한국여성을 향한 이슬람의 “다와”(Dawah)활동에 대한 기독교 대처방안 연구 ―유튜브(You Tube) 영상 자료 분석을 토대로

소윤정 한국복음주의선교신학회 2012 복음과 선교 Vol.18 No.-

The sociocultural gap among Korean churches is continuously repeating the same way for the digital generation growing in this digital environment. As the statistic for total visitors located under the video on ‘YouTube’ by Dongshin Park shows, 1,404 people have watched this video since December 22nd, 2011, and among the viewers women between 1824and men between 2534have watched this video87) meaning the young generation is heavily exposed to the digital environment. Furthermore, as previously mentioned in chapter IV, the cases where people are converted to Islam through internet chatting are frequent and in fact, more cases for women are being reported than men. In this video, the phrases such as “Only for Korean” and “Only for Women” written on the window of the Islam Information Center88) is an evidence that Korean women are being targeted intensively for Muslim mission. Dr. Abdul Wahab Zahid Haq of Jeonju Masjid Abu Bakr alSiddiq joins this phenomenon and actively defends polygamy answering that polygamy is not originated from Qur’an but the Bible. It is as real that it can be found on his website. Faced with such situation, it was my intention to speak out the urgency of education to inform active missionary defenses and Islam toward Korean women as a female Christian Mission scholar. Above all,breaking the image of traditional female pastors in Korean churches as a start, an organization for Muslim mission needs to be established for evangelism through the leadership of female pastors with professionalism and revival of Korean women and solutions for cases where Korean women are suffering from damages caused by marrying Muslims should be sought under the leadership of trained female pastors. For this, Korean churches are to provide both financial and human resources development supports, to create digital contents for effective evangelism on the internet, and to deal with Muslims’missionary work on the internet actively.

레바논의 한인 선교사 시리아 난민 사역 현황과 선교적 전망

소윤정,정병훈 한국복음주의선교신학회 2017 복음과 선교 Vol.40 No.-

국문초록레바논의 한인 선교사 시리아 난민 사역 현황과 선교적 전망 2011년부터 계속된 시리아 내전으로 인하여 500만 여명의 난민들이 발생하게 되었다. 시리아 사태가 이렇게 오래 지속될지 아무도 예견하지 못하였고, 심지어 필자는 금방 끝날 것처럼 보였던 상황에서 특별히 난민 선교 사역을 할 필요가 있냐는 이야기를 2012년 시리아 난민 사역을 시작할 무렵에 주위로부터 들었다. 그 당시 한국 사역자 중 난민 사역 경험자는 단 한명도 없었다. 불안정한 정세, 잦은 이동, 강도 높은 도움의 요구 등 난민 사역에는 여러 장애물들이 있었다. 시리아 인접국인 레바논에는 비공식 통계로 150만 가량의 시리아 난민들이 현재 거주 중인데 2017년 레바논의 한국인 사역자 20유닛 가운데 2유닛을 제외하고는 현재 모두 시리아 난민 사역에 참여하고 있다. 그럼에도 불구하고 급격한 상황변화에 충분한 전략적 대비가 부족한 가운데 난민사역에 대한 경험이 없어 많은 어려움을 토로하고 있는 현실이다. 난민 사역에 대한 명확한 성경적, 신학적, 선교 전략적인 기반이 있지 않은 상태에서 급하게 난민 사역을 하다 보니 사역적인 방향성 문제와 질적인 어려움이 있다. 이에 필자는 본 연구를 통하여 한국 사역자들이 참여하고 있는 시리아 난민 사역에 대한 현황과 전망, 가능성 그리고 어떤 한계와 필요를 가지고 있는지, 또한 선교 전략적으로 현재 난민 사역 상황을 고려하여 어떻게 하면 효과적인 결과를 가져올 수 있을지 연구하였다. 연구방법으로는 레바논의 한인 사역자 16유닛을 대상으로 질적연구 방식으로 구글 설문시스템을 통하여 2017년 7월 한 달간 조사를 실시하였다. 전체적인 레바논 거주 한인 사역자들의 시리아 난민 사역 현황을 살피고 기대와 전망 그리고 필요들이 무엇인지를 살핀 후 그 내용을 분석하였다. 그리고 난민선교사역을 위한 토대구축을 위하여 난민 사역의 성경적, 선교 신학적, 선교전략적인 면을 살펴 보았으며 특별히 복음주의 선교운동인 로잔 대회의 문건을 기초로 현재 레바논의 시리아 난민 사역현황을 비교 점검하였다. 이번 설문을 통한 질적 연구를 통해서 시리아 난민 사역을 하는 레바논 한인 선교사들의 사역을 들여다 볼 수 있었다. 다양한 어려움과 고충, 그리고 사역 형태에 따른 세밀한 질적인 면은 공개할 수 없었으나 각자 설문을 통하여 현재 레바논 내에 시리아 난민 사역에 대한 생각과 선교활동 그리고 사역의 결과를 정리해 볼 수 있게 된 것은 오늘날 우리의 현 주소를 알 수 있는 귀중한 기회였다. 또한 난민 사역에 대한 성경적, 신학적, 선교전략적인 측면을 고려하고 로잔문건을 토대로 현재 난민 사역을 조명해보고 보다 건강한 성경적 선교신학이 사역자들 모두에게 필요하고 더 많은 연구와 전략개발이 필요하다는 것을 알게 되었다. 성경적인 분명한 당위성을 근거로 하나님의 주도하심을 강화하고 성경적인 체계를 견고히 해야 할 필요성을 볼 수 있었다. ‘하나님의 선교’라는 관점에서 과거 에큐메니칼 신학적 입장을 넘어 복음적 입장에서 교회의 존재론적 가치를 중시하며 보다 포괄적이고 총체적인 하나님의 교회의 선교적 접근방법에 대하여 난민 사역자들이 이해의 폭을 넓히고 각 사역현장속에 적용해야할 필요성이 있음을 알게 되었다. 특별히 선교전략면에서 다양한 네트워크를 활용하고 협력을 지향할 필요가 있다. 사역자간 상호 소통... <Abstract> The Status and Missiological Prospect of Korean Missionaries’ Syrian Refugee Ministry in Lebanon So Youn Jung(Asia United Theological University, Missiology)*, Jung Byung Hoon(Asia Graduate School of Theology Pacific, Ph.D. Student)**** Corresponding Author ** First Author The Syrian civil war that broke out in 2011 and still continues has brought about the displacement of more than 5 million refugees. Nobody anticipated that the Syrian crisis would last so long. While preparing to begin Syrian refugee ministry in 2012, the author was even advised by acquaintances that there might be no need for a special missiological ministry for the refugees because the war seemed to end soon. At that time there was not even a Korean missionary who had experience in refugee ministry. Moreover, there were many obstacles to refugee ministry, such as unstable situation, frequent movements and tough requests for help. According to unofficial statistics, about 1.5 million Syrian refugees are currently residing in Lebanon, a neighboring country of Syria. As of the year 2017, most (18 units) of the Korean missionaries Lebanon (20 units in total) are taking part in Syrian refugee ministry. Nevertheless, they are having many difficulties not only because of the lack of experience in refugee ministry, but also because of insufficient strategic preparation for rapid situation changes. They are facing problems in the directionality and quality of ministry because they came to be unexpectedly involved in refugee ministry, without a solid biblical, theological and mission strategic base for refugee ministry. Accordingly this research concerns the status, prospect and potential of the Syrian refugee ministry of Korean missionaries, as well as their ministry’s limitation and need. In consideration of the current situation of the refugee ministry, a focus was also placed on effective mission strategic measure for achieving successful outcome. The Google survey system was used as a qualitative research tool, involving 16 units of Korean missionaries in Lebanon, and data was collected over a 1-month period in July 2017. An analysis was carried out on the result of the survey about the status of the Syrian refugee ministry of the Korean missionaries residing in Lebanon, and also about their expectation, prospect and need. Then, in an effort to establish a foundation for missiological refugee ministry, a review was made concerning the biblical, mission theological and mission strategic aspects of refugee ministry. Especially, this research is based on the documents of Lausanne Congress, an evangelical missionary movement, in order to apply them to the current status of Syrian refugee ministry in Lebanon. This qualitative research through questionnaire survey allowed an examination of the Syrian refugee ministry of Korean missionaries in Lebanon. There was a limitation to their openly expressing various difficulties and distresses and detailed qualitative aspects of such a type of ministry. Yet the survey provided them with a precious opportunity of summarizing their thoughts and missionary activities about Syrian refugee ministry in Lebanon and the achievement of their ministry, which revealed the current progress of the Korean church in missiological refugee ministry. In addition, the consideration of the biblical, theological and mission strategic aspects of refugee ministry, as well as the illumination of current refugee ministry based on Lausanne documents, gave an insight into the necessity of more sound, biblical mission theology for all the missionaries, and also of further research and strategy development. It was shown that, according to the clear biblical truth, God’s sovereignty has to be emphasized and a solid biblical system needs to be established. From the viewpoint of ‘God’s Mission,’ it was also shown that ministers for refugees need to overcome the obstacle of ecumenical theology of the p...

