for Korean Christian church to re-establish Diakonia as the holistic mission and for Christian workers who are participating in social welfare work to think more in depth on the future tasks with a re-thinking of the past in an effort to reveal their love for God in a changing environment. Accordingly, as a practical and efficient means to implement the Diakonia as a community life while living the present era, our focus was placed on empowerment of leadership. And for the purpose, we have introduced the leadership method of nonprofit organizations that have been growing considerably for the past several years. The reason is, partly because we have discovered many common aspects in-between church organizations and nonprofit organizations. Especially, personnel management among operation methods presented us with factors that can be applied fruitfully to Christian social welfare institutions. Accumulated experiences and researches on nonprofit organization could present a directionality of change for many Christian social welfare institutions to construct and manage an organizational structure from existing welfare organization practices. In other words, the social welfare institutions that have religious identity could be of help in implementing Diakonia to local residents. This can be called Diakonia through mission or the holistic mission that is badly needed in the contemporary world. Therefore, in this thesis, certain measures have been presented that can be utilized as the basis for designing an organizational structure through which Diakonia could become more effective in implementation through Christian social welfare institutions.

통전적 선교 -복음선포와 증명의 조화

김수미 ( Soo Mi Kim ) 한국복음주의선교신학회 2015 복음과 선교 Vol.29 No.-

This paper is intended to look into Lausanne’s interest in poverty and its consequences where poverty is social responsibility with understanding, application, and action of integral mission from evangelical perspective. The definition of mission by John Stott “missionary works are all the works done people sent by God, and these include evangelical works and social responsibilities” provides basis for integral mission from evangelical perspective. Evangelical integral mission is also based on the Bible. And this appears in the mission of Jesus Christ that was is balanced missionary work, not separating the ministry of ‘κ□ρυγμα’(kerygma), ‘διακον□α’(diakonia), ‘κοινωνια’(koinonia). That is, a mission that restores the essence of the Gospel and meets both sides of missionary works is ‘integral mission’. As emphasizing social responsibility does not belong to the ecumenical side of the mission only, evangelicalism has been criticized for being indifference to social responsibility. Within Evangelical they prioritize evangelical works but do not emphasize their social responsibility which is practical side of their mission. As revealed in a historical study “The Great Reversal”, this not only proves that it is because of decreased interest in social responsibility from evangelism side due to need of their times and circumstances, but also emphasizes that evangelism side should comprehend that being interested in social responsibility is evangelism’s tradition and legacy. Integral mission from evangelical perspective is balanced mission that emphasizes both vertical and horizontal dimensions. With recognition that even though evangelical works can’t be separated from their social responsibilities they can appear different according to their circumstances and missions, the contingent circumstances of people who are object of missionary works and not uniform should always considered. Concrete fulfillment of integral mission appearing in Lausanne movement is realized especially through being interested in poverty which emphasizes ‘διακον□α’(diakonia) as social responsibility. Integral mission from evangelical perspective claimed by Lausanne movement is to carry out balanced mission works witnessed through evangelical proclamations and demonstrations.

제3세계 사회봉사적 통전선교

임희모 한국선교신학회 2006 선교신학 Vol.12 No.-

The article discusses a social service integral mission for the third world, particularly for Vietnam, which has been characterized with the life-dying context. The article consists of mainly three parts: the third world context and Christian mission, Vietnamese context and its Christian missions, and a social service integral mission for Vietnam. The first part of the article analyzes some characteristics of the third world and criticizes the evangelical and the ecumenical mission theologies which have been formed in the perspective of Western countries. The paper discusses the necessity of a new mission approach and suggests a social service integral mission which can promote both the social development(or social welfare) and church growth for the third world. The second part of the article describes a brief history of Vietnam and its life-dying context. It analyzes the serious aftermaths of rules by foreign colonial and imperial forces(France and U.S.A.). Also the paper discusses how the missionaries and churches in Vietnam supported the rules by the foreign authorities. Since 1975 when the national liberation and unification were achieved, the socialist authority required churches both to eliminate anti-national, pro-foreign elements from themselves and to join in establishing a new socialist country. Some churches against the authority were closed and the leaders were arrested or expelled to foreign countries. The third part deals with a social service integral mission in details for vietnam and its church. Based on changing situation like enforcement of the religious law 2004, the article describes a concrete exercise of the integral mission such as Korea Society for Service in Asia(KSSA) which has promoted to elevate quality of life in the Vietnamese society and to assist church growth in number. The integral mission is a model to overcome limits of the evangelical mission and the ecumenical mission. The social service mission may be done in a form of Christian NGO. In addition the paper discusses how NGO mission can contribute to the Christian mission for the area of creative strategic approach such as Islamic, Hindi, Buddhist and socialist countries, Conclusively the Korean churches are asked to implement a social service integral mission for the third world countries.

