매력적인 하나님 나라 선교사 공동체

권오훈(Kwon,O-hoon) 한국선교신학회 2010 선교신학 Vol.24 No.-

In the official messages of the 1910 World Missionary Conference at Edinburgh, particularly in the message to the members of the Christian church in non-Christian lands, one reads that “the word that under God convinces your own people must be your word; and the life which will win them for Christ must be the life of holiness and moral power.” It is a call for holistic evangelism; evangelism with both words and deeds. In 1953, John Bright resonated with the notion that we have only one gospel, the gospel of the kingdom of God, instead of two gospels, social and personal. The social gospel and the personal gospel are two aspects of the same thing. They are intimate to each other. Based on the message quoted above, the author builds new ecclesiology; the church as an attractive missionary community of the kingdom of God. In chapter II, the author regards the church as an attractive showcase for the kingdom of God. The church cafe is now in fashion in Korea. The author suggests that a coffee bar or tea bar (not a wine bar or cocktail bar) within the cafe would stimulate a new and acceptable kind of missionary activity in the church. In other words, they could be an effective place for evangelism, especially to the lonely. In chapter III, the author takes Howard A. Snyder's following question seriously. “What can we learn to help us develop the kind of Christian communities in which it becomes unnecessary to put the word missional before the word church?” As a result of pondering on the question, the author treats the church as a missionary community of the kingdom of God. There should be two kinds of missionaries. One is the official missionary of the church along with supporting mission structures. The other is the unofficial missionary of the Kingdom of God. The latter is a broader concept than the former, but broad enough to include the former. It seems that church leaders literally follow Jesus' first call of being fishers of humans. Because of this church leaders tend to confine their members within a hemmed-in fish farm. Jesus asks us to feed his sheep, not his fish. Sheep are healthy when they are allowed to freely go in and out of their barn. A flock of sheep do not run away easily as long as they are with their good shepherd. Although they eat hay at times in the barn, they are happy when they take fresh grass in pasture land. So also do church members. Of course, the barn represents the church and the pasture land symbolizes the kingdom of God.

하나님 나라 부흥과 교회

권오훈(Kwon, O-hoon) 한국기독교학회 선교신학회 2007 선교신학 Vol.16 No.-

The term ‘expansion’ or ‘extension’ of the kingdom of God has been widely used in Christian theology and missiology. The author, however, suggests to use a new term, ‘revitalization’ of the kingdom of God, instead. The author sees a remainder of colonialism in the common term ‘expansion’ or ‘extension’ of the kingdom of God. It is also too aggressive. It is even restraint of God’s reign per se. Revitalization of the kingdom of God is a combination of church growth movements and church renewal movements. Therefore the main topic of this article is revitalization of the kingdom of God and the church. The author chose the term ‘revitalization’ over ‘growth,’ because the growth of real plants could be limited in a special area. The kingdom of God shouldn’t be restricted to the church. In section 1, the author deals with the kingdom of God and church renewal. The aim of church renewal is to go beyond the church boundaries to include all that is the kingdom of God. In section 2, the author handles the relation of the kingdom of God and the church. The author especially focuses on the important discussions of world mission conferences in the 1980s.’ In section 3, the author discusses the church as a seedbed and a hub of the kingdom of God. The church as a seedbed of the kingdom of God is an ecological model and it can be complementary to the ‘overspill’ model of the Grand Rapids Report of 1982. The church as a hub of the kingdom of God is an economical model. Jesus Christ, of course, is the axis of the hub. In each section, the author affirms Howard A. Snyder’s renewal view, especially his three conversion experiences: to Jesus Christ, to the church, and to the kingdom of God, as foundational to this article. The author concludes this article by quoting Snyder’s signature opener. “Once you’ve caught a vision for the kingdom of God, you’ll never be satisfied with anything less!”

