통일 한국을 향한 한국 교회의 선교적 사명

최원진 ( Weon Jin Choi ) 한국복음주의선교신학회 2014 복음과 선교 Vol.26 No.-

The unification of Korea is our dream and hope. However, Korea and Korean churches have not properly responded to and have not sufficiently prepared for it. Although some mega-churches performed numerous things and ministered mission works for North Korean refugees, most churches were involved in few economic support and humanitarian assistance. Furthermore, Korean churches have no strategies for the unification and no preparation to evangelize North Korean people. The writer assures that God has blessed Korea and Koran churches for His work to save and bless North Korea. In this sense, God`s choice is for accountability and responsibility, not a privilege. In the Bible passage of Esther 4:13-14, Mordecai say, “Do not think that because you are in the king`s house you alone of all the Jews will escape. For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father`s family will perish. And who knows but that you have come to royal position for such a time as this?” God gives same words to Korean churches. Korean churches should prepare appropriate and balanced strategies for the unification, fulfill ongoing role in building trust with North Korean people, and train North Korean refugee who came to South Korea. They will perform a pivotal role to evangelize their own people after the unification. Korean churches need to recognize that mission works for North Korea is a cross-cultural ministry. The churches should utilize them for reaching out to North Korean. The writer thinks that the unification of Germany will be a good example and potential model for Korean unification. Korean churches should learn from what and how German churches contributed for the unification of Germany. In the process of German unification, the churches carried out a pivotal role as priming water. German church eagerly worked for unification and reconciliation of the churches and society, continuously educated them about biblical value and spirit of unification, and financially supported East Germany. Through these efforts, German churches could establish the confidence. In particular, German churches fulfilled the biblical mandate: spreading the gospel. These made Germany to be able to achieve peaceful reunification. Throughout the understanding of the German churches` effort toward the unification of Germany, this paper assures that Korean churches are responsible for the unification and they should prepare for reaching out to North Koreans, including North Korean refugees. In fact, Korea churches have focused on financial assistance and relief, rather than a systematic and strategic approach for the unification. However, They have to prepare for the unification one by one, so that they must be a priming water, like Germany. It is not an easy task. It will require incredible dedication and hard work, ceaseless prayer and tears, and tremendous financial resource. No matter how much it takes, they need to carry out because it is what God wants. Koran churches should figure out why God would not allow Korea to be unified.

