북한 주민의 탈북과 고신 총회의 역할 연구

정종기 亞細亞聯合神學大學校 宣敎大學院 2004 국내석사

The defection from North Korea of North Korea inhabitant began to the difficulty of obtaining food from 1990. This is not the phenomenon to be the temporary. The survey estimates the number of the defectors to be approximately 100,000 in China today. The defectors are treated as illegal immigrants and, as such, forcibly repatriated to North Korea by the Chinese authorities. The number of the defectors arriving in China has substantially increased to a monthly average of 10,000 and the number of forced repatriations has also increased to a monthly average of 800 to 900 since the summer of 1998. The world is serious about this. This will be continued if the reform which North Korea is epochal or open does not exist. South Korea and North Korea advance toward the unification. We see in the unity course of Germany, The possibility that the massive escape from North Korea incident happens in the unification is very high. We look into a some branch occurrence possibility. The first thing is the difficulty of obtaining food of North Korea The second is North Korea inside crack and a setup overturn activity. The third is the recognition change of the North Koreans. The fourth is an international exchange respect change and a Juchesasang fixation. The fifth is the policy toward the north of America. The sixth is the collapse of North Korea setup. The seventh is the war. North Korean defectors which go to China belong usually to Refugee. Because According to the UN Handbook, an one individual can become Refuge when they leave the mark of their country. If somebody was not Refugee in the view to leave own country but somebody have the worry of a return to base persecution to the self country we are called 'Ex-post facto Refugee'. So, North Korean defectors belong to the international custom Refugee. The recently situation of refugees from North korea is a sign that God is opening the door of the Gospel for evangelism in North Korea. The key point of North Korea mission spreads the Gospel to Refugee. If Refugee takes chance the situation rotate and to go, they want to return at any time to the hometown. The Church and Mission Team must do that Refugee must go with the gospel when their return to the hometown. So, The KOSIN must do Refugee missionary work. When Massive escape from North Korea, The next is the role of the KOSIN for North Korea secession inhabitants. 1. We must take the role of spiritual bracing of South Korea society. 2. 1,600 churches of KOSIN must pray for South Korea. 3. We must build the Refuge's town.· 4. We must establish destitute countermeasure.. 5. We must prepare the thing for destitute 6. We must prepare a evangelical tool's for Refugee. 7. We must train the expert of North Korea Mission. 8. We must do the dispatch to Iraq the volunteer member to prepare Refugee situation. We reach yet because we imply the unification. God wants an one soul to come back to Lord. God come out therefore them from North Korea. God was them the low so that it came out the flood the famine and hungry be. God does not lose the time to harvest. Now is the time when we harvest. God will call these for harvest. God will make North Korea recover through these. KOSIN have the love and must go to massive escape from North Korea to harvest. North Korea to be recovered becomes the tool of the Gospel.

