신학생의 자기효능감과 대인관계변화감이 리더십 성향에 미치는 영향

황병배(Byung-Bae Hwang),안병덕(Byung-Duck An) 한국선교신학회 2016 선교신학 Vol.41 No.-

신학생들은 미래 한국교회의 리더들이다. 그들이 어떤 인격, 실력, 영성, 그리고 리더십을 갖추느냐에 따라 한국교회의 미래가 결정된다고 해도 과언이 아닐 것이다. 특히 리더십은 교회성장의 필수요소들 가운데 하나임이 분명하다. 한 교회의 리더가 어떤 리더십을 발휘하느냐에 따라 그 공동체가 바람직한 방향으로 성장할 수도 있지만, 반대로 쇠퇴하고 분열될 수도 있기 때문이다. 따라서 본 논문은 상황리더십 이론에 근거하여 신학생들의 자기효능감과 대인관계변화감이 리더십에 미치는 영향을 검증하고 신학생들의 리더십 향상을 위한 선교적 함의를 다음과 같이 정리한다. 첫째, 자기효능감은 신학생의 리더십 향상에 긍정적 영향을 준다. 둘째, 대인관계변화감은 리더십에 뚜렷한 영향을 미치며, 그 중에서 대인관계변화감의 이해성이 좋을수록 리더십이 높아진다. 셋째, 관계지향적 리더십과 대인관계변화감의 관계에서는 친근감이 정적 영향을 미치고, 과업지향적 리더십에는 이해성이 가장 큰 유의한 영향을 미친다. 넷째, 관계지향적 리더십과 과업지향적 리더십을 상황에 따라 적절히 적용할 수 있는 능력이 필요하다. 다섯째, 리더십 교육은 신학생들에게 꼭 필요하다. This study aims to the seminarian study of the self-efficacy’s and the ability of interpersonal relation’s effectiveness on the performanceoriented and the relationship-oriented leadership. The study also provides basic materials in discovering the relation's effectiveness. With multiple regression analysis, the results are summarized as follows. First, there is the static effect to the level of leadership style difference, resulted to the self-efficacy level and the level of ability of interpersonal relations. Second, there is the static effect to the performance-oriented leadership and the relationship-oriented leadership resulted from the self-efficacy and the ability of interpersonal relations. The effective fact is the interpersonal relation, rather than the self-efficacy and understandability, which makes the leadership powerful. Third, there is the static effect of the relationship-oriented leadership resulting only from the level of friendliness. The performance-oriented leadership only resulted from the level of understandability. In addition, the self-efficacy resulted only from the level of the control of emotion. As a result from the received information, it was found that the seminarian with the self-efficacy level and the ability of interpersonal relation lead them to achieve the leadership. Fourth, the seminarians should have ability to apply the performance-oriented leadership or the relationship-oriented leadership to different situations for more effective leadership performance. Fifth, leadership training is necessary to the seminarians. An educationalist should give seminarians a high self-regulation and a responsibility practice with patience, sweetness, insight, and love, and seminarians need more learning about leadership for their future ministry.

효과적인 평신도 훈련과 사역을 위한 제언 : 이퀴핑 교회(Equipping Church)를 중심으로

황병배(Hwang, Byung-bae) 한국기독교학회 선교신학회 2008 선교신학 Vol.19 No.-

This study aims to introduce the concept of equipping church to church leaders in Korea for more effective lay leadership development and lay ministry. The traditional churches, which are hierarchical, institutionalized, and clergy-driven, generally do not have a well-organized sequential process for equipping the laity. As a result, in these traditional churches, lay people remain as bystanders, subordinates, and receivers of ministry, rather than becoming creative partakers in ministry. In contrast, some churches are focusing on lay development through well-organized sequential phases and are deploying equipped lay people in various ministries according to their spiritual gifts. These churches are called “equipping churches.” Based on this understanding, in section II, the author defines the equipping church as a church that focuses on educating lay people for ministry and leadership in order for effective shared ministry to occur. In section III, the author discusses theological basis for the equipping church, which includes ecological ecclesiology, the priesthood of all believers, and holistic ministries according to spiritual gifts. These theological understandings are all based on the biblical teaching of the church as the body of Christ, in which all people of God are interrelated and work together according to their spiritual gifts for the kingdom of God. In section IV, the author presents five essential qualities that shape the equipping church: (1) Equipping pastor, (2) Equipping process, (3) Equipped lay leaders, (4) Shared ministry, and (5) Laos-driven structure. The author names these essential qualities ‘Five Pillars of the Equipping Church.’ In this church, the main role of the pastor is to equip lay people to be mature Christian ministers. Through well-organized equipping processes, equipped lay leaders occur and lead various kinds of ministers according to their spiritual gifts. Therefore, the equipping church has laos-driven structure in which the clergy and the laity build horizontal and circular network relationship, keeping same ontological status. Today many Korean church leaders are struggling with instantly-made lay leaders who have not passed through an appropriate equipping process and entered into the inner-circle of the Church to practice leadership. Leadership-making is a process, not a day event. Through a well-planned sequential process, effective lay ministry partners are produced. Without a well-organized lay-equipping process, the Church cannot have entrepreneurial Christian lay leaders. Therefore, Korean church leaders should focus on developing well-organized and sequential equipping processes for the na?ve/beginning Christians to be effective lay ministry partners. The older mechanistic, linear, and hierarchical structure of the church needs to be replaced by ecological, circular, and horizontal organism, which is biblically faithful. This can be possible through the equipping church which is a model of church renewal.

