선교사 복지와 효과적인 선교사역 정책

장훈태 한국선교신학회 2006 선교신학 Vol.13 No.-

Today is the era of welfare. The desire of social welfare has increased rapidly because of the increase of the average life-span and the rate of the aged people over 65 years old among total population. With this social trend, the necessity of welfare for missionaries for effective missionary work has increased. We can find the biblical foundation for missionary welfare where the Bible mentioned reliefs and welfare in the community of faith. A missionary is a member of the community. Even if a missionary is a servant and instrument of God, he/she is a human being. A missionary has family members. He/she can also get a cultural shock and reverse cultural shock, and an unexpected accident. He/she is aging and shall be retired. He/she, therefore, also needs welfare care for his/her physical, mental, and spiritual health in the community, which can increase the effectiveness in their missional works. There are several dimensions of member cares: 1) Care for physical health, 2) Care for emotional and mental health, 3) Care for retired missionaries. In terms of care for physical health of a missionary, Korean missionary societies are further behind than the International Missionary Societies (ig. SIM, OM, OMF, WEC). They have prepared medical and insurance supporting systems very well. In this respect, Korean church needs to establish this kind of missionary infra. For emotional and mental state, a missionary needs sabbatical year for healing, refreshing and maintaining his/her healthy mental state for effective missional work. For the retired missionaries, a supporting system for housing, foods supply and medical service should be provided. His/her various experiences need to be utilized for developing a strategy and policy for a effective missional work of the future generations. Accordingly, we must prepare a system and policy for missionary member care in order to enhance effective missional works within this welfare and aging times. For this, this study has addressed several dimensions of policy and methodology: For a effective missionary member care, fulfillment of desire for self-realization of missionary, establishment of an appropriate organization and a policy for member care with an effective management for care for crisis/accidental incident, a practical strategy at the denominational level, cooperation for win-win strategy among denominations, sending church and missionary societies should be considered. Missional business strategy and brand standardization for ‘missional marketing‘ have been pointed. First, fulfillment of desire for self-realization. According to A. H. Maslow, the desire of self-realization is the highest desire. A missionary also has this desire. Korean church is lacking of this system for fulfilling the desire of self-realization, especially after a missionary retires. Second, organization and policy for caring member. a Community needs an effective organization for achieving its objective. So is a missionary society. Mission can be effective when members in the community can be managed effectively. Third care for crisis/accidental event. A missionary can also meet crisis/accidental event. Only effective management and care can increase the effectiveness of mission. Four, practice for missionary member care. Missionaries are spiritual soldiers. So they need care and management system and practical strategy at the denominational level. Denomination, sending church and society must cooperate one another for win-win strategy. They need missional business strategy like a business company. Through brand standardization, they must try to increase the value of brand. I wish to call it ‘missional marketing’.

에딘버러 선교대회와 선교전략

전석재(Jeon,Seok-jae) 한국선교신학회 2010 선교신학 Vol.24 No.-

This article explains the 1910 Edinburgh Missionary Conference in terms of its general understanding and its strategy upon the Christian missions. The Edinburgh missionary conference focuses on carrying the Gospel to all the Non-Christian World for Unreached people. Edinburgh Missionary Conference has some mission strategies and methods in relation to the world missionary. First, its significant method that it was three self-principle. The three self kinds of self-supporting, self-proclaiming, and self-government. This Conference was debating about three self-principle in mission field. Second, it focused on changed from western world-centered mission into second/third world-centered mission. Edinburg missionary conference confirming their passion and obligation which western Christianity should carry the gospel to non-Christianity world. missionary. Third, the request of cooperation and partnership between missionary and mission field leaders had good relationship toward extension of Kingdom of God. The view related to the necessity of partnership between missionary and dispatched missionary, and between missionary council and missional regional churches developed positive cooperation. Fourth, Edinburg Missionary Conference emphasis on World Evangelization toward Non-Christian World. For this mission work, Edinburgh Missionary Conference requested unity and interaction among the missionary councils, churches, and denominations. Finally, Edinburgh Missionary Conference had a variety of mission strategies medical mission, educational mission, special mission method, leader training, ministry of YMCA and YWCA, and discipleship.

