연세대학교 삼애교회의 현황과 비전, 그리고 삼애정신의 구현

정종훈(Chong-Hun Jeong) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.66 No.-

The Sam-ae Church was founded on September 17, 2006 to meet one of the six conditions suggested by the bereaved family of Rev. Pai Minsoo who donated the Sam-ae Technical Institute of Agriculture to Yonsei University. The six conditions are as follows: 1) to foster a rural leadership based on the Sam-ae Spirit; 2) to establish Pai Minsoo Memorial Library; 3) to extend the classrooms of the Sam-ae Technical Institute of Agriculture; 4) to found Pai Minsoo Interdenominational Memorial Church; 5) to maintain the graveyard of Rev. Pai Minsoo; 6) to administer the existing educational programs by the Sam-ae Technical Institute of Agriculture. The Sam-ae Church is one of the two interdenominational churches of Yonsei University. The church has been growing since its establishment through the interaction between the Sam-ae Spirit initiated by the late Rev. Pai Minsoo and the Christian identity of Yonsei University. The first senior pastor of the church is Rev. Jeong Se Park, succeeded by the present senior pastor, Rev. Chong Hun Jeong. Both of them serve as chaplains in the office of chaplaincy at Yonsei University. As of September 2011, the church has approximately 100 adult members in the congregation and around 20 kids in the Sunday School. It became financially independent since 2010, the fouth year after its establishment. The Sam-ae Church carries its mission on the basis of its four vision statements; 1) to promote ecumenism in the faith community as “one, holy, universal, and apostolic church”; 2) to provide a democratic and reformed model for the churches in Korea; 3) to reinterpret and implant theSam-ae Spirit of Rev. Pai Minsoo in the context of the current Korean society; 4) to actively support the campus mission at Yonsei University. The Sam-ae church is striving to embody the Sam-ae spirit of Rev. Pai Minsoo represented by the ensuing three loves; 1) “the love of God” - to restore the relationship with God and to deepen it; 2) “the love of rural community” - to love our neighbors in areas suffering from poverty; 3) “the love of labor”- to design and develop a variety of practical activities participated by all the members of the church to serve people. The Same-ae Church is different from other existing churches in that it emphasizes on building up its relationship with the following four communities to fulfill its mission; 1) the local community of the church; 2) the United Graduate School of Theology at Yonsei University, which runs the Pai Minsoo Memorial Lecture and the Sam-ae Special Doctoral Program; 3) the head office of Yonsei University which is inseparable in the establishment of Sam-ae church; 4) the Korean Church in general beyond any particular denomination and local churches for the promotion of ecumenism. The Sam-ae Church was founded on September 17, 2006 to meet one of the six conditions suggested by the bereaved family of Rev. Pai Minsoo who donated the Sam-ae Technical Institute of Agriculture to Yonsei University. The six conditions are as follows: 1) to foster a rural leadership based on the Sam-ae Spirit; 2) to establish Pai Minsoo Memorial Library; 3) to extend the classrooms of the Sam-ae Technical Institute of Agriculture; 4) to found Pai Minsoo Interdenominational Memorial Church; 5) to maintain the graveyard of Rev. Pai Minsoo; 6) to administer the existing educational programs by the Sam-ae Technical Institute of Agriculture. The Sam-ae Church is one of the two interdenominational churches of Yonsei University. The church has been growing since its establishment through the interaction between the Sam-ae Spirit initiated by the late Rev. Pai Minsoo and the Christian identity of Yonsei University. The first senior pastor of the church is Rev. Jeong Se Park, succeeded by the present senior pastor, Rev. Chong Hun Jeong. Both of them serve as chaplains in the office of chaplaincy at Yonsei University. As of September 2011, the church has approximately 100 adult members in the congregation and around 20 kids in the Sunday School. It became financially independent since 2010, the fouth year after its establishment. The Sam-ae Church carries its mission on the basis of its four vision statements; 1) to promote ecumenism in the faith community as “one, holy, universal, and apostolic church”; 2) to provide a democratic and reformed model for the churches in Korea; 3) to reinterpret and implant theSam-ae Spirit of Rev. Pai Minsoo in the context of the current Korean society; 4) to actively support the campus mission at Yonsei University. The Sam-ae church is striving to embody the Sam-ae spirit of Rev. Pai Minsoo represented by the ensuing three loves; 1) “the love of God” - to restore the relationship with God and to deepen it; 2) “the love of rural community” - to love our neighbors in areas suffering from poverty; 3) “the love of labor”- to design and develop a variety of practical activities participated by all the members of the church to serve people. The Same-ae Church is different from other existing churches in that it emphasizes on building up its relationship with the following four communities to fulfill its mission; 1) the local community of the church; 2) the United Graduate School of Theology at Yonsei University, which runs the Pai Minsoo Memorial Lecture and the Sam-ae Special Doctoral Program; 3) the head office of Yonsei University which is inseparable in the establishment of Sam-ae church; 4) the Korean Church in general beyond any particular denomination and local churches for the promotion of ecumenism.