인도네시아 대학생 선교의 효과적 방법 : 사띠야 와짜나 대학교를 중심으로

김미경 아세아연합신학대학교 선교대학원 2010 국내석사

Nowadays, Islam achieves rapid growth and influence throughout the world. It is not only a religion of the Middle East anymore but it has become a major religion of the entire world. Besides, they are sending the Muslim missionaries to propagate to many countries all over the world continually. Indonesia is the largest Islamic country because there are two hundred million Muslims among the whole world's Muslim population of twelve hundred million. For this reason, Indonesia is the main object of evangelism and prayer for us as Christians. We know that a missionary can't evangelize to all of the people in the country, so that we must help and cooperate with local people, particularly, university students because they are quite within the realms of possibility to lead their country. This study includes effective missions methods for Indonesian university students with a focus on Satya Wacana Christian University. Satya Wacana Christian University is located in Salatiga, Jawa Tengah, Indonesia. This university, since its founding in 1956, has participated in the Christian community through Christian education based on the motto of Proverbs 1:7. For effective Indonesia missions, on the assumption that university students are effective, this study explains the concept of their fellow countrymen missions and limits, then deals with the necessity of university student missions. It explains the historical background of world university missions movements and tries to find the cause of revival and decline. After that, studies have found out the historical background of the Korean university missions movement and tries to find the cause of revival and decline there too. It became one standard to reevaluate missions and its history in Indonesia. While studying the history of Indonesia university missions, the status of university students was explained through the Indonesian thesis. The Christian university movement in Indonesian universities and the problems of it were explained. After this, Christian circles on the campus of Satya Wacana Christian University, its general situation and part of the lack of activities were discovered. Based on experience of studying and associating with the Indonesian university at Satya Wacana Christian University, I suggested that effective missions methods for Indonesian university students are to evangelize through the Korean culture including teaching Korean, Korean cafe, Christian education and culture, and boarding houses("Kost"), etc. In conclusion, it is said that if we want to do missionary work successfully, there are four things to consider. First, all christians should have humbleness as Jesus. Second, Christians have to be evangelizing while living like Jesus Christ. Moreover, missionaries should understand and know local people's culture and situation. It helps to evangelize them and it is the first step to lead them to becoming desirable Christian leaders. Third, Missionaries cooperate with another missionaries because it is hard to do missionary work alone. Other missionaries aren't competitors but cooperators. Namely, for producing good results, cooperative work is most important of all. It is so important that we work together with local churches and missions parties to do missionary work in the university setting. Lastly, we have to pray and correctly understand how to do missionary work for university students, especially, Satya Wacana Christian University students', therefore, we expect that many faithful and well-trained Christian students will become leaders with the love of Jesus for all of Indonesia. 하나님은 선교하시는 하나님이다. 하나님은 친히 예수님을 이 땅에 메시아요 선교사로서 보내셨으며, 초대교회로부터 지금까지 하나님은 끊임없이 복음을 전할 자들을 선택하셔서 복음이 전하여지지 않은 곳으로 파송하셨다. 그리고 그 사역은 예수님께서 이 땅에 다시 오시는 순간까지 계속될 것이다. 예수님께서는 하나님의 아들이면서도 그 아들의 권위를 포기하고 구유에서 태어나시고 가난한 목수의 아들로 자라셨고, 공생애 기간 동안 가난하고 천대받는 사람들과 더불어 살면서 복음을 전하시고 직접 그들의 병을 치유하셨다. 그리고 모든 인류의 죄를 해결하기 위해 친히 십자가를 지시고 죽음에까지 이르신 것이다. 이러한 예수님의 삶은 하나님의 아들이지만 그 자리를 버리시고 인류 속으로 들어와서 완전한 인간의 모습으로 사셨다. 이 예수님은 우리가 믿는 메시아로 그 분을 통해 새 생명을 얻게 되었지만 우리는 또한 그가 걸어가신 길을 걸어가야 한다. 바로 그 길은 예수님처럼 우리가 복음을 들고 예수를 알지 못하는 사람들의 삶 속으로 들어가서 그들과 함께 살면서 그들에게 복음을 전해야 한다는 것이다. 예수님이 걸어가신 그 길을 따르는 최전방에 선 선교사는 현지인들의 삶 속에 들어가 그들과 더불어 생각하고 이해하면서 복음을 전해야 할 것이다. 이를 위해 본인은 대학생 선교를 하기 위해 인도네시아 대학에 입학하였고, 현지 학생들과 함께 공부하고 교제하면서 그들의 생각과 상황을 알게 되었으며 그에 따라 자연스럽게 복음을 전하고자 이 논문을 쓴 것이다. 이를 위해 먼저는 인도네시아 전체적인 상황과 중부 자와, 살라띠가를 설명하였고, 대학생선교의 중요성과 현재까지 이루어졌던 세계와 한국의 대학생 선교의 역사를 언급하면서 오늘날 세력이 약해진 내용을 살펴보았다. 과거의 역사는 오늘날 우리에게 많은 정보와 교훈을 제공해주기 때문이다. 인도네시아 대학생이 당면한 갈등의 모습과 그에 따른 인도네시아 대학생 선교의 현황과 학생 사역의 문제점을 설명하면서 현재 족자와 자카르타에서 대학생 사역을 하는 세 선교 단체를 소개하였다. 그리고 사띠야 와짜나 대학에 대해서 설명한 이후에 인도네시아의 중부 자와 지역인 살라띠가에 위치한 사띠야 와짜나 대학을 중심으로 대학생 선교 전략을 설명하였다. 앞에서 설명한 몇 가지 전략들은 본인이 직접 보고 경험한 가운데 깨달은 전략으로 모든 것을 다 할 수는 없겠지만 최대한 바로 실행할 수 있는 전략으로만 설명하였다. 학생들을 수용할 수 있는 집을 구입하여 학생들이 머무는 꼬스로 사용하여 그 곳이 단지 공부하고 잠만 자는 공간이 아닌 경건생활을 유지할 수 있도록 예배를 드리고 성경공부를 가르치고자 하며, 1층에는 한국 전통 찻집을 만들어서 젊은이들이 자연스럽게 모일 수 있는 공간을 제공하고자 한다. 그러면서 자연스럽게 한국문화를 이용하여 복음을 전하고, 기독교 서클들이 활동할 수 있는 공간으로서 제공하고자 한다. 이와 같은 선교접근을 통해 귀한 젊은이들을 훈련시키고 재 파송하는 사역을 감당 할 때 선교사와 현지인이 예수 안에서 하나가 되며 더욱 효과적으로 선교사역을 감당할 수 있을 것이다.