선교사를 위한 선교적 영성에 대한 연구

이수환 ( Soo Hwan Lee ) 한국복음주의선교신학회 2016 복음과 선교 Vol.33 No.-

This research studied the missionary spirituality for the missionaries who testify to the gospel in other cultural spheres for the unfinished tasks of global missionary work. The spirituality of a missionary determines its concrete appearance in the missionary’s performing missionary work. Missionaries were called according to God’s purpose and intention to spread the gospel and have been sent to the world through church. The root cause that missionaries unfortunately give up their mission halfway has nothing to do with the inadequacy of official missionary training. It is an important fact that the root cause of the missionaries’ dropout is related to spirituality. So, for the 21st century missionaries, the understanding and importance of the missionary spirituality and the exemplary missionary spirituality of Jesus Christ, who is the supreme model of the missionary, need to be raised. The necessity of such missionary spirituality is considered to be the clear direction of how Korean church should prepare mission work not only at present but also in the future. The missionary spirituality in the process of preparation for present and future mission work needs approaches to redevelop the spirituality by listening to the spiritualty that starts with the early communities’ spirituality and the spirituality of the missionaries in the past. At present, missionaries are playing many important roles for local peace in global regions and local communities through the missionary spirit in political, cultural, economic, educational, medical, military aspects. It is no exaggeration to say that the roles of such holistic missionary spirit actually begin with the missionary spirit of the missionaries. Notwithstanding the disasters of famine, wars, and persecution of Christianity, the missionaries scattered all over the world should morally rearm themselves through the missionary spirit of the early Christian community, of Zinzendorf and Herrnhut communities, of William Carey, of Hudson Taylor and of early morning prayer of Korean church and be able to vigorously spread the great gospel of the kingdom of God beyond racial, cultural, social, and political boundaries. Through the approach of such missionary spirit, missionaries are protected by God for the love of God, and make all nations disciples led by the Holy Spirit in Jesus Christ’s presence and should live for the glory of God the Holy Trinity.

포스트 코로나시대의 선교동원전략 재고(再考)

심대섭 ( Shim Des Seob ) 한국복음주의선교신학회 2021 복음과 선교 Vol.54 No.-

Our lives have changed a lot due to the Covid-19 pandemic that no one in the world has ever experienced. Perhaps it is not too much to say that we are now at a turning point in human history. Also, The Covid-19 outbreak has greatly affected Christian missionary work and greatly constricted missionary work. The Korean church is a global missionary power with 20,000 missionaries. However, the missionary work of the Korean church has been only devoted to sending the missionaries, failing to create a missionary model or missionary strategy for the Korean churches. It's time to talk about strategy which is professional and efficient for everything. And It is time to make a strategy that Missionary work also needs. In this study, There are six mission strategies, including non-face-to-face online smart missions, professional missions, business missions, non-resident missions, silver missionaries, and deported missionaries who were reconsidered to mobilize effective mission resources. All these are for the effective re-mobilization of missionary resources for missionary sites that have been forced to shrink because of Covid-19 outbreak. These missionary strategies are not completely new or groundbreaking measures. However, strengthening the considered strengths of our resources and developing a contextualization strategy for the times will be the indicator of determining future Korean missionary work. If it is difficult to set a new or clear direction to overcome the crisis, it is also a good idea to look back on the paths that have been passed. What's clear is that the situation at the mission site has changed a lot due to the Covid-19 incident. Now, Korean chur-ches should prepare for the New Normal of worship, religious education, and missionary work.