애굽기의 시종 주역들과 타문화권 선교사

권오훈(O Hoon Kwon) 한국선교신학회 2016 선교신학 Vol.42 No.-

출(出)애굽이 있으면 입(入)애굽도 있어야 한다. 이스라엘 민족을 애굽에 본격적으로 정주하게 만든 애굽의 총리 요셉이 입애굽의 주역이다. 출애굽의 주역은 이론의 여지가 없이 모세다. 입애굽과 출애굽을 이끈 요셉과 모세는 애굽기의 시종(始終) 주역들이다. 그들이 이스라엘의 애굽기를 열고 닫았다. 아서 글라서(Arthur F. Glasser)는 요셉과 모세를 한 묶음으로 여긴다. 이 연구의 핵심과제는 여호와 우리 하나님에 의해 애굽기의 시종 주역들로 쓰임 받은 요셉과 모세에게서 타문화권 선교사의 본보기가 될 요소들을 밝히는 것이다. 주된 연구방법은 귀납적 성경연구다. 하워드 스나이더(Howard A. Snyder)는 그의 교회갱신을 위한 열 가지 명제 중 여덟 번째로 성경적 리더십을 꼽으며, “리더십을 위한 세상적인 자격 요건들은 성경적인 자격 요건으로 대체되어야 한다.”고 주장한다. 필자는 이 연구에서 팔로워와 리더의 직무를 동시에 수행해야하는 타문화권 선교사에게 요구되는 ‘성경적인 자격요건’을 입애굽과 출애굽을 이끈 요셉과 모세라는 불세출의 성경적 지도자들에게서 찾아본다. 야곱의 축복 중 “요셉은 무성한 가지 곧 샘 곁의 무성한 가지라 그 가지가 담을 넘었도다”(창 49:22)라는 구절은 요셉의 일생과 그의 됨됨이를 잘 보여준다. 요셉은 애굽 곳곳에서 하나님께서 함께하심으로 말미암아 범사에 형통한 샘 곁의 무성한 가지가 된다. 십칠 세에 애굽으로 팔려간 요셉은 십육 세에 로마령 영국 서부 해안가 자기 집에서 아일랜드 침입자에게 붙잡혀 아일랜드 영주의 노예로 팔렸던 성 패트릭(St. Patrick)을 떠올리게 한다. 패드릭은 포로 생활을 한 아일랜드에 타문화권 선교사로 다시 가서 고사 위기에 놓인 그리스도교 교회를 살려냈다. 또한 요셉은 타문화권 선교사가 하나님의 섭리를 참으로 믿고 의지하면 어떤 상황에서도 억울함이라는 감정에 함몰되지 않고 자신에게 주어진 삶에 충실할 수 있게 됨을 보여준다. 요셉은 백십세를 일기로 죽을 때까지 형제들을 갑을관계로 대하지 않았다. 애굽 왕의 사형수로 태어나 애굽 왕족의 영화를 누리다가, 다시 바로의 사형수가 되어 유리하다가, 장인 이드로의 양 떼를 치던 호렙에서 만난 하나님(출 3:2)에 의해 한 민족을 살리는 지도자로 쓰인, 드라마틱한 모세의 삶과 사역은 타문화권 선교사의 본보기로서 훌륭하다. 모세는 타문화권 선교사가 표본으로 정하여 성숙할 때까지 모델로 삼을 만하다. 모세는 온유한 지도자였다. 성경은 “이 사람 모세는 온유함이 지면의 모든 사람보다 더하더라”(민 12장 3)고 간결하게 진술한다. 온유한 지도자는 인물을 키운다. 하나님께서 모세의 온유함에서 우러난 진정한 겸손을 인정하고 그에게 동역할 사람들을 붙이셨다. 건물을 짓는 선교보다 인물을 키우는 선교가 훨씬 더 중요하다. 당장은 건물이 눈에 띄지만 세월에 부식하지 않는 인물이 오래간다. 큰 나무는 나무를 기르지 못하지만 큰 사람은 인물을 키울 수 있다. 인물은 대개 큰 지도자 밑에서 자란다. 그 안에 하나님의 영이 머무는 지혜가 충만한 후계자와 동역하다가 그에게 자신의 존귀를 돌릴 수 있는 타문화권 선교사, 복되고도 복되지 아니한가? If there is an Exodus, there must have also been an “entering into” Egypt as well. Joseph, the prime minister of Egypt at the time, played a leading role in the settlement of the people of Israel in Egypt. There is no theoretical doubt that Moses played the leading role in the exodus. Joseph and Moses, who led the entering into and exodus from Egypt, were the kingpins of the beginning and end of Israel in Egypt. Thus they opened and closed the period of Israel in Egypt. Arthur F. Glasser regards Joseph and Moses as one bundle. The core subject of this study is to reveal how the elements from Joseph and Moses, who were used through Jehovah our God as the kingpins of the entering into and exodus from Egypt, can be a model for the cross-cultural missionary. The main methodology of study is inductive Bible study. Among Howard A. Snyder’s ten theses on church renewal, the eighth is biblical leadership, arguing that biblical qualifications for leadership replace worldly ones. From the extraordinary biblical leaders, Joseph and Moses, who led the Israelites in the entering into and exodus from Egypt, the author discovers the biblical qualifications required for the cross-cultural missionary, who must fulfill both the duties of a follower and leader. Among Jacob’s blessings, the scripture verse “Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall (Genesis 49:22),” clearly depicts the life and character of Joseph. With God by his side, Joseph becomes a successful fruitful vine near a spring in all of Egypt. Joseph, who was sold to Egypt at the age of seventeen, reminds us of St. Patrick, who was taken by an Ireland invader at his home in the shore of western England under Roman decree and was sold as a slave to an Ireland feudal lord at the age of sixteen. St. Patrick went back to Ireland, where he had been held captive, as a cross-cultural missionary and saved the Christian Church which was on the verge of withering. Furthermore, Joseph demonstrates to the cross-cultural missionary that when one truly trusts and relies on God’s providence, one can be devoted to one’s given life without succumbing to the emotions of resentment. Until his death at the age of one hundred and ten, Joseph did not treat his brothers in a hierarchically superior manner. Born to die under the order of Pharaoh but basking under the splendor of the Egyptian royalty, then again becoming a condemned criminal, and through God whom he met in Horeb where his father-in-law Jethro tended sheep (Exodus 3:2), Moses was used as a leader to save a nation. His dramatic life and ministry serves as an excellent model for the cross-cultural missionary. Moses is worthy of being an exemplar for the cross-cultural missionary to model until they mature. Moses was a humble leader. The Bible concisely states in Numbers 12:3 “Now Moses was a very humble man, more humble than anyone else on the face of the earth.” Humble leaders raise prominent figures. God acknowledged the sincere humility of Moses’ humbleness and accompanied him with people to work together with. A missionary that raises prominent figures is much more significant than a missionary that raises buildings. A building may instantly catch one’s eye, but a prominent figure that does not corrode with time lasts longer. A giant tree cannot grow a new tree but a great man can bring up a great figure. Figures generally grow under great leaders. How blessed is the cross-cultural missionary that works with a spirit-filled successor to whom he can later redirect his glory to?