Mt. Pinatubo 지역의 아에타 종족을 위한 피나투보 제자 선교회의 선교

이경수 亞細亞聯合神學大學校 宣敎大學院 2004 국내석사

The purpose of this thesis is to understand the cultural and religious situation of the Aeta on Mt. Pinatubo in the Philippines and to describe the ministry of Pinatubo Disciples Ministry Inc(PDMI). The Aeta belongs to the Negrito ethnic groups, the most widely distributed minority group in the Philippines. Under the PDMI the writer has been evangelizing for seven years the Aetas who live in Mt. Pinatubo and its outskirts. The reason why PDMI missionaries chose this specific group of people was that they are not able to propagate the gospel by themselves, and there are still many people who have not yet heard the gospel because of several barriers. The Aeta people have believed in Apo Namalyary and other gods for a long time. Therefore these religions have affected on their thinking, culture, and world view. But their situation and beliefs have changed. Because many people accepted the Gospel from the PDMI missionaries. This paper is comprised of five chapters. In the introduction, the writer tells why this topic was selected, and suggests an approach to the problem, and surveys the history of the research about the Aeta tribal people. In chapter II, the writer studies the general situation concerning the Aeta culture, socio-political situation, religious background, and types of livelihood. In chapter III, the writer studies the mission strategy from a Biblical perspective. In chapter IV, the writer delineates a mission strategy for the Aeta people and what methods are effective based on their own culture and life style. The tribal information obtained from this analysis and understanding should guide evangelistic activities based on critical contextualization. Therefore, to communicate and to teach the Word of God in their own dialect is one of the most effective ways. The Mt. Pinatubo eruption in 1991 was the turning point to open Pinatubo Aeta's hearts to the Gospel. After the eruption, the heroic sacrifices and activities of protestant missionaries have yielded wonderful fruits nowadays. Finally, from the mission's historical view, since the mountain's eruption, the Gospel is preached more widely and individually among the Aetas than in the previous era, and now it is accepted easily with powerful effects. So from the human viewpoint, the Pinatubo eruption was a tragic disaster, but in God's viewpoint, it was a moment of salvation and blessing for the Pinatubo Aetas who had previously been resistant to the Gospel.

선교활동에 있어서 스포츠의 역할과 그 중요성 : 축구를 중심으로

이정숙 아세아연합신학대학교 선교대학원 2007 국내석사

Sports is taking on increasing importance in people's lives, as we witness lack of physical exercise, emotional voidness and juvenile delinquency on the rise the world over. As part of an attempt to bring the Gospel to the whole world, it is worth considering sports as a means and strategic tool to enhance the scope of evangelism. Sports, as it is widely acknowledged, is a universally popular pastime which brings people of different races, languages and ideologies together and hence has served important physical, social and mental functions. From the evangelical perspective, it could also serve as a magnet to attract non-Christians' attention to the Gospel. Given that, it is time to change the church's conventional view on sports and examine ways to maximize unique features of sports, as readily accessible tools to bring people across different regions, races and cultures together, to help promote the growth of the Korean church and expedite the spread of Gospel throughout unconverted regions. Sports, as a medium of spreading the Gospel, would be most effectively exploited and even considered as indispensible evangelical tactics in the regions deemed difficult to disseminate evangelical messages, such as former socialist countries as well as the countries mainly dominated by Hinduism, Islam and Buddhism. Sports has many events such as taekwondo, basketball, table tennis, golf, tennis. After 2002 Seoul Worldcup, soccer became very popular within the country and all around the world. Therefore we should apply mission strategy and make soccer act as missional mediator. "Go into all the world and preach the good news to all creation."(Mark 16:15, NIV) "go and make disciples of all nations" (Matthew 28:19, NIV) Sports mission is very small part of following Jesus' last commandment, but sportsman could cross border regardless of culture, ideology and border. As war needs well-trained soldiers, technology and strategy, Spiritual battle that expands heavenly kingdom in the world, has individual region to defense desperately and to conquer. Through faithful accomplishment of mission in sports area in the supervision of our commander, Jesus Christ, we expect evangelization of this country in our decade. "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." (Acts 1:8) Great Commission can be accomplished especially through sports mission in soccer. And God's all and every effort on global evangelization will make things done.

