미로슬라브 볼프 작(作) “알라”의 선교신학적 함의(含意)

소윤정 ( So Youn Jung ) 한국복음주의선교신학회 2017 복음과 선교 Vol.38 No.-

2016년 1월 4일 한국 IVP(Inter Varsity Press)에서 번역 출간된 미로슬라브 볼프(Miroslav Volf)의 책 『알라』는 2011년 미국에서 Allah : A Christian Response라는 제목으로 출판된 이후 미국에서 적잖은 논란속에 기독교내 화제가 되었다. 이를 반영이라도 하듯이, 이미 예견된 듯 하지만 한국에서 번역 출간된 볼프의 책 『알라』는 출간이후 한국에서도 적잖은 논란속에 회자되고 있다. 정치신학적 입장에서 전략적으로 기술된 것이라는, 이슬람의 `알라`가 기독교의 하나님과 같다는 볼프의 입장은 종교다원주의와 종교혼합주의를 우려하는 복음주의 신학적 입장에서 본질적 문제를 간과한 무분별한 발상이라고 치부되고 있는 현실이다. 이는 선교학 입장에서 복음의 본질인 `Text`를 중시할 것이냐 복음의 증거를 위한 전략적 차원에서 `Context`를 중시할 것이냐의 문제로 일축할 수 있을 것이다. 한마디로 이슬람권 선교를 위한 상황화신학적 이슈로 보아야 할 것이다. 필자는 이에 볼프의 『알라』에 대한 선교신학 연구로 상황화신학 측면에서 본 논제를 다루었다. 먼저는 볼프의 『알라』에 대한 신학적 배경에 대하여 살펴보았고, 이슬람의 `성령`론적 관점에서 기독교의 삼위일체 신관과 성령을 중심으로 본질적 차이가 있음을 규명하였다. 그의 정치신학적 담론에서 비롯된 『알라』가 상황화신학 관점에서 명백한 본질적 차이 문제가 있음에도 불구하고, 기독교 복음주의 운동의 대표격인 로잔신학에서 강조하고 있는 `온전한 복음`을 증거 한다는 차원에서 고려할 수 있는지 살펴보았다. 무엇보다도 하나님 자신의 영인 성령의 측면에서 삼위일체 신관을 조명하여 기독교의 하나님이 이슬람의 알라와 본질적으로 같을 수 없으며 소위 정치신학적 측면에서 이슬람의 알라가 기독교의 하나님과 유일신적 관점에서 같다고 할 경우 발생되는 선교적 상황화신학의 문제점들에 대하여 언급하였다. 볼프의 『알라』에서 이야기 하고 있는 그의 정치신학담론은 바티칸선언문을 기초로 하고 몰트만의 `희망의 신학`을 배경으로 하고 있는 종교 다원주의적 사회주의 해방신학이라고 볼 수 있겠다. 우병훈 교수는 볼프가 『알라』에서 보여주고 있는 삼위일체론은 그의 또 다른 책, 『삼위일체와 교회』에서 이야기 하고 있는 것과 상당한 차이가 있다고 지적하고 있다. 볼프는 『삼위일체와 교회』에서 삼위(三位) 안에 세 개의 의지가 존재하는 사회적 삼위일체론을 이야기한다. 무엇보다도 사회적 삼위일체론에 있어서 볼프는 이슬람의 영인 꾸란의 `성령`이 신성이 아닌 인간의 자유의지로 인식될 수 있다고 한다. 『알라』의 서두에서 바티칸 선언문을 언급하면서 기독교와 이슬람의 신은 동일한 예배대상이라고 강조한 바 있는데, 여기서 볼프가 사회적 삼위일체론이 아닌 유일신론을 언급한 것은 사회적 삼위일체론에서 이슬람의 영, 꾸란의 `성령`을 신성이 아닌 인간의 자유의지로 인식했기 때문에 삼위(三位) 안에서 세 개의 의지가 존재하지만 결국 신성은 하나라고 보아 유일신론을 이야기 하고 있을 가능성이 있어 보인다. 그러므로 볼프의 『알라』는 `성령`을 기독교의 삼위일체적 신성으로 이해하지 않고 인간의 자유의지로 인식하여 기독교와 본질적으로 다른 `하나님`을 이슬람교의 `알라`와 동일시 하였을 뿐만 아니라 동일한 예배대상으로 보아 궁극적으로 무슬림을 복음증거의 대상으로서가 아닌 공존의 대상으로 인식하도록 하고 있다. 이는 상황화에 있어서 무엇보다 우선적으로 고려되어야 할 복음의 본질을 훼손하는 것으로, `알라`의 신명칭 역사마저도 고려하지 않고, 이슬람교가 태동할 때 기독교의 아람어 `알라`에서 무분별하게 신명칭을 차용한 후 현재까지 삼위일체를 부정하면서도 사용하고 있는 이슬람교의 부적절한 상황화 현상으로, 볼프의 『알라』는 기독교 선교신학적 입장에서 혼란을 가중시키는 신학적 입장이라고 볼 수 있다. The book 『Allah』, translated and published by IVP (Inter Varsity Press) Korea on January 4, 2016, was written by Miroslav Volf and first published in 2011 in the US under the title “Allah : A Christian Response.” Since the first publication, it has become a subject of no small dispute in the Christian community of the US. Possibly reflecting such an atmosphere, and as might have already been anticipated, 『Allah』, the Korean version of the Volf`s book, has been a subject of considerable dispute in Korea also since its publication. From the viewpoint of evangelical theology, which worries about religious pluralism and religious syncretism, Volf`s standpoint that the book was strategically written from a political theological viewpoint, and that the `Allah` of Islam is same as the God of Christianity, is cur-rently considered an indiscreet way of thinking that overlooks fundamental problems. From the standpoint of missiology, these problems could be briefly summarized as the problem of whether emphasis should be placed on `Text,` which is the plain foundation of the gospel, or strategically on `Context` to facilitate sharing the gospel. Therefore, in short, it would have to be considered a theological contextualization issue for missions to the Islamic block. Accordingly, the writer studied as a contextulizing mission theological approach to the Volf`s book 『Allah』 on the topic. First, a review was made concerning the theological background of the Volf`s book 『Allah』, and intrinsic differences were identified between Islamic `pneumatology` (Jinn - created spirit) and Christian trinitarian theology, especially with regard to the Holy Spirit (God - creator himself). Then an investigation was made to see if, in spite of the problems of such evidently intrinsic differences from the contextual theological viewpoint, the book 『Allah』, which basically is his political theological arguments, can be considered to be facilitating the witness of `the whole gospel` that is emphasized by Lausanne theology, which is the theology of a representative Christian evangelical movement. Most importantly, by illuminating the trinitarian doctrine of God, particularly with regard to the Holy Spirit, the Spirit of God himself, it was pointed out that the God of Christianity cannot in nature be same as the Allah of Islam; while the prob-lems of missiological contextual theology were also described that occur by assuming from the monotheistic viewpoint that the Allah of Islam in the aspect of so-called political theology is same as the God of Christianity. Volf`s political theological arguments in his book 『Allah』 could be taken as a socialistic liberation theology of religious pluralism, based on Vatican declaration and rooted in Moltmann`s `theology of hope.` Professor Woo Byeonghoon pointed out that the trinitarian theology shown in the Volf`s book 『Allah』 is much different from that shown in his another book 『The Trinity and the Church』. In 『The Trinity and the Church』, Volf describes the social trinitarianism that involves the existence of 3 wills in 3 persons. Most notably, he claims that according to social trinitarianism, `the holy spirit` written in the Quran, the spirit of Islam, can be interpreted as human free will, not as deity. Whereas at the beginning of 『Allah』, with a mention about Vatican declaration, he emphasizes that the God of Christianity and the god of Islam are the same object of worship. In this part of the book, however, he refers to monotheism rather than social trinitarianism. A possible reason for this is that he cognized `the holy spirit` written in Quran, the spirit of Islam, as human will according to the social trinitarianism and therefore that regardless of the existence of 3 wills in the 3 persons, he considered there ultimately exists only one deity. Thus, by interpreting `the holy spirit` written in the Quran as human will and not as the trinitarian deity of Christianity, in self-contradiction Volf`s 『Allah』 not only considers the `Allah` of Islam as `a god` that is intrinsically different from the God of Christianity, but also, by considering them as the same object of worship, ultimately misleads the readers to cognize Muslims as the object of coexistence rather than the object of sharing the gospel. This mutilates the essence of the gospel, which must be considered above all in contextualization-without even considering the history of the god`s name `Allah.` This name was indiscreetly adapted from Christianity when Islam was founded, as `Allah` was the Aramaic word for `God` that had been used in the Christian world even before the foundation of Islam. Since then Islam has been using `Allah` as the name of its god, but still denying the Trinity of Christianity. Thus, from the standpoint of Christian mission theology, Volf`s 『Allah』 is an improper contextualization of the gospel for the Islamic bloc, with a standpoint causing worse confusion.