1910년 에딘버러 선교대회의 상황과 선교적 의미

김은수(Kim,Eun-so) 한국선교신학회 2010 선교신학 Vol.24 No.-

This paper aims to study the context and the missionary meaning to Edinburgh Missionary Conference in 1910. The 19th century was a very important period in the history of Protestant mission, for there was no time to make the geographical expansion of Christianity thenceforth. Therefore, Kenneth Scott Latourette(1884-1968), a historian who studied the history of Christianity, mentioned the 19th century 'The Great Century'. But there were a lot of issues in the process of the expansion and growth of Christianity because most colonies in all the world were founded by the imperialism of the western Christianity countries just at that time. Not only did the western missionaries show serious disruption and conflict in accordance with the political understanding of their own country, but also the greed and unlawful behaviors done in all the colonies by many white people made serious difficulty to the Christianity mission. In order to solve this problem, the necessity of a meeting with every religious denomination was brought up, so the necessity of the ecumenical missionary conference came to the fore. Besides, in the process of world missionary expansion, the numerous missionary bodies were organized, and they were active positively all over the world. But since they had have the background of the individual church and religious denomination, and worked without cooperation one another, there was a waste of missionary resources as a result of the overlapping of missionary works and the excessive competition in missionary. So, to solve this problem, the ecumenical cooperation was required. In this context, the union movement in missionary was happened, and missionary conference was held from the middle part of the 19th century. Real ecumenical world missionary conference, however, was “The World Missionary Conference” held in Edinburgh of Scotland from June 14 to June 23, 1910. Though the size of this conference was much smaller than London Missionary Conference and New York Ecumenical Missionary Conference in 1900, its leverage was the greater from the point of missionary history. Edinburgh Missionary Conference has some missionary meaning in relation to the world missionary. First, its important meaning is that it was valued as “the birthplace of modern ecumenical movement”. The three kinds of ecumenical movements in Christianity were ‘The International Missionary Council’, ‘Life and Work’ and ‘Faith and Order’, and these movements was originated from this conference. ‘Life and Work’ and ‘Faith and Order’ originated World Church Council. Since the WCC was unified with International Missionary Council in Newdelhi Conference in 1961, it has been the main stream of ecumenical movement until now. Second, it was the western's one way missionary into the non-western. Also, it was the conference confirming their passion and obligation which western Christianity countries should propagate the gospel to non-Christianity countries. This kind of one way missionary, as we know, was over, because this is the time to various two-way missionary, that is, the time to partnership missionary. Third, it had the attitude of positive and imperial missionary. The missionary in Edinburgh Missionary Conference did mean conquering the world by the gospel. The world was understood as a sort of geographical and historical notion, not a theological one. In other words, they thought that this world was divided into Christian countries and non-Christian countries. And they believed that Christian countries should conquer non-Christian countries. Fourth, the necessity of cooperation between native missionary and dispatched missionary was on the rise. The opinion related to the necessity of ecumenical cooperation between native missionary and dispatched missionary, and between missionary council and regional churches produced positive effect. Finally, it was the missionary focused on missionary council, not churches.