생명신학과 사회복지선교

박영환(Park, Young-whan) 한국선교신학회 2009 선교신학 Vol.20 No.-

Jong Hyun Jang proclaimed “Life Theology” through the Baekseok University under the name of Baekseok theology. The Korean church and christianity is undergoing a difficult time. Especially the social welfare mission became due to statistics and evaluations more focused on capacity and results than the way of Jesus Christ. Jong Hyun Jang's “Life Theology” revived the Gospel in that sense. Although his work seems like the “Life Theology” of Alfred Jaeger, however he focuses on a much more pragmatical way on becoming more like Jesus Christ. He shows a crossroad in which “Life Theology” and Social Welfare Theology meet. Social Welfare Mission is the fastest way to actually do the work of Jesus Christ and spread his word as he did. “Life Theology” is the center of the Social Welfare Theology in which we live and serve as servants. This is why “Life Theology” is the future of the Social Welfare Theology. Thus, “Life Theology” with the aid of Social Welfare Theology will be able to revive and encourage people in desperate need to a new way of life. The background of this can be described in three points. 1) the center of the Social Welfare Theology-Christianity- Jesus Christ centered, 2) the framework of the Social Welfare Theology-church theology-the member and the leader of a community 3) the context of the Social Welfare Theology - Kingdom of God - behavior and attitude. These 3 components are important parts in practicing Social Welfare Theology. Since today Social Welfare Mission took a variety of forms and experienced difficulties in establishing itself in a dynamic changing society. Social Welfare Theology has more non religious factors (financial support, management, etc.) than ordinary mission itself. Thus it lead to arguments of the purpose of the mission and its meaning itself. The Social Welfare Mission also had difficulties in adapting in a secular and diverse society. Such difficulties now stand before the "Life Theology" to achieve a core meaning centered around Jesus Christ. Thus, not something which just looks like spreading the good word, but doing it like Jesus did is the main idea of the Social Welfare mission. Jong Hyun Jang’s “Life Theology” has been proven through the Baekseok University to work hand in hand with the social welfare mission. It remains subject to the next generation of scholars to see how Jong Hyun Jang’s Life Theology establishes itself in the future.

시진핑 지도부의 사회-경제 정책과 그 선교적 함의

김성민 ( Kim Sung Min ) 한국복음주의선교신학회 2016 복음과 선교 Vol.35 No.-

This study aims to consider Xi Jinping Government’s national policy of China, and I will especially focus on social policy and economic policy. Because, social and economic areas of a particular country is directly related to mission/ministry in that country than other areas like military, security, diplomatic, industrial and finance. Before considering the social-economic policy of Xi Jinping Government, I will look into the socio economic situations of the previous Hu Jintao Era. Because Xi Jinping Government’s social economic policy comes from the previous Hu Jintao Era’s socio-economic circumstances. Xi Jinping Government’s social-economic policy direction is mainly consists of 8parts: ‘change the way of economic growth’, ‘conversion from manufacturing industry into service industry’, ‘sustainable development’, ‘reducing inequality’, ‘poverty reduction’, ‘improving people’s livehood’, ‘change in social management’. Xi Jinping Government’s social-economic policy direction has four implications in the aspect of China mission: 1) missional implication of ‘change the way of economic growth’ policy direction, 2) missional implication of ‘conversion from manufacturing industry into service industry’ policy direction, 3) missional implication of ‘sustainable development’ policy direction, 4) missional implication of ‘reducing inequality/poverty reduction/improving people’s live hood’ policy direction, 4) missional implication of ‘change in social management’ policy direction. It is necessary to conduct an in-depth study on the social-economic policy of China for establishing and carrying out the precise mission strategy.

