다니엘서에 나타난 하나님의 선교 연구

이훈구 ( Hoon Koo Lee ) 한국복음주의선교신학회 2011 복음과 선교 Vol.14 No.-

God from the beginning to the present is the God of mission. When God did missionary works, He called necessary people as missionaries by era and used them. God called Adam, Abel, Seth, Enoch, and Noah in the universal historical era, Abraham, Isaac, Jacob, and Joseph in the patriarchal age, Moses in the Exodus period, several judges including Samson in the Judges period, David, Solomon, or the rest kings and several prophets in the monarchal period, and prophets and the diaspora in the Exile and the intertestamental period and fulfilled His missionary works. In this study, God`s missionary case where He used Daniel, Shadrach, Meshach, and Abednego to widely reach out to all nations was examined while covering His mission cases in Daniel. The four missionaries had no sense of missionary and neither had mission strategy nor methods. Also, they did not have a necessity or a sense of duty for mission. God unobtrusively used them as missionaries regardless of their thoughts or will and had great results. Daniel, Shadrach, Meshach, and Abednego who were held captive when God was punishing Israel had no thoughts or intention for mission, so there were not any mission policies, strategies, or methods. They did not compromise with the environment and danger but kept their faith in God, never stopped praying, and lived sincerely not to reveal fault like they were living everyday life in their homeland when they were taken prisoners, and God did His mission work using their faith, prayer, and flawless life as a tool for mission. God in mission gave a miracle to Daniel and his three friends who did not eat the food which was designated by King Nebuchadnezzar and was used for worshiping an idol but did not bow before the golden statue and kept their faith in the critical situation where the three were thrown to the furnace of fire seven times stronger than the usual and Daniel who kept praying till he were thrown down to the lion`s den and used them as missionaries to teach the Babylonian king, the people, and the people of subordinating countries that God is the only and almighty God. God who never suffer losses in any circumstance and uses everything together for good accomplished his will of mission for all nations in Babylon, a disciplinary place for the disobedient Israelites. Even today, when missionaries show their faith, continues to pray, and live a flawless life before God who does His mission work through people, God will work doubtlessly and efficiently for mission for all nations with a miracle perfectly designed for this era. To all missionaries who compromise with the reality or the environment under the theory of progressive contextualization, do not receive recognition before God and from the people of missionary fields and cannot do missionary works effectively, the uncompromising faith, the unstoppable prayers, and the flawless religious life of Daniel and his three friends will hopefully set a good example and challenge them so that they may born again as missionaries like the second Daniel and his three friends.

엘로힘과 야웨 속에 나타난 하나님의 선교

김종성 한국기독교학회 선교신학회 2013 선교신학 Vol.33 No.-

If a missionary does not fully comprehend the concept of the mission of God, he can be said to live a second or third dimension of a missiological life. Thus, he always worries about what to eat, what to drink, or what to wear, and the mission of God cannot be fulfilled when he is tempted with these worries. The Will of God which constantly processes from the Genesis until present day surpasses the third dimension, meaning that it exceeds a line formed by connecting a dot and dot, the surface formed by these lines, and the space formed through those surfaces. In the midst of this, the Will of God should be comprehended under the universal concept that surpasses the time and space. The writer names this as the Holistic Missio Dei, or something that goes over, for “finite human mind cannot fully comprehend infinite and eternal God.” When the Will of God comprehended under the universal notion is applied to His creatures, the true mission of God can be accomplished. Through this, we can find out every element relating to mission, such as the principal agent, purpose, direction, strategy, and more. The first chapter of Genesis, which belongs to the introduction of the Old Testament, clearly demonstrates that God is the agent of mission. In the Holy Bible, New Korean Revised Version, the subject of every sentence is God. For 32 times, God is expressed in subjective or possessive. Considering that the first chapter of Genesis consists of 31 verses, every verse includes the word ‘God,’ and here, the word ‘God’ indicates Elohim. In this point of view, the Bible and church history clearly demonstrate us that God created the world and that in the midst of this, the Church was developed. The writer acknowledges that “Today’s Salvation,” which was discussed together with conservative mission perspective in the late 20th Century, should be established as the theme of mission. The conservative mission perspective always was ‘God→Church→World.’ Yet, as this proceeded to the modern mission perspectives, it was changed to ‘God→World→Church.’ In the conservative mission perspective, modern church was always a community of people with callings and an agent of dispatch. Nonetheless, in the mission of God, the agent of dispatch is God the Trinity, and Church is a community that gathers and scatters as Charles Van Engen asserts. The writer perceives that, by going one step further from the conservative mission perspective and by interpreting the mission in a declaration and participation perspective of the Gospel, the true mission can be erecting the church in the world-where Gospel is declared and God exists-and changing the world through Church. The chart based on the comparison of aforementioned mission of God and biblical foundation of the Old Testament with conservative mission perspective illustrates how missionaries should carry out the ministry work in 21st century mission field. Moreover, God’s work of salvation can not be restrained by a continent, cultural characteristic, or group. Thus, the incarnation of Christ or the declaration of Gospel should be accomplished in a place where includes all nations and races, from one person to the whole ethical group and the world. There, people who confess Jesus as Christ the Lord should have a relationship and love in the name of the Lord by establishing a community of faith such as (Kahal) or evkklhsia and should live for the glory of God by rejoicing in the grace of Salvation. To understand the mission of God, the comprehension of the Gospel is required. The mission which Jesus Christ, who is the Gospel Himself, claims is the mission of God. Jesus Christ had a clear recognition of both the concept of God and the mission of God. Hence, that same God and the mission of God which Jesus comprehended should be appreciated. Jesus Christ perceived God as Elohim.