근대 동아시아 프로테스탄트 의료선교의 보편성과 특수성: 한·중 비교를 중심으로

조정은(Jo Jeongeun) 의료역사연구회 2019 의료사회사연구 Vol.4 No.1

이 논문의 목적은 근대 한·중 의료선교사업의 흐름을 비교 고찰함으로써 양국의 의료선교사업에 대한 이해를 높이고 동아시아적 관점에서 의료선교의 보편성과 특수성을 파악하기 위한 실마리를 찾는 것이다. 서로 이웃한 중국의 의료선교활동과 한국의 의료선교활동은 밀접한 관계에 놓여 있을 수밖에 없었다. 중화박의회의 지부로 한국의료선교협회가 설립되었다는 점은 중국에서의 의료선교 경험이 한국에서 의료선교를 수행해 나가는데 영향을 미쳤을 가능성이 있음을 보여준다. 한국과 중국의 의료선교사업 토착화 과정을 비교해 보면, 의료선교활동의 주체가 서양인 의료선교사에서 현지인으로 이행하는 모습은 중국이나 한국이나 다를 바 없음을 알 수 있다. 그러나 토착화의 움직임을 구체적으로 살펴본 결과, 중국과 한국 사이에 서로 다른 배경과 원인이 존재함을 알 수 있었다. 중국의 경우 제1차 세계대전과 뒤이은 세계대공황으로 인한 본국 교회의 지원 감소와 같은 외부적 요인과 함께 중국 내 민족주의와 반기독교 운동, 중국교회의 본색화[本色化, 토착화] 운동으로 토착화가 빠르게 진행되었다. 경제적으로 자립하기 위해 여유가 되는 사람에게는 치료비를 받고, 중국인이 미션계 병원이나 의학교의 주요 직책을 담당하기 시작한다. 한편 한국의 의료선교사업은 일제의 영향이 컸다. 식민지 정부는 의료를 일본의 영향력 아래 두고자 도립병원을 설립하고 의료선교 활동에 제약을 가하기 시작했다. 이러한 상황에서 의료선교사는 의료선교 본래의 목적을 지키기 위해서는 토착화가 필요하다고 생각하였다. 한국인 의사 수는 계속해서 증가하였고 경제적 자립을 위한 노력도 이어졌다. 그러나 식민지 정부의 영향력에서 벗어날 수는 없었다. 중국과 한국의 정치적 상황은 달랐으나, 서양인 의료선교사들이 기본적으로 품은 생각에는 큰 차이가 없었다. 현지에서 자신들은 매우 중요하고 필요한 존재이며, 자신들을 대체하기에 현지인의 능력이나 신앙이 아직 부족하다는 생각이었다. 그러나 의료선교사업의 토착화는 의료선교사의 예상과는 다른 방향으로 흘러갔다. 의료선교사들은 반강제적으로 자신들이 활동하던 선교지에서 떠나야 했고, 토착화의 끝은 혼란스러웠다. This study aims to better understand medical missionary works in China and Korea and find a clue to grasp universality and specificity of medical missionary works from an Eastern Asian perspective by comparing the flow of modern medical missionary works in Korea and China and considering. It was natural that medical missionary works in China and Korea that are adjoining were closely connected with each other. The establishment of The Korea Medical Missionary Association, as a Korean Branch of The China Medical Missionary Association, implies the possibility that the experiences of medical missionary works in China might influence medical missionary works in Korea. When comparing the indigenization process of medical missionary works in China and Korea, both China and Korea showed a the change in main doer of medical missionary works from Western medical missionaries to locals. But a detailed investigation of the indigenization aspects demonstrates there were different backgrounds and reasons between China and Korea. In the 1910s to 1920s, along with some external factors, including the decreased aid from home churches caused by the 1st World War and economic panics, the nationalism and the anti-Christian movement in China and the indigenous church movement of Chinese churches accelerated the indigenization. On the other hand, medical missionary works in Korea were absolutely influenced by Japan. The Japanese colonial government founded a provincial hospital and started putting restrictions on medical missionary works to exercise its influence over the Korean medical industry. Under this situation, medical missionaries recognized the need for the indigenization to achieve the original purpose of medical missionary works. Although the political situations in China and Korea were different, there was no big difference in the fundamental notions of Western medical missionaries. They believed they were very important and necessary locally and locals still lacked abilities or faith to substitute for themselves. However, the indigenization of medical missionary works developed against their expectations. Almost involuntarily, medical missionaries had to leave the mission fields and the end of the indigenization was confusing.

선교사의 훈련과 파송 실태와 제언: 영성을 중심으로

구성모 ( Ku Seong Mo ) 한국복음주의선교신학회 2021 복음과 선교 Vol.53 No.-

The purpose of this article is to analyze the actual condition of spiritual training in missionary training institutions, sending agencies, and mission graduate schools of missionary and to suggest alternatives to enhance spirituality. For this purpose, first, the actual condition of spiritual training was examined in the missionary training institutions process of missionary. And the study examined how the institutions that send missionaries deal with spirituality, and also analyzed the curriculum of mission graduate schools, which are likely to become potential missionary, from the perspective of spiritual education. The findings of this study are that even though all the institutions related to missionary recognize the importance of spirituality to missionary, efficient training and management are not applied. As a result, missionary training institutions and sending agencies need to check and supplement spiritual training from the overall perspective of missionary training. Therefore, this study proposed the followings in relation to spiritual training in missionary training and sending based on the actual state of spiritual training of institutions related to the training and sending of missionary. It is first, the mission graduate schools needs a change in the curriculum to open spiritual subjects that include theory and training. Second, it is necessary to prepare and utilize objective procedures to check spirituality in the selection process of missionary and to operate a program to supplement them if it is insufficient. Finally, mission training institutions should conduct specific spiritual training to try customized training for each missionary rather than running a general spiritual time program.