선교 공동체로서의 농촌교회와 통전적 선교 가능성 연구

황병배(Byung Bae Hwang) 한국선교신학회 2014 선교신학 Vol.36 No.-

본 논문은 '한국 농촌에서 통전적 선교를 성공적으로 수행하는 농촌교회들이 있는가? 있다면 그들의 동기, 목적, 특징, 및 당면 과제들은 무엇인가? 그들이 가지고 있는 공통점들로부터 얻을 수 있는 선교적 통찰은 무엇이며, 그것은 어떻게 한국 농촌교회에 보편적인 원리로 적용될 수 있을까?'라는 질문으로부터 시작되었다. 이 질문들에 답하기 위해서 연구자는 먼저 통전적 선교의 신학적 근거가 되는 통전적 선교신학, 선교적 교회론, 웨슬리의 통전적 선교실천을 간략하게 서술한다. 그리고 실제로 오늘 한국 농촌에서 통전적 선교를 성공적으로 수행하는 여섯 개의 농촌교회들을 사례연구하고, 그들이 가지고 있는 공통점들로부터 농촌교회의 통전적 선교를 위한 필수 요소들을 정리한다. 그것은 (1) 정주목회자(定住牧會者); (2) 선교적 교회론(선교적 자기정체성); (3) 지역사회의 필요에 대한 이해; (4) 성육신적 선교의 실천; (5) 통전적 선교의 수행; (6) 교회 안팎 사역의 균형; (7) 도시교회, 농촌교회, 교단본부, 신학교 간의 유기적 연대이다. 오늘 한국의 농촌은 절망과 희망, 위기와 기회, 쇠퇴와 가능성이 함께 공존하는 선교현장이다. 농촌사회의 고령화와 공동화로 농촌교회의 양적 성장이 한계를 드러내고 미자립 농촌 교회들이 산재해 있는 것은 농촌교회의 어두운 현실이지만, 귀농.귀촌 인구의 증가, 친환경농산물의 생산과 소비증가, 다인종.다문화의 확산, 정주목회자들의 증가는 농촌교회와 농촌사회에 새로운 가능성과 희망을 제시하고 있다. 이런 선교현장에서 더 많은 정주목회자들이 선교적 교회론과 지역사회의 필요에 대한 분명한 이해를 가지고, 성육신적 선교와 통전적 선교를 수행하면서, 도시교회, 교단본부, 신학교와 유기적인 연대를 이루어간다면 농촌사회의 총체적인 변화와 복음화는 더 효과적으로 이루어질 것이다. The rural community in Korea today is emerging as the mission field where despair/hope, crisis/opportunity, and hopelessness/possibility coexist. The aging and declining phenomenon gives despair, crisis, and hopelessness to the rural community today, but the growing number of the peasantry returned to farming and environment-friendly agriculture product provides hope, opportunity, and possibility both to the rural community and to the rural church. This study begins with the following questions: "Are there some rural churches that carry out the holistic mission successfully in this mission field in Korea?" "If so, what are their motivation, purpose, characteristics, and problems that should be resolved?" "What kinds of insights and lessons can be gained from their common characteristics?" "How can those common characteristics be applied to other rural churches as a principle?" To answer these questions in the perspective of the holistic mission, the writer first discusses 'the theology of holistic mission', 'the missional church', and 'John Wesley's holistic mission practice.' After studying six case churches that effectively exercise holistic mission in rural area, the writer sorts out seven essential characteristics from them. They are (1) the permanent resident rural pastor; (2) the missional ecclesiology (missional self identity); (3) the understanding of the needs of the local community; (4) the incarnational mission; (5) the holistic mission; (6) the valance of the inside and the outside mission of the church; (7) the organic solidarity among the rural church, the urban church, the seminary, and the headquarters of the denomination. The writer contends that these seven characteristics are the essential factors for rural churches to carry out the holistic evangelizaiton more effectively in the rural community in Korea.