로잔운동과 이슬람상황화 ―위클리프(Wycliffe) 성경번역 관련 이슈를 중심으로

정흥호 ( Hung Ho Chong ),소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2015 복음과 선교 Vol.31 No.-

한국로잔연구 교수회는 2013년과 2014년에 걸쳐 연구, 발표한 논문들을 이듬해인 2014년과 2015년에 각각 『로잔운동과 선교』, 『로잔운동과 선교신학』으로 출판한 바 있다. 2년 동안 발간된 두 권의 책에서 각각 소윤정은 “로잔운동과 현대 이슬람선교”라는 제목으로 이슬람 선교를 위한 전략적 측면에서 로잔운동과 이슬람 상황화 이슈를 다루었으며 정흥호는 “로잔운동과 상황화”라는 제목으로 로잔운동의 상황화 논의에 대하여 각시대 문건들을 중점적으로 다루면서 로잔운동의 상황화 신학에 대하여 정리하였다. 이에 2015년 로잔운동과 상황화신학에 관하여 연구자는 앞서서 논의되고 정리된 문건들을 토대로 2010년 이후 발간된 LOP(Lausanne Occasional Paper) 문건들과 LGA(Lausanne Global Analysis) 문건들을 살펴보고 특별히 2014년 7월 발간된 Lausanne Global Analysis, “Delivering Good News to Hindus”를 토대로 이를 이슬람권 선교 상황에서 어떻게 적용해야 할지, 2012년 튀니지 성경번역 사역 중 제기된 위클리프(Wycliffe)의 아랍어판 성경번역 이슈에 대하여 WEA의 연구보고서를 근거로 고찰하였다. 2012년 튀니지 성경번역 중에 발생한 위클리프의 문제는 복음을 전하고 소통함에 있어서 혼합주의에 빠질 수 있는 위험성과 무슬림 선교를 위한 소통방법으로 복음을 전함에 있어서 이슬람의 신관과 문화적 배경을 우선적으로 고려한 나머지 수신자 중심으로 단어를 번역한 입장이 대립한 것이다. WEA는 번역문제로 인해 내부적으로 갈등하고 있는 위클리프를 격려하고 문화적인 문제에 있어서 적합한 상황화를 도출하여 하나님의 진리가 훼손되지 않고 온전한 복음이 전달될 수 있는 성경번역에 계속적으로 힘써 주기를 독려하였다. 튀니지의 이슬람상황에서 벌어진 “하나님 아버지”와 “하나님의 아들”, 즉, 아버지와 아들이라는 신적 관계(Divine Relation)는 성경번역에서 가장 우선시되어야만 하는 요소임에 틀림없다. 이슬람의 문화와 이슬람교의 신관을 전제로 한 무슬림들에게 복음을 전하기 위하여 유일신 관점에서 하나님과 예수 그리스도의 관계를 아버지와 아들로, 가족관계로 표현한 것이 부적절하고 복음전달에 장애가 된다고 주장하는 성경번역팀에게 WEA는 양보되어서는 안 되는 상황화의 원칙을 강조하고 있다. 이는 2004년 파타야 포럼과 2010년 제3차 로잔 케이프타운 대회에서도 계속적으로 강조되고 있는 부분이다. 무엇보다도 1974년 제1차 스위스로잔대회가 있기까지 종교다원주의와 혼합주의의 만연으로 성경의 권위가 훼손되고 하나님의 말씀이 왜곡되고 있던 상황 속에서 하나님의 말씀인 성경의 권위를 회복하고 온전한 복음을 증거하는 것을 강조한 점은, 1974년 제1차 대회 이후 2015년 현재까지 로잔에서 발표된 모든 문서에서도 동일하 게 드러나고 있다. 그러므로 이와 같은 WEA의 지침은 로잔운동의 관점과 일치한다고 볼 수 있다. 로잔운동과 상황화신학 이슈에 대하여 로잔관련 문건들을 연구하고 특별히 이슬람선교를 위한 상황화 이슈에 대하여 살펴본 결과 복음주의를 대변하는 로잔운동은 끊임없이 온전한 복음을 온 세계에 증거하기 위하여 논의하고 있음을 알 수 있다. 또한 위클리프 성경번역 이슈에 대해서도 이미 WEA가 보고서와 제안서를 발표한 바와 같이 로잔운동의 차원에서도 문제를 제기함이 마땅할 것이다. 이는 이슬람 상황화에 있어서 무엇보다도 온전한 복음을 전하기 위해서는 예수 그리스도의 신성을 포기해서는 안되기 때문이며, 이는 문화적 차이와 오해를 불식시키기 위하여 전달방법에 대한 기능적 대처가 필요한 문제이다. 수신자의 문화를 필요 이상으로 고려한 나머지 기독교 계시의 핵심인 성자 예수 그리스도를 하나님의 아들로 번역하기 주저한다면 이는 상황화로 인한 혼합주의를 피하기 어려울 것이다. 그러므로 위클리프 성경번역 이슈에 관하여 로잔도 로잔신학에 근거한 심도 깊은 논의가 이루어지기를 기대한다. 21세기는 그 어느 때보다도 지혜로운 비판적 상황화 전략이 복음선교에 절실하다. Korea Lausanne Research Professors’ Association published studies conducted in 2013 and 2014 as the books, The Lausanne Movement and Mission and The Lausanne Movement and Mission Theology, respectively in 2014 and 2015. In the two books published for two years, So, Youn Jung dealt with the issue of Lausanne movements and Islamic contextualization from a strategic aspect for the evangelization of Islam in the chapter titled, “The Lausanne Movements and Mission Work in Modern Islam,” and Chong, Hung Ho summarized the contextualization theology of Lausanne movement focusing on dealing with documents in each era in the chapter titled, “A Study on The Lausanne Movements and Contextualization,” concerning discussions about the contextualization of Lausanne movement. Thus, regarding the 2015 Lausanne movement and contextualization theology, the researcher looked into documents such as Lausanne Occasional Paper (LOP) and Lausanne Global Analysis (LGA) published after 2010 based on the documents summarized and especially, discussed how to apply this to the situation of the mission work, based on “Delivering Good News to Hindus” in Lausanne Global Analysis, published in July 2014 and discussed the issue of the Wycliffe’s Bible translation into Arabic raised during the ministry of the Bible translation in Tunisia in 2012, based on a Research Report of WEA. Wycliffe’s problems that occurred during the 2012 Bible translation in Tunisia, where the risk of falling into syncretism in the delivery and communication of the gospel and as a way of communication for the evangelization of Muslims in spreading the gospel as a method of delivery, the conflict of the position that translated words for the recipient because of considering the Islamic idea of God and the cultural background preferentially. WEA encouraged Wycliffe in an internal conflict due to the problem of translation, so that it could draw appropriate contextualization in cultural problems and continue to make efforts to translate the Bible so as to spread the whole gospel while God’s Truth would not be damaged. In the situation of Islam in Tunisia, “Father God” and “the Son of God,” in other words, the divine relation of Father and Son is definitely an element that should be prioritized in Bible translation. To the Bible Translation Team that argues that expressing the relationship between God and Jesus Christ as that between Father and Son, a family from monotheist perspective is improper and becomes an obstacle to evangelization in order to spread the gospel to the Muslims presupposing Islamic culture and Islamic idea of God, WEA emphasizes the principle of contextualization which should not be conceded. This is a part that has been continuously emphasized in Pattaya Forum in 2004 and the third Lausanne Congress in Cape Town in 2010. Most of all, in the situations where the Bible’s authority had been damaged and the Word of God was distorted due to the diffusion of religious pluralism and syncretism till the first Lausanne Congress in Switzerland in 1974, the emphasis on the restoration of the Word of God, the Bible’s authority and the propagation of the whole gospel has been revealed in the same way in all the documents published by Lausanne since the first Congress in 1974 till the present in 2015. Thus, the guidelines of WEA like this agree with the perspective of the Lausanne movement. As a result of an inquiry into Lausanne-related documents regarding the issue of Lausanne movement and contextualization theology and, especially, the issue of contextualization for the evangelization of Islam, it is noted that the Lausanne movement that represents evangelism has discussions to constantly preach the whole gospel all over the world. In addition, for the issue of Wycliffe’s Bible translation, as WEA already published a report and proposal, it should be taken for granted that a question is brought forth on a dimension of the Lausanne movement. This is because the Divinity of Jesus Christ should not be given up, in order to spread the whole gospel in Islamic contextualization, and this is a problem that needs functional dealing with the method of delivery to calm cultural differences and misunderstandings. Hesitation to translate Jesus Christ, the essence of the Christian revelation as the Son of God, because of consideration of the recipient’s culture more than necessary, it would be difficult to avoid syncretism because of contextualization. Therefore, concerning the issue of Wycliffe’s bible translation, Lausanne expects that in-depth discussions based on the Lausanne theology will be made. In the 21st century, wise critical contextualization strategy is urgently necessary for the mission of the gospel more than ever.

