한국교회의 공공성 회복을 위한 역사적, 신학적, 문화적 고찰

최형근(Choi, Hyung- keun) 한국선교신학회 2009 선교신학 Vol.21 No.-

Historical, Theological, and Cultural Reflections for the Restoration of Publicity of the Korean Church Choi, Hyung- keun Seoul Theological Seminary The purpose of this article is to reflect and examine status quo of the Korean church becoming a private religion, not enabling to reveal the kingdom values, and losing social credibility to the Korean society and the public characteristics of the gospel. We need to examine how the church has maintained its identity as God’s pilgrim people and the body of Christ throughout the history. First, the early church experienced God’s sovereignty and rule through worship, realized the meaning of the body of Christ through koinonia, and became witnesses to the world on these inner unities. The early church was not a sub-culture belonged to the dominate culture, but formed an alternative culture in Greco-Roman cultural circumstance. Not only was it spiritual renewal, but also social revolution. Second, Christianity became the official or state religion of the Reman empire by the recognition of the Roman emperor Constantine. Thus the church was compromised with the state, meaning that the church gave up to be involved in public affairs and reduced the gospel and salvation to private experience of heaven which is very much dualistic approach to the gospel, mission and salvation. Third, though the Reformation succeeded with the emphases on the importance of faith under the slogan of three sola, sola Scriptura, sola Fide, sola Gratia, it had doubted the authority and authenticity of the Christian tradition. So we cannot deny that it had accelerated the secularization process of the Enlightenment modernism. Forth, the Enlightenment modernism does not provide the way of which the gospel is recognized as “public truth.” In modernism there is no room for religious truth as public truth or fact that must be proven by scientific researches. Against the modernistic worldview which is rational, optimistic, mechanistic and cause/effect-oriented, postmodernism tries to focus its tendency on pluralistic spiritualities that have no claim any absolute truth claimed by religions or fact proven by science. Rather it regards individual self as the most important value. In postmodern paradigm religion is regarded as a private option to choose, not the objective truth. To people living in a postmodern world, it is important whether it can function for satisfying their desire or not. The more the private sphere becomes religious, the more the public sphere becomes secular. And in private spheres religions may be comfortable and free from any secular influences, but it makes religions disengage with public spheres, “real world” such as socio-cultural, political, and economic areas. This phenomenon has been happened in the Korean church that has deeply influenced from American culture and Christianity. What the Korean church is facing is lack of boldness of proclaiming the gospel in public sphere. Our boldness and the church’s real identity must be related to the life of the church being with the poor and the marginalized from the society. From a theological perspective the Korean church today tends to be the one who loses theological relevance and the biblical truth. When the church and theology only function outside of social, economic, and political sphere, it would be defeated by the dominant culture. The authentic task of theology is to be the public confession in uncovering oppression and proclaiming the good news of the gospel. Today what we must point out is that the church recovers the holistic dimension of the gospel in order to restore the God’s world of creation with the integration of tradition, reason and experience on the basis of the Bible. We need to be aware of the fact that the plausibility of our society and culture imbedded in individualism and secular belief systems prevent from realizing the task of the church to reform and transform the culture and society.