신학생의 자존감, 학과 만족도, 목회실습 만족도가 목회자 정체성에 미치는 영향

황병배 ( Byung Bae Hwang ),안병덕 ( Byung Duck An ) 한국대학선교학회 2017 대학과 선교 Vol.34 No.-

본 연구는 신학생의 목회자 정체성 형성에 미치는 요소들, 특히 신학생의 자존감, 학과 만족도, 목회실습 만족도가 목회자 정체성에 어떤 영향을 주는지에 대한 연구이다. 본 연구 결과는 다음과 같다. 신학부생의 일반적 특성에서 연령에 따른 차이를 살펴보면 학과 만족도에서 사회적 인식에 대한 만족도에서만 유의한 차이를 보였다. 학년에 따른 학과 만족도, 자존감, 목회실습 만족도, 목회자 정체성의 차이를 살펴보면 학과 만족도에서 유의한 차이를 보인 것을 알 수 있다. 대학원생의 일반적인 특성에서 학과 만족도, 자존감, 목회실습 만족도, 목회자 정체성의 차이는 통계적으로 유의한 차이가 없었다. 학부생의 학과 만족도와 자존감, 목회실습 만족도가 목회자 정체성에 미치는 영향에서 자존감이 가장 큰 영향(β=.249(p<.01))을 미쳤고, 그 뒤를 이어 목회실습 만족도가 정(+)적으로 유의한 영향 (β=.203(p<.05))을 미치는 것으로 나타났다. 따라서 학부생의 경우 자신의 자존감과 목회실습 만족도가 높을수록 목회자 정체성이 높아지는 것을 알 수 있다. 대학원생의 학과 만족도와 자존감, 목회실습 만족도가 목회자 정체성에 미치는 영향에서 자존감이 가장 큰 영향을 미치는 것으로 나타났다(β=.412(p<.001). 또한 학과 만족도와 목회실습 만족도 보다는 자기 스스로의 자존감이 높을수록 목회자 정체성도 높아지는 것으로 나타났다. 연구 결과에 기초하여 제언하면, 첫째, 신학생(신학부와 신학대학원 과정)의 학과 만족도, 자존감, 목회실습 만족도는 목회자의 정체성 형성에 영향을 주기 때문에 현 신학교육에서 학생들의 자존감을 높이고, 전공교육을 강화하고, 목회실습에서 만족할 수 있도록 교육과정을 개선할 필요가 있다. 둘째, 신학생들의 영성, 인격, 실력 양성을 위한 통전적 프로그램이 강화될 필요가 있다. 셋째, 목회자 정체성 확립을 위한 비교과 과정의 신설이 필요하다. 신학교육에서 이러한 요인들을 강조하므로 건강한 목회자 정체성을 형성하고 하나님 나라의 온전한 일꾼을 양성할 수 있을 것이다. The purpose of this study is to investigate the effects of self-esteem, department satisfaction, and satisfaction with pastoral practice on a pastoral identity of seminary students. The subjects of the study were 105 undergraduate students and 80 graduate students. The results of this study are as follows. The difference in the general characteristics of undergraduates showed significant difference only in satisfaction with social recognition of department satisfaction. Satisfaction with academic achievement, self-esteem, satisfaction with pastoral practice, and pastor`s identity was found to be significantly different according to grade level. There was no statistically significant difference in satisfaction with department, self-esteem, a satisfaction of pastoral practice, and pastor`s identity in general characteristics of graduate students. The results showed that self-esteem of undergraduates had the greatest effect and satisfaction of the following pastoral practices had a positive(+) significant effect. Therefore, it was found that the degree of self-esteem and the satisfaction of pastoral practice in undergraduates increased the pastoral identity of seminary students. The self-esteem of the graduate student showed the greatest influence, and the self-esteem increases the pastoral identity of seminary students. According to the results of the study, first, the department satisfaction of the students(undergraduate and graduate courses), self-esteem, and satisfaction of pastoral practice affect the formation of the pastoral identity. Therefore, it is necessary to increase the self-esteem of the students in current theological education, There is a need to improve the educational curriculum for it. Second, the holistic programs for the training of spirituality, personality, and an ability of the seminary students need to be strengthened. Third, it is necessary to establish a comparative process to establish the identity of the pastor. By emphasizing these factors in theological education, we will be able to form a healthy pastoral identity and cultivate entrepreneur Christian leaders for the kingdom of God.