한국 교회와 국내 난민 선교

소윤정 ( So Youn Jung ),정은배 ( Jung Eun Bea ) 한국복음주의신학회 2018 성경과신학 Vol.87 No.-

세계적으로 많은 난민들이 발생하고 있는 가운데, 2012년 2월 10일 제정되어 2013년 7월 1일 시행된 난민법에 의하여 국내에서도 난민들이 계속 급증하고 있다. 난민신청자는 2013년 1,574명, 2014년 2,896명, 2015년 5,711명, 2016년 7,542명, 2017년 9,942명으로 매년 급증하고 있는 추세이다. 2018년 5월31일 연합신문 기사에서는 올해 국내 난민신청자 숫자가 크게 늘어 4개월만에 지난해 전체 신청자의 절반을 넘어선 것으로 집계됐다며, 유럽을 선호하던 난민들이 이제는 국내로 몰려오고 있다고 보도했다. 또한, 2018년 6월6일 기사에는, 제주도에 ‘무사증 입국’을 이용해 올해만 500여명의 예맨 난민들이 몰려와 난민 신청자에 대한 정부 대책이 시급하다는 내용이 올라왔다. 이에 유럽에 이어 한국에서도 커다란 이슈로 부각되면서 난민에 대한 관심사가 높아지고 있는 상황이다. 이러한 한국적 상황에서 과연 한국교회는 난민에 대하여 얼마나 관심이 있고, 난민문제에 어떠한 대응을 하고 있는가? 케이프타운 서약문 제 10항은 “우리의 선교는 전도(evangelism)와 헌신된 참여(committed engagement)가 함께 통합(integration)되어 이루어져야 한다”는 선언과 함께 복음전도를 위한 교회의 사회적 책임을 강조하고 있다.⁴ 그러므로 한국 교회는 난민문제를 단순한 사회문제로 인식하고 교회의 책임을 회피할 것이 아니라 선교적 관점에서 책임으로 인식하는 것이 중요하다고 생각된다. 난민 인식 설문조사결과 한국 교회 성도들은 전반적으로 난민의 개념이나 난민 인식에 대한 부재가 있었고, 난민선교에 대한 관심도가 많이 저조하다는 것을 알 수 있었다. 또한, 인도적 인권수호 차원에서 교회가 난민에 대한 사랑의 돌봄과 실제적 도움을 주어야 한다는 인도적 차원의 의견들은 있었으나 복음증거의 기회이며 선교적 사명이라는 인식이 부족하다는 것을 알 수 있었다. 그러나 분명한 것은 하나님은 난민들을 향한 구원계획을 갖고 계시며, 궁극적으로 이들이 하나님나라의 백성으로 올바른 정체성을 회복하기 원하신다는 것이다. 한국의 난민 문제는 국가적 차원에서 법적, 경제적, 사회적 제도의 측면도 고려해야 할 상황이지만, 선교적 측면과 하나님 나라의 거시적 관점에서 이해할 때, 한국 교회를 향한 하나님의 역사하심을 알 수 있다. 하나님의 마음이 집중되어 있는 난민 선교사역에 한국 교회와 성도들이 하나님나라 확장을 위하여 귀하게 쓰임 받길 소망한다. Amid the worldwide large-scale displacement of refugees, refugee population in Korea also continues growing rapidly due to the Refugee Act established on February 10, 2012 and enforced on July 1, 2013. The number of refugee status applicants shows a tendency of increasing sharply every year: 1574 in 2013, 2898 in 2014, 5711 in 2015, 7542 in 2016, and 9942 in 2017. On May 31, 2018, a Yonhap News Agency’s news article reported that the number of refugee status applicants in Korea was greatly increasing during this year, exceeding half the total number of last year’s applicants in only a 4-month period; and that many refugees who had preferred Europe were now rushing into Korea. In addition, on June 6, 2018, its another news article described about the Yemeni refugees flocking to Jeju island by taking advantage of ‘visa-free entry,’ numbering more than 500 in this year alone, and urged the government to prepare proper measures concerning refugee status applicants Thus not only in Europe but now in Korea also refugees are emerging as a big issue, and so there is an increasing concern about them. In such a situation of Korea, how much attention do Korean churches pay to refugees, and what measures do they take concerning refugee issue? Clause 1 of the Cape Town Commitment emphasizes churches’ social responsibility in gospel preaching, stating: “All our mission must therefore reflect the integration of evangelism and committed engagement in the world.” Accordingly, it is considered important for Korean churches not to avoid their responsibilities by cognizing refugee issue simply as a social issue, but to cognize their responsibilities from a missional perspective. The result of a questionnaire survey on refugee cognition revealed that Korean Christians, in general, lacked in the concept and cognition of refugee and had a very low interest in refugee mission. In addition, although they gave humanitarian opinions that churches had to provide loving care and practical help for refugees from a perspective of humanitarian protection of human rights, yet their cognition of refugees as an opportunity for gospel preaching and as a missional calling was of a low level. Nevertheless, it is clear that God has a salvation plan for refugees, wanting them ultimately to recover true identity as the subjects of the kingdom of God. Refugee issue in Korea would certainly need considerations on the aspects of legal, economic and social systems at a national level. On the other hand, understanding the missional aspect of the issue from a macroscopic perspective of the kingdom of God could give an insight into God’s providence toward Korean churches. The author wishes that Korean churches and Christians will be used by God as a precious instrument for refugee mission ministry, a focus of God’s mercy and love, to further expand the kingdom of God.