선교사 멤버케어 시스템 구축

최형근(Hyung Keun Choi) 장로회신학대학교 세계선교연구원 2011 선교와 신학 Vol.28 No.-

본 논문은 선교사 멤버케어의 세계적 동향과 한국교회의 현황과 문제점을 파악하고 한국 선교사들에게 적합한 멤버케어 시스템 모델을 제시한 다. 이를 위해 본 논문은 멤버케어에 대한 이론적 접근으로서 멤버케어의 신학적 윤리적 의미, 멤버케어의 스펙트럼을 간략하게 다룬다. 타문화권 선교분야의 새로운 운동으로서 멤버케어는 약 30년 전 미국에서 ‘정신건강과 선교’(Mental Health and Missions)에 관한 한 소그룹 모임에서 시작되었다. 이 모임은 계속하여 성장해나갔고 선교사 케어에 대한 용어와 이론적 근거 그리고 비전을 확장해나갔다. 이러한 노력과 발전을 통해 교회와 선교단체들은 선교사의 중도탈락에 대해 자각하게 되었고, 사전 예방(prevention)과 돌봄(care)의 중요성을 깨닫게 되었다. 한국교회는 1990년대 중반부터 GMF를 중심으로 서구 선교사 멤버케어 단체들과 네트워크를 하며 선교사 멤버케어에 대해 지속적인 연구와 개발을 해왔다. 2000년대에 들어서면서 한국 선교계는 소극적인 형태로 멤버케어에 대해 실제적인 접근을 시도하기 시작했다. 교단 선교부와 초교파 선교단체들은 멤버케어 부서를 세우고 담당자들을 배치해왔다. 선교사를 효과적으로 후원하기 위해서 교회는 선교사의 희생을 강조하는 ‘생존 모드’에서 벗어나 양육과 개발을 추구하는 ‘발전 모드와 성장 모드’로의 혁신적인 전환을 필요로 한다. 멤버케어는 선교인력의 양육(복지)과 발전을 위한 선교기관과 교회, 선교단체에 의한 지속적 자원 투자이다. 멤버케어는 선교와 관련된 모든 인력들(선교사, 지원 스텝, 자녀, 가족)에 초점을 두며, 선교사 선발에서 은퇴에 이르기까지 선교사의 삶의 전 과정을 다룬다. 멤버케어에 대한 신학적, 윤리적 근거는 다음과 같다. 첫째, 하나님은 그의 자녀들을 궁극적으로 돌보신다. 둘째, 선교사들은 서로를 돌보고 격려하고 세워줄 책임이 있다. 셋째, 파송교회도 멤버케어에 대한 책임 최형근 선교사 멤버케어 시스템 구축 87을 나누어 져야 한다. 넷째, 선교사는 스스로 자신의 필요와 가족을 돌볼 책임을 갖고 있다. 다섯째, 선교 지도자와 책임자들도 소속 선교사들을 돌볼 책임을 갖고 있다. 조직은 멤버케어의 스펙트럼을 구성하기 전에 조직의 철학과 윤리를 먼저 규정해야 한다. 멤버케어의 기초는 무엇보다 하나님과의 관계성 안에서 인간의 가치를 존중하는 조직의 철학과 윤리 위에 세워져야 한다. 멤버케어는 ‘돌봄’이라는 프리즘을 통해 총체적이고 통합적인 스펙트럼의 형태로 구성되고 적용되어야 한다. 선교사 멤버케어는 선교사의 전 생애에 걸쳐 이루어져야 하며 선교에 참여하는 전 인력에게 적용되어야 한다. 시스템 모형은 시스템 기반을 중심축으로 시스템 구성방식과 시스템 작용, 시스템 분석으로 상호 연결된다. 멤버케어 시스템의 중심축은 성경의 원리에 근거해야 한다. 시스템을 구축하기 위해서는 먼저 돌봄에 대한 신학적 원리를 적용해야 하며 멤버케어 시스템을 구성하는 방식은 체계적이고 통합적이어야 한다. 시스템의 구성 체계들은 세 가지 차원에서 역동적으로 기능할 수 있어야 한다. 첫째, 선교사 멤버케어는 그 특성상 발생한 문제들을 해결하는 차원(reactive dimension)이 아니라 예방적 차원(proactive dimension)과 발전적 차원에서 이루어져야 한다. 첫단계가 예방이라고 한다면 두 번째 차원은 문제 현장에 개입하는 과정이다. 셋째, 항상 시스템을 자체 분석하고 평가할 수 있어야 한다.