대한민국 다음세대 복음화를 위한 로잔운동과 대한민국 세계사 교과서

소윤정 한국복음주의선교신학회 2023 복음과 선교 Vol.62 No.-

In December 2022, the Republic of Korea announced 'Notification No. 2022-33 of the Ministry of Education: General discussion and detailed exposition of the elementary and secondary school curriculum on page 142 of Society - World History' A) In terms of character, “attitude to respect cultural diversity” is emphasized in world history education, B) In the goal, it is stated that 'World History' aims to explore the footsteps of mankind by grasping the histories of various regions of the world through themes. And 2. Content System and Achievement Criteria A) “Expansion of the Islamic World” appears as a key idea in the content system. As a result, an average of 18 pages of Islam is described in section 3 of world history textbooks dealing with religion, and 2 pages of Christianity, including Catholicism, are described. In addition, in the expansion of trade networks, the trade of the Islamic world is highlighted, and in the formation of nation-states, the Mughal Empire and the Ottoman Empire are highlighted, and the story of the Turkish state comes to the fore. Even in the contents of the ‘Nation-State Building Movement’, the Islamic fundamentalist ‘Wahhab Movement (Wahhabism)’ is glorified and described as a nation-state building movement. Korea is pursuing a change in worldview through history education in line with its entry into a multicultural society, but in reality, Islam-biased worldview education is being carried out in public education. This is a problem that cannot be overlooked in the evangelization of the next generation, and I think it is a situation that needs attention from the missiological aspect for evangelization in Korea. Current world history textbooks are Islam-biased and Christianity is relatively excluded. In order for students to criticize themselves and communicate so that they can contextualize Korean society for the future of Korea, the core history of Christianity must be educated in a balanced way along with Islam. This furthermore has the mission of raising next-generation missionary leaders, which the Lausanne Movement is aiming for, and educating the next generation as discerning people rather than being generous toward Islam with a biblical perspective on people of other religions as disciples of Jesus Christ. With love for Jesus Christ and love for neighbors of other religions who were created in the image of God, we must educate the next generation to be able to boldly testify to the gospel based on the conviction of the truth, not unconditional tolerance and uncritical tolerance. I think this is a desirable multicultural education that Korea should pursue. 대한민국은 2022년 12월 ‘교육부 고시 제 2022-33호 : 초중등학교 교육과정 총론및 각론) 내용중 사회 - 세계사 부분’ 142페이지가) 성격에서 “문화 다양성을 존중하는 태도”를 세계사 교육에서 강조하고 있고, 나) 목표에서 ‘세계사’는 세계 여러지역의 역사를 주제 중심으로 파악함으로써 인류의 발자취를 탐구하는 것을 목표로한다 라고 기술하고 있다. 그리고 2. 내용 체계 및 성취기준 가) 내용 체계에서 핵심 아이디어로 “이슬람 세계의 확대”가 나온다. 결과적으로 종교를 다루는 세계사 교과서의 3단원에는 평균 18페이지의 이슬람 내용이 기술되어 있고 기독교는 천주교를 포함하여 2 페이지 내용이 기술되어 있다. 그리고 이어지는 교역망의 확대 단원에서도 이슬람 세계의 교역부분이 부각되고 있고, 국민 국가의 형성 단원에서도 무굴 제국과 오스만 제국이 부각되면서 튀르키예(터키) 국가 이야기가 부각되어 나온다. 심지어 ‘국민 국가 건설 운동’ 내용 중에는 이슬람 원리주의 ‘와하브운동 (와하비즘)’이 국민 국가 건설 운동으로 미화되어 기술되어 있다. 대한민국은 다문화 사회로의 진입에 발맞추어 역사교육을 통한 세계관의 변화를 추구하고 있는데 실제로는 공교육 현장에서 이슬람 편향적 세계관 교육이 이루어지고 있다. 이는 다음세대 복음화에 있어서 간과할 수 없는 문제로 대한민국의 복음화를 위한 선교학적 측면에서 주목해야 할 상황이라고 생각된다. 현 세계사 교과서는 이슬람 편향성과는 상대적으로 기독교가 배제되어 있는데 대한민국의 미래를 위하여 학생들이 스스로 비판하고 한국 사회에 상황화 할 수 있도록 소통하게 하려면 기독교의 핵심 역사들도 이슬람과 더불어 균형적으로 교육해야 할 것이다. 이는 나아가서 로잔운동이 지향하고 있는 다음세대 선교리더 세우기와 예수 그리스도의 제자로서 타종교인들에 대한 성경적 관점으로 이슬람교에 대하여 아량이 넓은 사람이 아니라 분별하는 사람으로 다음세대를 교육해야하는 사명이 있다. 예수 그리스도에 대한 사랑과 하나님의 형상으로 창조된 타종교의 이웃들을 사랑하는 마음으로 무조건적인 관용과 무비판적인 포용이 아닌 확실한 진리의 확신에 근거하여 담대하게 복음을 증거 할 수 있는 다음세대로 교육해야하는 것이다. 이것이 대한민국이 추구해야 할 바람직한 다문화 교육이라고 생각한다.

