영산의 선교신학: 그리스도 중심의 복음 선포

조귀삼 ( Gwi-sam Cho ) 한세대학교 영산신학연구소 2004 성령과 신학 Vol.20 No.-

다문화 결혼 이주자의 세계관 분석을 통한 선교커뮤니케이션 연구

조귀삼 ( Gwi Sam Cho ) 한국복음주의선교신학회 2012 복음과 선교 Vol.20 No.-

The number of multicural persons living in Korea have reached 1.47 million. Among them, the number of multicultural immigrant women married to Koreans has shown dramatical rise. Increase of multicultural immigrant women married to Koreans have brought several national tasks. Till now, multicultural immigrant women married to Koreans has embraced them in the paternalistic view, but as they raise new problems together with many conflicts between spouses or in family, antimulticulturalism phenomenon has been formed as well. To the researcher, mission strategy that changes multicultural immigrant women married to Koreans world view seemed to be the right task that has to be explored by Korean churches. Therefore, this paper tried to analyze world view of multicultural immigrant women married to Koreans , and find a missiological tacpoint as one of the missiological alternatives. For that reason, I examined inflow of multicultural immigrant women married to Koreans into Korea from five selected countries. These five countries-Vietnam, China, Japan, Philippines, and Cambodia-are related to national ranking of inflow. This crash of world view due to the inflow of multicultures is inevitable, because their world view are diverse as naturalism, traibalism, Buddhism, Hinduism and Sinocentrism. I demonstrated the presence of socialism materialism, ancestor worship, syncretism, Kong(nothing) world view that multicultural immigrant women married to Koreans had. Furthermore, I suggested effective communication strategies that help changing their world view and evangelize: Truth communication for accepting Gospel, revolutional communication through critical Contextulation, revolutional communication through Jesus discipleship movement, revolutional communication through inner healing experience, and revolutional communication through life of sanctification modeling. I expect that the diverse world view of multicultural immigrant women married to Koreans be transformed into christian world view through genuine communication with Chistians in Korea, and they experience the power of Gospel and live their life for the Lord.