한국 복음주의 선교신학 발전사로 본 장훈태 박사

소윤정 ( So Youn Jung ) 한국복음주의선교신학회 2021 복음과 선교 Vol.54 No.-

필자는 한국 복음주의 선교신학 발전에 있어서, 1992년 백석대학교 (구. 천안대학교) 대학설립 추진위원을 시작으로 1994년부터 2000년까지 동대학 선교학과 학과장을 역임하고 2021년 6월 백석대학교 선교학 교수로 정년퇴임하는 선교신학자 장훈태 박사의 공헌과 헌신적 삶의 역사적 의미에 대하여 고찰하였다. 한국 복음주의 선교신학은 시대적으로 큰 도전에 직면해 있는데, 급변하는 세계상황과 다문화 사회로 한국 사회구조의 근본적인 변화가 있어지고 있는 이러한 상황가운데 한국복음주의 선교학의 지표를 다시금 확인하고 지나간 발자취를 회고하면서 앞으로의 발전전략을 수립함에 있어서 한 시대를 복음주의선교신학 발전을 위하여 살아온 선교신학자에 대하여 살펴보는 것은 이론적인 선교신학 연구와 달리 실천적인 선교신학 발전을 위한 토대가 될 수 있다고 생각된다. 먼저 장훈태 박사의 학회 활동을 중심으로 복음주의 선교신학발전에 기여한 점들에 대하여 살펴보았다. 한국복음주의선교신학회를 재구성하고 활성화하는데 기여하였고, 한국연구재단과 관련하여 한국복음주의선교신학회가 한국 인문학 발전에 있어서 학문적 객관성을 인정받고 저변을 확대할 수 있도록 학술지 <복음과 선교>를 등재지로 승격시키는데 헌신하였으며, 개혁주의생명신학회를 설립하는데 토대가 되어 역할을 다하고 <생명과 말씀>을 등재로 승격시키는데 큰 헌신을 하였다. 뿐만 아니라 모교인 아세아연합신학대학교 ACTS신학연구소 발간 < ACTS신학저널 > 학술지를 등재지로 승격하도록 현신하였으며 지피지기(知彼知己)의 마음으로 한국중동학회의 회원으로 활동하면서 ‘수쿠크’도입을 반대하기도 하였다. 또한 지역학 연구를 위하여 한국아프리카 학회 활동을 하게 되었으며 편집위원으로 활동중이다. 두 번째로 학문적 성과면에 있어서 매년 평균 7편의 다양한 논문들을 계속적으로 발표하고 있는 장훈태 박사는 2019년을 기점으로 선교신학 주제 연구보다는 서부아프리카를 중심으로 한 지역학연구에 열의를 다하고 있다. 이는 학제간 융합을 통한 인문학발전에 기여를 인정할 만하며 기존의 다른 선교신학자들에 비하여 선구자적 역할을 하였다고 평가할 수 있겠다. 세 번째로 선교실천적 측면에서 장훈태 박사는 지역학연구 논문발표와 함께 실천적인 선교활동을 통하여 복음이 증거되는 일에 앞장서고 있다. 선교지 정보 알리기와 연구소외 지역을 방문하고 연구하면서 선교실천적 방법을 모색하고 있다. 이는 비거주선교의 형태의 하나로 비거주 선교를 실천하며 선교동원에 기여하고 있는 1세대 비거주선교사 모델이라고 생각한다. The author discussed the historical significance of Missional Scholar Dr. Chang Hun Tae’s contributions and dedicated life who began his career as a member of the Promotion Committee of the Foundation of Baekseok University(Former Cheonan University), successively served as the Dean of the Department of Mission Studies in the same university from 1994 through 2000 and is retiring as a Professor of Mission Studies at Baekseok University in June 2021 in the development of Korea Evangelical Mission Theology. Korea Evangelical Mission Theology is facing a great challenge currently. In this situation, where there are fundamental changes in Korean social structure with rapidly changing world situation and multicultural society, examining the missionary theologian who has lived a period for the development of Evangelical Mission Theology in establishing the developmental strategy in the future, checking on the indicators of Korea Evangelical Mission Studies again and recalling the past steps could be the foundation for the development of practical mission theology unlike the theoretical mission theological studies. First, this study examined contributions to the development of evangelical mission theology, focusing on Missional Scholar Dr. Chang Hun Tae’s academic activities. He contributed to restructuring and revitalizing the Korea Evangelical Missiological Society and devoted himself to the promotion of Academic Journal, The Gospel and Mission to a registered journal, concerning the National Research Foundation of Korea, so that Korea Evangelical Missiological Society could get its academic objectivity in the development of Korean Humanities and expand the base, played his role as the base for the foundation of Society for Reformed Life Theology and made a great dedication to the promotion of Life and Word as a registered journal. Moreover, he was devoted to the promotion of the academic journal ACTS Theological Journal published by his alma mater, Asia United Theological University ACTS Theology Institute to a registered journal and opposed the introduction of ‘Sukuk,’ active as a member of the Korean Association of Middle East Studies out of his mind to know his enemy and himself to win the battle. In addition, for regional studies, he came to be active in the Korean Association of African Studies and active as an editor. Second, in terms of academic achievement, Missional Scholar Dr. Chang Hun Tae, who continuously publishes seven papers every year on average, fulfills his zeal in regional studies, focusing on Western Africa rather than studies of mission theological topics since 2019. It is worth recognizing his contributions to the development of humanities through interdisciplinary convergence, and it can be evaluated that he played a pioneering role compared to other existing missionary theologians. Third, from the aspects of missionary practice, Missional Scholar Dr. Chang Hun Tae has led the spread of the Gospel through practical missionary work along with the presentation of papers on regional studies. Reporting on information about the mission fields and visiting and investigating the areas excluded from research, he seeks missionary practical methods. It is judged that it is one of the forms of nonresident mission work, which is the first-generation nonresident missionary model contributing to missionary mobilization, practicing non-resident mission work.

특집 : 아시아의 정치변동과 한국선교 ; 이슬람 “수쿠크”의 한국 상황화에 관한 연구

소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2013 복음과 선교 Vol.21 No.-

Concerning the question of introduction of ‘Sukuk’, Islamic finance, into Korea made rapid progress since January 2009, this study tried to comprehend the meaning of ‘Sukuk’ and determine whether or not the public opinion is true that Christianity in Korean society obstructed the passage of a revision in the National Assembly while sticking to its unproductive and subjective position in order to prevent Islamization of Korea. First, on receiving interest which is a central issue in Islamic financial transactions, this paper examined the definition of ‘Ribaa’ based on the Quran, and found that interest in Islam prohibiting of receiving interest is not only interpreted as usury, but also includes ill-gotten profits from simple money trust. But according to diverse interpretation by Yusuf Ali and Sharia Committee, some forms of economic credit made by modern banks and financing are not regarded as acts of receiving interest prescribed by Islamic law. So ‘Sukuk’ methods devised in a variety of forms were also examined. Controversies over these various forms of ‘Sukuk’ are incessantly going on in Islamic society and the charge of overinterpretation of the clauses on prohibition in the Quran also continues. Especially, “Islam in the 21st-century” a special program broadcast on OBS led me to seriously consider the question of whether Islamic financing could offer an alternative to the collapsed Western financial market. In addition to this, while reflecting upon prohibition of interest mentioned in the Christian Bible, I came to think that Christians should work hard to make specific plans to economically contribute to society. According to Islamists, the Quran in principle does not allow any act of receiving interest, and Islamic scholars in the Sharia committee proclaim ‘fatawa’ in a changed social circumstances to allow a flexible interpretation of the clauses on the ban on receiving interest. Although the economic life governed by Islamic Sharia has some aspects that is hard for Christians to understand, I could get a glimpse of their effort from the perspective of application of ‘Sukuk’ to the changing situations. But this makes Christians look back on how much they as citizens in Korean society put into practice Christian perspective of finance. Meanwhile, the fact that in order to introduce ‘Sukuk’, Islamic finance, into Korea they discuss ways to give priority to some part of ‘Sharia’ over national laws, and that the profits gained from ‘Sukuk’ transactions are misappropriated in the form of ‘zakat’ for terrorism financing threatening world peace sufficiently justifies an objection of Korean people to ‘Sukuk’. Further, if we pass a revision of the ‘Restriction of Special Taxation Act’ in the National Assembly and introduce more open-minded institutions, the day to see an Islamic college in Korea, as in Malaysia, would come closer. And as in the case of Berjaya Jeju Resort invested by Berjaya Group of Malaysia, many enterprises and financial institutions of Korea are already participating in attracting Islamic capital. Therefore, there is no need for Korean government to act as a catalyst for application of ‘Sukuk’ to Korea by making ‘Sukuk’ official.