다문화교육 표방하는 친이슬람 세계사 개정교과서

소윤정 한국복음주의선교신학회 2022 복음과 선교 Vol.60 No.-

The Republic of Korea actively conducts Islamic education in the education field as part of multicultural society education in the dimension of social integration. Come to think of France that has become the hotbed of terror as it failed in the education for the 2nd generation Muslim immigrants according to the ‘laicite’ principle, though it led public education on the principle of the separation of church and state by the resistance of the Muslim immigrants, Korean multicultural education supports pro-Islamic education, not the separation of church and state from the beginning. Education biased to Islamic religion that makes a pretext of multicultural education becomes a channel of Islamizing the tomorrow of Korea. Our children are not Muslim, and Korea is not an Islamic state, the world history education conducted in the name of pursuit of multicultural society drives out Korean society to a risk faster than Europe. It induces the conversion to Muslim indirectly by educating the contents same as those in the Islamic propaganda booklet in the world history education contents and shows the reverse discriminatory aspects that educate Middle Eastern culture as the main contents, excluding similar cultural areas, including the Chinese, Vietnamese, Filipino, and Thai cultures in the multicultural education dimension. Islam takes up a whopping 46.1% of Korean nine Middle School History I textbooks in terms of the amount of description in the public education field. Also, it is pointed out that the contents of the description, too, include parts that are inconsistent with the facts or religiously biased by beautifying them for pro-Islamic propagation. The argument of Lee Hee-soo who has urged for the revision of world history textbooks, insisting on the error and prejudice in the world history textbooks of 2007, and his required world history readings consequently provide biased and unilateral Islamic education for adolescents. Despite the Republic of Korea is not an Islamic state, the present world history textbooks remind us of those of an Islamic state. The actual contents of the Cheonjae Education textbook are almost filled with Islam-related contents while educating the history` of West Asia and India. The Republic of Korea, in reality, conducts world history education biased toward Islam lacking diversity and objectivity, superficially promoting the multicultural society consciousness. Commonly, all publishers intentionally excluded the history of Israel, located in West Asia, describing the history of West Asia and India in Unit III. They omit the contents of Israel, the birthplace of Judaism and Christianity and briefly describe the historical contents of India, the birthplace of Buddhism and Hinduism thoroughly from the Islamic point of view that “Hindu culture and Islamic culture coexist.” For the achievement of diversity and multicultural education repeatedly emphasized in the 2022 revised curriculum, world history textbooks biased toward Islam must completely be disposed of, and they should be reorganized into objective world history textbooks compiled by carefully selected writers. 대한민국은 사회통합적 차원에서 다문화사회 교육의 일환으로 교육현장에서 적극적으로 이슬람교육을 실시하고 있다. ‘라히시테’ 원칙에 의해 정교분리 원칙으로 공교육을 주도해왔음에도 불구하고 이주 무슬림들의 저항으로 무슬림 이주민 2세 교육에 실패하여 테러의 온상이 된 프랑스의 경우를 생각하면 한국의 다문화교육은 초전부터 정교분리가 아닌 친 이슬람 교육을 지원하고 있는 셈이다. 다문화교육을 빙자한 이슬람교 종교 편향교육은 한국의 내일을 이슬람화 하는 채널이 되고 있다. 우리의 자녀들은 무슬림이 아님에도 불구하고, 한국이 이슬람국가가 아님에도 불구하고 다문화사회를 지향한다는 명목으로 행해지고 있는 세계사교육은 유럽보다도 더 빠르게 한국사회를 위험으로 내몰고 있는 것이다. 세계사 교육내용중 이슬람포교책자와 동일 내용을 교육함으로써 간접적으로 무슬림으로의 개종을 유도하고 있으며 다문화교육 차원에서 유사문화권인 중국, 베트남, 필리핀, 태국문화를 배제하고 중동문화를 주 내용으로 교육하고 있는 역차별적 양상을 보이고 있다. 대한민국은 국내 무슬림수가 전체 인구의 1%도 채 되지 않음에도 불구하고, 공교육 현장에서 9종 중학교 역사1 교과서의 종교부분 서술 분량에 있어 이슬람이 무려 46.1%를 차지하고 있다. 서술 내용에 있어서도 친 이슬람적 포교의 목적으로 미화하여 사실관계와 불일치하거나 종교편향적인 부분이 포함 돼 있다는 지적이다. 2007년 세계사 교과서의 오류와 편견을 주장하며 세계사 교과서 개정을 촉구하여온 이희수의 주장과 그의 세계사 필독도서들은 결과적으로 편파적이며 일방적인 이슬람교육을 청소년들에게 제공하고 있다. 대한민국이 이슬람국가가 아님에도 불구하고 현 세계사 교과서는 흡사 이슬람국가의 세계사 교과서를 방불케하고 있다. 천재교육의 경우에는 서아시아와 인도역사를 교육하면서 실제내용은 이슬람관련 내용이 거의 전부인 것으로 확인되었다. 대한민국은 표면적으로는 다문화사회의식을 고취시키면서 실제적으로는 다양성과 객관성이 결여된 이슬람편향 세계사 교육을 하고 있다. 모든 출판사가 공통적으로 III단원에서 서아시아와 인도역사를 기술하면서 의도적으로 서아시아에 위치한 이스라엘의 역사를 배제하였다. 유대교와 기독교의 발상지인 이스라엘의 내용은 누락되어 있고 불교와 힌두교의 발상지인 인도의 역사내용은 철저히 이슬람의 관점에서 “힌두 문화와 이슬람 문화가 공존하다” 라는 내용으로 간략기술하고 있다. 2022년 개정교육과정에서 거듭 강조 되고 있는 다양성과 다문화교육의 성취를 위하여서는 이슬람 편향적 세계사 교과서가 전면 폐기되어야 마땅하고 엄선된 집필진들로 구성된 객관적인 세계사 교과서로 개편되어야 할 것이다.