뚜바공화국 종교상황에 입각한 선교전략

이철성 亞細亞聯合神學大學校 宣敎大學院 2003 국내석사

The purpose of this thesis is to understand the cultural and religious situation of Republic of Tuva in Russia and to establish desirable mission strategy. Mission is a spiritual war. It is well known that siberia area have how many various religious. Tuva is rooted in shamanism, buddhism and Russian orthodox church. Therefore these religious have affected on Tuvinian thinking, culture and world view for long time. If we give up the evangelization for Tuva, another powerful religion will occupied in Tuva before long. As Tuva opened to liberalism from communist system, it is in the religious vacant state. So it is very urgent thing to preach the gospel to the peoples of Tuva. I think this is the golden opportunity for mission to Tuva. In an approach of this thesis, I put emphasis on establishing effective mission strategy centering around materials relating to Tuva. Especially materials were obtained from various person have concerned mission. The scope of the study included from general situation to religious backgrounds for the better understanding of Tuva. In chapter Ⅱ, I present an overview of the political, social, economy and historical situation of Tuva. In chapter Ⅲ, I looked into their general religion as a previous understanding for establishing mission strategy Tuva. Because the revelation of God is absolute and super cultural, it cannot be transmitted without cultural backgrounds and at the same time to make use of it too. The peoples of Tuva are traditionally nomadic tribes. They formed strong family community and social community. They patriarchal group forming strong family community and social community. In early time, buddhism, shamanism, christianity, were introduced into Tuva, but all of them were not deeply rooted in there lives. Instead of them traditional religion, shamanism now is deeply rooted in there lives. In chapter Ⅳ, I look into sayan tribes. They are original korean. They lives about 200,000 person in Tuva. Many historian says "sayan tribe is lost korean." Sayan tribe is similar to korean in face, culture and nature. This is the merit that korean churches can effectively mission for Tuva. Therefore korean churches must be in charge of mission for Tuva. In chapter Ⅴ, I established the mission strategy suitable for Tuva on the basis of above studies materials. The concrete mission strategy is as follows, The first step of mission for Tuva is church set up. There is few church in Tuva. So it is very urgent to set up church there. How will we set up church in Tuva. First, we will set up church powerful prayer movement. Second, we will set up church for power encounter. Third, we will set up church for incarnational ministry. Forth, we will set up church for holistic mission. Fifth, we will set up church for powerful preaching. Secondary, Tuva needs much manpower all classes of economy, society and agriculture. More student and agriculturalist, professor, needs for applying manpower. Doing missionary work as student will become the basis of evangelization for Tuva in the Tuva.