독일교회에 비추어 본 한국교회의 남북통일을 위한 과제

정종훈(Chong Hun Jeong) 한국기독교학회 2010 한국기독교신학논총 Vol.68 No.-

학원선교의 위기와 새로운 패러다임의 모색

정종훈(Chong Hun Jeong) 장로회신학대학교 세계선교연구원 2015 선교와 신학 Vol.35 No.-

한국교회와 학원선교에 참여하는 주체들은 한국교회의 위기와 학원선교의 위기를 극복하고 미래를 준비하는 차원에서 학원선교에 대한 관심과 투자를 아끼지 말아야 한다. 이러한 문제의식을 가지고 먼저 학원선교의 목적이 어디에 있는지를 확인한다. 그것은 기독교인 학생들을 대상으로 신앙의 정체성을 강화하는 것, 비기독교인 학생들에게는 기독교 신앙에 접촉할 수 있는 기회와 기독교 신앙을 선택할 기회를 제공하는 것, 종교에 관계없이 모든 학생들을 대상으로 해서 예수 그리스도를 따르는 기독교적 섬김의 리더를 세우는 것, 그리고 인간 삶의 현장인 세상을 신앙 또는 삶의 과제로 삼아 하나님의 뜻이나 공공선을 위해 변혁의 힘을 얻게 하는 것이다. 다음으로 학원선교의 현장인 대학캠퍼스가 지금 어떤 상황에 있는지를 살펴본다. 학원선교의 주요대상인 학생들의 특성이 급격히 변하고 있고, 취업에 대한 그들의 우선적인 관심으로 인해 선교활동에 관심을 주기가 어렵다. 학원선교의 주요한 기관인 선교단체들은 부흥은커녕 서바이벌 자체가 힘겹다. 학원선교를 혼란케 하는 이단들이 건전한 선교단체들보다 더 큰 열정을 캠퍼스에 쏟아붓고 있다. 개신교에 대한 사회적인 질타와 안티기독교인들에 의한 악의적인 비판이 대학 지성사회를 흔들고 있다. 끝으로 지금까지 대학캠퍼스에서 이루어진 학원선교의 패러다임이 어떠했는지를 살펴보고, 앞으로의 학원선교를 위한 효과적인 대안으로서 어떤 패러다임을 모색해야 할지를 논구한다. 정복식 접근의 패러다임에서 대화식 접근의 패러다임으로, 감성적이고 반지성적인 신앙의 패러다임에서 지정의(知情意)가 균형잡힌 인격적이고 전인적인 신앙의 패러다임으로, 신앙생활의 패러다임에서 생활신앙의 패러다임으로, 경쟁적인 사역의 패러다임에서 연합적인 사역의 패러다임으로, 한국인 대학생만을 주 대상으로 하는 패러다임에서 외국인 유학생까지 포괄하는 패러다임으로 바뀌어야 한다. 이제 한국교회는 학원선교가 선교의 블루오션임을 기억해야 한다. Korean churches and the main agents of campus mission ought to pour out their attentions and investments in order to overcome the crisis of Korean Christianity, and to prepare for the future. Having concerns about campus ministry, they need to know the purpose of mission. It has four facets; to strengthen the faith of Christian students, to give non-Christians opportunity to choose Christian faith, to grow servant leadership of Jesus Christ regardless of their religious backgrounds, and to pursue God’s will or public good in their daily lives towards the transformation of the world. Next, we look over the circumstances of the university campus where the ministry is taken place. The characteristics of the students, who are the objects of the campus ministry, are changing rapidly, and their primary concerns for job applications takes their attentions away from mission. Also, the main missionary groups have troubles and difficulties to survive. The heretic groups thrive their mission as pouring out their passion and human resources than healthy mission groups. To make matters worse, the intellectual society is influenced by social criticism over Protestantism and harsh reproaches of anti-Christians. Finally, let us look over the previous paradigms of the campus ministry and discuss thoroughly over alternative paradigms. I argue that campus ministry needs to be transformed with the paradigm shift from an invasive missionary approach to a conversational companion approach, from extremely emotional and anti-intellectual faith to holistic and integrated faith, from church centered faith to life centered faith, from competitive ministry to cooperative ministry, from Korean students ministry to international students ministry. Now, the Korean church needs to recognize the importance of campus ministry because university campus becomes the blue ocean of mission fields.

