회교

전재옥 장로회신학대학교 세계선교연구원 2000 선교와 신학 Vol.6 No.-

해외 선교의 현황과 문제점

전재옥 연세대학교 신과대학·연합신학대학원 1996 연세대학교 연신원 목회자 하기 신학세미나 강의집 Vol.- No.16

이슬람권에서 기독교적 종교교육의 방법

전재옥,허은아 이화여자대학교 교과교육연구소 1999 교과교육학연구 Vol.3 No.1

본 논문에서는 무슬림들에게 복음의 의미를 전하는 데 있어서의 접근 방법들에 대해서 살펴보았다. 이를 토마스 그룸의 기독교적 종교교육이라는 개념을 가지고 접근을 시도했다. 기독교적 종교교육의 목적은 역사안에서 예수 그리스도의 복음으로 인하여 하나님 나라에 참여케 됨으로 참 자유를 얻는 것이다. 본 논문에서는 이슬람권에서 기독교 복음의 의미를 그대로 전하기 위해 세계 종교들의 세계관을 기독교의 것과 비교함으로 세계 종교들 안에 내재해 있는 종교적인 갈망들을 살펴보았다. 그리고 기독교의 특징들을 가지고 세계 종교들과 접근할 수 있는 방법을 고찰했다. 이러한 접근방법을 가지고 마지막 장에서는 이슬람권에서의 기독교적 종교교육 방법을 모색해 보았다. 특히 성서에 나오는 구약시대 선지자 예레미야의 삶과 말씀증거를 통하여 예표된 예수 그리스도의 모습을 전달하고자 했다. 무슬림들에게는 선지자가 알라의 계시를 전달하는 자이므로 알라의 보호를 받으며 사람들로부터 존경과 신뢰를 받는 대상으로 여긴다. 그러나 이스라엘 민족의 죄를 위해 중보자가 되어 하나님께 자복하는 예레미야 선지자를 통해, 죄인들을 구원하시기 위해 고난당하고 죽기까지 순종한 예수 그리스도의 사랑을 전하고자 했다. 이는 예수 그리스도의 십자가의 길이 인간에게는 하나님의 사랑을 확증하는 복음의 능력으로 드러났듯이 우리도 이슬람권에서 기독교적 종교교육을 실시하고자 할 때 십자가의 길을 따라야 한다는 결론에 이른다. Islam makes up around 20% of the world's population. Muslims are the fastest growing major religious group, largely as a result of high birth rate. To this, many Christians respond in a negative way, considering it as a challenge or a threat of the Muslims to Christians. For example, they think of Islam in a purely negative way, encouraged perhaps by mass media emphasis on the horrors perpetrated by the Middle Eastern terrorists or on the armed conflicts among the area. As a result, any attempt made to share their faith with individual Muslims may be expressed in terms so negative and aggressive that the natural response of the Muslims is to close their ears and their hearts. Mostly, it is the one who bear witness to the Muslims, are to be blamed. For they were in lack of sharing the meaning of the gospel of Jesus Christ, in a sense that Muslims could understand from their worldview and language. Thus, it is the task of the one who brings the good news to the Muslims, to make understood the meaning of the Gospel in the boundary of Islamic cultural settings. Christians who seek to bring the good news of the Gospel to Muslims, in language they can understand, and in a way that reflect God's love, need to have accurate knowledge of Muslim belief and practice. It is to understand where Muslims are coming from spiritually and to consider some ideas as to how to share the love of Christ with them. This is based on the example of Jesus Christ who walked the way of the cross to show the love of God to us. This is the good news we want to share with the Muslims by walking the way of the cross. Then, what does it mean to walk the way of the cross in all our thinking about Islam and our relating to Muslims? Walking the way of the cross in our relationships with Muslims will mean following the example of the one who was willing to cross barriers of race, class, sex and religion, in order to meet people where they were in joy, their pain and their need. Walking the way of the cross in understanding Islam will mean trying to get inside the mind and heart of Islam. Our desire will not be to judge or condemn, but to ‘sit where they sit’, and to show that words such as ‘identification’ and ‘empathy’ can be more than easy slogans. Walking the way of the cross in discussion and dialogue will mean patient and attentive listening, which understands the words and appreciates the total worldview and the feelings that they express. Walking the way of the cross in our witness will mean testifying as best as we can how it is ‘in the face of Christ’ that we see ‘the light of the knowledge of the glory of God’. Finishing this thesis, I felt the need of more understanding based on the current information about Islam l myself relied on the articles which were mostly out of date. Nevertheless, I expect that these small attempts to reach the Muslims will grow and bear abundant fruits in the soon coming future.