한국 복음주의와 세계선교

최형근 ( Hyung Keun Choi ) 현대기독교역사연구소 2005 성결교회와 신학 Vol.14 No.-

상황화 신학의 모델로 본 영산의 선교신학

최형근 ( Choi Hyung Keun ) 한세대학교 영산신학연구소 2007 영산신학저널 Vol.9 No.-

특집 : 로잔복음화 운동과 한국교회 ; 제3차 로잔대회 케이프타운 서약의 특징과 의의

최형근 ( Hyung Keun Choi ) 한국복음주의선교신학회 2013 복음과 선교 Vol.22 No.-

This article deals with the characteristics of the Cape Town Commitment(CT) through the analysis of that commitment with reflecting on its continuities and differences to the Lausanne Covenant and the Manila Manifesto. Also it evaluates the CT commitment and looks forward to the vision and future of the Lausanne movement. The CT commitment stands in an historic line, building on both The Lausanne Covenant and The Manila Manifesto. The biblical theme of the Cape Town 2010 is “God in Christ Reconciling the World to Himself”(IICor. 5:19). The program of the congress is constructed on the basis of the Lausanne slogan “The Whole Church Taking the Whole Gospel to the Whole World”. One aspect of the program is a change from the order, the gospel, the church and the world to the gospel, the world and the church. This changed order would indicate the importance of the relationship between the gospel and the culture. While the traditional evangelical approach has focused on the relationship between the gospel and the church, the main theme of the congress rather focuses on God`s love to the world. But the CT commitment does not loose the significance of the role of the church that binds to God`s love for serving the world. Part I of the CT commitment is based on the Lausanne Covenant. But its distinctiveness is that it is framed in the language of God`s love. It`s preamble mentioning unchanging gospel in the midst of changing world affirms the threefold love, our love for the whole gospel, the church, and the world. Part I focuses on the mission of the triune God that flows out of His love. It also deals with the love of the triune God and the missio Dei concept. The fact that it clearly mentions missio Dei would be evaluated as a crucial factor of bridging the gap between evangelical and ecumenical circle. Part II begins with the claim that “our covenant with God binds love and obedience together”. This insistence clearly means that the mission of God flowing out of His love can be accomplished by obedience of the people of God called and sent into the world by the triune God. Part II widely deals with the missional agendas in relation to the gospel(truth and reconciliation), the world(world religions and priority), and the church(integrity and partnership) with making extension of the structure of confession and commitment. It contains 33 issues relating to frameworks for discernment of challenges and priorities that the church is facing today. The conclusion of the CT commitment emphasizes two main themes that have been repeated through the congress sessions: (1) radical obedient discipleship leading to maturity, to growth in depth as well as growth in numbers; and (2) radical crosscentered reconciliation, leading to unity, to growth in love as well as growth in faith and hope.