중간기 유대 교육을 통해 본 한인 디아스포라 정체성 교육 연구

조귀삼(Gwi-Sam Cho) 한국기독교교육학회 2007 기독교교육논총 Vol.15 No.-

중간기라 함은 구약과 신약 사이의 기간을 말한다. 유대인들은 앗시리아(B.C. 722)와 바벨론 침공(B.C. 586)으로 말미암아 포로가 되어서 삶의 터를 잃고 디아스포라로서 지중해 연안에 흩어져 살았다. 조국을 떠나 흩어진 유대인들은 민족 보존의 중심을 신앙과 교육에서 찾고자 하였다. 회당은 성전의 기능과 교육의 기능을 가지고 있는 기관이기는 하지만 유대인의 교육이 일차적인 목표였다. 따라서 회당에서의 지도자는 제사장이 아니라 랍비였다. 회당과 회당주변의 독립된 건물에서 진행된 교육은 공식교육기관으로 자리 잡게 되었다. 기독교교육을 연구한 많은 학자들은 이스라엘의 민족의식 형성이 주요 관심사였던 이 시기를‘유대주의교육시대’라고 부른다. 한인들의 디아스포라도 따지고 보면 유대인과 비슷한 일면이 있다. 특히 1910년의 한일합방과 함께 일제의 강점기가 시작되자 정치적인 이유로 인해서 고국을 떠나게 되었다. 그 당시 한인 디아스포라 교육은 중국과 일본을 중심으로 민족 교육을 시켰다. 오늘날 세계에 흩어진 한인 디아스포라들은 750만 명으로 추산된다. 그들을 위한 민족정체성 교육은 한글학교, 한국학교, 한국교육원 등의 교육 기관들이 민족 교육을 시행하고 있다. 한국정부, 현지 종교기관들이나 사회단체에서 교육을 지원하고 있다. 그러나 앞으로 민족교육이 더욱 발전하기 위해서는 신앙 교육의 증대, 주재국 정부와의 효과적인 파트너십 교육, 사이버의 활용을 통한 한민족의 다양한 교육 그리고 통일을 향한 하나 됨의 교육이 절실히 요구된다. The Jewish population following the exile and up to the New Testament period apparently expanded in an unusual way. The Northern Kingdom’s citizens never returned after being deported to Assyria. Judah was carried into Babylon from where a relatively small group later returned to Palestine. The spread of Jewish citizens and their tremendous growth during these centuries could not be accounted for in terms of their biological multiplication. The characteristics of Jewish religious life in the Diaspora contributed directly to the making of converts and indirectly to the spread of Christianity later on. First the institution of Jewish synagogue supported a strong religious life. Second the translation of Hebrew Scriptures into Greek influenced the religious order. It is difficult to overestimate the significance of the synagogue in the religious life of the Diaspora. Wherever male leaders could be found, the Jewish community built a synagogue, which became the religious and social center of the Jewish life. The synagogue could never have become a suitable substitute for the Temple however it served primarily as a teaching institution;hence its leader was the rabbi, not a priest. The synagogue became a Jewish education agency. The history of Korean Diaspora can be divided into four periods. The first period was between the 1860s and 1910(Under Japanese colonialism). In this period, farmers and laborers crossed the boarder of Korea in order to flee poverty, famine, and persecution. The second period was between 1910 and 1945 also during Japanese colonialism in Korea. People who lost their land and means of livelihood began to move to China, Manchuria, and Japan. In addition, political refugees and fighters for national independence left Korea in order to develop an independence movement. Thus, they had to leave their country, Korea The third period was between 1945 and 1962. This was the time South Korea became liberated and established an emigration policy after the establishment of a new government. In this period, many people went to America, Canada, and western countries through Korean War orphans, women marrying American soldiers, children of mixed races, adoption, and studies abroad. The fourth period was between 1962 and the present time. Except for those in China, Japan, and Russia, major migration was due to a need to work abroad. Especially, since the U.S.A. allowed immigration, manyrich people and professionals migrated to the U.S.A. and Canada in order to increase their social position. The characteristics of Korean Diaspora are as follows. First, although Korean emigrants endured difficulties due to distinction and exclusion, as time passed, their social status became middle class, due to their endurance, hard work, and diligence. Second, they focused on business rather than being officials in the government or soldiers. Third, through economic stability of the first generation, the 2nd generation began to work as professionals in society. Also, we must understand the migration of Korean’s moving from rural areas to inner cities. Fourth, Korean emigrants have attempted to retain their ethnic identity while living in China, Russia, and Japan where they have a long history of migration, but when we compare them with emigrants to U.S.A. and European countries, Koreans are losing their national and cultural identity. The characteristics of Korean Diaspora education systems are as follows first Hangul(Korean) language school, second, Han kook(Korean) Academy and third Hangul Moon Hwa Won(Korean cultural Language). These educational agencies teach Korean letter, culture and history and help to retain Korean identity. In order to maintain Korean identity, the writer proposes that first, emphasis be placed on education that is both pleasing to God and teaches us to obey God’s Word. Second, support from Korean government must be provided to educational agencies.