현재와 미래의 북한교회 유형과 한국교회의 과제

김의혁 기독교통일학회 2022 기독교와 통일 Vol.13 No.1

This paper proposes the present and future types of North Korean churches and challenges for South Korean churches in relation to the recent discourse on establishing churches in North Korea. The issue of establishing churches in North Korea is closely related to the changing aspects of inter-Korean relations; thus this paper focuses on presenting the types of churches that can appear in North Korea during the post-socialist system transition. Currently, there are four main types of churches in North Korea: the first is the so-called ‘stump’ church, the second is the underground church, the third is the official church, and the fourth is the South Korean and overseas Christian-centered church. Since each type of church exists in the very special and restrictive environment of North Korea, it inevitably has practical limitations in terms of ecclesiology. Nevertheless, by examining the characteristics of each type of church, the ways various churches exist in North Korea are summarized. The types of North Korean churches in the future are divided into six major categories and presented with the phases and characteristics of the post-socialist transition process in mind. The first is an ‘extended’ South Korean and overseas Christian-centered church, the second is a church targeting North Koreans abroad, the third is a North Korean-style ‘Three-Self’ church, the fourth is a social welfare- centered missionary church, and the fifth is an ‘extended’ underground church. The last is a so-called ‘Korean Peninsula church.’ The Korean Peninsula church assumes churches that will be established in a situation where complete religious freedom is given to North Korea. Based on this classification by type, research topics related to the establishment of churches in North Korea and major tasks that the Korean church must bear in order to fully plant the gospel in the hearts of North Koreans are presented. 본 논문은 근래에 전개되고 있는 북한교회 세우기 담론과 관련하여 현재와 미래의 북한교회 유형과 향후 한국교회의 과제를 제시하였다. 교회를 북한에 세우는 문제는 변화하는 남북한 관계의 양상과 밀접하게 연관된 부분으로서, 본 논문은 탈사회주의 체제전환 과정 가운데 북한에 나타날 수 있는 교회의 유형을 제시하는 데에 초점을 맞추고 있다. 현재의 북한교회 유형은 크게 네 가지로서, 첫째는 그루터기 교회, 둘째는 지하교회, 셋째는 공인교회, 넷째는 남한⋅해외 그리스도인 중심의 교회이다. 각 교회는 북한이라는 매우 특수하고도 제약이 많은 환경 속에 존재하기 때문에 교회론적인 측면에서 현실적인 한계를 지닌다. 그럼에도 불구하고 오늘날 북한에 존재하는 각 유형의 교회가 가지는 특징을 살펴봄으로써 폐쇄된 북한 사회 내에서 교회가 존재하는 방식을 정리하였다. 미래의 북한교회 유형은 탈사회주의 체제전환 과정의 시기와 특징을 염두에 두면서 크게 여섯 가지로 구분하여 제시하였다. 첫째는 ‘확대된’ 남한-해외 그리스도인 중심의 교회이며, 둘째는 국외 북한 사람 대상 교회이며, 셋째는 ‘북한식’ 삼자 교회이며, 넷째는 사회복지 중심의 선교하는 교회이며, 다섯째는 ‘확대된’ 지하 교회이며, 여섯째는 한반도 교회이다. 여기서 한반도 교회는 북한에 완전한 종교의 자유가 주어진 상황에서 세워질 교회를 상정한다. 이러한 유형별 분류를 토대로 향후 북한교회 세우기와 관련된 연구 주제와 북한 주민에게 복음을 온전히 나누기 위하여 한국교회가 감당해야 할 주요 과제를 제시하였다.

Growth and Stagnation of the Korean Church

Choi, Dongkyu 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The three factors the Korean church needs for health church growth are balance between the Gospel and culture, balance between quantitative and qualitative growth, and balance between social change and the spiritual change of individuals.