해방 이전 한국교회 사회봉사선교의 역사적 특징

김은수(Eun−,Soo Kim) 한국선교신학회 2013 선교신학 Vol.32 No.-

This paper is to study historical characteristics of social service mission in Korea church before the 1945 liberation of Korea. The classification of an era for historical analysis about social welfare in Korea church is not only necessary, but also is dangerous. Because it could be depended on subjective classification of the researcher, simplified complicated historical processes, and there would be a possibility to classify it individually or selectively. Nevertheless, a missio−theological reflection about christianity society service in the Korea mission history will be meaningful to many people who study social service mission according to the classification of an era and important to Korea church which is in stagnation. In this context, the summing−up to social service mission of Korea church before the 1945 liberation of Korea according to period features is necessary. There are two kinds of mission service characteristics in the protestant. One of these is Luther, Calvin and Knox as an ‘ecclesiastical’type, and the other is sure salvation by individual experience of faith as a ‘non−ecclesiastical’ type. Mission movement after Pietism mainly took the 'non−ecclesiastical' type. The United States of America which preached the gospel to Korea also was offsprings of the‘non−ecclesiastical’ type. The faith of these people, as a type of pious Puritan, thought a concept of church is the same as an ark separated from the world. It shows at the constitutional law of the separation of religion and politics and the guideline of mission agency. Despite their spiritual salvation separated from the world, nonpolitical actions, and irrational and dualistic faith as what is called an ‘evangelist,’ these people began education and medical works as a starting point of mission at the beginning of Korea mission. These were based on the considerate help and charitable service by each missionary. This type of faith made emotional bond with Koreans in unhappiness as a method for propagating the gospel even though there was not an attempt grasping the underlying and structural problems which were causing miserable lives and political suppression to the pioneer missionaries. So, the local section was set up in ‘Christian Council’ in 1925 and the rural section was set up in 1930, but these were only recognized as ‘something for mission works.’ For example, the local section of ‘Christian Council’ in 1930 was limited only for the dormitory foundation, missionary sending, sewage factory demolition, temperance movement and combined execution of help works. This kind of early mission, which was an un−structural service has the same basis with pious ‘Mitleid’ to the lost souls. Pietism against protestant’s legitimism in the 17th century and illuminism in the 18th century was an important movement that awakened stagnated mission work newly, but focusing on an individual’s complacency and conversion it became the important motivation of mission and the important goal of mission only to save each person from corrupted world. Therefore, the mission of un−structural service has some limitations that restrict missionary works only as a province of converted spirit, given Missio Dei erecting the sovereignty of Jesus Christ and expending the kingdom of God in this world. It was from 1920 that Korea church started to recognize the basic cause of social problems systematically. And also this is originated from the development of international missio−theology. As the first World Missionary Conference held in Edinburgh in 1910 predicted the world evangelization hopefully, it was based on mission for a human being’s spirit salvation. Consequently, it did not develop the christianity's influence beyond individual spirit salvation. But after Edinburgh conference the world’s history was changing by contraries because of World War. So the World Missionary Conference after 1910

한국교회 평신도의 교회와 목회자의 선교실천에 대한 평가

손동신 한국선교신학회 2006 선교신학 Vol.12 No.-

This study as analysed the congregation's understanding of concept of mission a evaluation of their churches' practices for mission, It is anticipated from the process of feedback that this ""jll provide primary information towards a clear understanding of the current situation of the Korean church, specifically KEHc, in relation to the concept and practice of mission, This study employed the method of questionnaire, The questionnaire was designed in three parts, The first part contained instructions, The second part contained knowledge of the KEHC congregations' view of mission, The third part dealt with their view of their pastor's ministry in relation to mission, The questionnaire included twenty-nine questions, The sample included 461 congregations of the Korea Evangelical Holiness Church, The responses of participants were analysed according to several independent variables: age, sex, position in the church, years since becoming a Christian, location and size of the church etc, Initially, we conducted analyses of frequency, The results of frequency were examined in analyses of chi-square and t-test to compare in variables if those are applicable, The majority of congregations have a wide understanding of mission, and males, 20-30s and the Laity have a broader concept of mission, More than half of congregation indicate 'change in the congregation's understanding or consciousness of mission as the most important factor in undertaking mission, Significant differences were found in the view related to position in the Church, Elders indicated congregation's 'consciousness of mission' and 'church's finance situation' while the Laity considered 'congregation's participation' as the important element, Half of the congregations indicated that undertaking mission of the Church will contribute to church growth but mission is not the condition of church growth, Regarding the relationship between mission and Church, the Elders indicated the highest percent, Congregations reported that their pastors put emphasis on mission by mentioning it in preaching, and the content was mainly about 'raising funds for the support of missionaries.' A missionary committee normally undertakes mission practices but mission is carried out without systematic, consistent, and long-term strategy ani policy, Mission education for congregation run in one third of churches focuses on ways of support to denominational strategy for sending missionaries and mission education in the dimension of wider mission practice is hardly undertaken, A phenomenon of imbalance in undertaking mission practice is found, As a result, congregations indicate pastors leadership in a negative way in relation to undertaking mission practice, A tendency towards imbalance in undertaking mission practice also appeared in congregations' evaluation on social services of the churches, Most of them indicated the church should carry out both evangelism and social services at the same time, but there are many who understand social services as a means of evangelism, It was reported that, although half of the churches involve themselves in social services, their activities are mainly aimed at financial support for social agencies, They evaluated both pastors practice for social responsibility and churches' activities for mission low and strongly indicated that 'church leans to mission.'