시리아 난민교회 개척을 위한 선교적 함의(含意): 터키, 레바논, 요르단을 중심으로

소윤정 한세대학교 영산신학연구소 2018 영산신학저널 Vol.0 No.44

The Syrian refugee church planting should be approached strategically from various all-encompassing perspectives, considering the distinct characteristics of refugees. Thus, the author investigated policies for refugees in Turkey, Lebanon, and Jordan, key issues related to refugees and political and diplomatic trends through the preceding studies. There are few countries that welcome refugees, while the number of refugees who escape from Syria and flow into foreign countries since 2014 has surged, and most of all, the countries into which the largest number of Syrian refugees flows are Turkey, Lebanon, and Jordan. With this desperate situation of refugees, Turkey deals with the issue of refugee inflow as a means of negotiation for EU visa waiver, while Lebanon does not legally give a permit to refugees-related facilities and guarantees only 40% of the normal wage for the wages of Syrian women who became breadwinners. Nevertheless, of the three countries that the author examined, Evangelical work is the freest in Lebanon. In addition, the worst refugee life is seen in Lebanon, too. Thus, although more missionary workers are needed, and missionary work should be brought to Lebanon, on the background of its diplomatic relation with Korea, Lebanon is a more distant country than Jordan to Koreans. In Jordan, there have been a lot of refugees from the Zaatari Camp flowing into the city since 2013, and the government rent houses to them. So it seems that it implements relatively stable policies for refugees than Lebanon does, but the government-led refugee policies seem to be very insufficient for understanding Syrian refugees’ internal affairs. Moreover, the emotional state of children and adolescents observed on and off the refugee camp shows the need for the holistic mission work. Thus, the author thought about the Syrian refugee church planting, which would be reproductive from the missionary ecclesiastical position and could be used for the evangelization of the people. To do so, hopefully, the author would be able to serve the Syrian refugee church with human resources and material resources through active mobilization of mission from the macroscopic perspective, and this study would be a little help for Korean missionaries who are devotedly working for God’s Kingdom in the field and missionary candidates. 시리아 난민교회 개척은 난민의 특수성을 고려하여 전방위적인 다양한 관점에 서 전략적으로 접근해야 한다. 이에 필자는 터키와 레바논, 그리고 요르단의 난민 정책과 난민 관련 핵심 쟁점과 정치외교적 경향을 선행연구를 통하여 살펴보았다. 어느 국가 하나 난민을 반기는 곳이 없는 반면 2014년 이후 시리아를 탈출하여 해 외로 유입되고 있는 난민의 수는 급증하고 있으며, 무엇보다 가장 많은 수의 시리 아 난민들이 유입되고 있는 국가는 터키와 레바논, 요르단이다. 이러한 난민들의 절실한 형편과 더불어 터키는 EU 비자 면제를 위한 협상 도구로 난민 유입 문제를 다루고 있으며, 레바논은 법적으로 난민 관련 시설을 허가하지 않고 가장이 된 시 리아 여성의 임금도 정상임금의 40%밖에 법으로 보장하지 않고 있다. 그럼에도 불 구하고 필자가 살펴본 3개국 중 복음전도가 가장 자유로운 경우는 레바논의 경우 이다. 또한 가장 열악한 난민생활을 볼 수 있는 곳도 레바논이었다. 이에 레바논에 는 더 많은 선교사역자들이 필요하고 선교동원이 일어나야 함에도 불구하고 한국 과의 외교관계를 배경으로 한국인들에게 레바논은 요르단보다 먼 나라고 인식되고 있다. 요르단의 경우에는 2013년 이후 자타리 캠프에서 도시로 유입되는 난민 들이 많이 있고 정부는 그들을 위해 주택을 임대해 주고 있어 레바논에 비하여 상 대적으로 안정된 난민정책을 실시하고 있는 듯하지만 정부가 주도하고 있는 난민정 책은 시리아 난민들의 내부 사정을 헤아리기에 턱없이 부족해 보인다. 뿐만 아니라 난민캠프 내외에서 발견되고 있는 아동청소년들의 정서 상태는 총체적 선교의 필 요성을 여실히 보여주고 있다. 이에 필자는 선교적 교회론적 입장에서 재생산적이 고 자국민의 복음화를 위해 쓰임 받을 수 있는 시리아 난민교회 개척에 대하여 생 각해 보았다. 이를 위하여 거시적 안목에서 한국교회는 활발한 선교동원을 통하여 인적 자원과 물적 자원으로 시리아 난민교회를 섬길 수 있기를 기대하면서 필자의 소고가 현장에서 하나님 나라를 위하여 헌신적으로 사역하고 있는 한국인 선교사 들과 선교사 후보생들에게 작은 도움이 되었으면 한다. I