레슬리 뉴비긴의 선교적 교회론

최형근 ( Hyung Keun Choi ) 서울신학대학교 기독교신학연구소 2005 神學과 宣敎 Vol.31 No.-

로잔운동에 나타난 공공신학의 선교학적 함의

최형근 ( Choi Hyung Keun ) 아세아연합신학대학교 ACTS 신학연구소 2018 ACTS 신학저널 Vol.38 No.-

현재 한국교회가 직면하고 있는 신학과 신앙의 위기는 교회와 그리스도인의 말과 삶이 일상적인 공적영역에서 영향을 미치지 못하는 것과 연관된다. 1974년 로잔운동의 출발 이래로 성속 이원론을 극복하고 복음전도와 사회적 책임을 통합하는 총체적 선교의 관점은 복음과 세상 사이에 존재하는 하나님 백성인 교회의 정체성을 규정하며 공적신앙과 공공신학으로 발전해 왔다. 본 논문은 이원론을 극복하는 성경적 원리로서 총체적 복음과 공공신학의 발전을 다루며, 로잔운동의 대회문서들인 로잔언약, 마닐라선언문, 그리고 케이프타운 서약을 중심으로 한국교회가 추구해야 할 교회의 본질에 부합하는 공적복음과 공공신학의 선교학적 함의들을 살펴본다. 로잔운동의 주요문서들인 로잔언약, 마닐라선언문, 그리고 케이프타운 서약에 나오는 총체적 선교 개념은 20세기 후반부터 현재에 이르기까지 불변하는 복음과 변화하는 글로벌 사회문화의 관계(복음과 문화의 관계)를 더욱 광범위하게 반영하는 교회론적 담론으로 형성되고 있을 뿐 아니라, 글로 벌 교회가 선교적 교회로 새롭게 변화해야 한다는 당위성과 도전을 제기하 고 있다. 로잔운동의 문서들이 명시적으로 다루고 있는 복음과 신학의 공공 성은 예배, 공동체, 제자도와 신학훈련, 만인제사장직과 일터사역, 그리고 환 경과 생태계 전반에 걸쳐 나타난다. 하나님의 선교의 총체적 차원은 예수 그 리스도의 십자가와 불가분 연결된다. 로잔신학이 지속적으로 확인하는 하 나님의 선교와 하나님 백성의 선교는 성속 이원론을 철저하게 배격하고 하 나님이 창조하시고 심판하시고 구속하시는 이 세상에서 모든 교회가 복음 을 살아내는 것이다. Today the crisis of Christian faith and theology that the Korean church is facing, is related to Christians’ loss of influence in public areas. Since the first Lausanne Congress in 1974, the Lausanne movement has published documents discussing holistic perspectives of mission works. Lausanne spirit and theology articulate the identity of the people of God (the Church) as being located between the gospel and the world (culture) and have been developed as public faith and theology. This article deals with the development of holistic gospel and public theology of the Lausanne Movement and examines missiological implications of public faith and theology congruent with the essence of the church that the Korean church must pursue centering around the Lausanne Covenant, the Manila Manifesto and the Cape Town Commitment which are the three main congress documents. The concept of holistic mission that appears in these Lausanne documents has been shaped as ecclesiological discourse widely reflecting on the relationship between the unchanging gospel and ever-changing global socio-culture and challenges the global church that should be transformed to the missional church. The documents discuss the public dimensions of the Lausanne Movement in topics such as the gathered and scattered worship of the people of God, genuine community as the incarnational engagement with the neighbors, discipleship and theological education, priesthood of all believers and workplace ministry, and environment and ecosystem. Finally, we consider how the holistic dimension of the mission of God is connected to the cross of Christ. The mission of God and the mission of the God’s people are affirmed by the Lausanne theology urging the global church to live out the gospel in every corner of the world as they overcome the sacred-secular dualism.

존 웨슬리의 부흥운동에 나타난 교회갱신의 패턴

최형근(Choi, Hyung-keun) 한국선교신학회 2008 선교신학 Vol.19 No.-

The purpose of this article is to suggest John Wesley’s attempt to church renewal in the 18th century England through exploring his ecclesiology. This article deals with patterns of church renewal as it uses Wesley’s ecclesiology and Howard Snyder’s mediated model of church renewal, and attempts to rediscover of the essence of the church, and finds out clues of renewal and transformation of the Korean church along with the lessons given to the Korean church today. John Wesley constructed a very creative ecclesiology which was integrated various insights given by innovative renewal movements in the early church and the church history along with the understanding of the traditional church. Therefore John Wesley's understanding of the church can be understood through his renewal movement. Also his ecclesiology emphasizes the community for renewal of the church. In fact, Wesley's original intention was to form a organic community, that is, “ecclesiola in ecclesia.” In order to achieve his church renewal ministry Wesley suggested a integrated(holistic) renewal model that would keep the balance between institution and movement. Some characteristics of a renewed church is a living organism not just a institution or organization. The renewed church is charismatic community. Church renewal movement can not be separable with the kingdom of God. In this sense, Howard A. Snyder suggests five dimensions of John Wesley’s church renewal movement. First, it is individual renewal as it takes place in believer's personal repentance and conversion. It is spiritual renewal. But it is not just spiritual but communal. Unless there is no true community, individual renewal cannot be taken place. Second, communal renewal means a shared faith in a community as it happened when the church experiences God's transforming work. Third, conceptual renewal(or theological renewal) means a paradigm shift in theology. In this aspect, every great renewal movements are closely related to conceptual renewal. Fourth, structural renewal is to change forms and structures of which the church uses. Thus, the church must be changed in cultural contexts. Institutionalized and rigid structures of the church can often hinder the work of the Holy Spirit. Even though structural change is not the starting point of renewal, it can keep the renewal movement continue. Fifth, missional renewal of the church is about passion of proclaiming the gospel as the essential call of the church. Missional renewal can be accomplished when the church rediscover the essence of mission. This is not for the church itself but for the kingdom of God. The church that is internally renewed must have missional renewal. In this sense, the Korean church can learn from John Wesley’s renewal movement which attempted to renew the church by forming the authentic community connected with the kingdom of God.