몰입형 인적자원관리가 소셜벤처 및 사회적기업 구성원의 혁신행동에 미치는 영향 연구: 사회적 미션의 조절효과 탐색

이정원 ( Jeong Won Lee ),김영진 ( Youngjin Kim ) 한국중소기업학회 2019 기업가정신과 벤처연구 Vol.22 No.3

소셜벤처 및 사회적 기업은 영리기업과 달리 경제활동을 하면서 동시에 사회적 미션을 추구한다. 이들은 혁신적인 접근법으로 사회적 문제를 해결하려는 조직이지만, 작은 규모, 짧은 사업기간 등의 특징으로 내부 자원 활용에 제한이 있다. 그렇기에 이 조직들의 성과 창출과 지속적 성장에 있어 구성원들이 창의적 아이디어를 창출하고 실행하는 행동, 즉 직원 혁신행동의 역할이 매우 중요하다. 본 연구는 인적자원관리와 사회정체성 이론을 바탕으로 소셜벤처 및 사회적기업에서 몰입형 인적자원관리방식이 구성원들의 혁신행동을 촉진하는 데 미치는 영향과 함께, 조직의 사회적 미션에 대한 직원들의 두 가지 인식(사회적 미션 추구 및 달성)의 조절 효과를 살펴보았다. 국내 104개의 소셜벤처 및 사회적기업의 직원 321명으로부터 수집한 설문 조사 데이터를 분석한 결과, 몰입형 인적자원관리는 직원들의 아이디어 창출과 실행 모두에 긍정적인 효과를 나타냈다. 사회적 미션의 조절효과의 경우, 조직이 사회적 미션을 추구한다고 직원들이 인식할수록 몰입형 인적자원 관리가 구성원들의 아이디어 창출과 실행에 미치는 효과를 모두 강화하였다. 한편 조직이 사회적 미션을 성공적으로 달성했다고 인식할수록 몰입형 인적자원관리가 아이디어 창출에 미치는 영향에는 효과가 없는 반면, 아이디어 실행에 미치는 영향은 강화되는 것으로 나타났다. 이러한 연구 결과에 기반하여 기존의 인적자원관리와 소셜벤처·사회적기업 연구분야에 있어 이론적 기여점 및 소셜벤처·사회적기업의 혁신성 제고에 대한 실무적 시사점을 논의하였다. Unlike profit organizations, social ventures and social enterprises pursue social missions while simultaneously engaging in economic activities. They try to solve social problems with innovative approaches but usually operate with limited resources. Therefore, for social ventures to succeed, employees’ intentional behaviors in generating and implementing creative ideas (i.e., innovative behaviors) are essential. Drawing on HRM literature and social identity theory, the present research examined the effects of commitment-based human resource management (CHRM) in fostering employees’ innovative behaviors in social ventures along with the moderating effects of employees’ perceptions of their organizations’ social missions. Using survey data collected from 321 employees from 104 social ventures, this study yields several meaningful results. CHRM triggered positive impacts on both employee idea generation and implementation. Regarding the moderation effects of social missions, perception of organizations’ pursuit of social missions significantly strengthened the effects of CHRM on both idea generation and idea implementation, while perception of organizations’ success in carrying out social missions significantly strengthened the effect of CHRM on idea implementation but not the effect of CHRM on idea generation. These findings provide theoretical and practical implications and contribute to existing HRM and social venture literature.