성공적인 평신도 전문인 선교를 위한 선교학적 통찰 및 제언

황병배 ( Byung Bae Hwang ) 한국복음주의선교신학회 2013 복음과 선교 Vol.22 No.-

This article aims to reveal the biblical foundation, background, and current situation of lay tentmaker, in providing missiological insights and proposals for the successful tentmaking mission. The researcher looks for the biblical foundation of lay missionary on the biblical structure as the body of Christ(1Cor. 12:2728) and λαο? του Θεο? (the people of God, Eph.4:1112; 1Cor. 12:1226). The term ‘mission’ comes from the Greek word for ‘Αποστολ?’ or the Latin word for ‘mittere.’ In this perspective, ‘mission’ can be defined to the holistic works of God`s people who are sent to the world for the mission of God (Missio Dei), and ‘missionary’ is a person who participates in this holy work. That is, God`s all people are missionaries who are sent to the world, including other cultures. The need and importance of tentmaker rapidly came to the fore worldwide as the Protestants rediscover the true meaning of ‘nation’(panta ta ethne) in the Bible and thousands of unreached people groups in 10/40 window. Futhermore, since the late 20th century, more and more nations have refused the traditional (ordained) missionaries entry. This phenomenon will continue and expand for many years to come. Tentmaking mission is a mission strategy that the Protestants respond to the challenge from the antimissionary world. For this strategy to be successful must be full support and participation of the laity. Lay Christians can join in God`s kingdom work, particularly the crosscultural mission through their jobs and occupational skills. After describing the missiological insights of tentmaker, the researcher provides the essential elements for the successful tentmaking mission as follows. First, tentmakers need to have the authentic sense of calling and sending for a lay missionary. Second, tentmakers ought to have a holistic support from the church that they attend. The spiritual support is particularly essential. Third, tentmakers should find a mission field that needs their professional skills. For they can carry out their successful mission when their occupational skills are matched to the need of mission field. Fourth, tentmakers must be trained as a crosscultural missionary. Fifth, tentmakers need to have the attitude of incarnation that Jesus showed us as a good example. Sixth, tentmakers ought to live an authentic life as a Christian leader and a secular worker. It can encourage and challenge the indigenes in a positive way. Seventh, tentmakers should cooperate in harmony with traditional (ordained) missionaries in the mission field. Eighth, tentmakers need to have a holistic view of mission that involves both personal evangelism and social work. Once again, an undeniable fact is that the rapidly changing situations of the mission fields in the world ask more diverse mission strategies and more lay missionaries. We must avow that we are living in the 21st century, the era of the lay mission. In this era, the researcher eagerly looks forward for all lay Christians on the earth to listen to “the Macedonian calling of Paul” from the mission fields all over the world.

미디어 선교를 통한 기독교 커뮤니케이션

황병배(Hwang, Byungbae) 한국선교신학회 2011 선교신학 Vol.26 No.-

This paper aims to reveal the importance of media in communication and provide some suggestions for more effective Christian communication (sharing the gospel) through ‘media mission’ in Korea. Korean society has rapidly moved into new media era that involves multimedia and social media. These new media have enormously affected to Korean people's way of communication and life style. How can Korean churches utilize new media for more effective Christian communication? To answer this question, the researcher first describes the definition of media. Second, he discusses various types of media that have been used by Korean churches: printed media, electronic wave media, internet-multimedia, and Social media are discussed. Third, the researcher provides six suggestions for Korean churches to exercise more effective media mission: first, Korean church leaders need to see media mission from the standpoint of Kingdom of God; second, Korean church leaders should be sensitive to new media; third, Korean churches need to provide suitable church facility to people who are more exposure to new media environment; fourth, Korean church leaders have to organize a task force among early adopters for media mission; fifth, Korean church leaders need to vitalize a media mission committee to lead the mission successfully; sixth, Koran churches should provide active support for media mission.