존 웨슬리와 성령의 열매의 선교적 함의

권오훈(O hoon Kwon) 한국선교신학회 2013 선교신학 Vol.34 No.-

The major goal of this article is to find missiological implications of the fruit of the Spirit(love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self control) in Galatians 5:22 by investigating John Wesley's and others' writings. Because the author believes that attitude is strongly contagious in mission fields, he especially aims to suggest that the fruit of the Spirit would supply some valuable hints for proper missionary attitude. The first half of this article deals with John Wesley(1703-1791) and the fruit of the Spirit. Unlike some theologians who divide the fruit of the Spirit into three or four portions, Wesley regards the fruit of the Spirit as an indivisible whole. Wesley does draw a distinction between extraordinary gifts of the Spirit and ordinary gifts of the Spirit. However, to Wesley, the fruit of the Spirit is more than merely the gifts of the Spirit. It is synonymous with Christian perfection. Wesley's view of the fruit of the Spirit is congruent with the verse "Your attitude should be the same as that of Christ Jesus"(Phil. 2:5). The second half of this article handles missiological implications of the fruit of the Spirit. In order to do so the author applies insights from Thomas Keating, Elisa Morgan, Evelyn Underhill, Philip D. Kenneson, James Merritt, Viv Grigg, and the Bible. Among these, the subtitles of Merritt's nine chapters are worth mentioning: If you're not loving, you're not living; Joy to the world; How to keep your head while others are losing theirs; Winners never quit and quitters never win; Try a little kindness; How to live the good life; The world's greatest ability; The lower you get, the higher you go; Never let them see you sweat. The author concludes this article by emphasizing that intercultural missionaries should be deeply purged good soil and stay close (not to the sender or to the host people but) to Jesus in order to be fruitful. The perfecting or maturing of the Christian character is what the fruit of the Spirit is all about.