개신교 입장에서 본 개신교 배타주의와 그 해법 모색

장혜선(Hyesun Jang) 전남대학교 종교문화연구소 2009 종교문화학보 Vol.6 No.-

현재 한국교회가 직면한 위기중 하나는 타종교에 대한 배타주의의 문제이다. 본 글은 한국 개신교가 보이는 배타적 태도의 원인을 살펴보고 그 해결책을 모색하기 위한 것이다. 다종교사회인 한국에서 종교간 평화 공존의 공동체를 실현하는 것은 매우 중요하기 때문이다. 한국 개신교의 문제점으로 지적되는 배타적 태도는 개신교 본질의 배타적 태도와는 거리가 멀다. 개신교가 가진 종교본질의 배타적 진리주장이 반드시 타종교에 대해 배타적일 필요는 없는 것이다. 오히려 현재 한국교회가 보이는 배타주의적 태도는 종교의 역기능으로 이해되어야 한다. 종교가 도그마티즘에 빠지거나 권력화 될 때 배타적 태도를 갖게 된다. 이는 개신교만이 아니라 모든 종교가 빠질 수 있는 병리적 현상이다. 현재 한국 개신교에 나타나는 배타적 태도는 한국적 상황에서 드러난 종교 이기주의적 태도가 그 원인이며 여기에는 신학적 보수주의의 문제가 놓여있다. 이러한 배타주의는 세 가지 방향으로 드러나는데 신학적 근본주의, 교회 절대주의, 타종교에 대한 배타적 태도이다. 현재 한국 개신교가 비난받는 배타주의는 타종교에 대한 배타적 태도이며 이러한 태도의 이면에는 신학적 근본주의와 교회 절대주의가 그 원인으로서 작용하고 있는 것이다. 한국 교회가 배타주의적 태도를 극복하기 위해서는 자신과 세계를 이해하는 관점이 필요하다. 이를 위해 신학적 차원의 대안과 실천적 차원의 종교간 대화와 만남이 요구된다. 또한 공동체 영역에서 교육, 신자들의 삶의 변화를 추구하는 실제적인 교육이 필요하다. 첫째, 한국 개신교의 신학은 창조적인 한국적 신학으로 성장해야 한다. 신학적 근본주의의 틀에서 벗어나 문화신학, 종교 신학, 자연신학적 관점에서 신학적 균형을 회복해야한다. 둘째, 타종교와의 대화와 만남을 위해 적극적인 자세를 가져야 한다. 대화와 만남은 자신과 타종교를 이해하기 위해 필수적이다. 셋째, 이러한 신학적 통찰력과 타종교 이해는 공동체의 교육에 반영되어야 한다. 그리하여 실천을 위한 구체적인 행동의 변화를 이끌어 내야 할 것이다. 다문화적이고 통합적이며 공동체적인 교회교육은 종교간 평화공존과 연대를 위해 필수적이다. 한국 교회는 심각한 종교 갈등을 가져오는 교권주의, 종교이기주의에서 비롯된 배타주의를 깊이 반성해야 한다. 한국에서 종교적 주류의 위치를 점하는 한국개신교는 이제, 그리스도를 본받아 더욱 섬기는 자세로 낮아지고, 겸손한 교회로 변화되어야 할 것이다. One of the crises that Korean Church currently faces is deemed to be its exclusivism held against other religions. This study examines the causes of Korean Protestant Church’s exclusive attitude, and explores solutions to it. In Korea, a multi-religion society, it is very important to establish a community of peace between religions. Korean Protestant Church’s exclusive attitude problem is far different from the protestant church’s fundamental exclusive attitude. The protestant church’s exclusive, inherent insistence on truth does not necessarily lead to being exclusive against other religions. Rather, the current exclusive attitude held by the Korean Church should be understood to be a religious dysfunction. Religion, when engrossed in dogmatism or becoming a political power, will produce an exclusive attitude. This pathology concerns not only the protestant church but also all other religions. Korean Church’s exclusive attitude is attributable to a religious egoism created under Korean situations, and is also related with theological conservatism problems. This exclusivism is demonstrated into three directions; theological fundamentalism, church absolutism, and religious exclusivism. Behind the religious exclusivism, there are theological fundamentalism and church absolutism. To overcome its exclusive attitude, Korean Church needs to have a viewpoint of understanding itself and the world. To that end, theological alternatives and practical dialogue between religions are required. Education in the area of the community, especially, practical education geared toward encouraging believers to pursue a change in their lives, is required. Thus, a change must occur in these three categories. First, Korean Protestant Church's theology should be developed into a creative Korean theology. It should shed the framework of theological fundamentalism, acknowledge the importance of theology of culture, theology of religion and theology of nature, thereby recovering a theological balance. Second, Korean Protestant Church should have a positive attitude towards meeting and talking with other religions. Korean Protestant Church’s efforts for dialogue and meeting are essential for understanding itself and other religions. Third, these theological insights and an understanding of other religions should be reflected in the community education. Thus, a concrete change in behavior should be brought about. Multicultural, integrated, and community-based church education is essential for the peaceful coexistence and unity of various religions. Korean Church should deeply reflect on itself to address its exclusivism that comes from clericalism and religious egoism which bring about serious religious conflicts. The mainstream religion in Korea, Korean Protestant Church, should follow Christ, be humble to serve others, and become a modest church.

Growth and Stagnation of the Korean Church

최동규 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The thre... The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The three fac...

A Study of the Identity Crisis of the Christian Church in the Korean Theological Context -Focus on Tochakwha Theology and Minjung Theology