로잔운동이 한국교회에 미친 영향에 관한 연구

최형근 ( Choi¸ Hyung Keun ) 아세아연합신학대학교 ACTS 신학연구소 2020 ACTS 신학저널 Vol.46 No.-

본 논문은 글로벌 복음주의 선교운동인 로잔운동이 부상하게 된 역사적·신학적 배경을 기술하고 한국로잔위원회의 역사와 활동에 대한 고찰을 통해 제1차 로잔대회부터 제3차 로잔대회 이후 현재까지 로잔운동이 한국교회에 미친 영향을 탐구하며, 로잔운동 50주년을 맞이하는 2024년 제4차 로잔대회의 한국개최를 앞두고 한국교회의 준비와 한국교회와 사회문화에 미칠 영향 그리고 로잔운동의 미래를 전망한다. 로잔운동이 태동된 배경은 1910 에딘버러 세계선교대회 이후 형성된 에큐메니칼 진영의 복음과 구원과 선교에 대한 이해와 밀접하게 연관된다. 특히 1960년대 세계교회협의회의 “선교의 세속화”와 “선교의 인간화” 그리고 “선교의 모라토리움”은 미국과 영국의 복음주의 진영의 결집을 초래했으며 1966년 베를린 세계복음화대회에 이어 1974년 제1차 로잔대회의 원인이 되었다. 로잔운동은 1989년 제2차 로잔대회(마닐라)와 2010년 제3차 로잔대회(케이프타운)를 통해 글로벌 복음주의 선교운동의 중심이 되었고 복음전도와 그리스도인의 사회적 책임을 통합하는 총체적 선교신학을 구축했다. 한국교회와 로잔운동의 관계는 제1차 로잔운동부터 시작되었으나, 한국 선교운동의 태동기인 1970-1980년대의 한국교회는 로잔운동의 확산에 크게 기여하지 못하고 다만 로잔언약의 소개를 통해서 문서로 로잔운동을 알렸다. 1989년 제2차 로잔대회 이후 한국로잔위원회가 설립되면서 한국교회에 로잔신학과 로잔정신을 확산하기 시작하여 2010년 제3차 로잔대회 이후 다양한 국내외 활동들과 목회자 컨퍼런스 그리고 청년지도자를 위한 선교적 플랫폼을 제공하며 그 영향력을 확산하고 있다. 한국로잔위원회는 로잔정신인 겸손과 정직과 단순성 그리고 “온 교회가 온전한 복음을 온 세상에 전하라”는 로잔운동의 슬로건에 의거하여 2024년 제4차 로잔대회를 아시아 교회들과 협력하여 준비하고 있다. 제4차 로잔대회는 한국교회의 갱신과 개혁을 위한 중요한 전기가 될 것이라고 전망한다. This paper describes the historical and theological background of the emergence of the Lausanne movement. And it also examines the influences of the Lausanne movement on the Korean church from the first Lausanne congress in 1974 to the present through carefully studying the history and activities of the Korea Lausanne Committee that was formed in 1989. In conclusion, the Lausanne Movement prospects its influences of the Korean church and society, and the future of the Korean church as the Korea Lausanne Committee looks forward to the Lausanne IV as the host country. The background of the emergence on the Lausanne Movement is closely related to the understanding of the gospel, salvation, and mission of the Ecumenical movement that was being processed since the 1910 Edinburgh World Missionary conference. The tendency of "secularization of mission," “humanization of mission,” and “moratorium of missionary” of WCC brought about a strong reaction and the rally of the American and British evangelical circle and provided a major cause of the World Congress of Evangelism held in Berlin 1966 and the First Lausanne Congress in 1974. Since then, the Lausanne Movement has become the center of the global mission and constructed holistic mission theology integrating evangelism into social responsibility through producing the Manila Manifesto and the Capetown Commitment. The relationship between the Lausanne Movement and the Korean church began from the first Lausanne Congress in 1974. However, during the the Korean mission movement in the 1970s-1980s the Lausanne Movement had not been diffused to the local church. After the second Lausanne Congress in 1989, as the Korea Lausanne Committee was established, it spread the Lausanne theology and spirit to the Korean church. And it has been providing the missional platforms and contents to the emerging younger generation and ministers. It is preparing the Lausanne IV which will be held in Korea 2024 based on the Lausanne slogan, “the whole church taking the whole gospel to the whole world.” The Lausanne IV will be a major turning point for the renewal and transformation of the Korean church.