담임목사직 세습과 존 웨슬리

권오훈(O Hoon Kwon) 한국기독교학회 2008 한국기독교신학논총 Vol.58 No.-

존 웨슬리의 사랑으로 역사하는 믿음

권오훈(O Hoon Kwon) 한국기독교학회 2011 한국기독교신학논총 Vol.73 No.-

John Wesley, the founder of Methodism, believed that faith working through love (Galatians 5:6) is the essence of true religion and a true Christian. The author thus studies further each component of John Wesley`s faith working through love based on John Wesley`s 53 Standard Sermons. The Standard Sermons, along with his Explanatory Notes upon the New Testament, were set forward by John Wesley for doctrinal standards of Methodists in 1763. In chapter 2, the author deals with grace and faith as the gift of God. Grace makes good works unnecessary. Faith is not something a Christian earns through meritorious work; it is the free gift of God (Eph. 2:8-9). In chapter 3, the author handles good works as outward signs of inward faith and love. Although faith is glorious and honorable, it is still only the handmaid of love. Only love is the sum of perfection in heaven. Good works are an immediate and necessary fruit of faith. Wesley urges Christians to be zealous of works of mercy, as well as works of piety. In chapter 4, the author discusses Christian perfection as holy love/loving-holiness. Full sanctification and complete salvation are God`s gradual or instantaneous great work in the soul. Christian perfection is holiness and love combined. Faith working through love produces obedience and holiness. It is all inward and outward holiness. It leads us into a new creation, all things in us becoming new. The author concludes this article by emphasizing that John Wesley`s holistic concept holy love/loving-holiness can be an antidote for Korean Christianity which is sharply divided by a holiness-oriented group (works of piety, evangelism) and a love-oriented group (works of mercy, social responsibility). According to John Wesley, a true Christian can be truly evangelical and truly social concurrently.