고신교단선교 창구일원화 정책에 대한 고찰

이복수 고신대학교 고신신학연구회 2005 고신신학 Vol.- No.7

The Presbyterian Church in Korea(Kosin) has built its foreign mission for 50 years. At the present moment, it is very important to examine the Single Window missionary strategy of the Kosin Church, so that the future of the foreign mission will be more fruitful. The writer begins with the understanding of the concept of the Single Window strategy as the following: A missionary strategy in which the churches of Kosin carry into effect their missionary works through a mission board made by the general assembly. In this strategy it is very important for all the missionary expenses to be carried out by the board. The historical background of the beginning of the Single Window strategy in Kosin is related with two things: One, is the fact that the first forreign missionary was dispatched by the general assembly. The other, is the fact that in the past Kosin churches were in economical difficulty, so that all the churches had to collect the missionary expenses through the Single Window. The Single Window strategy has the following merits: It presents the churches taking part in the foreign mission with direction and also concentrates the missionary resources into one main srouce; the selection of the missionaries is done through a more objective system; a better distribution of missionaries through a fixed policy; a more effective administration of missionaries; many various benefits for each missionary. The more neccessary elements in the present situation of the strategy are also considered as follow as: taking the role of a management organization of mission rather than a substitute machinery; placing missionary experts at the leadership of the mission board; building the financial policy into a more clear and effective application; leading the Kosin churches through missionary education and missionary cooperation; maintainting a good relationship between the missionary headquarters and its field branches, and so on. Last but not least, it is also necessary that the many churches of Kosin, which carry out foreign missionary works without any relation to the Single Window strategy, be put under this system. 고신교단은 이제 해외선교 50년의 역사를 이룩했다. 그간에 수행되었던 창구일원화 선교정책을 점검하면서 미래를 준비하는 일은 의미 있는 일이 아닐 수 없다. 따라서 본 논문은 다음과 같이 창구일원화 선교정책의 개념이해로부터 시작한다: 교단 내의 교회들이 교단이 정한 선교기구를 중심으로 선교사역을 수행하되 특별히 핵심적인 요소로는 선교비가 한 창구로 집행되는 정책임을 밝힌다. 이어서 고신교단이 창구일원화 정책을 취하게 된 역사적인 배경으로는 해외선교 초기에 선교를 총회적으로 파송하게 된 것과 교단에 속한 모든 교회들이 경제적으로 어려웠던 상황에서 자연적으로 형성된 것으로 고찰한다. 창구일원화 정책은 다음과 같은 장점들을 가진 것으로 파악한다: 교단의 전체교회를 위한 선교방향의 제시와 선교자원의 결집; 객관적인 기준에 의한 선교사 선발; 체계화된 선교사 훈련; 정책적인 사역현장 파송; 선교사의 효과적인 관리; 선교사의 개인적인 다양한 장점들. 창구일원화 정책의 현재 상황에서 보완해야 하거나 장려해야 할 필요가 있는 사항들 역시 다음과 같이 고찰된다: 교단선교부가 선교대행 기관으로보다는 관장기관으로 역할; 선교전문인의 리더쉽 발휘' 재정정책의 투명성과 효과적인 활용; 과대한 행정적인 기구화 지양; 교회의 선교교육과 선교협력 주도; 선교본부와 현지선교부와의 원활한 관계유지; 좋은 선교사의 선발과 효과적인 훈련; 일정한 규범 내의 자유가 보장된 선교사의 삶을 지적해 본다. 마지막으로 현재 교단 교회들 가운데 적지 않는 교회가 창구일원화정책과 관계없이 시행하는 개교회의 선교사역도 교단선교와 연계를 맺어야 할 필요성을 지적하면서 그것에 관한 방안들을 제안한다.