요한 칼빈의 교회개혁과 선교

장훈태 ( Hun Tae Chang ) 한국복음주의신학회 2009 성경과신학 Vol.51 No.-

칼빈신학의 기본원리는 하나님의 주권이다. 칼빈은 인간의 삶의 전반적인 부분이 하나님의 영원한 작정에 포함된다. 그리고 칼빈신학의 핵심은 교회의 본질과 기능을 회복하는데 있다. 즉 복음을 믿음으로 예수그리스도께서 우리의 그리스도가 되시고 우리는 그리스도께서 가져다 주신 영원한 복에 참여하게 된다는 것이다. 칼빈에게서 교회는 전투적 교회, 승리적 교회, 유형적 교회, 무형적 교회 등 여러 가지가 있다. 교회는 하나님의 백성들이 모여 찬미하는 곳으로 설명한다. 교회는 언제나 거룩한 보편적 교회일 뿐아니라 하나님의 거룩한 백성이 찬미하는 곳이다. 교회의 권세는 말씀, 선포권, 교리권, 회의권한과 질서를 비롯한 권징과 사법권, 훈련으로 보았다. 이런 차원에서 칼빈의 교회의 내적개혁을 선교로 보았다. 그의 교회개혁의 핵심은 목회적 기능의 회복, 교회예배의 실제적 지침을 통한 회복, 설교자로서의 자세를 주장했다. 칼빈은 교회개혁은 성경적 원리를 강조를 통한 전 세계 선교와 내적 개혁을 통한 선교로 교회의 개혁을 외쳤다. 그리고 수도원의 개혁을 통한 하나님 나라의 순수성을 통하여 확장하는 것을 선교로 보았다. 이러한 토대위에 제네바 선교, 칼빈의 외부자적 선교를 통한 전 세계의 선교를 외쳤다. 그의 선교는 교회를 살리는 신학인 동시에 민족을 살리는 생명신학이었다. The essential point of John Calvin`s theology is well expressed at the passage that "Do not believe oneself before God." Calvin urges that "Trust in God and do not rely on your own power." This was the message forward the nobles and clergies at that time. Calvin insisted that the unification with God, the conviction of salvation, and the impossibility of eternal life by human being`s good deeds are the purpose of theology. Calvin`s theology to compose the main stream of Christian theology is related to the church reformation based on the ecclesiology. When we understand the church reformation as the restoration of the essence of church, the mission, the essence of church is the goal and directional point of the church reformation. Thus the church reformation of Calvin has a close relationship with mission. The author deals with missional purpose, theological reformation, sacrament as an instrument of grace, pastoral purpose of church, etc. based on Institutes of the Christian Religion at this thesis. The basic principle of Calvin`s theology is God`s Sovereignty. Even if Zwingli emphasized the Intention of God in his theology, Calvin emphasized the Sovereignty of God in his theology. Calvin emphasizes God`s Sovereignty in Providence and argues God`s Sovereignty in Eternal Predestination. Calvin thought that the entire parts of human being`s life are contained in the Eternal Predestination of God. Calvin tells that godliness and devotion to church are the purpose of theology in the perspective of ecclesiology. He classifies the function of church into militant church, triumphal church, intangible church, and tangible church and emphasizes the attribute of church as the place that God`s people gather and praise God. He also emphasizes that church is the place that worship service takes place and mission is achieved through God`s Sovereignty, grace, salvation and restoration. The church reformation of Calvin contains the restoration of pastoral function, the worship reformation of Geneva as a practical indication of church worship, and the missional message of preachers, etc. The sermons of Calvin are always related with God`s salvation in Jesus Christ and the promise of eternal life through obedient life. And Calvin tells the proclamation of the Good News to all creation through God-centered theological thought. In result, Calvin`s mission is to do the Biblical mission toward all the world by God-centered, Word-centered proclamation and to do the reformation of Monastery system and mission, and foreign mission. In conclusion, the church reformation and mission of Calvin is related to the life-theological viewpoint, the restoration of God`s kingdom and spiritual power, the foundation of missional practice through church reformation, and the removal of obstacles against foreign mission, etc. The church reformation of Calvin was missional and the theology to survive life.