블록체인 합의 알고리즘과 암호화폐의 법적 쟁점

권오훈 ( Kwon O-hoon ) 건국대학교 법학연구소 2020 一鑑法學 Vol.0 No.45

최초의 암호화폐인 비트코인이 발행된 이후 각종 암호화폐가 범람하면서, 각 국가는 일반적으로 금융당국을 통해 암호화폐를 규제하여 왔다. 즉, 만약 암호화폐가 증권에 해당한다면 비록 암호화폐의 외관을 지닌다 하더라도, 증권의 정의에 부합한다면, 증권과 관련한 각종 규제를 지켜야 한다는 것이다. 이러한 배경에서 암호화폐가 증권에 해당하는지에 대한 논의는 있어왔으나, 블록체인 합의 알고리즘(Blockchain Consensus Algorithm)에 따라 증권 여부가 달라지는지에 대해서는 논의는 불충분하다고 보인다. 암호화폐 전반적인 검토와 더불어, 블록체인 합의 알고리즘의 차이에 따라 각 블록체인에서 신규 암호화폐를 수령하는 방식이 다르다는 점에 주목해야 한다. 특히 미국 증권거래위원회는 ICO 토큰에 대해서는 과징금을 부과하는 결정을 내리면서도, ICO 이후 탈 중앙화된 블록체인으로 변하는 과정에 있는 블록체인 상 암호화폐에 대해서는 침묵을 하고 있다. 미국에서 전통적으로 증권 여부를 판단하는 데 활용했던 Howey 판결의 요건들이 암호화폐에 이르러서는 보다 복잡한 해석을 필요로 하게 되었다. 본고에서는 우선 블록체인 합의 알고리즘 중 대표적인 방식인 PoW(Proof of Work), PoS(Proof of Stake), DPoS(Delegated Proof of Stake)의 모습을 규정하고, 각각의 합의 알고리즘이 미국 증권법 상 Howey 테스트에 어떻게 적용되는지를 살펴본다. 나아가 국내 자본시장법 상 금융투자상품의 요건에 각각의 합의 알고리즘으로 발행되는 암호화폐가 어떻게 포섭되는지 논의한다. 진입 및 영업 규제의 강도가 상대적으로 높은 법규인 자본시장법과 암호화폐와의 관계를 고찰함으로써, 향후 블록체인 및 암호화폐 시장 참여자들의 규제 예측가능성을 높이고자 한다. 우리 정부도 미국 SEC의 암호화폐의 증권 판단 가이드라인과 사례를 참고하여, 시장의 혼란을 최소화하는 정책을 펼치는 방안이 바람직하다. Since Bitcoin, the first cryptocurrency, was issued, countries have generally regulated cryptocurrency through financial authorities. In other words, should certain characteristics of cryptocurrency conform to the definition of securities, various regulations on securities would be imposed, even if they are categorized as cryptocurrency. Given such interpretations, there have been discussions on whether cryptocurrency are securities in general. However, discussion on whether various types of blockchain consensus algorithm changes the status of securities appears insufficient. It should be noted that, in addition to the overall review of cryptocurrency, the different blockchain consensus algorithms differ in how new cryptocurrency is issued to the participants. It should be noted that the U.S. Securities and Exchange Commission(SEC) has decided to impose fines on ICO tokens but has remained silent on cryptocurrency issued on a fully decentralized blockchain. A developed blockchain after an ICO shall often transform to a decentralized blockchain. The requirements of SEC v. Howey, traditionally used to determine securities in the United States, have led to more complex interpretations when it comes to cryptocurrency. This paper first defines the typical blockchain consensus algorithms such as PoW(Proof of Work), Proof of Stake(PoS), and Dedicated Proof of Stake(DPoS), and how each algorithm is applied to the Howey test under U.S. Securities Act. Furthermore, the paper will discuss how cryptocurrency issued under the Korean Capital Market Act will be interpreted, whether cryptocurrency shall be regarded as Financial Investment Product. By examining the strong regulations of the Capital Market Act and its relationship with the cryptocurrency, participants in the blockchain and cryptocurrency markets shall have a better prediction on the regulations. The Korean government is also advised to implement guidelines to minimize confusion in the market by referring to the SEC’s guidelines and examples of securities judgment in cryptocurrency.

