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최형근 한국선교신학회 2004 선교신학 Vol.8 No.-
This papar began by recogruzing the critical issue that the church face the challenge of Islarmic fundarnentalism today. Today, the whole world is facing a global war sicuarion between the United States and the Muslim fundarnentalists. In this cricical situation, questions Christian churches need to ask is how to understand this global event α flow and to rediscover the essence of the church and rrusslon. The purpose of this paper is to review a historical development of Islamic revival movements as a reaccion to the secularization and neo-liberal economic globalization led by the United States and the West, to suggest the church's selfreflecrion, and to examine the church’s misional encounter with an attempt of globalization of the worldwide expansion of Islarm. First, Globalization led by the West indicates a process that economy, politics, society, and culture is being integrated into one. In this rapid globalizing process people tend to be more sensicive to mystical things than rational and scientific. These global tendencies has been bringing the revival of conservatism, fundamentalism, mysticism, and extreme movements. In this regard, the Islamic revival movements have opposed to the Western-led globalization and secularism. The Islamic revival movement has been expressed in Jihad, the original meaning both moral and mental effort. Muslim missionaries try to spread their religion through their economic and educational activities. Second, the problem western Christianiry face today is the privatization of faith, the reductionism of the gospel and the meaning of salvation. We need to be keenly aware of the causes and roots of the problems. On thing we need to rediscover is the biblical principles providing the foundations for understanding our culture. Third, on the basis of the essential dimension of the church we can suggest some rrusslon strategies for reaching Muslim people. First of all, we need to understand our own context and the history and culture of 1slam comprehensively. We should avoid a colonial mentaliry and patenalism in doing rrusslOn. Also, we need to concern about other movements in Islam such as Sufism and folk Islam as well as fundamental Islam. One of the most effective approach to Muslim people is contextualization of the gospel in the Muslim context. As the church face the challenge of globalization from both the West and Islamic revival movement, the task of the church is to rediscover the essence of the church, IIl1SS10n. Mission emirely belongs to the trinitarian God(John 20:21).
최형근 한국교회사학회 2022 韓國敎會史學會誌 Vol.63 No.-
This study aims to elucidate charitable work of Gregory the Great (r. 590–604), who laid the foundations of the medieval church, compared with charity of the late antique Christianity. To achieve this goal, the study first attempts to examine some 850 letters directly or indirectly written by Gregory as the pope of Rome and deals with the concept of “the poor as a family member” and “common goods as wealth.” The various forms of charity found in the letters of Gregory the Great, which include differential charity according to the recipient’s situation, protection of the poor through bishops, and the emancipation and protection of slaves, are then explored individually. Finally, this shows that Gregory was a true benefactor who further expanded the scope of Christian charity in the early medieval period. 이 글은 중세 기독교의 토대를 놓은 그레고리우스 1세(Gregory the Great, 재위 590-604)의 자선(charity)을 고대 후기 기독교 전통과 비교하여 연구하는 것이다. 이를 위해 본고는 먼저 그레고리우스가 로마의 교황으로 재직하는 동 안 기록한 850여통의 편지를살펴보면서, 그가 자선을 강조하기 위해 근거로 삼았던 ‘가족 구성원으로써 가난한 자’와 재물의 ‘공공성’개념을 살펴볼 것이다. 이후 그레고리우스의 편지에서 발견되는 다양한 형태의 자선들—수혜자의 상황을 따른 차등적인 자선, 주교를 통한 가난한 자들 보호, 노예해방과 보호—를 차례대로 살펴보았다. 이런 과정을 통해 본고는 그레고리우스 대종이 고대후기 기독교 자선에서 놓친 노예들에게까지 자선을 베푼 진정한 자선가(benefactor)였음을 보여주고자 한다.