하나님 백성의 선교적 사명과 책무

이상훈(Sang hoon Lee) 한국선교신학회 2014 선교신학 Vol.36 No.-

The purpose of this research is to find the principles for restoring the essence of Korean church based on the understanding of the missional calling and identity of the people of God. To achieve the purpose, this brief study examines the missio Dei of the Triune God as the principal agent in the theological perspective. Moreover, it attempts to biblically define the character and tasks of the people of God through the perspective of missional hermeneutics. First, the author studies the meaning and role of the missional hermeneutics. Recently developed missional hermeneutics has played a crucial role in understanding the bible in the context of mission. As a result, God's mission has become the basis for understanding how mission has been formed within the dynamics of the Triune God and how mission has been entrusted to God's people. The theological concept of the "missio Dei" has played an important role in the development of the missional hermeneutics after the 20th century. Through this development, Triune God was found to be the God of mission who not only sent the Son and the Holy Spirit, but also who is sending church as the representative for the ministry. In such perspective, we find that the mission is both privilege and responsibility. This secret was revealed through the revelation of God's choice and promises in the Old Testament of the people of God. Especially by choosing and making promises to Abraham, his descendants, and Israelites meant that they are to be the channel of blessing and the tangible symbol of God's reign and becoming the tool for salvation. However, they have failed to carry on their tasks and it was found that God's plan was to be entrusted to the Israel that was succeeded by believing and following Jesus through the cross and resurrection. God's people have been sent to the world as His missionaries. They have become those who enjoy the privileges of having special relationship with God, but at the same time, exist as the light of the world (Isa 42:6) and the channel of blessing for all ethnicities so that God's reign can become tangible, and through this, the call has been entrusted for all nations to return back to God. The author considers the life of the people of God as a missional being in two perspectives; mission of being, and mission of doing. First, in the aspect of being the people of God, we must be able to carry out the mission. This is a privilege given only to those who live by the standard of God's Kingdom that is set apart from the world. For this, they existed as resident aliens, salt and light, contrast society, and an alternative community. However, it does not mean that such life has to deny or avoid the world. Rather, coexist in the middle of the world and to exist for the world as the people of God. Through this, God's people can carry out the role of being the tangible proof and symbol of God's love for the world. Secondly, as an apostolic community that has been sent, they were to proclaim and serve as the witnesses of Jesus. They not only must preach the gospel with their word, but also try to transform the society by doing good works and become a community that is dedicated in bringing righteousness and justice in the society. Through the contextualized flexibility and incarnational attitude they are to find the tasks of the people of God who goes into the world and live out the missional life. Ultimately, missional church becomes dynamic when each member of the church finds their identity as people called and sent by God as their missional identity is fulfilled. I wish Korean church would remember that she can only be renewed when she exist to serve and minister to the world in order for her to continuously be used as a tool for the Kingdom of God. 본 연구의 목적은 하나님 백성의 선교적 사명과 정체성에 대한 이해를 바탕으로 한국교회의 본질회복에 대한 원리를 발견하는데 있다. 이를 위해 본 소고는 신학적 관점에서 선교의 주체로서 삼위일체 하나님의 선교(missio Dei)에 대해 살펴보고, 선교적 해석학의 관점에서 하나님 백성의 존재됨과 사명을 성서적으로 규명해 보는 시도를 기울였다. 먼저 필자는 선교적 해석학의 의미와 역할에 대해 살펴보았다. 비교적 최근에 발전하기 시작한 선교적 해석학은 성경을 선교적 맥락으로 이해하는데 결정적인 역할을 했다. 그 결과 하나님의 선교가 삼위일체 하나님의 역학 안에서 어떻게 이루어 졌으며 그의 백성에게 어떻게 위임되었는지를 이해하는 근거가 되었다. 특히 선교적 해석학이 발전하게 된 중요한 계기에는 20세기 이후 하나님의 선교라는 신학적 개념정리가 큰 역할을 했는데, 이로 인해 삼위일체 하나님은 선교의 하나님으로서 성자와 성령을 보내실 뿐 아니라 다시 교회를 사역의 대리자로 파송하게 됨을 발견하게 되었다. 그런 관점에서 하나님 백성의 선교는 특권이며 동시에 책무임을 알게 되었다. 그 비밀은 구약에 나타난 하나님의 선택과 언약을 통해 계시되었다. 특히 아브라함과 그의 자손들, 그리고 이스라엘 백성을 선택하시고 그들에게 맺으신 언약은 그들이 세상을 향한 축복의 통로가 되며 하나님 통치의 가시적 상징과 구원의 도구가 됨을 의미하는 것이었다. 그러나 그들은 자신의 사명을 수행하는 일에 실패했고, 하나님의 계획은 예수의 십자가와 부활을 통해 그리스도를 믿고 따르는 계승된 이스라엘, 즉 하나님의 백성들에게 위임된 것임을 발견하게 되었다. 하나님의 백성은 그 분의 선교사로서 세상에 보냄을 받았다. 그들은 하나님과의 특별한 관계 속에서 특권을 누리는 존재가 되었지만 동시에 모든 민족을 위한 축복의 통로로서 열방의 빛이 되고(사 42:6) 하나님의 통치가 가시화될 수 있도록 존재해야 했으며, 이를 통해 모든 민족이 주께 돌아오는 사명이 위임되어 있었다. 필자는 선교적 존재로서 하나님의 백성의 삶을 두 가지 관점, 즉 존재(being)로서의 선교와 행함(doing)으로서의 선교로 고찰해 보았다. 먼저 하나님의 백성은 존재적인 측면에서 하나님의 선교를 수행할 수 있어야 한다. 그것은 세상과 구별되는 탁월한 하나님 나라의 기준에 의해 살아갈 때만 주어지는 특권이었다. 이를 위해 그들은 거류민으로서, 빛과 소금으로서, 대조사회로서, 대안 공동체로서 존재해야 했다. 그러나 이러한 삶이 세상을 거부하거나 회피하는 것을 의미하는 것은 아니다. 오히려 세상 한 가운데서 세상과 함께 하며, 세상을 위해 존재하는 하나님의 백성으로서 사는 것을 의미했다. 이를 통해 하나님의 백성은 세상을 향한 하나님의 사랑에 대한 가시적 증표와 상징으로서 역할을 감당할 수 있게 된다. 둘째는 보냄 받은 사도적 공동체로서, 선포와 섬김을 통해 예수의 증인됨을 실천하는 일이었다. 그들은 말로만 복음을 증거하는 것이 아니라 선행과 행함을 통해 사회 변혁을 위해 노력하고, 공의와 정의가 넘쳐흐를 수 있는 사회가 되도록 헌신하는 공동체가 되어야 한다. 상황화된 유연성과 성육신적인 자세를 통해 세상으로 들어가 선교적 삶을 살아내는 것이 백성의 책무 임을 또한 발견하게 되었다. 결국, 선교적 교회는 그 구성원 하나하나가 하나님의 부름 받은 백성으로서 자기 존재됨을 발견하고, 보냄 받은 백성으로서 선교적 정체성을 실현하게 될 때 역동성을 가지게 된다. 세상을 위해 존재하고 섬기는 사역을 감당하게 될 때만 교회는 갱신되고 새로워 질 수 있음을 기억하고 한국교회가 끊임없는 회심과 헌신을 통해 하나님 나라의 귀한 도구로 지속적으로 쓰임 받을 수 있기를 기대해 본다.