꾸란의 일부다처제에 관한 비판적 고찰

소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2007 복음과 선교 Vol.8 No.-

Polygamy in Quran presents a repressing of the Muslim woman`s rights since there is discriminative treatment. Muslim scholars have insisted that the purpose of polygamy in Quran is to protect Muslim women. But there is no reasonable idea to support this in Quran. The position of women in Quran is shown as being useful only to give birth and as a tool to give joy to men. We do find a representative verse from Quran Sura 4:3 which is realized as a permit to have four wives. According to Sura 4:3 (Korean version) the required condition to do so is if the husband is able to take care of the four wives justly. But, the meaning of the verse is not clear when we compare it with the English version. "And if you fear that you shall not be able to deal justly with the orphan-girl then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (the slaves) that your right hands possess. That is nearer to present you from doing injustice. (Sura 4:3)" Because Korean Quran mentioned just the orphan rather than the orphangirl as in the English version, indeed many Muslim scholars are still arguing as to why the orphan (the orphan-girl) is viewed at that point and what is the real meaning of ``to deal justly``. Muslim scholars the writer studied, are Asghar Ali Engineer and Haifaa A. Jawad, both known as progressive Muslim scholars, Asghar Ali Engineer emphasizes the point of dealing justly with the orphan (the orphan-girl) while other scholars are focusing on dealing justly with the four wives, He said if the woman who takes care of orphans marries a man, the spouse must take care of them (orphans) the same as before and deal justly with all the other children between them. And Asghar Ali Engineer concluded that Sura4:3 is not permited to have more than one wife because Sura4:3 is written to help orphans after wars. He said we don`t need to continue any more except due to several poor conditions such as barren, illness of wife and surplus women. But these poor conditions are not acceptable as an objective. And Haifaa A. Jawad misunderstood the Christian perspective for an ideal marriage. He has listed several polygamous examples from the Bible to insist that the Bible teaches polygamy as the ideal marriage. He neglected the teaching of monogamy based on the Bible. And finally, Haifaa A. Jawad interpreted Sura4:3 by Sura4:129 and concluded that polygamy is not permited in Sura4:3. "You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is right and fear Allah by keeping away from all that is wrong, then Allah is Ever Oft-Forgiving, Most Merciful."(Sura4:129) Haifaa A. Jawad realized that dealing justly with four wives is not possible based on Sura4:129. Therefore, Allah, from his viewpoints, prohibited polygamy. But Islamic societies are following polygamy as a lawful act since they consider personal, exceptional cases (barren, illness of wife and surplus women). However, the true solution of these personal exceptional cases is not polygamy. God makes sure that the ideal marriage is monogamy through the whole Bible even though there are bad polygamous examples of those who have sinned before God. Christians understand that the polygamous examples happened due to their customs but God honored his promises in spite of the customs of the day. And Ahmed Deedat stressed polygamy as the only solution for the problem of surplus women in this world. But his argument is not based on real data of the percent of women who are surplus. In these days, many Korean Muslims are introduced as professor in university campuses and on T.V. They said that polygamy disappeared in Muslim countries. But many African women are suffered from circumcision even today. And the main goal of female circumcision is to maintain polygamy. They believe female circumcision is the only way in Polygamy to deal justly without jealousy among the wives. Marriage is one of religious obedience in Islam. But polygamy in Quran is going on, causing suffering among Muslim women. Muslims ignore the nature of women and require them to give up their personal rights. Indeed, Polygamy in Quran should be abolished.

유럽 이주 무슬림 정착문제와 기독교 선교: 프랑스를 중심으로

소윤정 ( Youn Jung So ) 한국복음주의신학회 2016 성경과신학 Vol.78 No.-