가상통화와 관련한 정부 정책 -한국형 가이드라인을 중심으로-

권오훈 ( Kwon O-hoon ) 건국대학교 법학연구소 2019 一鑑法學 Vol.0 No.43

가상통화와 관련하여 정부는 이미 2016년부터 관심을 갖고 다양한 정책 계획을 발표한 바 있다. 그러나 2017년 9월 이후 가상통화에 대한 투자가 과열되는 양상을 보이자 정부는 산업을 육성하기 보다는 강력한 규제로 가상화폐 관련 열기를 잠재우려는 태도를 취했다. 특히 정부는 금융위원회를 중심으로 법무부, 공정거래위원회 등과 가상통화 태스크포스(TF)를 조직하여 각종 대책을 제시하였다. 그러나 금융위원회의 “가상통화 관련 자금세탁방지 가이드라인” 외에는 특별히 구체적인 대책이 마련되지는 못했다. 정부는 가상통화를 화폐도 아니고 금융상품도 아니라고 정의함으로써 어떤 법을 적용해야 할 지 논란을 야기한다. 또한 정부의 ICO 금지하는 조치는 법적 근거가 없어 비판의 대상이 되고, “가상통화 관련 자금 세탁방지 가이드라인”이 행정지도에 불과하다는 법원의 판결이 내려지는 등 현재 정부 방침에 대한 도전이 이어지고 있다. 가상통화에 대한 현 정부의 규제는 자금세탁방지에 초점이 맞춰져 있다. 그러나 자금세탁방지 정책을 통해 간접적으로 가상통화를 규율함에는 한계가 있을 수밖에 없다. 무엇보다도 이미 현실로 존재하는 가상통화 관련 산업에 대해 애써 무시한다고 해서 부작용이 사라지는 것도 아니다. 따라서 이제는 가상통화와 관련하여 실질적이고 발전적인 가이드라인이 필요한 시점이다. The Korean Government has already presented various policies with regards to Virtual Currencies dated back to 2016. However, after September 2017, the Korean Government tried to retrain the speculation of the Virtual Currency market through tight regulation rather than to promote the relevant industry. The Government proposed a number of measures by forming Virtual Currency Task Force where the Financial Services Commission would take the lead, together with the Department of Justice and the Fair Trade Commission. However, there has not been any specific outcomes exepct for the “Guideline for Preventing Anti-money Laundering on Virtual Currencies” There may be arguments on which regulation should be applied to Virtual Currencies, as the Government defined that Virtual Currency is not a legal tender nor a financial instrument. Challenges on the Government’s policies are continuing, as there are criticism on the Government’s ban on ICO without proper legal basis. The Court also ruled that “Guideline for Preventing Anti-money Laundering on Virtual Currencies” is a mere administrative guidance. The regulation by the Government is primarily focused on anti-money laundering. However, there are inevitably certain limits on the policy which indirectly governs Virtual Currencies through anti-mony laundering policy. Most importantly, the drawbacks of the Virtual Currency related industry does not magically disappear just by ignoring them. As such, now is the time to embrace more realistic and developed guideline for the industry.

없는 사람과 함께하는 교회

권오훈(Kwon, O-hoon) 한국선교신학회 2009 선교신학 Vol.21 No.-

The effort of a homeless woman, in her late 70s, to evangelize fellow homeless people at the Seoul Station plaza in April 18, 2009 inspired this article. The author participated in her evangelization by sitting and listening with homeless people. The author was engaged in empathy and identification with the poor. The old lady’s evangelization method of a combination of recitation of the Bible and testimony was intriguingly powerful. After briefly experiencing heaven on earth at the plaza, the author started wondering why this sincere woman cannot be welcomed in the church. Thus the church with the have-nots is the main focus of this article. The author introduces this episode, not for bragging good works, but for revealing that this article is written by both head and heart. In chapter II, the author defines the poor as the have-nots, a person in want. Howard A. Snyder's ecclesiology based on Christology is dealt in depth. Snyder sees the great confession (Matt. 16:16) and the great identification (John 20:21) as two pillars of the true church. Snyder emphasizes that we have to share Jesus’ spiritual DNA as Christ’s body and follow in Jesus’ steps. Snyder connects the identification with Jesus Christ to the ministry to and with the poor. In Snyder's ecclesiology, the ministry to and with the poor is the glue which holds all 8 marks (DIVERSE as well as ONE, CHARISMATIC as well as HOLY, LOCAL as well as CATHOLIC, PROPHETIC as well as APOSTOLIC) of the church together. The author insists that in order to step out of the shadows of globalization, the incarnational ministry of the church is crucial. In chapter III, the author proposes Dajung church, a newly-coined word, for overcoming the dichotomy between Minjung church and Daejung church. Dajung church is a church where the haves and the have-nots appreciate and help each other. Dajung's literal meaning is multitude. The idea of Daejung church is rooted in a book named Multitude by Michael Hardt & Antonio Negri. Dajung church rejoices over diversity of social status in the church. The trinitarian theology of mission, renewed since the 1980s, offers some good ideas of this chapter, too. In conclusion, after asking for a speedy conversion, the author considers the have-nots as an important vital sign of the church.

하나님의 만백성

권오훈(O Hoon Kwon) 한국기독교학회 2009 한국기독교신학논총 Vol.61 No.-