복음증거를 위한 선교적 접촉점으로서 꾸란의 “이싸”와 성경의 “예수” 비교 연구

소윤정 한국복음주의선교신학회 2009 복음과 선교 Vol.11 No.-

There are similar and distinctive characters between “Isa” in Quran and “Jesus” in the Bible. These similarities and differences should be the significant missiological contact point for a communication. The reason why these characters must be concerned seriously is the essence of christianity. Christianity has no meaning without Jesus Christ, the son of God who crucified on the cross for a redemption from an eternal death according to sins. Muslims including Ahmed Deedat deny the sonship of Jesus Christ and His redemptive story based on the Gospel of Barnabas according to many verses in Quran. And Ahmed Deedat said christian made “Cruci- Fiction” rather than “crucifixtion” intendedly for the purpose to lie since christian has lack of morality and social responsibility to win against muslims in a society. But we see the many proofs those which are written histories by Roman historians, Tacitus and Josephus as well as Talmud by Jew. Tacitus reported Jesus' death on the Cross in his book, Anales and Josephus dealt His real story on the Cross in his writing, Der Judische Krieg. 27 And we can realize how Quran spoiled the reality of Jesus' mother, Mary from Miriam when we compare the genealogical table between Quran and Bible. According to Quran Mary is the same woman as Miriam, the sister of Aron and Moses. And only Quran emphasizing the birth of Jesus and His mother, Mary without sins. And most muslims believe that Jesus is just one of prophet, and they never study that in Quran because most of them can not read and it is not allowed to study usually. This is real happening. But we need to use this kinds of fact for the communication. Muslim insist that muslim and christian believe same God because they don't have much interesting about the contents in Quran. Therefore we need to get in touch without arguing the contents in Quran and Bible for the first time even though there are so crucial issues in God's love. Christian missionary must be flexible in each context with God's love because Jesus reveal Himself in supernatural ways. We see the many reports many muslims converted by the way Jesus revealing Himself as well as by a personal evangelism. Christian missionary must catch the proper moment to share the gospel let them have an interesting who is real Jesus. And this chance will come true having a loving fellowship in God's love each other. For an effective communication missionary should know first what is teaching about “Isa” in Quran as a bridge to Jesus in the Bible on the solid biblical teaching who is Jesus Christ. We can see the open window to prove real Jesus Christ in Quran as like Sura 19:33. There are hidden treasure to provoke Jesus' incarnation clearly in Sura 19:33. Many muslims don't like to refer to Sura 19:33 because it seems to be the christian confession. Indeed we need to contact with muslims 28 from a content of Quran, “Isa” for “Jesus” longing for the work of His spirit among muslims having a clear distinctive knowledge between Quran and the Bible. There are similar and distinctive characters between “Isa” in Quran and “Jesus” in the Bible. These similarities and differences should be the significant missiological contact point for a communication. The reason why these characters must be concerned seriously is the essence of christianity. Christianity has no meaning without Jesus Christ, the son of God who crucified on the cross for a redemption from an eternal death according to sins. Muslims including Ahmed Deedat deny the sonship of Jesus Christ and His redemptive story based on the Gospel of Barnabas according to many verses in Quran. And Ahmed Deedat said christian made “Cruci- Fiction” rather than “crucifixtion” intendedly for the purpose to lie since christian has lack of morality and social responsibility to win against muslims in a society. But we see the many proofs those which are written histories by Roman historians, Tacitus and Josephus as well as Talmud by Jew. Tacitus reported Jesus' death on the Cross in his book, Anales and Josephus dealt His real story on the Cross in his writing, Der Judische Krieg. 27 And we can realize how Quran spoiled the reality of Jesus' mother, Mary from Miriam when we compare the genealogical table between Quran and Bible. According to Quran Mary is the same woman as Miriam, the sister of Aron and Moses. And only Quran emphasizing the birth of Jesus and His mother, Mary without sins. And most muslims believe that Jesus is just one of prophet, and they never study that in Quran because most of them can not read and it is not allowed to study usually. This is real happening. But we need to use this kinds of fact for the communication. Muslim insist that muslim and christian believe same God because they don't have much interesting about the contents in Quran. Therefore we need to get in touch without arguing the contents in Quran and Bible for the first time even though there are so crucial issues in God's love. Christian missionary must be flexible in each context with God's love because Jesus reveal Himself in supernatural ways. We see the many reports many muslims converted by the way Jesus revealing Himself as well as by a personal evangelism. Christian missionary must catch the proper moment to share the gospel let them have an interesting who is real Jesus. And this chance will come true having a loving fellowship in God's love each other. For an effective communication missionary should know first what is teaching about “Isa” in Quran as a bridge to Jesus in the Bible on the solid biblical teaching who is Jesus Christ. We can see the open window to prove real Jesus Christ in Quran as like Sura 19:33. There are hidden treasure to provoke Jesus' incarnation clearly in Sura 19:33. Many muslims don't like to refer to Sura 19:33 because it seems to be the christian confession. Indeed we need to contact with muslims 28 from a content of Quran, “Isa” for “Jesus” longing for the work of His spirit among muslims having a clear distinctive knowledge between Quran and the Bible.