2015년 11월 13일 프랑스파리에서 발생한 연쇄 테러사건은 전 세계를 테러의 공포로 몰아넣었다. 그간 세계도처에서 발생된 테러가 단발적이었던 반면 연속 다발적으로 인구밀집지역에서 발생된 주도면밀한 면을 보여준 이번테러는 132명의 사상자를 발생시켰으며 테러범들은 다름 아닌 모로코출신의 프랑스 이주민 2세로 밝혀졌다. 그로인하여 프랑스 이주민정책의 문제점들이 가시화 되었으며 프랑스의 ‘라이시테(정교분리)’정책의 허와 실이 교육과 사회복지 현장에서 조사되어지고 보고되어 지고 있다. 다문화주의가 아닌 동화주의를 원칙으로 프랑스 공화국은 이주민정책을 강경하게 시행하고 있는데 대표적인 인물이 ‘사르코지’이다. 사르코지 프랑스 전대통령은 2017년 대선을 준비하며 과거 내무부장관재임 기간부터 강경우파로 이주 무슬림 2세들에게 폭언과 경찰을 동원한 강경진압을 서슴지 않았으며 2010년에는 ‘부르카 금지법’을 제정하여 계속적으로 실업률과 사회적 차별에 신음하는 북아프리카 마그레브 출신 이민자들을 혹독하게 대하고 있다. ‘부르카 금지법’은 처음에는 여성의 존엄권과 자유를 보장한다는 측면에서 대두되었으나 지금은 공공안전적 측면에서 더 큰의미가 있다. 프랑스는 물론 국가적 차원에서 다양한 사회복지 제도를 신설하고 행정조취를 취해오고 있으나 연구자의 연구결과에 의하면 이는 공식적인 행정처리에 불과하고 영혼과 진정성이 결여된 사랑 없는 제도에 불과하다는 것이다. 프랑스 공화국이 그들의 경제적 필요를 위하여 과거 역사상 북아프리카마그레브 지역으로부터 이주민들의 입국을 환영하고 결과적으로 경제발전을 이루었다면 이제 이주민으로서 프랑스의 발전을 위해 프랑스에 정착한 북아프리카와 마그레브 지역 출신의 이주민과 그의 자녀들에게 정당한 권리를 부여하여야 함이 마땅하다는 것이다. 연구자는 이러한 프랑스의 사회적 갈등과 반목, 그리고 계속적인 테러를 방지하기 위하여 요한복음 4장의 예수 그리스도가 행하신 소통의 방법으로 교회가 예수 그리스도의 사랑을 실천하는 것이 중요하다고 생각한다. 사회적 문제아로 낙인찍힌 이주 무슬림들의 거주지를 게토화 시키는 것이 아니라 진심어린 소통과 관계수립으로 이주 무슬림들의 삶을 변화시키자는 것이다. 유대인들이 대면하기 꺼려했던 사마리아 수가성 여인에게 예수 그리스도는 인격적으로 대하시고 여인의 필요에 민감하게 반응하시면서 인격적으로 복음을 전하셨다. 결과적으로 수가성 여인은 자신의 정체성을 직시하게 되었고 인생이 전환 되는 역사를 체험하였다. 이는 현시대 선교에 있어서 진정한 소통의 필요와 성육신적 사역의 중요성을 말해주고 있는 것이다. 일방적인 소통이 아닌 청취자 중심의 소통으로 스스로가 자신의 정체성을 직시하고 예수 그리스도를 스스로 메시아라고 고백하게 하는 역사이다. 또한 이주 무슬림들의 인격적인 민족 정체성 인정과 더불어 동화주의가 아닌 다문화주의로 전향할 것을 이야기 하고 있다. 이는 이슬람종교를 인정하는 문제와 맥을 달리하는 것이다. 수가성 여인과 인격적 대화로 소통하시고 영혼의 교감을 성공적으로 이루신 예수 그리스도처럼 제도적 장치가 아닌 인격적 소통이 프랑스 이주민과 프랑스 정부 간에 필요하다는 것이다. 또한 이러한 소통이야 말로 복음 선교 전략이 될 것이다. 예수 그리스도가 겸손히 성육신적 사역의 모범을 보이신 것처럼 교회는 무슬림 이주민들의 필요에 민감하게 반응하고 영혼으로 진정한 소통을 이루어 그들 스스로가 예수 그리스도의 구세주 되심을 인정케 하는 것이다. Serial terror incidents which took place in Paris on November 13, 2015 put the world into utmost horror. While terrors so far occurred around the world have been independent, these terror incidents carefully orchestrated in crowded residential areas in Paris took the death toll of 132 lives and it turned out that the criminals were 2nd -generation Moroccan immigrants in France. The terror incidents brought the problems of French immigration policies to the fore and researches are conducted on the’laicite (separation of politics from religion)’ policy of the French government in the education and welfare field. The French government has taken a firm stance in the immigration policy based not on multiculturalism but on assimilation and the typical hard-liner is former president Nicolas Sarkozy. A hard-line right winger since he was Interior Minister, Sarkozy did not hesitate to use strong crackdown on 2nd-generation Muslim immigrants with violent abuses and police force. By enacting "Ban on Burka Act" in 2010, French government has been suppressing immigrants from Maghreb region of North Africa who have suffered from unemployment and social discrimination in France. Although "Ban on Burka Act" originally intended to secure respect for and freedom of women, currently it has more meaning for public security. Of course, France has established various social welfare systems and taken administrative measures on a national level. According to researches, however, they are only official administrative systems and gestures which lack the soul, genuineness and love. As France has welcomed immigrants from Maghreb region for their economic development and actually achieved growth, now is the time for it to grant legitimate rights to them and their children. The author of this study thinks that, in order to prevent social conflict, enmity and continuous terrors in France, it is important for the church to practice love of Jesus Christ in the way of communication prescribed in chapter 4 of John which Jesus practiced. It is to change the lives of Muslim immigrants who are stigmatized as problem children of the society with heart-felt communication and relationship building, not to make their living areas huge ghettos. Jesus Christ treated with respect the Samaritan woman at Sychar, who was reluctant to face Jews, and delivered gospel respectfully while responding sensitively to the woman. As the result, the woman came to face her identity squarely and experienced conversion of her life. This tells us the necessity of genuine communication in missionary work and importance of incarnate ministry. It is ministry which makes Muslim immigrants face their identity and confess that Jesus Christ is the Messiah with listener-centered communication, not unilateral one. It also tells us about respectfully recognizing immigrant Muslim’s ethnic identity and converting to multiculturalism, not assimilation. This is a different matter from recognition of Islamic religion. Like Jesus Christ who communicated and exchanged spiritual communion with the Samaritan woman at Sychar with respect, humane communication based on respect is required between French government and immigrants, not another institutional device. This kind of communication can be a strategy for evangelical missions. As Jesus Christ humbly set the example of incarnate mission, the church should respond sensitively to the needs of immigrants and spiritually and genuinely communicate with them to make them recognize that Jesus Christ is the very Savior of all humanity.