스리랑카 도시빈민을 위한 감리교회의 선교 전략에 관한 연구

이성상 亞細亞聯合神學大學校 宣敎大學院 2006 국내석사

There is no doubt that urban mission, especially mission to the urban poor, has become the essence of missionary work in the 21th Century. The reason for this is that not only are cities densely populated by a diverse range of individuals, they also hold the key strategically important in the mission of spreading the gospel. A strong church at the center of a major city has an enormous influence on its surrounding region and even the entire nation. Furthermore, ministering in urban regions holds potential in spreading the gospel to a large number of people. It also provides the most effective method of approaching government leaders and influential persons. Since many clansmen living in remote areas unreached by Christians move into the cities, it presents an opportunity to approach these clansmen who will act as witnesses of the gospel to their clan. To stress the importance of urban mission, Dr. Roger S. Greenway, who served as a missionary in Sri Lanka's urban slums, called cities the new frontier for Christian mission. Due to their size, influence, diversity and needs, cities present an enormous challenge. Ignoring their importance would be a huge mistake, strategically, because the world evolves as the cities evolve. Some 155,440 people around the world move into cities every day. And they end up in city slums. The Asian Development Bank estimated that in fifteen years there will be 27 super giant cities in existence and that, by the year 2025, 7 billion people will be living in cities, which will comprise of 80% of the entire estimated world population. The rapid urbanization is expected to create a world of cities. Therefore, we are in urgent need of a mission strategy to prepare for the rapidly expanding cities. Compared to rural communities, the urban poor live in squalid living conditions and suffer from malnutrition and aggravated health conditions. Currently, 1 out of 4 people living in cities lives in squatter settlements, where 7,000 more people flow in every year. Half of them are young children. The importance of spreading the word of God to the urban poor becomes clear in the fact that 44% of the total population in Colombo, the nation's capital, have been reported as being poor. So, it is reasonable to say that mission to the urban poor needs to be studied and effective mission strategies need to be discussed. While I was ministering to the urban poor in Sir Lanka through Methodist Church, Sri Lanka and the Philip Mission Association for the past ten-odd years, it was my deepest desire to form a more effective strategy to bring more of them to the light. The way of life in cities can be characterized by the expansion of population, congestion of population density, and social hereogeneity. Therefore, urban life should be correctly addressed in order to achieve urban mission. Even now, the growing population in cities due to urbanization is causing split personalities, lost of identity and mental atomization in city dwellers. Their indifference to their surroundings deepens every day. Furthermore, the surge in population density also brings about a surge in a feeling of isolation, vexation, and neurological tension. Moreover, the appearance of social hereogeneity brings with it diversity but non-individuality and standardization as well. These are all important issues churches in urban regions need to address in their urban mission. The urban poor also face economic instability, working long hours for minimum wage. In addition, the ratio of participation in labor markets by their family members is high, few manufactured implements are all they possess, and statistics show their unemployment rate to be high. The majority of the urban poor work on the street forming a "street class". Effective strategies for ministering the urban poor in Sri Lanka can be boiled down to the following eight: first, pastors and missionaries need to be nurtured through good seminaries and churches; second, they must be continually trained and supported by providing them with training and materials for church planters, visiting them and providing more training; third, assistance in the management of their mission field must be given through the help of specialists and sponsorship by Christian businessmen; fourth, they need to establish their own independent mission; fifth, they must build churches while maintaining a peaceful relationship with other religious groups so that it does not spur hostility among social and religious groups; sixth, indigenous evangelism needs to be developed in order to know how to minister to the poor, evangelize to Buddhists and achieve Pentecostal evangelism; seventh, established churches need to have a reformed awareness about preaching the gospel; and eighth, an intercessory prayer movement need to be inspired through intercessory prayers on spiritual warfare and mission to the urban poor. Through my thesis so far, I have laid out the Sri Lanka Methodist Church's strategies in spreading the gospel in Sri Lanka through missionary work to the urban poor. As the largest Protestant body in Sri Lanka, the Method Church needs to establish upright evangelical mission strategies so that its influence on the numerous non-denominational churches will enable them to establish a correct mission strategy of their own and forcefully pursue their mission. The churches in Sri Lanka are growing rapidly, transcending denominations. Large churches with over 1,000 adult believers regard the urban poor as the object of their mission. This amazing transformation unmistakably teaches us that now is the time to harvest the urban poor. Therefore, ways in which to minister the urban poor need to be found in order to evangelize Sri Lanka, and through the effort, inspire more people to repent. However, establishing such methods alone cannot complete the strategy necessary for evangelizing Sri Lanka. They must first and foremost be verified both biblically and theologically so that the substance is in accordance to the gospel. We can only spread the message of Christ when we accept the Lord's calling and become true witnesses to the gospel so that more souls are saved and accepted into heaven.