로잔신학에 나타난 타종교와의 대화

소윤정 한국복음주의선교신학회 2014 복음과 선교 Vol.27 No.-

Messages and moves of Pope Francis who arrived in South Korea for a five-day visit on August 14, 2014 have profound influences on the Korean people. Meeting with the leaders of other religions on the 18th, the last day of his visit to Korea, the Pope said, “Life is a journey that you cannot walk alone” and suggested, “We should acknowledge each other and walk together.” And of his messages reported every day, the Pope said in an address to Asian bishops for social communication at Haemi Martyrs’ Site, Seosan-si, Chungcheongnam-do on the 17th as follows: “There cannot be authentic dialogue unless we are capable of opening our minds and hearts, in empathy and sincere receptivity, to those with whom we speak... And if our communication is not to be a monologue, there has to be openness of heart and mind to accepting individuals and cultures.” The Pope’s messages like these clearly show that the official position of the Catholic Church is religious pluralism, and this position of the Catholic Church is welcomed in Korean society. Thus, Christianity in Korea emphasizes that Protestants should take the events like ‘beatification’ and official addresses in Pope Francis’s visit to Korea as an opportunity to reflect on and examine themselves, but because of the issue of the doctrine that claims to stand for religious pluralism and Marianism, they carried out protests against the Pope resolutely. Like this, the issue of dialogue with other religions is a task of the Korean church to be solved in the era of postmodernism, at the same time, an issue of churches in the world. However, Christianity came to suffer the disgrace of ‘exclusivism’ leaving the history of dialectic dialogue behind, which has continued to spread the uniqueness of Jesus Christ in the history of the Holy Bible and churches as an organization for “Dialogue Program” was newly established by the WCC(World Council of Churches) as early as in 1971 and dialogue of religious pluralism based on pantheism has been promoted. As even the term, ‘exclusivism’ was named by religious pluralist, Alan Race, Protestantism (Evangelism) was rather criticized as being ‘exclusivism’ by “exclusivist interpretation” of the religious pluralists though it had various forms of dialogue such as discursive dialogue, human dialogue, secular dialogue and interior dialogue by Eric Sharpe. This phenomenon might be based on error and bias that distort Christians’ “dialogue” in the Holy Bible and mission history. Thus, this author looked into dialogue with other religions in Lausanne Theology through the Lausanne Covenant in 1974, the Manila Manifesto in 1989 and the Cape Town Commitment in 2010 on the WCC ‘Dialogue Program.’ Lausanne urges dialogue as an active mission and Apologetics beyond the passive protection of the truth, holding on to the uniqueness of Jesus Christ thoroughly based on the Holy Bible. In the meantime, Evangelist dialogue Lausanne teaches is not just words, but a practical one that practices Jesus Christ’s love. The author calls this “dialogue together as one.”“Dialogue together as one” is a practical form of dialogue through sharing and loving other religions. This is the dialogue Jesus Christ and His disciples show in the Holy Bible and that of the spreading the Gospel by the followers of the early church. Many people praise God in the Catholic through Pope Francis’s personality and life. This is because the way of his dialogue shows the dialogue together as one, not a simple verbal communication method. Even if the Catholic dialogue attempts communication on the assumption of the unity of human beings based on an all-inclusive concept, if the Protestant dialogue defending the uniqueness of Jesus Christ from the God-centered position based on God’s Revelation, the Holy Bible becomes one with life, other religions will participate in the forum for dialogue with Protestantism. In 2010, Cape Town Commitment c...