한국의 장묘 문화에 대한 기독교 상황화 연구

소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2011 복음과 선교 Vol.15 No.-

When someone close to us passes away, we stop our busy life for a moment and think about the reason and purpose of our life. That`s because death will knock on everyone`s door eventually; it is a regulate truth that no one can avoid. Even so, many people overlook their final days on the earth and the life after death. Thus, death offers an opportunity of salvation for us to reflect the existence of God and ourselves, Christianity ought to engage in researching funeral ceremonies which are directly linked to the life and death issue more often and to use it for an opportunity to spread the gospel. The contextualization strategy for the gospel is the key for this opportunity. The cultural diversity needs to be accepted in a wide spectrum as long as the fundamental of the gospel remains unchanged. The power of the gospel is not static but dynamic, so the recipients should express dynamic reactions. In a word, the power of gospel should appear outwardly as concrete actions in the recipient`s life. A thorough examination has been conducted regarding the issues dealing with burial and cremation in Korean funeral ceremonies. Korea, influenced by its Confucian influences, has considered burials as important throughout the history. Thus, there has not been any major conflicts with Christianity regarding the issues since the funerals in the Bible are burials in most cases, However, the point should be made that burials are not the only form of burial determined by God, so it irrelevant to the fundamental of the gospel. As examined earlier, burials are introduced in the form of funeral to show the culture of the time in the Bible. Korea is now encouraging cremation over burials to go with the flow and to meet the social needs. But, Christianity is misunderstood as a narrow-minded selfish religion against its will. When it can serve as a good opportunity to spread the gospel, Christianity is misunderstood as a stubborn religion that only compels their members to choose burials not considering the social conditions and needs. Therefore, it is appropriate for Christianity to accept the diversity of cultures as well as cremation to keep up with the transition of Korean cultures and to develop diverse funeral cultures to practice love, the fundamental of Christianity. The origin of cremation can be referred to Buddhism, but the majority of cremation procedures that being practiced and required in the present Korean society are not Buddhism based but a modified modern cremation. Ultramodern charnel houses serve as good examples. Yoido Full Gospel Church with the largest congregation in the world expanded its churchyard and constructed a charnel house for the remaining family members to worship together in memory of the past ones which is acceptable. However, considering the size of the land and maintenance expenses in the future, alternatives such as natural burials, woodland burials, or monuments should be considered instead. Furthermore, it is necessary to simplify funeral procedures to establish a Christian cremation and charnel house funeral cultures. Burial shrouds which have been indiscreetly used are no longer significant. Thus, an alternative Christian funeral garb to bring a cost reduction in funeral process and to cherish a beautiful parting from the dead needs to be regulated, The Confucian way of wearing burial shrouds is an apparent obstacle in leading Christian funeral cultures, because the Confucian funeral custom is followed in the process of wearing burial shrouds, When ceremonial reformation of Koreans precedes, this change process will follow after, Therefore, it is important that Christian churches educate their members the meaning of life and death actively and establish and implement a standardized Christian funeral process accordingly.