린튼(Linton) 가(家)의 사역을 통해 본 북한 선교 고찰 : 유진벨 재단을 중심으로

박윤애 아세아연합신학대학교 선교대학원 2007 국내석사

God uses to open a gate of the unification and North Korea mission an American missionary family, the Linton which faithfully and continuously has been involving in mission work through four generations in Korea. This thesis was researched centering Eugene Bell Foundation, which was established as a nonprofit humanitarian organization by Stephen Linton, who is one of the fourth missionary generation of the Linton family, commemorating the 100th anniversary of the Korea mission of Eugene Bell. While there are few materials of Eugene Bell and William Linton, and Hugh Linton slightly appears in a book of Operation Lighthouse, there is no previous full-scale research of the whole 4 generations of this family including Eugene Bell Foundation yet. This thesis aims to evaluate the meaning and strategical value of the E.B.F.'s ministry in missionary view point observing how the Foundation works in North Korea and to give suggestions to the Foundation and to challenge the readers towards North Korea Mission. Before taking up the main subject, I made it clear that North Korea was also a mission target on the biblical ground of the God's mission based on His love toward the world and of the identity of the Church established in order to serve the mission. North Korea has a different meaning for the Korean Church as compared with other cross-cultural mission fields. Because North Koreans are brethren but, at the same time they are those who are threatening our national security and they have undergone a lot of change in culture and thought over almost 60 years after the division of the Korean Peninsular, yet they are our partaker with whom we are to accomplish the task of the unification and the target of evangelization as well. In N.K. it is not allowed to freely evangelize and for this reason, North Korea is to be regarded as a Frontier Mission Field and we should approach to them with the various and creative mission methods. Next, this thesis roughly observed the background of the beginning of the South Presbyterian Church's mission and ministries and traced back the representative lives and ministries of three missionary generations as historical background of 'a missionary spirit' of the family, which has begun with Eugene Bell and been succeeded through 4 generations and now is being menifested toward North Korea. In Southern Presbyterian Church, several youths were very much challenged by Underwood who was a missionary of the Northern Presbyterian Church at the mission conference and dedicated themselves to Korea. In 1892, an advance party of seven arrived in Korea and opened up their mission work in Honam area which was assigned to them according to the Comity Arrangement. Having established mission stations, they concentrated their efforts on church planting according to Nevius Method with medical and educational ministries like in other areas. Then Eugene Bell arrived in 1895. He was a man of God who opened up the mission of Kwangju area to be called "the Pioneer of Kwangju Mission" and dedicated himself to pastoral and educational ministry. William Linton, the second generation of the family and a son-in-law of Eugene Bell, had an earnest concern for the future of Korea under the Japanese regime and focused on establishing an authorized educational institution to produce future leaders for the nation. Besides, he was a shepherd caring for believers through Bible studies and sermons in difficult times of the nation. Hugh Linton, a missionary of the third generation, was a real pioneer of the rural and island evangelism of southern area with passion and simple life style. The change of the mission policy of his denomination finally made him organize a mission society named by 'Operation Lighthouse' to activate his efforts. Through him, the O.L. extended its ministry abroad to be connected to the Partners International. The missionaries of three generations loved Korea very much and made efforts to adjust themselves to the Korean culture and were good at Korean language. They were real disciples of Jesus Christ, who did their best exercising leaderships in their ministries until their last point of lives. In dealing with main issue, I observed the works of E.B.F. in N.K., which was established by the fourth generation of the family, uprooting Tuberculosis among patients, one of the most marginal groups in the society, and evaluated them in a viewpoint of mission and lastly tried to suggest an assignment to the E.B.F. The works of the E.B.F. has a missionary meaning because the foundation representing the fourth generation succeeded the missionary spirit of its forefathers and now has its concern to N.K. and serves the N.K. with an incarnate love in cooperation with Koran supporters. Examining the works of the Foundation, I concluded that at the present situation in which it is forbidden to preach the Gospel openly, its works are to be appreciated as strategically essential ministries for N.K. mission for the time being. They are establishing a bridgehead for the future unification and evangelization of N.K., focusing on upgrading the quality of Health Care System of N.K. for its self-support and gaining a trust of North Koreans with its transparency and distinction of ministry. Nevertheless, the E.B.F. must take a bold and pushing attitude when remembering that the ultimate purpose of the early missions of senior missionaries was to evangelize people and win the souls, considering the present situation after its more than 10 year ministry and thinking of various changes surrounding N.K. like changes of international environments and political and economical policies of N.K. I suggested that the E.B.F. should mediate in connecting South Korean supporters to N.K. to have direct contact with patients and medical teams and to promote an active interchange between them. It should not simply be 'a donkey carrying packages' but take a role of 'a mediator' to unite the people of South