21세기를 향한 션교를 생각하며

전재옥 연세대학교 연합신학대학원 1996 현대와 신학 Vol.21 No.-

한국교회가 파송한 선교사들의 현황분석과 선교전략 문제에 관한 연구

전재옥 이화여자대학교 한국문화연구원 1986 韓國文化硏究院 論叢 Vol.48 No.-

This thesis is a critical survey of current efforts and status of Korean missionaries in cross-cultural mission fields. There are 511 Korean missionaries in 47 countries at present and there is a tendency of increasing such cross-cultural missionary outreach by the Korean churches in the coming century. Thus, 1) it is strategic to review current situation in mission fields in order to have a right prospect. 2) It is attempted to have this research during the Ewha centenary since Ewha started by a cross-cultural woman missionary. 3) mission directors who are involved in planning and supporting Korean cross-cultural missionaries. 4) Korean missionaries themselves express their need to have their issues be evaluated for the furtherance of the gospel. The sources for this thesis are mainly date drawn from the questionnaires which were sent out to Korean missionaries, insights from many missionary letters and through personal interviews with a significant number of Korean missionaries. It deals with general trends of cross-cultural mission in the world today following introduction. Through three surveys done in the past, it is noted that there is growing interest of cross-cultural mission in Asia, Africa as well as the West. Then, the third part which is the main section of this thesis is a survey and a critical evaluation of the current Korean missionaries. The research covers 1) missionary calling and ministry, 2) missionary relationship with sending churches and missions, 3) missionary and mission fields, 4) financial support, 5) home leave and continuing education, and 6) missionary co-operation. Some salient fitures from the research are as follows: Korean missionaries have a strong sense of calling. 80% of them committed to life-long service in the mission fields although most of them are in their first term. Korean missionaries are 75% ordained ministers involved in diaspora church planting and dispora local church ministry. Although they are ministering among Koreans, there is a clear vision for making their churches as bridges to reach out to the peoples in their mission fields. Koreans missionaries have 77.5% evangelical confession and 9.9% ecumenical position. Their answers show that 89% of them adjust well in their new cultural situations and it is because mainly 75% of them are diaspora ministry. They do not find, yet, their children's education as one of the most difficult problems, and it is because most of them have small children in their first term. Korean missionaries have a reasonable living standard which is well accepted in city mission fields. They do not have regular home leave which means coming to home church to report their work for prayer support and renewal in their personal commitment. They express need to have more active communication among Korean missionaries. They request to have interdenominational conference which can provide a platform for them to meet and discuss their issues. In the light of the survey, this thesis attempts to deal three main issues. These are missionary training, financial support, and mission co-operation. Firstly, missionary training is in its top priority. Korean missionaries have high degrees with university and seminary education. In fact, it appears that Korean missionaries are far more well qualified academically than any other missionaries in Asia and Africa. However, they do not have sufficient missionary training. Therefore, it is timely to put more practical courses in missionary training curriculum. Another factor is that there is need for mission education in local churches for the congregations as well as for pastors. It is noted that vision of local church pastor is strategic in the promotion of mission education and missionary training. Secondly, financial support systems indicate that there is need for more efficient model. Missionaries should be ready with their realistic and honest annual budget which can be presented to their supporting churches and missions. And on the other hand, supporting churches and missions should consider long-term plan in budgeting missionary supports. It is not lack of fund raising but an efficient channeling model which is needed. Thirdly, missionary co-operation is needed among Korean missionaries and sending agencies. 99% of the missionaries requested that there should be a regular forum for them to be together. They also indicated that they would like to have working relationships with other Asian, African and L. American missionaries. It shows that they are opened for international and interdenominication co-operation if they know that such co-operation can further their missionary efforts in cross-cultural situations.

타문화권 선교의 현황 분석과 교회적 지평

전재옥 연세대학교 신과대학·연합신학대학원 1986 연세대학교 연신원 목회자 하기 신학세미나 강의집 Vol.- No.6

선교 제2세기를 맞이하는 한국교회는 지금 타문화권 선교를 적극적으로 이해하려고 하고 있고, 또 가능하기만 하면 타문화권 선교에 참여하고 있다. 특히 80년 중반에 들어서서 타문화권 선교 운동이 활발하게 일어나고 있다. 이러한 추세에 따라서 타문화권 선교의 현황을 검토하고 문제점과 비젼이 무엇인가를 묻고 이런 상황에 대하여 한국 교회가 공헌할 수 있는 점을 모색하는 것은 의미있는 일이라고 생각한다. 1986. 6. 22.~7 월 초에 싱가폴에서 세계 복음주의 협의회 제8차 총회가 개최되었었다. 주제는 ‘교회 갱신 세계 복음화’였다. 50개국에서 443명이 참석했고 곳곳에서 선교 활동 보고가 있었다. 여기서 인용하는 타문화권 선교의 자료는 세계 복음주의 협의회와 로잔 세계 복음화 위원회에서 보고된 것이 근거한다.