영산의 도시선교

조귀삼 ( Gwi-sam Cho ) 한세대학교 영산신학연구소 2005 성령과 신학 Vol.21 No.-

다문화 사회와 선교 재한 디아스포라 거류민의 신음에 대한 교회의 선교적 응답

조귀삼 ( Gwi Sam Cho ) 한국복음주의선교신학회 2008 복음과 선교 Vol.9 No.-

특집 : 다문화 상황과 선교 ; 다문화 에큐메니즘 현상에 따른 문화충돌과 사회통합 도구로서 한국교회의 역할

조귀삼 ( Gwi Sam Cho ) 한국복음주의선교신학회 2010 복음과 선교 Vol.13 No.-

에큐메니칼 정신은 무엇보다도 "하나가 되자!"라는 정신과 일맥상 통한 용어라고 볼 수 있다. 하나 됨의 의미는 국가와 국가 간, 민족과 민족 간, 그리고 단일 문화에서 다문화를 통한 사회통합의 의미를 담고있다. 2010년은 에딘버러의 에큐메니즘이 선포된 지 100주년이 되는 해이다. 세계 교회는 물론 한국의 교회, 그리고 선교학계에서는 이 대회를 비중 있게 다루고 있다. 에딘버러의 공헌에 대해서 서정운은 세 가지를 설명하고 있다. 첫째는 하나님 나라의 선교의 목표와 내용을 확대해 나갔다. 특히 월터라우센부쉬의 『기독교와 사회위기』는 전통적인 기독교 사역에 대한 재고를 촉진시키는 도화선이 되었다고 했다. 둘째는 타종교에 대한 겸손한 태도를 갖게 만들었다. 이는 타종 교와의 대화 물꼬를 트게 되었다는 것이다. 세 번째는 성육신적인 선교를 감당했다고 말하고 있다, 이는 온유하고 겸손하며, 함께 하는 선교를 감당했으며, 현장화에 힘쓰는 선교를 감당했다고 논증하고 있다, 1)에딘버러의 공헌이 실현되어지는 사역현장을 찾는다면 한국 속에서 생활하는 다문화 인들에 대한 관심이라고 본다, 그들이 가지고 있는 문화충격과 사회적 냉대를 극복하 사회통합을 이루어야 한다, 선교학자 엘머는 문화충격의 극복전략 가운데 하나는 ``삶의 터에서 친한 친구를 사귐과 아울러 친구의 도움으로 언어의 커뮤니케이션을 통해서 어려운 상황을 극복해야 한다``. 2)고 말하고 있다. 필자는 몇 년 전부터 다문화 및 디아스포라 사역에 대해서 많은 관심을 가졌다. 그리고 문화의 벽을 넘어 한국 땅에 찾아온 그들의 고통을 가까운 곳에서 지켜보면서 갈등을 치료하기 위한 사회통합의 에큐메니즘을 생각했다. 3) 사실 한국은 다문화 시대의 도래를 예고하고 있다. 이러한 언급은 법무부의 출입국 통계에 의해서도 입증된다. 한국에 거주하고 있는 외국인은 이미 120만 명에 이르고 있다. 외국인이 한국에 거주하는 유형은 노동인력의 유입, 결혼 이민자의 유입, 그리고 유학생 및 사업을 통한 유입을 들 수 있다. 4) 결혼 이주민의 인구도 급증하고 있다. 2009년 한 해 28,491건으로서 국내 총 혼인의 8.98%를 차지하고 있다. 이러한 추세로 간다면 2015년에는 26만 6천 명, 2020년에는 35만 4천 명으로 증가할 것으로 전망하고 있다. 5) 국내의 총체적인 결혼 이민자의 수도 급진적으로 증가되어 2009년 7월 현재 125,673명으로 전체 외국인 주민의 11.4%에 해당하며, 2008년도에 비해 22.4%의 증가를 보여준다. 결혼 이민자 중에는 대다수가 여성으로 87.9%에 이른다. 결혼 이민자의 증가는 다문화 가정 안에서 자녀의 출생으로 이어진다. 다문화 가정의 자녀도 2008년에 58,009명에서 2009년에는 107,689명으로 증가되었다. 교육과학기술부에 따르면 다문화 가정 자녀 중에서 초 중 고등학교에 다니는 자녀의 학생 수는 2007년 13,445명에서(초등학생 11,444명, 중학생 1,588명, 고등학생 413명), 2008년에는 18,778명(초등학생 15,804명, 중학생 2,213명, 고등학생 761명)이었다. 6) 이들 한국에 이주한 다문화인 들은 문화적, 사회적, 종교적 갈등 관계에 있다. 한준상은 ``여러 문화들이 접하고 충동하고 긴장하는 과정에서 생기는 문제의 중심에는 서로 다른 문화 현실에 대한 제대로 결핍된 이해, 동시에 불필요한 요소에 대한 과잉체험이 자리 잡고 있다는 점`7)을 지적하였다. 결국 한국의 다문화 시대의 도래는 필연적으로 다양한 면에서 갈등관계를 초래할 수밖에 없다. 이러한 갈등관계를 방치하는 것은 기독교적인 관점에서 바람직한 현상은 아니다. 이들 갈등을 해소하는 일들이 교회의 사역을 통해서 도출되어야 한다. 결국 교회가 가질 수 있는 마음은 사회통합을 위한 "에큐메니즘"의 적용이라고 본다. 필자는 이에 착안하여 한국에 도래한 다문화 현상 속에 나타난 갈등요소를 역사적인 관점에서 조명해 봄과 아울러서 사회통합에 교회가 해야 할 사역들을 기술해 보고자 한다. Above all, Ecumenical spirit has something to do with "unity". Being ``one`` encompasses social unity among nations, races, and culture. Year 2010 is a centennial of declaration of the Ecumenism by Edinburgh. Not only international churches, but also Korean local churches and missiological society gave a major converge to this conference. I began to pay attention on multiculture and Diaspora mission from several years before. And while watching foreigner``s pains that they suffered from cultural differences, it remind me about ecumenism of social unity which may relieve the conflict, Infect, Korea foretells upcoming of multicultural stage. This is strongly supported by immigrational statistics of Department of Justice. Foreigner residence in Korea reaches 1.2 million. Some are workers, some are students or businessman, and some are marriage immigrants. Element of Ecumenism that reduces the cultural gap and call unity resides in multiculturalism, multiculturalism is a faith that modern society should embrace different group culture of equal cultural and political state. Policy about multiculturalism was first carried out by western countries together with industrial development. Multiculturalism accompanies lots of conflicts. Especially multiculturalism in Europe shows constant struggles by muslims trying to hold fast to their financial and political demands. In front of these problems, Church can`t help concern about exclusiveness and comprehensiveness. Recently, government tries to ease conflicts and calm fear from social problems such as terrorism through program. What about churches? Churches should take an approach at the mission level. Churches should move government to guarantee a man of multiculture basic human rights while they reside in Korea. Churches should take a partnership with government, and at the same time, should prepare a strategy in a social welfare level. Moreover, international cooperation will narrow the cultural gap ahead of immigration. To achieve this, ecumenism of ``mission spirit`` between churches should be applied in ministry.