한국의 이슬람화에 대응하는 기독교 선교변증 설교의 필요성 -성경의 아브라함과 꾸란의 이브라힘을 중심으로

소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2013 복음과 선교 Vol.24 No.-

The term ``elenctics`` is derived from a Greek verb ελεγχω and has the same etymology with ελεγχοs, which means shame and embarrassment. In the New Testament, this word was used to emphasize the conviction and evidence of moral or religious sin and its purpose was to have a sinner be convicted of and repent of his/her sin. Here we can realize that the use and purpose of the word ``elenctics`` are the same as those of sermons. As preaching proves the word of God, its purpose is to have a sinner be convicted of and repent of his/her sin to restore the relationship with God. John M. Frame also affirms that the benefits caused by sermons and apologetics are eventually the same as the viewpoints between them are connected to each other in discussing the value of apologetics. Above all, apologetics instills re-conviction for belief into the believers by proving the rationality of the Bible. Apologetics presents the intellectual foundation presented in the Bible and clearly provides the biblical indicators that should be established on the foundation by the believers. In addition, it gives its testimony about the rationality of the Bible by allowing for unbelievers to have dialectical discussions and becomes a tool for them to repent and restore relationship with God. The writer compared Ibrahim appearing in Islam`s Quran and Abraham in the Bible and tried apologetics for the authenticity of biblical Abraham in terms of church growth in response to the increasing Muslim population in Korea. This is an objection raised to insist that Ibrahim in Quran and Abraham in the Bible is not the same person against the premise claiming that the roots of Islam and Christianity are the same in the process of the expansion of Islam in Korea. Above all, as to the succession of the main line of descent of Isaac and Ishmael, the Nuzi Tablets and the Code of Lipit-Ishtar are useful materials to prove Isaac`s descent. In addition, the preaching of such apologetic content is currently needed in the passive dimension that can correct the distorted perspectives on the Bible, the revelation of Christianity, and defend the truth of Christianity, and in the active dimension that can prove the Gospel to the Muslims visiting Korea through missiological apologetic preaching.

로잔 세계복음화 운동과 이슬람권을 향한 기독교선교 운동

소윤정 ( So Youn Jung ),고원규 ( Ko Won Gyu ) 아세아연합신학대학교 ACTS 신학연구소 2019 ACTS 신학저널 Vol.40 No.-

21세기 선교 역사는 어떻게 진행되고 있으며 앞으로 어떤 방향으로 나아갈 것인가? 필자는 로잔 세계복음화 운동에 기초하여 복음주의 선교신학적 입장에서 로잔운동 이전의 이슬람권 선교운동과 로잔대회 이후, 그리고 앞으로 이슬람권을 향해 로잔운동이 나아갈 방향에 대하여 생각해보았다. 1974년 제1차 로잔대회 이후 세계복음화 운동이 시작되고 현재까지 복음주의 선교 운동은 로잔언약의 이론적 배경을 가지고 진행되어 왔다고 볼 수 있다. 그러므로 21세기 이슬람권을 향한 선교운동에 대하여 복음주의 입장에서 지난날을 평가하고 향후 나아갈 방향에 대하여 로잔운동을 중심으로 고찰하는 것은 무슬림들의 자연증가 현상과 이슬람화 현상에 직면하여 시대적 요청에 화답하는 것이다. 필자는 세계 선교 동원을 목적으로 하는 로잔운동을 중심으로 이슬람권 선교 동원의 역사를 살펴보았고 이에 로잔운동의 중요성을 다시한번 조명해 보고 향후 운동의 방향성을 생각해보았다. 제1차 로잔대회와 제2차 마닐라대회 그리고 제3차 케이프타운 대회에 이르러 세계복음화를 위한 선교운동은 개인구원의 문제를 넘어 구원의 대상이 사회로까지 확대되었다고 볼 수 있다. 이는 개인구원을 도외시하는 관점이 아니라 궁극적 개인구원을 위한 사회참여부분이 구체화 된 것이라고 할 수 있다. 이러한 면에서 WCC가 추구하고 있는 사회구원과는 분명히 다르다고 볼 수 있다. 이슬람권 선교에 있어서 무슬림을 대상으로 하는 선교활동은 죽음을 담보로 하지는 않는다. 그러나 그들을 사랑하고 복음으로 회복시키는 일을 위하여 죽음을 각오하는 사명으로 예수 그리스도의 사랑을 구체적으로 실천할 것을 로잔은 말하고 있다. 로잔언약 이전의 사회적 책임은 선교의 테두리밖에 존재하는 것으로 하나님의 책임으로 여겼던 반면에 로잔운동은 사회적 책임을 선교라는 테두리 안으로 가지고 왔다. 이를 위하여 하나님의 마음이 거하는 곳을 살펴보아 예수 그리스도의 사랑을 실천하고 복음으로 인도해야 할 사명이 있는 것이다. How is the mission history of the 21st century being developed and what would be its future direction? Based on Lausanne Movement for World Evangelization and from the viewpoint of evangelical mission theology, the author discussed about the mission movement toward the Islamic bloc conducted before Lausanne Movement, and also about the direction of the Lausanne Movement toward the Islamic bloc conducted after the Lausanne Congress as well as its future direction. World evangelization movement began after the Lausanne Congress held in 1974, the first International Congress on World Evangelization; and it can be considered that since then evangelical mission movement has been conducted based on the theoretical background of the Lausanne Covenant. Accordingly, as the churches are facing the phenomena of natural Muslim population increase and Islamization, it would be a proper response to historical demand to discuss about the past achievement of the mission movement of the 21st century toward the Islamic bloc from the evangelical viewpoint, and about its future direction with a special focus on the Lausanne Movement. In this study, the history of mission mobilization for Muslim world was reviewed with a focus on the Lausanne Movement, which pursues world mission mobilization, and the future direction of mission movement was considered with an emphasis again on the significance of the Lausanne Movement. It is notable that mission movement for world evangelization has expanded beyond personal salvation to include society as an object of salvation through the first congress in Lausanne, the second in Manila and the third in Cape Town. Thus its stance does not disregard personal salvation, but concretize social participation ultimately in pursuit of personal salvation. In this regard, its social salvation can definitely be distinguished from the social salvation pursued by WCC. Mission activities in Christian mission for Muslims do not inevitably demand Christians to risk their lives. However, in order to restore true life in the Islamic block through the gospel by showing God’s love to Muslims, the Lausanne Movement emphasizes that their sense of mission should risk their lives in concretely practicing the love of Jesus Christ. Before the Lausanne Covenant, social responsibility was considered a God’s responsibility that is beyond the scope of the churches’ mission activity; in contrast, the Lausanne Movement has now brought social responsibility into the scope. Thus the churches have the mission of seeking out the places of God’s concern for Muslims to practice there the love of Jesus Christ and lead them with the gospel.