선교와 민족통합의 관점에서 본 북한 사회주의 교육 연구 : ‘사회주의 교육에 관한 테제’의 탈냉전적 적용

윤춘식 亞細亞聯合神學大學校 宣敎大學院 2004 국내석사

This paper is composed of a total of six chapters. In the introduction, the writer tells why this topic was selected. An approach tothe problem (Division and Missiological Proposal) and the history of the research for the paper are presented. The conclusion in Chapter Six emphasizes that a study on the educational background of North Korea offers abridge to open the gate for North Korean mission work. The collapse of the old U.S.S.R. and the adoption of capitalism in Eastern Europe resulted in the cessation of the Cold War and promoted the isolation of North Korea. But North Korea still continues to exist and is killing herself by the construction of a strong powerful socialism. In Chapter Two, the writer studies "the sovereignty thought", that is the background for North Korean politics and economics. A unity system of "the sovereignty thought" and "teaching principles", the "chieftain system", and "the choosing of a chief", "a social political living theory" and "the background of the seeds theory", are dealt with, based on the way to form "the sovereignty thought", its characteristics and documents". In Chapter Three, the writer tries to survey the philosophy of North Korean education. The North Korean educational system, which is a compulsory system of education, includes education from infancy to adulthood. It includes elementary school, called 'Inmin school', junior and high school, university and special schools, even to model others education. The writer describes the total study content so the reader may understand clearly. In Chapter Four, the main thesis of the paper, "the THESE (policy) of the education for socialism" and an educational method are analyzed in detail. The writer tries to present a critical study of the falsehood of the socialistic educational system based on the fundamental ideas of North Korean education. In Chapter Five, the writer presents an analysis useful for a real situation, and a theological position for the purpose of finding a missiological contact point. For this study, the writer considers the reality of a divided Korea and Jesus' Great Commission. Namely, the writer deals with how to achieve the desire for racial unity after overcoming two diverse ideologies. This is realized through the missionary work of the Korean church going forward into North Korea with its background of "sovereignty thought" and "the THESE (policy) on the education for socialism". It is important to observe "the THESE (policy) on the education for socialism". That was announced by North Korea in 1977 because it is the basis for understanding how to connect with the educational system, with the educational ideology of North Korea and the political structure of the national setup of North Korea. The educational principle of North Korea is suggested in detail through "A Socialism Constitution", "A Korean Workers Party Protocol", "A Child Nurture Culture Law", "the THESE (policy) on the education for socialism" and many of "the speeches of Kim, Il Sung". Every branch of education in North Korea, such as school education, social education, and home education, has the same 'ideological canon'. 'The ideological cannon of North Korean education' means 'the masses' revolution', 'A labor rank', and 'communism', which support the three principles of a socialistic pedagogy. "The THESE (policy) on the education for socialism" states simply but powerfully that the education of North Korea is the spiritual foundation for the thought of communism. The main theme of "the THESE (policy) on the education for socialism" is that, "we must educate well to maintain an ideological fortress of communism, to prevent an ideological and a cultural falling away which the old society encourages, to educate all people to communism and to become the force behind the revolutionary task". Finally, the substance of North Korea education is to worship Kim, Il-Sung introducing "Sovereignty Thought" based on socialistic education. It is a "Collectivization Education System" using the method of breaking human nature, breaking individuality so that all embody a centralization of power and a communistic human nature. For the above education there are at least eight educational principles. These are "Marx-Renin Principle", "Collectivization Education Principle", "Hatred Education Principle", "The Joining Principle of the Theory and Practice", "Early Education Principle", "The Principle of Equality", "The Principle of Traditional Revolution Education" and "The Principle of Sovereignty Thought". This kind of education system encourages them not to accept different educational concepts because this education is the education of prejudice. They cannot teach education contents beyond that of the regulations. One cannot expect to see educational equality in this type of educational system. This educational system is not intended to educate the whole man but rather to repeat fixed contents. Therefore, it is difficult to expect development in this educational system because it has no answers for the basic skepticism of human beings. The writer tries to find a philosophy of religion in "Sovereignty Thought" and a missiological contact point for the Korean Church through this paper. How can the Church overcome the differences between "Sovereignty Thought" and Christianity so that there may be a union of nations in peace, a Christian reconciliation and a Christian message of cooperation without compromising Christianity? It is important since it is the mandate for all Korean church members and God's desire that it be accomplished. In this study the writer tries to graft together the following items: 'Ezra Education Movement for the Nation', 'Daniel's Prayer Movement for the Nation' and 'Paul's Reconciliation Movement'. The writer realizes that the above items are an incarnational answer to the question of the unification of nations. North Koreans have suffered from a lack of food since the flood in 1994. It is not just North Korea, but, from the perspective of Korean churches, the whole nation of Korea as one family suffers. Because Jesus' suffering on the cross and the grace of His salvation are flowing in the South Korean churches, the Gospel must be proclaimed to suffering North Koreans also. They are suffering from a lack of food in the midst of terrible ideological conflicts even to the point of forgetting human rights. They need help from the living God who is able to bring salvation. God has used North Korean refugees as a channel of salvation and mission work. God wants South Koreans to protect the refugees and let them be a bridge of reconciliation and mission. Now is the time the South Korean church has to join the North Korean rural church members and pray hard for its missiological vocation and the total nation's needs. The South Korean church is now standing in the midst of a divided community which must be evangelized. A unified Korea as a national community where God is reigning, must be build on the principles of God's Word concerning every kind of system and the people. Human thought and human systems are limited. But God is great and His Word is forever. A unified Korea must be controlled by God. For this, community repentance and obedience are absolutely necessary. "Repent, for the kingdom of heaven is near."(Matthew 3:2, 4:17) We must seriously accept this message and repent. We need to acknowledge the sovereignty of God in every part of life and decide to pursue the change with continuous development and without any hesitation.