WCC 제10차 부산총회의 영향과 한국교회 에큐메니칼 운동의 과제

정종훈(Chong Hun Jeong) 장로회신학대학교 세계선교연구원 2014 선교와 신학 Vol.34 No.-

한국(개신)교회의 역사는 세계교회의 역사에 비하면 매우 일천하지만 WCC 총회를 유치할 만큼 성장했다. 한국교회는 세계교회의 기대와 달리 총회를 준비하는 과정과 총회 기간에 적지 않은 부끄러움을 연출했다. 한국교회는 그 부끄러움을 돌아봄으로써 다시는 반복하지 말아야 한다. “생명의 하나님, 우리를 정의와 평화로 이끄소서!”라는 주제로 개최된 WCC 제10차 부산총회는 한국교회 에큐메니칼 운동을 향해서 많은 것을 도전했다. 첫째로 에큐메니칼, 에반젤리칼, 펜타코스탈 등 기독교 내 각 그룹 간의 상호이해를 위해 노력할 것을 도전했다. 둘째로 예배와 성경공 부와 기도회 등을 통해 영성적 차원이 얼마나 중요한가를 도전했다. 셋째로 교회가 무엇인지, 공교회적인 연합과 일치가 왜 중요한지를 점검하도록 도전했다. 넷째로 에큐메니칼 교육이 중요하다는 것과 에큐메니칼 운동을 위한 차세대 지도자의 양성이 중요하다는 것을 도전했다. 다섯째로 한반도 평화와 동북아 평화를 위해 세계교회의 협력과 연대를 이끄는 것이 중요함을 도전했다. 이제 한국교회는 이러한 도전들을 한국교회의 질적 성숙을 위한 기회로 보고 에큐메니칼 운동의 차원에서 새로운 과제를 설정해야 한다. 한국 교회 에큐메니칼 운동은 부산총회의 결과물들을 하나하나 상세히 살펴보고, 한국교회의 상황에 실제로 적용할 수 있는 방안을 강구해야 한다. 한 국의 에큐메니칼 그룹과 에반젤리칼 그룹 간에 공동자문단을 구성하고, 무엇이 어떤 점에서 일치하고 무엇이 어떤 점에서 다른지를 규명하는 과정을 만들어야 한다. WCC 부산총회의 KETI 과정을 일회적인 과정으로 끝내 지 말고 상설화해서 운영해야 한다. 지역교회들의 에큐메니칼 운동을 위한 기회와 영역을 개발하고 지원해야 한다. 보세이 에큐메니칼 신학원과 같은 세계신학원을 교계 차원에서 설립하여 제3세계 교회 지도자를 양성하고 제3세계 교회를 지원하는 일에 기여해야 한다. ‘한국교회의 날’ 행사를 정 기적으로 개최함으로써 한국교회 자신을 성찰하고, 평신도들을 전방위적으로 교육하며, 대사회적인 아젠다를 제시하는 상설적인 장(場)을 마련해 야 한다. 또한 한국교회로 하여금 정의와 평화에 기초한 한반도의 통일을 향해서 순례할 것을 도전해야 한다. WCC 부산총회는 끝난 것이 아니라 이제 시작이다. 한국교회는 정의 와 평화를 향한 총회의 순례초청에 구체적으로 응답해야 한다.