이슬람교의 여성관

전재옥 이화여자대학교 한국문화연구원 1991 韓國文化硏究院 論叢 Vol.59 No.1

Islam as a religion is a fairly new field of study in Korean high educational institutes. As concern and interest arise to make a serious study on Islam due to political and economical impacts, university level institutes opened Arabic language department and its presence has been felt since late 70s. It is reasonable o mention that the Arabic study and Islamic studies are coming into full swing from 80s although most of the Islamic scholars in Korea are exclusively moslem male scholars who are religiously committed to Islamic faith and way of life. In view of this, this thesis is prepared from a Christian missiological perspective and from a Korean womans point of view who has first hand knowledge of Islamic culture and religion for a significant period of time. As a way introduction, the first chapter deals with how this thesis has been approached, what the limitations are and what it aims to convey. The second chapter concentrates on Quranic verses which teach on and about women in Islamic. Especially it attempts to show that the concept of Islamic women must have been formed by the Prophet Muhammad through his personal marriages and wives. It also makes a point that the prophet Muhammad must have contributed to uplift social status of women and the value of woman as an individual in spite of sanctioning the polygamy in Islamic community-Umma. The chapter especially focuses on the 4th chapter of the Quran as the chapter of Women. The third chapter deals with the contemporary picture of women in Islam focusing on women in Pakistan which was constructed as the ideal nation to realize the ideals of Islam teachings from the vast continent-India. The point in this chapter is to highlight the strong resurgence of fundamentalism in Islam through political and religious leaders like Abul Ala Maududi and Israr Ahmad. Maududi who has written several books on fundamentalism in Islam was almost extreme to persuade Moslem women to wear veil and stay home with many exhortations from the Quranic teaching on pious and ideal women in Islam. The fourth chapter is on reaction shown by the modernists in Pakistan on the fundamentalists position and emphasis regarding Moslem women in Pakistan. The counterparts to the fundamentalists are Ameer Ali whose classic, The Spirit of Islam, has a whole chapter on womens issues which reveal that he tried to improve womens statue in Islamic culture and tradition. He does not leave the Quran in order to make his way to reform and to transform the degraded conditions of women who have been oppressed and terrorized, but rather he make effort to interpret the Quranic verses regarding women more flexibly emphasizing that the spirit of Islam expansion. The chapter pinpoints an ironic aspect that those who wanted to bring changes in womens issues still kept their wives in veil and within home environment. But, they were aware of womens problems and sincerely wanted to teach reform to be happened. The fifth chapter concentrates on to draw out Pakistani Moslem womens perspective on Moslem womens issues. The chapter point out that it is necessary to hear directly how Moslem women who are intellectually disciplined and religiously committed try to handle these issues-especially on discrimination, marriage, divorce, and social status. They seem to be aware that womens issues have been used by political motives and yet they know there are a very few possible means to bring out womens status into light for betterment. This chapter has quotation of Begum Bhuttos Declaration of 19 statements to bring changes on Pakistani Moslem womens situation. However, the chapter shows that womens efforts are not well received both by men and women in Pakistan. Since there is high illiteracy rate, it is difficult for most Pakistani women even to be alert on what some intellectual and interegratd women try to convey. The way is hard and still long to go to any visibility of improvement. On this point, this thesis leads on to discuss possibility of thinking together-Korean church women with Pakistani women and encountering together centered on this very concern. Finally, the thesis opens up that Korean church women should exercise on thinking about Moslem women in the other part of Asia as well as challenged to be opened up. Because this is the age of internationalization, and because the concept of neighbor in Christian perspective is much broader than being nearby geographically, and because missiological thinking is necessarily global, therefore, the Korean church women should include such Moslem women and their needs in their thoughts and activities. When such thinking continues in due time something concrete actions will eventually be taken, such s encounter, dialogue and Islamic research centers.