1910년대 일본조합교회 조선전도본부의 활동과 식민주의

박혜미 한국민족운동사학회 2013 한국민족운동사연구 Vol.0 No.74

본 논문의 목적은 1910년대 국내에 들어와 활동했던 일본조합교회 조선전도본부의 기독교관과 조직 및 주도인물 그리고 전도활동 및 전도활동의 식민지적 성격에 대해 살펴보는 데 있다. 더불어 기존의 연구에서 소략하게 다루어졌던 3ㆍ1운동에 대한 조선전도본부의 인식과 대응 및 조선에서의 철수과정에 대해서도 충실하게 규명해 내고자 하였다. 특히 국내외 신문잡지, 일본조합교회 총회 기록, 조선총독부 관보 등 비교적 풍부하고 새로운 사료를 인용함으로써 일본조합교회의 활동양상을 분석하고 그 식민주의적 성격을 구체적으로 밝혔다고 할 수 있다. 1910년대 조선총독부는 조선 기독교를 회유ㆍ통제하기 하고 궁극적으로는 정신적인 동화를 꾀하기 위한 수단으로 일본 기독교의 조선전도를 장려하였다. 그 가운데 일본조합교회는 일제의 조선 식민지배에 적극 동조하여 조선전도본부를 결성하고 ‘주임’인 와타세 츠네요시를 중심으로 ‘조선전도실행위원’과 ‘조선전도자금모집위원’ 등을 조직하여 조선인 전도를 실행하였다. 조선전도자금모집위원은 일본 전역을 순회하면서 조선전도자금 후원인을 모집했는데 이 과정에서 기독교 신자가 아닌 일본 정ㆍ제계 인사들로부터 지속적인 후원을 받았으며 특히 와타세는 조선총독부와의 특수한 관계를 유지하며 매년 거액의 기부금을 찬조 받기도 한 것으로 보인다. 조선에 진출한 조선전도본부는 다양한 방법을 통해 그 교세를 확장해 나갔다. 설교회ㆍ전국순회강연ㆍ교육 활동 등 내부적인 전도활동을 전개하였고, 조선 교단의 분열로 인해 이탈한 목회자 및 신도들을 흡수하였으며 그리고 무엇보다 총독부의 정책적 배려 하에서 짧은 시간 동안 국내에서 상당한 수의 교세를 확보할 수 있었다. 한편 3ㆍ1운동이 발생하자 조선전도본부는 3ㆍ1운동을 ‘소요’로 규정하고 3ㆍ1운동을 비인도적으로 진압한 조선총독부를 옹호하는 태도를 취하였다. 또한 3ㆍ1운동을 잠재우기 위해 ‘대시국특별운동’은 벌임은 물론 해외에서 독립운동 세력을 ‘정탐’하는 역할까지 수행하기도 하였다. 그러나 3ㆍ1운동 이후 조선총독과 對종교정책이 바뀌었는데 이는 조선전도본부가 그간 조선총독부로부터 받았던 혜택을 상당부분 상실하게 되는 계기로 작용했을 것으로 추측된다. 이 같은 상황에서 와타세가 계획하고 주도했던 ‘여운형 사건’의 실패와 이후 와타세가 보였던 일련의 거짓증언으로 인해 일본조합교회와 조선전도본부는 일본당국의 신뢰를 완전히 잃어버리게 되었다고 할 수 있다. 또한 조합교회의 조선인 신자들이 교회를 이탈하는 현상이 꾸준히 발생하였고 일본조합교회 내부에서도 기독교로서 본분을 망각한 조선전도본부의 불순한 전도행태와 조선총독부와 맺은 ‘불건전’한 관계를 비판하는 목소리가 계속 제기되었다. 이 같이 복합적인 원인들로 인해 조선전도본부는 결국 철수하였고 이후 조선에서 이루어진 일본조합교회의 전도활동은 재조일본인을 대상으로 하는 형태로 전개되었던 것으로 보인다. This paper aimed to explain the organizations of the Chosun Missionary Center of the Japanese Congregational Church and the its view of Christianity, including its missionary activities and colonial elements. Along with these, this paper thoroughly investigated the recognition and reaction of the Chosun Missionary Center of the Japanese Congregational Church against the 3ㆍ1 Movement and the progress of its withdrawal from Chosun, which was slighted in earlier studies. Especially, by citing richly the internal and external presses, the reports of general meeting of the Japanese Congregational Church and the official gazette of Chosun Government General, it was passible that investigated the activities of the Japanese Congregational Church and revealed the its colonial characters. In the 1910’s, the Chosun Government General encouraged the proselytising activities of party of Japanese Christianity in order to conciliate and control the Chosun Christianity and ultimately assimilate in spirit the Chosun population. Among other things, the Japanese Congregational Church, which went along with the colonial policy of Chosun Government General, organized the Chosun Missionary Center and carried out the missionary activities to Chosun population, with Watase Cheuneyosi as a bosshead forming the ‘Executive Committee of Chosun Missionary’ and ‘Fund-Raising Committee for Chosun Missionary’. The Fund-Raising Committee for Chosun Missionary appealed the patronage support for the proselytising activities to Chosun population traveled throughout Japan. In this progress, the Fund-Raising Committee for Chosun Missionary was supported continually by non-Christians, including political and economic personages, and especially, Watase obtained annually a large sponsor, maintaining the special relationship with Chosun Government General. The Chosun Missionary Center, which have entered the Chosun, expanded congregation in a variety of ways, developing the internal movement such as meeting of sermon, a preaching tour in the whole country, educational activities. The Japanese Congregational Church absorbed the ministers and the faithful who left because of dissolution of the religious body from Korean Christian community and among other things in a short space of time could expand congregation in Korea to a great extent. Meanwhile, when 3ㆍ1 Movement was occurred, The Japanese Congregational Church regarded the 3ㆍ1 Movement as a ‘sedition’, and supported the Chosun Government General that suppressed it inhumanely. The Japanese Congregational Church also had a campaign named ‘Special Movement to Current Situation’ and played the spying role in overseas on the party of independent movement. After the 3ㆍ1 Movement, however, governor-General and the religious policy were changed, in this respect we found that it served as a momentum that the Japanese Congregational Church lose the much of advantages given by Chosun Government General. In these situations, the Japanese Congregational Church and the Chosun Missionary Center entirely lose truth of Japanese authorities because of the failure of the case of Yeo Un-Hyeong planned and led by Watase and after that time a succession of his false testimonies. And the Chosun faithful in Japanese Congregational Church steadily left the church and the criticism against impure missionary activities of Chosun Missionary Center neglected its duty as Christian and its insalutary relation with Chosun Government General was brought up continuously within the Japanese Congregational Church. Because of these complex causes, the Chosun Missionary Center withdrew eventually from Chosun and after that time the missionary activities of the Japanese Congregational Church in Chosun was developed in the form of targeting the Japanese in Chosun.