예수 전승에 나타난 하나님 나라에 대한 선교적 이해: Q자료를 중심으로

김종성(Abraham J. S. Kim) 한국선교신학회 2015 선교신학 Vol.39 No.-

하나님의 선교( Missio Dei )의 궁극적 목적은 하나님의 나라 (basilei,a tou/ qeou)를 이루어 가는 것이다. 하나님이 주체가 되셔서 이루어가는 선교는 ‘그의 나라와 그의 의’(마 6:33)를 이루는 것이다. 그러나 19, 20세기를 거쳐 오는 동안 하나님의 선교에 있어서 하나님의 존재는 늘 선교의 주체가 되지 못했으며, 제국의 힘, 서구의 문화, 교육, 사상의 그늘에 가려져 있었다. 오늘의 한국교회의 세계선교도 대형교회 담임목사의 선교관, 선교사의 주관적 선교 이해, 교회 중심의 선교, 선교 단체 중심의 선교 그늘 아래 하나님의 선교의 본질적 요소가 무시되어 왔다. 필자는 한국교회가 세계선교에 대한 부정적 요소를 극복하기 위해서는 하나님의 속성과 하나님 나라의 본질에 대한 분명한 선교적 이해를 가져야 한다고 본다. 그래서 본 논문의 논지인 ‘하나님 나라에 대한 선교적 이해’를 온전히 이해하기 위해서는 하나님이시면서 세상에 오신 예수 그리스도의 말씀을 구체적으로 이해해야 할 필요성이 요구된다. 예수 그리스도의 말씀인 예수 전승 가운데서 특별히 Q자료를 중심으로 그 자료에 나타난 하나님 나라에 대해 선교적으로 이해해 보고자 한다. 첫째로, Q자료를 통해서 살펴볼 수 있는 하나님 나라는 초월적 내재성 속에서의 하나님 나라이다. 이 나라는 초월성과 내재성 사이의 긴장 속에서 이해해야 한다. 이것은 선교의 범위를 보여주기도 한다. 이것은 현재의 요구와 초월자의 요구 사이에서 이해되어야 한다. 하나 님의 선교는 하나님의 나라를 이루어가는 것이다. 그의 나라에 대한 선교적 이해가 없이 이루어지는 선교를 하나님의 선교라고 말할 수 없다. 그리고 하나님 나라는 하나님이 계시는 곳, 하나님이 다스리는 곳, 하나님의 규율과 법칙이 존재하는 곳이다. 둘째로, 보편적 선민사상 속에서의 하나님 나라이다. 예수 전승을 통하지 않고 공관복음에 나타난 하나님의 나라를 이해하려고 할 때 독자의 혼동이 발생한다. 왜냐하면 하나님 나라가 이스라엘 민족만을 위한 것인지, 아니며 모든 민족과 족속을 위한 보편적이며 우주적인 하나님 나라를 언급하는 것인지가 분명하지 않기 때문이다. 그렇지만 Q자료는 분명히 보편적 선민사상의 개념 속에서 이해된 하나님 나라를 말한다. 셋째로, 완전성 추구를 향한 온전성 속에서의 하나님 나라이다. 하나님은 완전하시고, 온전하시다. 그의 피조물인 인간은 완전할 수 없다. 그러나 하나님의 은혜로 온전해질 수 있다. 온전해지는 과정을 필자는 선교의 과정이라고 표현한다. 예수 전승이라는 텍스트와 21세기 교회와의 역사적 거리감을 극복하고, 하나님의 선교를 구체적으로 이해하기 위해서는 하나님의 마음, 뜻을 알아야 한다. 하나님을 인지하는 것은 직접 계시를 제외하고 는 환상과 계시의 통로가 되는 인간이 하나님을 어떻게 인지하느냐에 따라서 다르게 표현되었다. 물론 하나님의 나라에 대한 이해도 달랐다. 예수 당시 이스라엘 백성들은 하나님 나라를 이방 민족의 압제에서 벗어나 사랑, 평화, 공의를 누리는 샬롬의 나라로 이해했다. 그러기에 그들에게 있어서 하나님 나라는 묵시적 차원에서 도래할 것으로 믿었다. 하나님 나라는 현재적이며 미래적이다. 예수 그리스도가 세상에 오심으로 인해 하나님의 나라가 임하였고, 그리고 우주적 완성을 향하여 나아가고 있다. 이러한 하나님의 나라를 본론에서 선교적으로 이해 했는데, 그 이해를 현상학적 차원보다는 하나님 나라에 대한 존재론적 의미 차원에서 논한 연구이기에 이러한 내용을 실천의 현장인 선교현장에서 구체적으로 적용하는 과제가 우리들에게 있는 것이다. The ultimate purpose of the mission of God ( Missio Dei ) is to fulfill the Kingdom of God (basilei,a tou/ qeou). The mission work with God as the agent attains “his kingdom and his righteousness” (Matt. 6:33). However, over the 19th and 20th century, the agent of God has not remained as the active agent in mission, and its presence has been covered by the shadow of imperial forces, Western culture, education, and other ideologies. Likewise, in today’s churches world mission in Korea has also set aside the fundamental elements of the mission of God. The mission is overshadowed by the missiological views of senior pastors of mega-churches, by a missionary’s subjective understanding of mission, and by a church-oriented mission, as well as organization-oriented mission. Considering this, the author believes that in order for the churches in Korea to overcome the negative elements on world mission and to proceed to a more positive state, a clear missiological understanding of both the attributes of God and the essence of the Kingdom of God is necessary. Therefore, to fully comprehend the main argument of this present thesis, “the missiological understanding of the Kingdom of God,” it is required to comprehend concretely the Word of Jesus Christ: God the Son who came to earth. Among Jesus Tradition, which is the Word of Christ, this thesis will focus especially on the Q source for a missiological understanding of the Kingdom of God revealed in that document. First of all, the Kingdom of God presented in Q source is the Kingdom of God in transcendental immanence. This Kingdom should thus be perceived under the tension between transcendence and immanence. This also shows the range of mission. Moreover, this should also be understood in the needs of the present times and of the transcendental being of God. The mission of God is fulfilling the Kingdom of God. The mission without missiological understanding of His Kingdom cannot be considered as the mission of God. Hence, the Kingdom of God is where God resides and reigns, and where His laws and principles exist. Secondly, this Kingdom of God is seen under universal elitism. The attempt to comprehend the Kingdom of God revealed in the Synoptic Gospel without Jesus Tradition confuses the readers, because it is not evident whether the Kingdom of God mentioned is referring to the one exclusively for the Israelites only or to a more universal one, which is for all nations and tribes. Nonetheless, the Q source clearly states the Kingdom of God from the universal elitism. Thirdly, this Kingdom of God is in completeness and geared towards perfection. God is perfect and complete. On the other hand, human beings, who are not perfect. But they can move toward completeness by the grace of Christ. Moreover, completeness is the portrayal of the ultimate stage of maturity that humans should aspire. Missionaries should also aim for completeness in their mission work. In order to not only overcome the historical distance between the Jesus Tradition and the 21st Century church, it is important to understand God’s heart and His will. In the Old Testament, the recognition of God varied among God’s chosen people and the prophets according to their faith. Except direct revelation, the illustration on the perception of God differed for God’s servants were the means of vision and revelation— perceived God. Indeed, their understanding of the Kingdom of God also differed. The Kingdom of God is both in present- and future-oriented. The Kingdom of God arrived with the coming of Jesus Christ to earth, and it is proceeding to the universal completion. This Kingdom of God is comprehended in missiological perspective in the body of the thesis; however, since this thesis study is not in a phenomenological approach but rather in an ontological understanding of the Kingdom of God, now the duty to apply concretely this understanding in the mission field—which is the field for practice̵