( Youngbog Kim ) 한국대학선교학회 2006 대학과 선교 Vol.10 No.-

Although the Korean Protestant church has developed with a speed unparalleled within the short period of 100 years, she has recently been confronted with its own identity crisis as a Christian church. These, I hold, are phenomena resulting from the insufficiency of Christian theology, especially the lack of study of Christian ecclesiology in relation to Christ in the history of the Korean Protestant church. Unfortunately, there has not been an ecclesiological Christian theology to solve these kinds of problems of the Korean church in the Korean theological context. Of course, there have been good Korean frontier theologies, such as Tochakwha theology led by Methodist theologiansand Minjung theology driven by radical Presbyterian theologians, they have not fully contributed to the Christian development of the Korean Protestant church. As the theology of Korean indigenization, Tochakwha theology has mainly focused on inter-religious dialogue in the Korean religio-cultural dimensions, rather than centering on the healing of the inner diseases of the church. On the other hand, Minjung theology, as the theology of Korean political contextualization, has usually been concerned about the socio-political situation of the Korean society, rather than concentrating on the spiritual condition of the Korean church. Inevitably, there has been a theological-spiritual gap between the place of the Korean church and the space of the Korean theologies. This is why we need a new theological approach to rediscover the essential identity of the Christian church. This article consists of the following five sections. In first introductory section, we discuss the nature of the problem. In the second section, we consider the identity crisis of the contemporary Korean Protestant church. In the third section, we critically deal with the Eccleisiological Issue in Tochakwha theology. In the fourth section, we critically reflect on the ecclesiological issue in Minjung theology. In the concluding section, we summarize why we have been confronted with the identity crisis of the Christian church in the Korean theological context.

A Historical Development of the Relationship between the South and the North Korean Protestant Churches : from 1945 to the beginning of 21^(st) century

Ahn, In-Sub Presbyterian General Assembly Theological Seminary 2007 CHONGSHIN THEOLOGICAL JOURNAL Vol.13 No.1

Korea still remains the only partitioned country in the world as a result of the ideological conflict since the occupation by the United States and the Russian Soviet Union, although in 1945 this country was liberated from Japanese colonialism during 1910-1945. The partition of Korea signifies the relic of the 20th century's world history. This division caused the hatred and inhumane conditions between the South and North Koreans. These circumstances help us to understand the characters of the North and South Korean Churches. In addition, whenever the tension in the Korean peninsular grew, the world peace, none the less the tranquility of Asia and Pacific Ocean was menaced. Therefore, the theological and practical efforts for the reconciliation of Korea, pursued by the South and North Korean Churches, could not be only a task of one national church but also must be an issue of the churches worldwide. This article sketches the historical progress of the relationship between the South and the North Korean Protestant Churches from the liberation of 1945 to the beginning of 2000. The main focus is drawn to two points. Firstly, we treat the development of the viewpoints of the South and North Protestant Churches towards each other. Secondly, this article argues on the relationship between the historical situation of the Korean peninsular and the characters of the Korean protestant churches in the South and the North. Especially, it is important to note that, around the middle of the nineteen nineties, a new trend in the relation of the South and the North Korean Churches towards North Korea was set. It appeared in the procedure for the material aid of the South Korean protestant Churches to the North Korean economic suffering. The practical joint supporting mission between the "conservative" and the "progressive" protestant Churches of the South is building a converging bridge among the opposed circles. As a result, the colonialist period, the partition of Korea, and the process for the reunification of South and North Korea lead us to recognize three characteristic protestant Churches of Korea from 1945 till today. They are the "conservative" and the "progressive" Protestant Churches of South Korea and the "Socialistic Church under the State" of North Korea. Through the cooperation of these Churches and the peaceful and mutual understanding process of the South and the North societies, Korean Protestantism is called to fulfill its tasks for the reunification of Korea, which is rapidly activated in recent days. The Protestantism of Korea should serve God's Kingdom and World Peace with the Churches worldside with open attitudes, by keeping the biblical and the reformed priciples. The 21'1 century will be eager to see the efforts of the Korean Protestant Churches for peace and reconciliation on the Korean peninsula. It could be evaluated as a "reforming succession" of the Protestant inheritance.( * )