옛 재산권에 대한 기독교인 실향민들의 포기운동과 그것의 기독교윤리적인 의미

정종훈(Chong Hun Jeong) 한국기독교학회 2005 한국기독교신학논총 Vol.41 No.-

기독교적인 생명의료윤리의 근거와 방향의 모색

정종훈 ( Chong-hun Jeong ) 한국대학선교학회 2016 대학과 선교 Vol.32 No.-

기독교대학의 의료기관에서 일어나는 모든 일상의 이면적 동기에는 기독교 신앙이 있다. 기독교 신앙을 구성하는 가장 중요한 근거는 성경이다. 본 연구는 성경을 어떻게 읽어야 바르게 읽는 것인지, 기독교대학의 의료기관에서 제기되는 다양한 문제들을 해소하기 위해서 성경의 어떤 부분을 중요한 근거로 삼아야 할지, 그리하여 기독교적인 생명의료윤리는 어떤 방향을 향해 나아가야 할 지 등을 논구한다. 본 연구는 무엇보다 예수께서 직접하신 말씀, 그 말씀 가운데서도 역사적 예수께서 실제 했으리라고 추정되는 성경의 말씀을 중심으로 사랑과 정의, 평화와 풍성한 삶을 지향하며 기독교적인 생명의료윤리의 근거와 방향을 찾을 것을 제안한다. 본 연구는 기독교적인 생명의료윤리의 전문성을 위해서 다양한 분야의 전문가들이 다학제적인 노력을 해야 할 것과 기독교적인 생명의료윤리가 기독교대학의 의료기관의 정체성을 강화할 수 있는 길임을 강조한다. Christian faith is intrigued in daily routine of Christian medical institution. The most important component of Christian faith is the Scripture. This research focuses on three aspects; how to read the Scripture rightly, from which part of the Scripture to quote in order to find the solution for many issues happening in a christian medical institution and what christian biomedical ethics should pursue for. This research focuses on the words of Historical Jesus. This research suggests that there should be multilateral academic challenge to reinforce professionality of christian biomedical ethics. At the same time it also emphasizes that keeping a christian biomedical ethics is the best way to strengthen the identity of Christian university`s medical institution.