이슬람원리주의 IS(이슬람국가) 활동과 사이드 꾸틉(Sayyid Qutb)의 지하드 이론에 관한 소고

소윤정 한세대학교 영산신학연구소 2015 영산신학저널 Vol.33 No.-

2015년 1월 18일 무함마드 생일을 맞은 한국 거주 무슬림들이 이태원을 행진하며,“ 이슬람 평화의 종교”라고 쓰인 피켓을 들고 힘주어 이슬람은 평화의 종교이고 IS는 이슬람의 참모습이 아니라고 강조하였다. IS는 이슬람인가 아닌가? IS는 과연 이슬람 세계에서 ‘미운 오리새끼’인가 아니면 ‘라이온 킹’인가? 이 문제는 무슬림들이 IS를 그들의 형제로 받아드리느냐 아니냐의 문제를 넘어 IS의 뿌리와 교리가 이슬람 경전인 꾸란에 근거한 것인지 아닌지, IS의 모체가 어떤 집단이었으며 역사 속에 어떻게 발전되어 왔는지 살펴봐야 할 필요가 있다. 이슬람 내부적으로 IS를 이슬람원리주의로 정의하면서도 일면에서 IS를 변종 이슬람처럼 취급하고자 하는 의도는 이슬람원리주의에 대한 정체성 문제 때문이다. 독일 학자 군테르볼프강은 이슬람원리주의를 이슬람 정통학자들의 이슬람 사상과는 거리가 먼 하나의 새로운 평신도 운동이라고 정의하고 있다. 그 이유는 이란의 호메이니를 제외하고 이슬람원리주의를 이끈 지도자들 중에 한 사람도 정통 이슬람 학자가 없다는 것이다. 이에 필자는 이슬람 근본주의 발전사 가운데 이슬람 ‘지하드’ 개념에 있어서 종교적 성향이 강한 대지하드의 범주를 넘어 정치적 성향이 강해진 소지하드의 범주에 들어서 목표 달성을 위하여 적극적으로 군사를 일으킬 것을 교시하고 있는 이슬람원리주의자 사이드 꾸틉의 이론을 통하여 IS의 정체성에 대하여 살펴보았다. 지면상 이슬람 근본주의 역사에서 괄목할 만한 사건들과 사상가들을 자세히 다루지 못했으며 사이드 꾸틉의 저서 중『진리를 향한 이정표』를 중심으로 IS에 영향을 주고 있는 이슬람원리주의의 행동 강령을 주로 다루어 IS의 정체성에 대하여 고찰하였다사이드 꾸틉은 주도권 장악을 위한 지하드를 언급하면서“알라가 아닌 다른 인간의노예 상태에 놓인 인간을 해방시키기 위해 특정한 지리적, 인종적 한계에 의해 제약받지 않고 주도권을 잡아 전체 인류를 구하는 지배적인 세력이 되어야 한다.”라고 설명하면서 지하드의 진정한 명분으로 이슬람 운동은 방어적인 것이 아니고, 꾸란 Sura 4:74-76, 8:38-40, 9:29-32에 근거하여 알라의 권위를 세우고 알라의 법인 샤리아가 다스리는 세계를 만들기 위하여 공격적으로 행해야 한다고 말한다. 이슬람 지하드는 전 세계 모든 사람들이 인간이 만든 법으로부터 완전한 자유를 보장해 주는 것이라고 한다. 이는 사이드 꾸틉의 흑백론적인 이분법적 이슬람원리주의 이념이 투영된 것으로 현대 인류 최고의 잔인함을 과시하고 있는 IS가 사이드 꾸틉의 이념을 실현시킨것이다. 더군다나 이슬람 정권이 수립되지 않은 지역은 모두 자힐리야 시대로 간주하는 바 절대 타협이 없다고 강조하고 있다. 자힐리야에서 탈피하려면 알라의 샤리아만이 통용되는 사회를 수립하는 것이고 이것이 바로 IS의 목적인 이슬람국가 건립이다. 꾸란 Sura 45:18, 5:50은 이 세상에 오직 두 가지 길만이 있음을 보여주며, 그 길은 알라와 그의‘선지자 무함마드’에게 복종하거나 아니면 자힐리야를 따르는 것이라고 한다. 그리고 이 세상에서 무슬림이 수행해야 할 가장 중요한 사명은 인간의 리더십에의해 좌지우지되는 자힐리야를 종식시키고 이슬람의 리더십이 세상을 통치하게 하는것이라고 강조하고 있다. 이러한 지침에 IS는 얼마나 신실하게 반응하고 있는가? 사이드 꾸틉에 의하 ... Marching in Itaewon to celebrate Mohammed’s birthday on January 18, 2015, Muslims in South Korea, emphasized that Islam is a religion of peace and that Islamic State is not what Islam really is, holding pickets on which “Islam-Religion of Peace” was written. Is Islamic State (IS) Islam or not? Is the IS really ‘ugly duckling’ or ‘lion king’ in the Islamic world? Concerning this problem, it is necessary to look into whether the root and dogma of the IS are based on the Quran, the scripture of Islam, what group was the matrix of the IS and how it developed in history, beyond the issue whether or not Muslims accept IS as their brother. Islam internally defines the IS as Islamic fundamentalism, while a part of it would treat IS as if it were a mutant Islam because of the issue of the identity of Islamic fundamentalism. German scholar Wolfgang Günther defines Islamic fundamentalism as a new movement by the laity, distant from orthodox Islam scholars’ Islamic ideas. The reason is that there has been no orthodox Islamic scholar, except Khomeini in Iran, among the leaders of Islamic fundamentalism. Thus, the researcher examined the theory of Islamic fundamentalist Sayyid Qutb, who instructs the active raising of an army to achieve goal, belonging to the category of Lesser Jihad with a stronger political tendency beyond Greater Jihad with a strong religious tendency, regarding the concept of ‘Jihad’ in the history of the development of Islamic fundamentalism. For want of space, noticeable events and thinkers in the history of Islamic fundamentalism were not dealt with in detail, and focusing on Milestones, of Sayyid Qutb’s books, this study mainly dealt with a code of conduct of Islamic fundamentalism that has impacts on IS to discuss the identity of IS. Sayyid Qutb, mentioning Jihad to seize initiative, explains, “In order to liberate men who are enslaved not by Allah, but by other men, we must seize initiative, not restricted by certain geographical and racial limitations and become the ruling power that saves the entire human race,” and says that Islamic movement as the true cause for Jihad is not defensive, but it should be done aggressively in order to establish Allah’s authority and make a world a place ruled by Allah’s law, Sharia based on the Quran, Sura 4:74-76, 8:38-40 and 9:29-32. According to him, Islamic Jihad is to secure perfect freedom from man-made laws for all people in the whole world. This reflects the Sayyid Qutb’s ideology of black and white dichotomous Islamic fundamentalism, and the IS, which shows off the most cruelty of modern men, realizes his ideology. Moreover, he regards all areas where no Islamic regime has been established as those in an era of Jahiliya, so he emphasizes that there would be no compromise. To escape from Jahiliya, it is necessary to establish a society in which Allah’s Sharia is only in use, which is the very goal of IS, the foundation of an Islamic State. The Quran, Sura 45:18 and 5:50 show that there are only two ways in this world, which are obeying Allah and his ‘Prophet Mohammed’ or following Jahiliya. In addition, he emphasizes that the most important mission to be performed by a Muslim in this world is putting an end to Jahiliya under the control of human leadership and letting the Islamic leadership rule the world. How sincerely does the IS respond to these guidelines? According to Sayyid Qutb, the IS is the Muslim that is faithful to his lessons. In his book, Milestones, Sayyid Qutb says that true Jihad is an organized and systematic Islamic fundamentalist movement in real life by mobilizing all measures. He emphasizes that Jihad should be carried out by using new and appropriate methods towards the goal by each step. In this sense, it can be said that Al Baghdadi, the head of the IS, is facing the problems of reality according to Sayyid Qutb’s instructions achieving an organized and systematic Islamic fundamentalist movement. It is...