중국교회의 신학과 선교 : 한국교회의 중국선교역사의 방향

김성환 ( Seong Hwan Kim ) 한국복음주의선교신학회 2013 복음과 선교 Vol.23 No.-

In 1884 Korean Church was established by Koreans in constant efforts of foreign missionaries ministering especially at Chefoo, Santung of China. In 1912 Korean Church decided to send missionaries to RaiYang(來陽), Santung of China. After 1945, Korean Church has tried to send missionaries for China, but it was not easy by 1992 because of following several reasons: a. Chinese Government became communist and has persecuted Christians after that. Especially the government tried to perish Christians during 1968-1978 using The Red Guards. b. Chinese Government has disliked evangelization by foreigners. c. Korean Church was under hardships because of Korean Civil War with theology arguments, and etc. Actually Korean Church has learned mission commitment from missionaries who had taught it at seminary, college, and revival meetings. Therefore Korean Church that tried to send missionaries again for Chinese. By 1992, it was not easy to dispatch missionaries to main land of China. Korean Church sent missionaries to Taiwan and Honkong instead of main land. Korean Church has also taken other ways to reach chinese, those are radio programs through FEBS and TWR, and delivering the Bibles in secret. From 1992 Korean Church changed strategy. Institutes for Chinese have been established with aid of Jonathan Chao and many books about China have been published to help Korean Christians understand China. Now it is the time that Korean Church has to change strategy again. Because there are so many sincere Christians in China. Therefore Korean Church assists China Church to set up self-theology, and hands also over the leadership of evangelization to Chinese, and become a helper for Chinese Church.

통일과정에서 북한선교의 기능적 역할로 본 북한교회 재건

박영환 한국선교신학회 2007 선교신학 Vol.15 No.-

The North Korean mission is inseparable from the South-North unification policy. In addition, the opinions of neighboring counties are also important. Such are the perimeters of the North Korean mission. This study attempts to examine North Korean mission, particularly the reconstruction of North Korean Church within the process of South North unification process. The reconstruction of the North Korean Church, as North Korean mission and unification movement, is a policy issue amidst the unification process. It is a policy that can create a basis within the North Korea and effectively manage the personnel, financial and mission resources of the South Korean Church. At the same time, the reconstruction of the North Korean Church joins the eunification process of the Korean peninsular with the North Korean mission purposes. The current situation is created by the ideological conflict between the conservative versus liberal elements within the Korean Church in regard to the North Korean mission and unification movement. In addition, there is a great disparity in the approach towards the reconstruction of the North Korean Church. The problems are three-fold: 1) Who is the protagonist of the North Korean mission? Is it the South Korean Church? or is it the North Korean Church? In case it it’s the latter, the term North Korean mission does not apply. 2) The phrase “North Korean mission” implies an imbedded view of the South North division. 3) Should the North Korean “Chosun Christian Association” be accepted as a partner in the North Korean mission? Or should it be viewed as a mission object? The best means of North Korean mission is to have the “Chosun Christian Association” take the leading role in the reconstruction of the North Korean Church. Since, however, it is the South Korean Church that is taking action to prepare for such an event, mutual cooperation between the two is essential. The reconstruction of the North Korean Church cannot be achieve by the South Korean Church alone. In addition, the reconstruction of North Korean Church is linked to the Korean war, a factor behind the division of the Korean Church into the liberal and conservative camp. The anti-communist stance of the South Korean regime was another factor that unified the right wing Christians. Attempts by the “Korean Christian Association” to reconstruct the North Korean Church within this approach involved, not only efforts to reconstruct the North Korean Church, but various aid programs. However, such aid programs were commonly perceived to be the work of mission organizations and not the conservative South Korean Church. Furthermore, the “Korean Christian Association,” which advocated the reconstruction of the North Korean Church, were mistakenly criticized as an organization that were only interested in the reconstruction of the Northern Church. Therefore, the reconstruction effort of the Northern Church must be newly reinterpreted. The role of the Church, from a mission history perspective, is to be a bridgehead of mission, a center of training for workers, and center of mission field. As such, though the reconstruction of the Northern Church is premature, efforts to prepare for such an event, financial preparation, training center for mission workers and confidence building between the South and North through information and assistance projects can be viewed within the context of the unification process. The North Korean mission through the reconstruction of the Northern Church within the context of the unification process can promote the unification capability of South and North. It is futuristic unification policy of the Southern Church. Precedents for the reconstruction of the Northern Church must be found from similar cases following the liberation from Japan and post-Korean war and examined strategically. The North Korean mission must conclude with the reconstruction of the North Korean Church.