구약성서와 선교적 함의

이훈구(Lee, Hoon−,Koo) 한국선교신학회 2012 선교신학 Vol.30 No.-

Some of biblical scholars assert the idea that there are neither messages nor visions about mission in the Old Testament, but J. Raymond Tallman said, “The bible is a book of mission from its beginning to the end,” David J. Hesselgrave said “The more the biblical scholars do world mission in the perspective of the whole bible, they will better understand that the bible is a book of mission,” Arthur F. Glasser said “The Old Testament is a book of mission.” Johannes Blauw confessed that there was time “he was ignorant of missionary ideas in the Old Testament,” and mentioned that “the Old Testament does not ignore or takes lightly of the missionary meaning and its evidence about people all over the world.” In Genesis, the first book of the Bible, the activities of four patriarchs – Abraham, Isaac, Jacob, and Joseph are well recorded and God, the primary subject of mission, selected them as missionaries and did missionary work. Abraham was born a son of Terah, a descendent of Shem (Gen. 11:27) and was called upon a missionary at 75 (Gen. 12:4). He left his hometown, Ur of the Chaldeans and moved to the land of Canaan. Before he went to his missionary field, God gave him a vision that he will make into a great nation, his name will be great and will be a blessing, and in the missionary field, God gave him the same vision repeatedly (Gen. 12:1−3, 13:16, 15:5, and 22:17−18). Abraham with his three hundred eighteen trained men born in his house defeated them and recovered all the goods and brought back the captured people. When the king of Sodom requested of the return of his people but not of the goods, Abraham took an oath in the name of God and returned the goods as well as the people. Abraham let known of God with good virtues to the King of Sodom (Gen. 14:11−16). God commanded Abraham of circumcision and of mission for all nations by ordering circumcision of people they bought from a foreigner. (Gen. 17:12−14) Abraham let known of God to Abimelech king of Gerar and his officials with the guidance of God (Gen. 20:1−8). Thus, Abraham’s mission was a life mission that took place within his life. Isaac was born as the only son of Abraham and Sarah when Abraham turned one hundred years old, and was offered to God as a sacrifice (Gen. 22:9−13). He obeyed to God’s word in the years of famine, and instead of moving to Egypt, he stayed in Gera. The year Isaac planted crops in that land, God blessed him with a hundredfold of crops and made him rich and very wealthy. He had so many flocks and herds and servants that made the Philistines to envy him, so he had to leave the land. But later, Abimelech king of the Philistines in Gerar visited him with Ahuzzath his personal adviser and Phicol the commander of his forces and told him “We saw clearly that the Lord was with you”, “Let us make a treaty with you that you will do us no harm,” and “And now you are blessed by the Lord.” and made a treaty with Isaac. Isaac absolutely obeyed to God’s commands, received great blessings from God in foreign soils, revealed God through his life, and did life mission that made the foreign king to confess the name of God. Jacob was born as a twin with Esau, stole the birthright of Esau with the red stew. He disguised himself as Esau and deceived his father Isaac in order to steal Esau’s blessings, and when it became the cause of trouble, he fled to his uncle Laban in Haran and did mission works working as a farmhand for twenty years. On one night he was fleeing to Haran, God gave him a great vision of mission (Gen. 28:10−15). Jacob delivered God to his uncle Laban and his sons, his own wives with lips and with a great blessing from God (Gen. 29−33). Joseph was born as the eleventh son of Jacob and was favored by his father, but envied and hated by his own brothers, he was sold to Egypt by his own brothers. While serving Potiphar, the captain of the guard, God was