선교적 교회론의 실천에 관한 연구

최형근(Choi, Hyung-keun) 한국선교신학회 2011 선교신학 Vol.26 No.-

This paper aims to deal with the background of emergence of the missional church, to analyse changing cultural context in Korea, to suggest indicators of the missional church, and to delineate the essence, leadership and ministry, and structure of the missional church. In conclusion, it simply evaluates the Korean church based on the practical discourse of the missional church and suggest a future outlook of the Korean church. The emergence of the missional church(or the missional ecclesiology) orginated from Lesslie Newbigin's mission work and his mission theology. It has been expanded to the movement, so-called “the Gospel and Our Culture conversation” in the early 1980s in England. The missional challenge Lesslie Newbigin faced was the missional response in between the gospel and western worldview. Influences of the movement has spread by American missiologists as it formed a “network” in the mid 1980s in north America. In the early 1990s north American churches had been loosing social credibility due to the influences of materialism and secularism. In this situation “Gospel and Our Culture Network” became spreading its influences on the church and society by producing books and articles which contained missional insights and analyses of the north American church and American culture. The church's reaction to changing cultural context can be shown in three modes: (1) relevancy; (2) resistance; and (3) adaptation. But these approaches distort the essence of the gospel and cannot properly cope with the rapidly changing context. So we need a new approach in order to overcome the limits of these approaches. This must be a missional church that is grounded on the Bible and sensitively responds rapid culture change, and is created and led by the Holy Spirit. The missional church that firmly responds to a changing cultural context is a forming and reforming church as being called by the triune God and sent to the world. That is, the church must be both confessional and missional. The missional church reveals the triune God in the encounter between the gospel and culture. The very reason that the missional church exists in the world is not because of human purpose or hope, but the result of creating and redeeming work of God in the world. Therefore to participate in the mission of triune God(Missio Dei) who calls the church, sends it to the world, and renews it in the power of the Holy Spirit is a long journey that A key of the formation of a missional community is missional leadership. The essence of the church, being the church, determines the ministry and structure of the church. The missional leadership is incarnational(servant leadership) and apostolic leadership. The holistic leadership that mobilizes believers to various ministries is closely related to the doctrine of priesthood of all believers and is a leadership form which equips believers to be ministers. The five leadership roles, apostle, prophet, evangelist, pastor, and teacher, which are shown in the book of Ephesian, are decisive factors determinating on the church's ministry. These concepts of Christian ministry claims a paradigm shift from clergy-centered hierarchical leadership to divine gift-centered lay leadership. In order to verify the fact that the church is missionary in essence, the church must rediscover the gospel. A church trying to restoring the gospel can find crucified and risen Jesus Christ, and firmly realizes the meaning of Christian discipleship in carrying out the great commission, and is empowered to live out the gospel in every sphere of its life.