WOMEN IN THEOLOGICAL EDUCATION: A KOREAN PERSPECTIVE

전재옥 한국선교신학회 1997 선교신학 Vol.1 No.-

이슬람교의 기독론 : 꼬란의 예수 이해를 중심으로

전재옥 이화여자대학교 한국문화연구원 1993 韓國文化硏究院 論叢 Vol.63 No.1

This thesis is to explore what Muslims believe about Jesus Christ based on the Quran. The reason why it is worthwhile and important to do such a study is that there is a decisive difference between Jesus of the Gospels in the New Testament and the Quran. There are quite a number of references to Jesus in the Quran. It attempts, thus, to find out all the possible references regarding Jesus in the Quran. The motive of studying about this theme, "Christology of Islam: Understanding Jesus in the Quran" has been as follows: The Korean Muslim community has been formed since 1956 in Korea and it is gradually growing and adjusting to the Korean culture. And simultaneously, the Korean church has started to have awareness of the Islamic world and its strength. However, there has been very little study done on Islam from a perspective of theology and missiology by Koreans in Korean language although there has been a growing traffic between the Muslim countries and Korea, between Muslims and Korean Christians from 1980s. Muslim awareness by Korean Christians is a reflection of international trend. The Islamic world is much on the world new with conflicts and apprehensions: in 1967, there has been Arab and Israel war. In 1978 there has been the revolution by Komeini-fundamentalism in Iran. In 1990 there was the gulf-war by Iraq. And most the Middle-East Muslim countries have oil power. In Afghanistan, there has been Mujahid resistance movement against the Soviet Union. 「The Satanic Verse」 by Salman Rusidi was a great shock news. Still many other Islamic peoples and nations are in a great conflict and threat in the West. It has been known to readers of histories and listeners of the world new that Islam and Christianity has been having a continuous conflict. At such time, it is necessary to have a wholesome approach to understand what Islam is essentially. Therefore, I have chosen this theme, Jesus in the Quran, as I think there is a fundamental difference between Islam and Christianity in understanding Christology. After introductory note in the first chapter, it deals with the designations of Jesus in the Quran in the second chapter. In order to find out where the sources of the names and title of Jesus come from, I tires explore possible sources from the Syrian church and the Apochripha (books which are not included in the Bible). It points out that the Quran did not have access o the written Scriptures (the Bible) to be directly quoted as there was no Arabic Bible available to Muhammad, the prophet of Islam. Then, it tires to give meanings of the titles and comes to clarify that although the titles and names are same or similar compared to the titles in the New Testament, yet, meanings are different. For example, the name, Jesus (called as Isa) in the Quran does not have soteriological meaning as it is in the Gospels (e.g.Mt.1:21) In the third chapter, it attempts to study on the annunciation to Mary, the mother of Jesus and the birth of Jesus. In the Quran, the message to Mary for the coming birth of Jesus as virgin birth is greatly emphasized and in lengthy description. The Quran is very concerned about the nobility of Mary and her purity. She is the only woman in the Quran who has a very high place among all women with her name, Mary, mentioned. However, the similar story of virgin birth of Jesus does not mean as same in the Gospels because Jesus is only a blessed child and prophet to be. He is no more than that. There is no soteriological meaning in this story as it is in the case of the name, Jesus in the Quran. In the fourth chapter, the ministry of Jesus has been explored. He is a prophet of some 40 prophets mentioned in the Quran although he is in a high rank with Adam, Noah, Moses, David, and Muhammad. He is respected and spoken highly by Muhammad, the prophet of Islam. He performs miracles and carries out teaching ministry among his disciples who followed him. Some references in the 5th chapter of the Quran, called the chapter of the table, indicate that he fed his followers with food from heaven. However, the meaning of the miracle performed by Jesus in the Quran is not the same as in the Gospels where Jesus claims to be the bread of the world nor with meaning of the sacrament which had started by the last supper of Jesus with his disciples. In the fifth chapter, the climax of Jesus story in the Quran, the crucifixion, is discussed in some length. Here, the Quran denies the death of Jesus on the cross. It is radically different from the story of the crucifixion in the Gospels. Many Muslim scholars discuss this with slightly different interpretations. However, they al have one issue in common: that is Jesus did not die on the Cross. Here the Christology of Islam is completely off the point as the Quran denies the redemptive nature of Jesus death. In Islam, fundamentally, there is no redemption. Hence, the meaning of sin is not the same as it is in the Gospels. Islam is basically a religion of self-effort for recognition before God. God accepts those who follow the way of Islam, the submission to the law of God and punishes those who do not do well. In the sixth chapter, the relationship of Jesus to God has been touched. Since Jesus is only a man and a prophet, he is not divine. His divinity, recognized in the title of the son of God, is vehemently repudiated in the Quran. The thesis points out that there is a complete misunderstanding in the Quran regarding the meaning of the son of God. The Quran violently criticizes that God cannot have a son because the sonship is understood in relation of God to Mary, the mother of Jesus. Therefore, the concept of the God of the trinity is denied in the Quran. Finally as a way of closing I have tried to encourage encounter between Muslims and Christians in spite of vital difference in Christological issue. Korean Christians need to have open attitude to understand Muslims as their neighbors and in order to do so, there is need to explore Islam in theological, cultural and missiological sphere. To understand where we are with our perceptions and misperceptions about Islam is a beginning toward encounter between Muslims and Christians in Korean context.

이슬람권 선교

전재옥 연세대학교 신과대학· 연합신학대학원 2005 연세 목회자신학 세미나 Vol.25 No.-