선교적 교회의 관점에서 본 선교

홍기영(Ki Young Hong) 한국선교신학회 2014 선교신학 Vol.36 No.-

This study attempted to review how the discussion about missional church had come to the academic circle with reference to the origin and background of missional church. In actuality, the concept of missional church began with the publication of the book entitled Missional Church: A Vision for the Sending of the Church in North America (1998). Later, Darrell L. Guder wrote The Continuing Conversion of the Church (2000). Beside these, Craig Van Gelder and Dwight J. Zscheile co-authored The Missional Church in Perspective (2011). These works greatly contributed to the academic development of missional church as well as the recognition of the missional church all over the world. However, Lesslie Newbigin and David J. Bosch were the early advocates of the missional church. The former returned to England after he had finished mission work in South India. He discovered that England became the mission field calling for God's mission. After this discovery, he began to articulate what would be the nature and the task of the church in terms of God's mission. The latter returned to South Africa after he finished his biblical and missiological studies at Basel in Switzerland. He worked as a missionary among the natives to share the good news of the Kingdom with them as change agents. Later, he became a professor of missions at University of South Africa in Pretoria while writing Witness to the World (1980) and Transforming Mission (1991). The missional church learned a lot from these mission scholars and missionary leaders. The missional church needs to be sure of the Great Commission which was given to His disciples as well as all Christians today. The Great Commission must be reflected and carried out in the work of missional church while it becomes the foundation for world evangelization. The Great Commission is not an option but a mandate for the missional church participating in God's mission. The mission work of the missional church largely depends upon the careful articulation and the faithful practice of the Great Commission. However, in addition to the Great Commission, God's compassion for the lost becomes the motive for the missional church through which God's Kingdom is realized in the world which God loves so much. The missional church needs to look at the mission as God's mission rather than humans' or churches', In essence, mission is the Trinitarian God's work. In particular, the Holy Spirit empowers the missional church to carry on the mission work in the world as the light and the salt for the world. The Lord Jesus Christ encourages us to go into the world with the gospel message which is the same truth forever in response to the different cultures in which the unreached people live their lives according to their way of life and their way of thinking. The missional church needs to serve the people in the community outside of the church as well as the people inside of the church. The missional church carries out God's mission through the holistic mission, that is, dong mission work through kerygma, koinonia, and diakonia. Further, the missional church needs to contextualize the gospel according the needs of the people within different cultural forms. The cultural forms are the most effective media of communicating the gospel message to the people. However, the missional church needs to practice critical contextualization in terms of indigenous ministry and indigenous theology in order to make the biblical message more meaningful to the people. This is the nature and the mission work of the missional church. The Triune God wants us to be a missional church for His Kingdom and glory. The missional church prays, "Your Kingdom come"(Mt. 6:10). 본 연구는 선교적 교회론의 기원 및 배경을 간략하게 살펴본 후, 선교적 교회론의 바탕이 되는 그리스도의 지상명령, 하나님의 선교, 통전적 선교, 그리고 상황화의 이슈들을 살펴보면서 선교적 교회의 관점에서 본 선교를 논의하였다. 선교적 교회론은 이미 레슬리 뉴비긴과 데이비드 보쉬와 같은 선교신학자들에 의하여 논의되었으며 1998년 대럴 구더를 비롯한 "미국 복음과 우리의 문화 네트워크"에 속한 연구자들에 의하여 더욱 활발하게 논의되었다. 예수 그리스도의 지상명령은 하나님의 선교의 중추라고 볼 수 있으며 이 전도명령에 따라 교차문화적 선교와 지역사회에 대한 봉사가 진행되어야 한다. 따라서 "우리"나 교회가 아니라 삼위일체 하나님이 주체가 되는 하나님의 선교는 복음을 토착민의 심성과 다양한 문화적 형태들에 따라서 전해야 하는 토착적인 교회의 개척과 성장은 물론 제 4의 자아, 즉 토착화 신학의 개발을 요구한다. 더 나아가서, 하나님의 선교는 하나님의 나라를 이 땅에 임하게 하기 위하여 복음전도와 사회적 책임을 통합할 수 있는 통전적 선교를 추구한다. 이 통전적 선교는 선교적 교회가 캐리그마, 코이노니아, 그리고 디아코니아를 통하여 예수 그리스도가 당시에 행하신 선교를 그분이 다시 오실 때까지 계속하는 것이다. 특히 오늘날 이 시대에 선교적 교회는 모든 경계를 뛰어넘어 예수 그리스도의 증인이 되어야 하며 변화와 화해의 사신이 되어야 한다.