기독교윤리적 논점에서 본 양심적 병역 거부의 논쟁과 대안 모색

정종훈(Chong Hun Jeong) 한국기독교학회 2002 한국기독교신학논총 Vol.26 No.-

In Korea, the theologians have not provided explicit academic response to Conscientious Objection. The problem of Conscientious Objection falls on the Christian ethicists rather than jurists, judicial officers or pastors of Korean Church. The Military Manpower Administration and the Ministry of National Defense which are directly related with the military service, strongly oppose Conscientious Objection. The right wing groups composed of ex-soldiers oppose Conscientious Objection, too. Some conservative Christians, who consider Conscientious Objection as a grant of favor and advantage for the Jehovah`s Witnesses, also oppose it. The main reasons for opposition are condensed into three. First, not all the freedom of conscience can be accepted. Second, military service is an unavoidable duty for national security and the lives of people. Third, Conscientious Objection can be a grant of advantage for the Jehovah`s Witnesses. The jurists and judicial officers are strongly in favor of Conscientious Objection, let alone the Human Rights groups. Some Christians who recognize Pacifism in the main tradition of Christianity also support Conscientious Objection. The main reason for support are like these. First, the freedom of conscience is an unchallengeable right. Therefore, none can enforce an individual to act against his conscience. Second, recognition for Conscientious Objection and adoption of alternative military service system do not threaten national security even in this confrontation situation. Third, every human right, including that of Jehovah`s Witness, should be respected. There are some arguing points in responding to Conscientious Objection. First, whether conscience is faultless or not. But every decision based on conscience should be respected regardless of its outer way of expression. Second, whether we choose just War or Pacifism. But we need to adopt complementary principle. Both Conscientious Objection based on Pacifism and military service based on just War should be equally respected. Third, whether we choose "Gesinnungsethik" or "Verantwortungsethik." But we need to embrace both. We should respect Conscientious Objectors who follow the Sermon on the Mount. At the same time, we should respect supporters of military service who act flexibly based on "Verantwortungsethik". Fourth, whether loving of enemy is just an ideal concept or reality. But both the Conscientious Objectors and supporters of military service should love their enemy. Fifth, whether we need to respect human right of heretics, But human right itself should be respected because all men including heretics are created following the image of God(Imago Dei). The debate on Conscientious Objection makes a meaningful contribution as follows. First, through this debate, we realize that both being armed and being unarmed should be for peace. Second, the debate bring people into political decision which has been an exclusive area of politicians. Third, the debate encourages us to ask what has been accepted without due consideration, to tolerate different view of others and to realize that truth goes beyond a majority voting. For a proper approach to the problem of Conscientious Objection, we need to establish social background as follows. First, we need to punish severely on the shameless, who illegally try to be exempted from the conscription through their power or bribe. Second, we need a revision of law to recognize Conscientious Objection. And we need to establish criteria to qualify Conscientious Objectors. Third, we should restore the right of the conscientious prisoners and the released convicts who still suffer from prejudice and discrimination in our society. Fourth, we should provide alternatives for those who deny conscription and for those who refuse military training to use guns. Finally, we should offer some advantages to those who fulfill their military service. With the social background mentioned above, we can make a further step for a