로잔운동이 바라본 2021년 아프가니스탄 사태와 무슬림 여성

소윤정 장로회신학대학교 세계선교연구원 2022 선교와 신학 Vol.56 No.-

According to the BBC report on 8 December 2021, as the Taliban occupied Afghanistan in August 2021, women’s rights in Afghanistan emerged as a serious issue. Until now, many human rights organizations have been concerned about the retrogression of women’s rights under Taliban rule. In fact, Afghan schoolgirls were deprived of the right to education; the Ministry of Women was closed; and many women quit their jobs. Immediately after the Taliban seized power, on September 8, 2021, dozens of Afghan women came out on the streets in the capital Kabul and marched, shouting slogans, "We want equal rights and women's participation in the new government." However, the demonstrators were suppressed with whiplash and stun guns by Taliban militants. The Taliban told female demonstrators, “Go home, where women belong!” Afghan women's human rights abuses have continued as reported day after day since the Taliban occupation of Afghanistan in August 2021, and on August 21, 2021, at the Lausanne Committee, about 220 Christian leaders from all over the world gathered on Zoom, shared the situation of Afghanistan in detail, and had a prayer time for Afghanistan. Thus, the author thought about the issue of Afghan Muslim women encountered in the situation of Afghanistan in 2021 through Lausanne Forum and Lausanne Global Analysis (LGA) based on the 1st, 2nd, and 3rd Lausanne Congress Manifesto. Some Islam said that the Taliban in Afghanistan are not true Muslims; however Islamic fundamentalists, ‘Salafis’ like the Taliban in Afghanistan express their identity as faithful Muslims. The Taliban that claim to advocate Islamism with the literal interpretation of the Quran justify their behavior by ‘Fatwa’ of Mufti. Especially in Afghanistan, historically in the situation in which national law lost its effect, since Islamic law, Shariah, and common – law tradition were the standards of real life, Muftis’ Fatwa result in oppressing women and violating women's human rights. In 2021, Muslim women in Afghanistan suffer the world's most severe human rights abuses, and due to the Taliban’s occupation, even refugees fleeing their homeland cannot be free from the situation. These Afghan Muslim women are those in need of the gospel. Thus, through the Lausanne Movement, the author examined the role of female missionaries in the mission for Afghan Muslim women and the need for a strategic response in terms of their expertise and the better treatment for them based on the Lausanne Covenant and Declaration, Lausanne Forum in 2019, and LGA. We could find that from a ministry aspect, it would be necessary to pay attention to the influence of female missionaries for Muslim women from an official aspect, and female missionaries’ right to independence and cooperation between men and women ministers is important in establishing mission strategies through the Lausanne documents.

한국여성을 향한 이슬람의 다와(Dawah)활동에 대한 기독교 대처방안 연구 -유튜브(You Tube) 영상 자료 분석을 토대로

소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2012 복음과 선교 Vol.18 No.-

The sociocultural gap among Korean churches is continuously repeating the same way for the digital generation growing in this digital environment. As the statistic for total visitors located under the video on ``YouTube`` by Dongshin Park shows, 1,404 people have watched this video since December 22nd, 2011, and among the viewers women between 1824 and men between 2534 have watched this video87) meaning the young generation is heavily exposed to the digital environment. Furthermore, as previously mentioned in chapter IV, the cases where people are converted to Islam through internet chatting are frequent and in fact, more cases for women are being reported than men, In this video, the phrases such as Only for Korean and Only for Women written on the window of the Islam Information Center88) is an evidence that Korean women are being targeted intensively for Muslim mission, Dr. Abdul Wahab Zahid Haq of Jeonju Masjid Abu Bakr al Siddiq joins this phenomenon and actively defends polygamy answering that polygamy is not originated from Qur`an but the Bible. It is as real that it can be found on his website. Faced with such situation, it was my intention to speak out the urgency of education to inform active missionary defenses and Islam toward Korean women as a female Christian Mission scholar. Above all, breaking the image of traditional female pastors in Korean churches as a start, an organization for Muslim mission needs to be established for evangelism through the leadership of female pastors with professionalism and revival of Korean women and solutions for cases where Korean women are suffering from damages caused by marrying Muslims should be sought under the leadership of trained female pastors. For this, Korean churches are to provide both financial and human resources development supports, to create digital contents for effective evangelism on the internet, and to deal with Muslims` missionary work on the internet actively.