활천의 해외 선교 기사의 성격과 역할 - 1981년부터 2021년까지

윤은석 평택대학교 피어선기념성경연구원 2023 피어선 신학 논단 Vol.12 No.2

The purpose of this study is to analyze overseas missionary articles in Living Waters and confirm their characteristics and roles. The Korea Evangelical Holiness Church(KEHC) began overseas missionary work by sending missionaries in 1981. In the continuation and growth of missionary work, it was important to raise funds for missionary work and secure missionaries. While various methods were used to this end, Living Waters, the faith magazine of KEHC, also played a role in a certain part. This study confirms the characteristic and role of Living Waters' overseas missionary articles. Living Waters has dealt with the articles about overseas missionary work since 1981, and the article can be largely divided into missionary reports and missionary essays. While missionary reports were mainly characterized by missionary reports and immediate requests, missionary essays had the purpose of promoting missionary work and resolving misunderstandings. This study classified and analyzed the articles of missionary reports and missionary essays, and organized various types of missionary articles published in Living Waters. 본 연구의 목적은 활천의 해외 선교 기사들을 분석하여 그 성격과 역할을 확인하는 것이다. 기독교대한성결교회는 1981년부터 본격적으로 선교사를 파송하며 해외 선교에 착수하였다. 선교의 지속과 성장에 있어서 선교 재정의 모금과 인력 확보는 중요했다. 이를 위해 다양한 방법들이 사용되는 가운데, 기독교대한성결교회의 기관지인 활천도 일정한 부분의 역할을 했다. 본 연구는 활천의 해외 선교 기사들의 성격과 역할을 확인하게 된다. 활천은 1981년부터 지금까지 해외 선교 기사들도 다루었고, 해당 기사는 크게 선교보고서와 선교 수필로 나눌 수 있다. 선교보고서는 선교사의 사역 보고와 즉각적인 요청이 주요 특징인 반면, 선교 수필은 선교 참여 촉진과 오해 해소의 목적을 가지고 있었다. 본 연구는 선교보고서와 선교 수필의 기사들을 분류 및 분석하였고, 이 외에도 활천에 게재된 다양한 유형의 선교 기사들을 정리하였다.