종교개혁자 칼빈의 선교

장훈태 ( Chang Hun Tae ) 한국복음주의선교신학회 2017 복음과 선교 Vol.40 No.-

The mission of reformer Calvin is his life itself to want to live as a true Christian. With an internal perspective, he was faithful to proclaim the gospel by preaching about death and the resurrection of Jesus Christ in the Bible, and having a interest in one soul. Despite some theologians’view that Calvin was negative or passive about mission, his faith and theology faithfully involve the principle of mission. His missionary principle is based on the glory of God with faith and the view of Scripture based on the absolute sovereignty of God. In addition, Calvin emphasizes the missionary principle by focusing the call of the stranger, the extension of the Kingdom of God, and the responsibility of Christians to collect Church and to evangelize. Theology of Mission of Calvin relates to the Redemptive History of God, and includes all races and nations from the interest in one soul. Thus, the center of his mission theology emphasizes that salvation and mission are the one because of the sovereignty of God. The Kingdom of God also is gradually expanding, so the Christian community must proclaim Gospel and make sure that this work is their responsibility. Of course, Calvin’s mission is based on the Bible and the obedience of Christ’s command. He emphasizes evangelization through church reform, and focused on saving souls and mission toward the world with internal reform. Therefore, Calvin understood that the true point of mission is the restoration of the true gospel and the church, the participation of church members in social responsibility, and building of the Kingdom of God in the whole world. Calvin thought that the mission of the church is to fulfill the social responsibility, that is, it is to proclaim the Gospel. Furthermore, he carried out his mission for evangelization of the pagan and various regions, and practiced them with ‘Geneva Consistency.’ His missionary purpose was the extension of the church through preaching the Gospel faithfully, and his mission theology was soteriological and missional-pastoral at the same. So, he devoted himself to the development of, training of, and dispatch of missionaries, also had interest in mission of Brazil. In sum, Calvin understood that mission was strictly based on the idea of God’s sovereignty, and he believed the evangelizer had to serve for the construction of the Christ Church. Also, the plan for God’s providence and salvation of the whole humanity became the principle of mission for Calvin. Therefore, today’s churches must do mission by evangelizing the true gospel, possessing biblical worldview and pastoral philosophy, and building missional churches. First of all, the Christ Churches must go back to the model of the early church, so they must believe in the sovereignty of God, and apply it to their lives as true Christians with the biblical thought. In other words, as Calvin did his best for evangelization as well as tried to live in Christ Jesus with true faith and life, the today’s church must also have such missional philosophy.

사도바울의 선교사상에 나타난 삼위일체 하나님과 선교적 공동체 연구

조해룡 한국복음주의선교신학회 2020 복음과 선교 Vol.49 No.-

This study is about the Trinity God and the missional community in the mission thought of the Apostle Paul, who discusses the ecclesiastical theory with the Trinity God at the center of his mission thought. For Paul, the core of mission of the Trinity God is to transform people into Christ. It presents the idea of the Trinity God as an essential subject to change people into the shape of Christ. In other words, as the subject of mission, the Father God, the core of the Gospel, Jesus, and the driver who leads mission in the world, holy Spirit. This is the position and life of the church on the missional direction of the Trinity God. Paul understands the church as a new human being changed in Christ, and argues that it is the missional duty of the church to invite people to the community The church is also regarded as a group of believers who are regularly gathered for worship, fellowship and service as the people of God who have been changed and chosen. In other words, it represents the people who have been called to make Christ the king as the body of Jesus Christ, obey under his kingship, and live an ideal community through worship and fellowship. Furthermore, to Paul, the church was a holy community that kept the secret of God's redemption as a missional community toward the end. Then, Apostle Paul emphasizes that the true essential goal of life in the missional church is love and ethics. When the church is immersed in missional roles without true love, it understands that the church loses its purpose and direction of existence and drifts. It is not just virtue or words but the right life of the gospel to reveal the true value of Christian life to the world, and to say that the right life, morality, attitude and attitude are different from others so that sinners can be saved and society can be reformed. Through this study, it is expected that the life and purpose of the church called as a mission community will be redefined and the missionary responsibilities appropriate for the call of the Trinity God will be renewed 본 연구는 사도바울의 선교사상에 나타난 삼위일체 하나님과 선교적 공동체에 관한 연구이다. 사도바울은 삼위일체 하나님을 그의 선교사상의 중심에 놓고 교회론을 논한다. 그에게 있어서 삼위일체 하나님의 선교의 핵심은 사람들을 그리스도 형상으로 변화시키는 일이다. 따라서 바울은 사람들을 그리스도의 형상으로 변화시키기 위한 본질적 주체로서 삼위일체 하나님을 제시한다. 즉 선교의 주체로서 성부 하나님, 복음의 핵심이신 성자 예수, 그리고 세상에서 선교를 이끌어 가는 동인으로서 성령이다. 이러한 삼위일체 하나님의 선교사상 위에서 교회의 위치와 삶을 논한다. 바울은 교회를 그리스도 안에서 변화된 새로운 인류로 이해하면서 하나님 나라를 증거하기 위해 사람들을 공동체로 초청하는 것이 교회의 선교적 책무임을 주장한다. 또한 변화되고 선택받은 하나님의 사람들로 예배, 교제, 봉사를 위해 정규적으로 모이는 하나님의 백성으로 간주한다. 즉 예수 그리스도의 몸으로 그리스도를 왕으로 삼고 그분의 왕권 아래 순종하며, 예배와 교제를 통해 이상적인 공동체를 이루며 사는 부름 받은 선교적 백성으로 명명한다. 나아가 교회를 종말을 향해 가는 선교적 공동체로서 하나님의 구속의 비밀을 간직한 거룩한 공동체로 이해한다. 이러한 교회론적 이해로부터 사도바울은 선교적 교회의 진정한 본질과 삶의 목표는 사랑과 윤리임을 강조한다. 교회가 진정한 사랑이 결핍된 채 선교 사역에만 몰두하게 될 때 교회는 교회의 존재 목적과 방향을 잃고 표류하게 된다고 강조한다. 단순한 미덕이나 말이 아니라 복음의 합당한 삶을 통해 그리스도인의 진정한 삶의 가치를 세상에 드러내고, 바른 삶의 윤리와 사랑을 통해 죄인을 구원할 수 있고 사회 개혁을 이끌 수 있다고 단언한다. 따라서 사도바울의 선교사상을 통해 선교 공동체로 부름 받은 교회의 삶과 목적을 새롭게 정의하고, 이 세상에서 교회의 진정한 삶의 본질과 목적은 하나님의 선교에 있음을 새롭게 배울 수 있을 것으로 기대된다.