어린이 사역을 통해 본 알바니아 宣敎 : 한국 선교사를 중심으로

강성숙 아세아연합신학대학교 선교대학원 2007 국내석사

This paper explores the role and contribution of children's ministry in the history of Albanian mission endeavors and then proposes how current Sunday school ministry can be improved to make a significant contribution to the overall Korean missions strategy in Albania. First, what is the basis for Albanian Sunday school ministry? For this, I researched the history of Christianity in Albania and its influence on the development of the nation as a whole. Second, what is the influence of Sunday school ministry in the development of the Albania church during the last 15 years. For this, I investigated the status of Albanian children in 4 churches that are running Sunday school. I then look at what ministry strategy, significance and results each church has had since running Sunday school, and evaluate the investigation. Third, I suggest the importance of children ministry in church planting in Albania and offer more active and future-oriented alternative proposal, and I also propose the strategy and method to make evangelism in Albania more effective and to develop sustainable Albanian Sunday schools. First I studied the overall history of Albania and the development of Christianity and Albanian children's ministry from a Biblical and missionary point of view. Second, I interviewed Korean missionaries who are working or have in the past worked in the four study group Albanian churches which have a Sunday school. Ⅱ. Study of the Albanian history and its missions history Firstly in this chapter, I studied Albanian history, politics, and population. Secondly, I explore how Albania transitioned from a state of being the first atheist nation in the modern world and how in 1998, freedom of religion became law. The study on the history of Albanian Christianity 1st Period is when Paul, the first missionary, came to this region. Romans 15: 19 said that " by the power of signs and miracles, through the power of the Spirit. So from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ." Illyricum was the Roman name for Albania. Thus Albania has had a Christian have a imedtoryorean missions statergy in Albania identity since that first Mission until the invasion of the Ottomans in 1385. The second period of Albanian mission was when the British and Foreign Bible Society started the Albanian mission. Through their work a young Albanian, Gjerasim Qiriazi became a Christian. He distributed Bibles in Tosku(Albanian vernacular) so that Albania who lost their language liked to read the Bible in their own language. The third period is the combined mission of AEP(Albania Encouragement Project) and VUSH(Vellazeria Ungjillore Shqiptare)from 1991. The history of Korean missionary activity The first Korean missionaries to Albania came from GMP in 1993 and now total about 20 missionaries working as pastors, doctors, pharmacists, athletes, teachers and so on in cities, and ghettos, and the countryside to multiply churches. Ⅲ. Theoretical foundation for children ministry. First, I studied the importance of children ministry through new and old testaments. Second, I studied the foundation of church history by working on Sunday school history. Third, I studied mission foundation. Ⅳ. The status and evaluation of Sunday school ministry of the Albanian Churches I researched the status of Sunday school through interview and investigation of 4 churches which were founded by Korean missionaries. The names of the churches are as follows: Shtepja e Lumturishe church, Kisha Ungjllor church, Drita e Re church, and Gezini Qiellor church. Ⅴ. The evaluation and alternative proposal for children's ministry. In this chapter, I evaluate the results of the investigation of the interviews and research and propose an alternative plan for the growth of Sunday school and its contribution to the Albanian mission endeavor.

중앙아시아 카작스탄에서의 敎會개척을 통한 宣敎使役 硏究 : 영어교실과 神學校 운영을 中心으로

박기곤 亞細亞聯合神學大學校 宣敎大學院 2006 국내석사

As the servants of God's kingdom we have to do accomplish what the Lord Jesus commanded us for God's glory sake. What we called, 'the Great Commission', Jesus' an earnest request would be expressed as like a some short dialogues; at first, "Go to all nations" and second, "Make them as disciples" and lastly, "Teach them to obey what I said". That's why, unconditionally, we have to go or send a lot of missionary in order to obey His great and earnest commission within our millenium generation no matter how it's not easy. It would be there are many strategies to evangelize people and make them as Jesus' disciple, however it's true that there are many difficulties to fulfil His Will and to please the Lord God our heavenly Father according to our weakness and faults. In spite of there are many difficulties and limites before us, no, it's not right expression, on the contrary, because we have got many weaknesses and limites, we can try and practice His commands to accomplish by the grace of God and His help. According to the facts and urgent situation above, I tried to notice and understand the necessity of establishment Church in this Central Asia Kazakhstan throughout my dissertation work. In the same viewpoint, I tried to introduce not only how to gather people and proclaim the Gospel but also I stressed how to expand and establish Jesus' church with continue. At first, I experimented a way for gathering people into the Church by the name of English classes for charity in my mission filed. As the result of running it, I could proclaim the Gospel of Jesus Christ before lot of people as well as gathered many people into the church. As I mentioned in this writing already, there are many strong points in the method of English class. For examples, it's easy to gather people and introduce the Gospel to them so that they might come to the Lord God, nothing but, through the same way we can establish the church in another area for the spreading of Gospel sake. Second, I wrote an important opinion or suggestion to you, as it were, it is the importance of make church workers(native). For the purpose of the ministry I begun to teach some young men those who are assured to devote themselves into God's kingdom sake as well as received Jesus Christ as their personal Lord and Savior. This is my second mission experiment, mean while that is an action of theological and Bible education. Third, at any late, I couldn't help rating about my ministries finally, there were serious problems and difficulties in my work because of my poor personality and mission skills. However, I believe in the fact what my strategy is useful any longer specially in the Central Asia Continent which was the Soviet Society about 15 years ago. That is why, now and in my future, I am going to try to gather the God's people and proclaim His good news, establish some more God's churches through running the theological seminary as possible as I can. "And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come"(Matthew 28:14). Amen!