한국개신교 건축사의 신학적 비평

박종현 한국대학선교학회 2015 대학과 선교 Vol.28 No.-

This study is a theological criticism on the history of the Korean Protestant Church architecture. Previously, studies in this field were carried out by scholars of architecture engineering. The purpose of this article is to make a reliable discourse on the Korean Protestant church architecture via theological interpretation or criticism. In former researches, the historical change of the Korean Protestant church architecture was classified according to the style of architecture. Former researches divided the era of the Korean Protestant church architecture history into five sections. This article will be divided into four sections: 1. before 1884: the era before the beginning of the Protestant mission, 2. 1884-1910: the era encompassing the beginning of the Protestant mission to the merge of Korea and Japan, 3. 1910-1945: the Japanese colonial era, 4.after 1945: from the liberation to the present time. The early Korean Catholic and Protestant churches accepted the Korean traditional building ‘Hanok’ as a church without any modifications. It was an era of natural indigenization of Korean church architecture. During the Japanese colonial era, the Korean Protestant churches adopted western style architecture. The Korean Methodist church tried to build a typical western style church building whereas the Korean Presbyterian church tried to build an indigenized church building according to the Korean tradition. After the emancipation of Korea from Japan in the year of 1945, the Korean Protestant church tried to build various types of modern architecture. As Korea accepted modernism, its influence brought about great changes in church architecture. In general, Catholic and Anglican chapels are built for rituals, whereas the Protestant chapels are built for sermons. This explains the typical characteristics of the Korean Protestant churches. The Korean Protestant church architecture reflects some historical problems: divisions among traditional social orders of class , conflicts between genders, conflicts of ideologies and differences of views on the idea of church growth. The Korean church has the social task to suggest a solution to sexual discrimination, social inequality and the lack of communication within the local society and it’s ministry. These needs should be taken in consideration in church architecture in the present and the future . 본 연구는 한국 개신교 교회 건축사에 대한 신학적 비평의 시도이다. 기존의 개신교 교회 건축사는 건축학 분야에서 주로 연구하였다. 이 연구는과거 건축학적 연구 성과를 개신교 역사의 맥락에서 재해석하고 신학적 논평을 통해 한국 개신교회 건축의 진일보된 건축담론에 참여하는데 그 목적이 있다. 우선 기존의 건축학 연구들은 한국근대사의 건축사적 변화를 기준으로시대 구분을 하였다. 그 시대구분은 일반적으로 다섯 시기로 한국 개신교교회 건축사를 나누었다. 이 글에서는 한국 기독교 건축사를 네 시기로 구분하여 서술한다. 1. 개신교 선교 이전 천주교회 건축 2. 선교 초기부터 한일합방까지 3. 한일합방 이후 일제 강점기 4. 해방 이후 현재까지로 구분하여서술한다. 그리고 기존의 건축학 논문과 달리 각 시대의 교회 건축에 대한 건축학적연구 성과에 교회사적 관점에서 신학적 비평을 시도하였다. 초기 천주교회건축과 개신교회 건축은 어떤 신학적 동기보다는 한국에 존재하는 전통적건축을 교회 건축으로 차용하는 형태였다. 자연스런 신학적 토착화의 시기였다. 일제 강점기는 서구식 건축의 도입기로 감리교회는 전형적인 서구형건축을 시도하였고 장로교회는 한국의 토착적 건축양식을 교회 건축에 도입하였다. 해방 후에 한국교회는 다양한 교회 건축을 시도하게 된다. 가장큰 변화는 1970년대 이후 교회 건축에 모더니즘이 도입되어 다양한 교회건축이 시도되었다. 개신교회 교회 건축은 가톨릭교회와 성공회교회 건축이 전례의 공간으로서 가지는 규칙과는 달리 설교를 위한 강당이 그 교회 건축의 중심 개념이다. 그러나 한국개신교회 건축은 교회가 수용한 전통적 위계적 사회질서, 성적 이데올로기, 성장위주의 교회 개념을 반영하여 문제점을 남겼다. 미래의 한국 개신교회 건축에는 성차별의 해소, 평등한 공동체 그리고구성원의 소통과 지역사회와 교회의 소통이 강조되는 공간으로 변화가 요구되고 있다.