올리버 R. 에비슨 박사의 선교활동과 기독교 정신, 그리고 연세학풍

정종훈(Chong Hun Jeong) 장로회신학대학교 세계선교연구원 2021 선교와 신학 Vol.53 No.-

현재의 연세대학교가 존재하기까지 알렌(Horace N. Allen) 박사와 언더우드(Horace G. Underwood) 목사, 그리고 에비슨(Oliver R. Evison) 박사의 기여는 말로 다 할 수 없다. 우리는 선교활동의 선구자로서 열정을 다한 세 사람 가운데 어느 한 사람도 소홀히 할 수 없다. 그러나 알렌 박사는 의료선교사직을 오래지 않아 미국공사관의 공직으로 전환했고, 언더우드 목사는 ‘조선크리스천칼리지’(Chosen Christian College)를 설립한 다음 해인 1916년에 하나님의 부르심을 받았다. 그러한 이유로 세브란스든 연희든 실질적으로 가장 크게 기여했던 인물은 에비슨 박사라 말할 수 있다. 그는 세브란스와 연희를 연결하는 중추적인 인물로서 둘의 간격을 연세의 이름으로 하나 되게 만든 대표성과 상징성을 지니고 있다. 때문에 그에 대한 다각적인 연구는 누구보다 절실한 것으로 여겨진다. 우리는 먼저 에비슨 박사의 인생에 크게 영향을 끼친 인물들을 살펴보며 그를 이해하고자 한다. 가정에서 삶의 모델이었던 아버지 시미언 에비슨(Simeon Evison), 의과대학의 진학을 결정적으로 이끌어준 셔틀워스(E. B. Shuttleworth) 교수, 평생의 동역자 언더우드 목사가 그들이다. 그리고 그가 척박한 조선 땅에 입국해서 43년 동안 이루어낸 선교활동을 의료선교, 복음선교, 교육선교, 사회선교 네 측면에서 살펴본 후, 이러한 선교활동의 뿌리에 기독교 정신이 있음을 논구하고자 한다. 사람을 중시하는 정신, 평등의 정신, 에큐메니칼 연합의 정신, 사회변혁의 정신이 그것이다. 이러한 과정을 거치고 나면 우리는 연세 학풍이 에비슨 박사에게서 어떻게 확장되어왔는지, 그리고 오늘 이 시대의 우리는 연세 학풍을 어떻게 계승하며 발전시켜야 할지 조망하게 될 것이다. Until the present existence of Yonsei University, the contributions of Dr. Horace N. Allen, Rev. Horace G. Underwood, and Dr. Oliver R. Evison are beyond description. We cannot neglect any one of the three who had devoted their passion as pioneers in missionary work. However, Dr. Allen soon changed his position of medical missionary to public office of US legation, and Rev. Underwood died in 1916, the next year after he had established Chosun Christian College. For this reason, Dr. Evison must be the most significant contributor to both Severance (Union Medical College) and Yonhee College. Unquestionably, he was a pivotal figure connecting Severance and Yonhee, and uniting them into one, Yonsei. That is why the diversified study of him is more required than anyone else. To understand Dr. Evison properly, at first we need to do some research about the people who had a great influence on his life. They were his father Simeon Evison, who was a role model of life at home, Professor E. B. Shuttleworth, who led him into the way to medical school, and Rev. Underwood, a lifelong partner. Secondly, we consider his 43-year-missionary-work that he had achieved since entering the barren Chosun land (Korea) in four aspects: medical missionary work, evangelical missionary work, educational missionary work, and social missionary work. Through this we can find some crucial facts: at the root of these missionary works there are the spirit of Christianity, those are the spirit of person-centeredness, the spirit of equality, the spirit of ecumenism, and the spirit of social transformation. After all the process of this study, we will clarify how the academic tradition of Yonsei University has expanded from Dr. Evison, and how we in this time can succeed and develop it.

연세대학교 선교정책의 종합적 구상과 실행 방안

정종훈 ( Chong-hun Jeong ) 한국대학선교학회 2021 대학과 선교 Vol.50 No.-

연세대학교는 1885년 4월 10일 창립된 이래로 창립 정신인 기독교 정신을 소중히 이어왔고, 선교사와 선각자, 지도자들은 연세대학교의 기독교 대학으로서의 정체성을 한시도 잊지 않고 운영해 왔다. 그러나 경제발전과 민주 의식의 고양, 그리고 교회 성장의 둔화 속에서 세상의 세속화가 빠르게 전개되고 있으며, 연세대학교를 비롯한 모든 기독교 대학은 대내외적인 도전 앞에 예외 없이 직면해 있다. 이러한 상황에서 연세대학교는 기독교 대학의 정체성을 포기할 수 없고, 또 약화시킬 수 없다. 동시에 연세대학교는 대내외적인 도전을 부정할 수 없고, 또 간과할 수 없다. 지금은 모든 기독교 대학이 자신의 정체성과 관련해서 깊이 성찰하고 새로운 방향을 설정해야 할 때이다. 이를 위해서 연구자는 연세대학교의 선교활동이 구조적으로 어떤 문제들을 지니고 있는지, 그 문제들을 극복하기 위해서 어떤 방향의 선교 정책을 수립해야 할지, 그리고 선교정책의 실현을 위해서 어떤 시스템을 모색해야 할지 등을 논구하고자 한다. 이러한 논구는 대표적인 기독교 대학 연세대학교를 새롭게 할 뿐만 아니라, 다른 기독교 대학들에 대해서는 벤치마크의 기회를 제공할 수 있을 것이다. Since its foundation on April 10, 1885, Yonsei University has cherished the founding spirit of Christianity. Missionaries, pioneers, and leaders have managed Yonsei University's identity as a Christian university without forgetting for a moment. However, the secularization of the world is rapidly unfolding amid economic development, the rise of democratic consciousness, and the slowing of church growth, and all Christian universities, including Yonsei University, face challenges both internally and externally without exception. Under these circumstances, Yonsei University cannot give up or weaken the identity of a Christian university. At the same time, Yonsei University cannot deny nor overlook internal and external challenges. Now is the time for Yonsei University to reflect deeply on its identity and set a new direction. To this purpose, the researcher discusses what structural problems Yonsei University's missionary activities have, what direction the mission policy should be established to overcome these problems, and what system should be sought for the realization of the mission policy. This research will not only renew Yonsei University, a representative Christian university, but also provide a benchmark opportunity for other Christian universities.