로잔운동에서 크리스토퍼 라이트의 ‘하나님의 선교’(the Mission of God)에 관한 연구

백충현(Chung-Hyun Baik) 한신대학교 신학사상연구소 2022 신학사상 Vol.- No.196

‘하나님의 선교’(the mission of God) 또는 라틴어 표현인 ‘미시오 데이’(missio Dei) 용어는 오늘날 선교, 교회, 신학 등등에서 많이 사용되고 있다. 에큐메니컬 진영에서만이 아니라 소위 에반젤리컬이라고 하는 복음주의 진영에서도 사용되고 있는데, 그 대표적인 예를 크리스토퍼 라이트(Christopher J. H. Wright, 1947-현재)에게서 찾아볼 수 있다. 이 논문은 라이트의 ‘하나님의 선교’ 개념을 연구한다. 이를 위하여 먼저 로잔운동에서의 선교(mission) 개념에 관해 살펴본다. 다음으로 선교에 관한 스토트의 입장을 정리 및 분석하고, 또한 스토트와 비교하여 라이트의 입장을 정리 및 분석한다. 로잔운동에서의 선교 개념은 기본적으로 복음 전도와 사회 정의를 모두 필요하다고 여기는 통전적 선교 또는 통합적 선교를 추구하면서도 복음 전도의 우위성, 우선성, 긴급성을 강조한다. 그런데 시간이 지나면서 시대적 상황에 대한 민감성과 적실성을 고려하면서 교회-복음-세상의 순서가 복음-교회-세상의 순서를 거쳐 복음-세상-교회의 순서로 변화해나가고 있다. 라이트는 선교가 하나님의 본성에서 나오는 것과 우리가 세상 속으로 보냄을 받음을 강조하면서 복음의 중심성을 바탕으로 복음 전도와 사회적 행동 사이의 통합적 관계를 주장한다. 그런 다음 성경 전체의 거대 서사에서 하나님의 선교 이야기를 탐색하며, 또한 그 안에 참여하는 우리의 선교를 이야기한다. 이러한 선교적 해석학을 통해서 ‘하나님의 선교’는 세계관을 형성하고 변화시키면서 삶의 모든 영역들에서 우리가 누구이며 어떤 목적을 위하여 존재하는지를 밝혀주며, 심지어 자기 비판적이며 체제 전복적인 작업까지 포함한다. 이러한 연구를 통해 ‘하나님의 선교’ 개념은 세상의 모든 영역들 속으로 보냄을 받은 그리스도인들인 우리가 누구이며, 또한 어떤 목적과 계획에 참여하여 사는지에 관해 많은 함의점들을 제시할 것이며, 또한 교회의 선교와 실천에 귀중한 통찰들을 제공할 것이다. The term ‘the mission of God’ or its Latin expression ‘missio Dei’ is used a lot in mission, church, theology, etc. not only in the ecumenical camp, but also in the so-called evangelical camp, a representative example of which can be found in Christopher J. H. Wright (1947-present). This paper studies Wright’s concept of ‘the mission of God.’ To this end, first, the concept of mission in the Lausanne movement is examined. Then Stott’s position on mission and Wright’s position on mission are analyzed. The concept of mission in the Lausanne movement basically emphasizes the primacy, priority, and urgency of evangelism, while pursuing a holistic or integral mission that considers both evangelism and social justice necessary. However, as time goes by, the order of the church-gospel-world has been changing from that of the gospel-church-world to that of gospel-world-church, taking into account the sensitivity and relevance of the times. Wright argues for an integrated relationship between evangelism and social action based on the centrality of the gospel, emphasizing that mission comes from God’s nature and that we are sent into the world. Then he explores the story of God’s mission in the grand narrative of the entire Bible, which in turn includes our mission. Through this missional hermeneutics, ‘the mission of God’ shapes and changes our worldview, revealing who we are and for what purpose we exist in all areas of life, thereby even providing self-critical and subversive change. Through this study, the concept of ‘the mission of God’ could suggest many implications for who we are as Christians sent into all areas of the world and for what purpose and plan we participate in. It could also provide valuable insights for the mission and practice of church.