성경 번역 극대화의 선교전략 연구

조귀삼 ( Gwi-sam Cho ) 한세대학교 영산신학연구소 2006 성령과 신학 Vol.22 No.-

선교논문 : 한국 CCC의 "민족복음화 운동" 전략 연구

조귀삼 ( Gwi Sam Cho ) 한국복음주의신학회 2005 성경과신학 Vol.37 No.-

한국교회 성장 동력의 회복을 위한 소고

조귀삼 ( Gwi Sam Cho ) 한국복음주의선교신학회 2015 복음과 선교 Vol.29 No.-

The church rapidly grew after acceptance of Christianity in Korea. However the major church leaders discuss about the Christian Crisis Theory with the proving evidence of phenomenon that a number of church members and the offering donation amount in a monetary unit decreases currently. In such the situation, looking at the growth factors for Korean church, I analyzed the phenomenal factors caused for the stagnation of church growth in Korea from a critical perspective and described social factors, spiritual perspective, internal factor of church, external influences of church to prepare the power source for the future growth of church. Therefore I researched all these issues to suggest guidance for the development and growth of church along with the purpose of the mission. The Koran church was pioneered by western missionaries. According to the history, the religious column of Korea, confucian established by Cho-Sun Dynasty must yield their highest position to the Christianity. The change of society generally creates new motivation. The relationship between Israel’s Exodus and the change of society testifies the previous sentence described as an example. Scholars generally insist that the causes of Korean church’s rapid growth are racial characteristics having religious mind, western medical technology, education and the realized vision of the missionary nature revealed in the Bible. As a matter of fact the Korean church has changed our nation with western newspaper, medical technology and social volunteers. Especially, we can certainly assure that the Pyung-Yang conference was the major catalyst of Korean church growth. With such the power, the Korean Christianity had to endure persecutions and hardships from the policy of eliminating Christianity under Japan’s suppression. Additionally the Christianity has become the space of the nation’s hope as the pain of dividing the Korean Peninsula goes deeply. As passing 1960s the church had been positioned as the new community in Korea through civilization that the city was densely populated from the suburban side with the advent of the industrial society. The church grew rapidly day by day. Also the new political and religious power was created. But the growth of Korean church ceased as passing 1990s. The various many causes about this were already revealed. But as passing by 1990s, we recognize that the church growth has been stagnated. We could discover many various causes. Those are the influence of secularization, the stagnation of population composition and the negative image of leadership. Especially the advent of similar Christianity caused people to be confused generally with the real identity of Christianity. For the instance, such as the principal sermon of the unification church (tong-il-kyo) and the lesson of ku-won-pa, both of these representatives of Korean heresy accepted the traditional Christianity and history to damage the truth of Christianity. Additionally, such the heresy, shin-chon-ji has directly damaged the traditional church and caused enormous problems. I, the writer of this article attempted to find alternatives for future growth of church through two organizations. The first alternative came from the internal factor from church inside. The spiritual power source such as Pyung-Yang Revival Conference opened in 1970, the spiritual dynamic movement with fullness of Holy Spirit, prayer movement and mission movement should be restored and must sweep through the Korea peninsula. Because all church members of Korea consistently agree with the spiritual meaning of Pyung-Yang Revival Conference opened in 1907. Secondly, it was mentioned that the social function of church from the perspective of Holistic Salvation Theory should be realized for the second alternative. I already insisted that the Theology of Diakonia, multicultural community, a community life with neighbors could initiate the second growth of Korean church in the post-modern society. Thirdly, the last alternative is to restore the Korean church leadership. The Korean churches suffer from the scarcity of leadership currently. The change of philosophy caused from secularization, the development of SNS which became the representative communication of world expose the inner problems of church called ‘holy place’ and influenced the leadership of church negatively. I, the writer of this article pray that the Korean church must be remembered as the amazing church in the world church history and missionary history, furthermore to expand the God’s kingdom.

영어논문 : 한인 디아스포라의 현황과 선교

조귀삼 ( Gwi Sam Cho ) 한국복음주의선교신학회 2009 복음과 선교 Vol.11 No.-