탈북 새터민들의 상황과 한국교회의 역할 모색

정종훈(Chong-Hun Jeong) 연세대학교 신과대학(연합신학대학원) 2010 신학논단 Vol.60 No.-

??As of September, 2009, the number of the North Koreans who ended up living in South Korea after fleeing from their regime reached 17,134. The number is continuously increasing year after year, and is expected that a total of around 100,000 North Koreans would find their new home in the South by 2016. Although there are people seeing this phenomenon as an economic burden that the South Koreans have to carry, it should be considered that those North Koreans, in fact, provide with an opportunity for the reunification, since they would be the ones well capable of bridging the growing socio-cultural gap between the South and the North since the division of the peninsula. They are, therefore, our companions for the reunification.<br/> ??When we, as the members of the Korean Church seeking the improvement of their living qualities in the South, recognize the above aspect and the necessity for the co-existence, it is imperative to reexamine the situations they are confronting, i.e., the degree of their successes in readjusting to and surviving in the new environment, the extent of systematic institutional supports, as well as the impediments to their smooth transition.<br/> ??Consequently, four suggestions are thereby proposed at present for the sake of the Korean Church: first, to promote programs to educate the Korean Christians on the current situation of the North Korean defectors as well as their potentialities; second, to challenge Korean Christians to reach out to the North Koreans in need; third, to methodically facilitate educational programs for their growth in faith and to more efficiently pro-vide them with pastoral counseling; fourth, to establish a network of the churches ministering to the North Koreans for a more effective ministry through mutual cooperation. ??As of September, 2009, the number of the North Koreans who ended up living in South Korea after fleeing from their regime reached 17,134. The number is continuously increasing year after year, and is expected that a total of around 100,000 North Koreans would find their new home in the South by 2016. Although there are people seeing this phenomenon as an economic burden that the South Koreans have to carry, it should be considered that those North Koreans, in fact, provide with an opportunity for the reunification, since they would be the ones well capable of bridging the growing socio-cultural gap between the South and the North since the division of the peninsula. They are, therefore, our companions for the reunification.<br/> ??When we, as the members of the Korean Church seeking the improvement of their living qualities in the South, recognize the above aspect and the necessity for the co-existence, it is imperative to reexamine the situations they are confronting, i.e., the degree of their successes in readjusting to and surviving in the new environment, the extent of systematic institutional supports, as well as the impediments to their smooth transition.<br/> ??Consequently, four suggestions are thereby proposed at present for the sake of the Korean Church: first, to promote programs to educate the Korean Christians on the current situation of the North Korean defectors as well as their potentialities; second, to challenge Korean Christians to reach out to the North Koreans in need; third, to methodically facilitate educational programs for their growth in faith and to more efficiently pro-vide them with pastoral counseling; fourth, to establish a network of the churches ministering to the North Koreans for a more effective ministry through mutual cooperation.