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    다국어 초록 (Multilingual Abstract) kakao i 다국어 번역

    The question whether Christians should or could use the Qur’an in the mission field has been a serious issue. The advocators of using the Qur’an have developed different methods, along with arguments in their defense. The opponents of such use have usually focused on the possibility of falling into syncretism by using the Qur’an. The latter show a tendency for a fundamentalistic, that is, a literalistic reading of the Qur’an, which creates a false sense of certainty of the moral and theological high ground. This approach does not allow one to read the Qur’an constructively, to build a bridge between two major religions. In the process of examining the arguments of these two opposite parties, the author discovered a lack of hermeneutic discussion on the Qur’an itself. Thus this article begins with the possibility of a non-Muslim Qur’anic reading in the context of Qur’anic hermeneutics. Although traditional Muslim hermeneutics seeks the literal meaning, two subjects in the Qur’an seem to open a door for a new non- Muslim reading of the Qur’an. One is Mohammed’s teaching that there are seven different meanings in Qur’anic verses; the other is the Qur’anic positive perspective on the Bible, which contradicts non-Muslims’ traditional understanding, tahrif (distortion, or alteration of the Bible). This paper then validates using the Qur’an for missions to the Muslims, and draws out some missiological implications through reflection on some missional cases. First, rather than a fundamentalistic approach, a conciliatory approach will result in more response from Muslims, because they recognize that the Qur’anic discourse needs to be taken seriously. Thus the Qur’an can be effectively used in certain areas where Qur’anic study or reading can function as a springboard, although in some areas of the Islamic world, this can cause strong resistance, because reading and discussion of the Qur’an by non- Muslims is not allowed. Whether or not we agree on using the Qur’ an, it is a reality in many mission fields that the Qur’an is the path to Jesus for many Muslims under the guidance of the Holy Spirit.
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    The question whether Christians should or could use the Qur’an in the mission field has been a serious issue. The advocators of using the Qur’an have developed different methods, along with arguments in their defense. The opponents of such use hav...

    The question whether Christians should or could use the Qur’an in the mission field has been a serious issue. The advocators of using the Qur’an have developed different methods, along with arguments in their defense. The opponents of such use have usually focused on the possibility of falling into syncretism by using the Qur’an. The latter show a tendency for a fundamentalistic, that is, a literalistic reading of the Qur’an, which creates a false sense of certainty of the moral and theological high ground. This approach does not allow one to read the Qur’an constructively, to build a bridge between two major religions. In the process of examining the arguments of these two opposite parties, the author discovered a lack of hermeneutic discussion on the Qur’an itself. Thus this article begins with the possibility of a non-Muslim Qur’anic reading in the context of Qur’anic hermeneutics. Although traditional Muslim hermeneutics seeks the literal meaning, two subjects in the Qur’an seem to open a door for a new non- Muslim reading of the Qur’an. One is Mohammed’s teaching that there are seven different meanings in Qur’anic verses; the other is the Qur’anic positive perspective on the Bible, which contradicts non-Muslims’ traditional understanding, tahrif (distortion, or alteration of the Bible). This paper then validates using the Qur’an for missions to the Muslims, and draws out some missiological implications through reflection on some missional cases. First, rather than a fundamentalistic approach, a conciliatory approach will result in more response from Muslims, because they recognize that the Qur’anic discourse needs to be taken seriously. Thus the Qur’an can be effectively used in certain areas where Qur’anic study or reading can function as a springboard, although in some areas of the Islamic world, this can cause strong resistance, because reading and discussion of the Qur’an by non- Muslims is not allowed. Whether or not we agree on using the Qur’ an, it is a reality in many mission fields that the Qur’an is the path to Jesus for many Muslims under the guidance of the Holy Spirit.

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    참고문헌 (Reference)

    1 황재범, "현대 서구 개신교 선교에 있어서의 제국주의적 경향성에 대한 비판적 관점들" 한국기독교학회 (31) : 237-260, 2004

    2 홍기영, "종교다원주의 사회 속에서 비판적 상황화를 통한 효과적인 교차문화적 선교" 한국기독교학회 (41) : 283-322, 2005

    3 이성덕, "종교개혁시대 이슬람의 팽창과 루터의 입장" 한국기독교학회 (24) : 139-162, 2002

    4 라일 밴더베르프, "인카운터 이슬람" 예수전도단 357-364, 2008

    5 키스 스와틀리, "인카운터 이슬람" 예수전도단 2008

    6 김성익, "이슬람의 비무슬림을 향한 다와(Da‘wah) 연구" 한국기독교학회 (86) : 243-268, 2013

    7 김승호, "이슬람의 계시에 대한 비평적 고찰 –꾸란과 하디스를 중심으로" 한국복음주의선교신학회 11 (11): 1-25, 2009

    8 김대옥, "이슬람의 '성경변질론' 비판 - 꾸란의 성경에 대한 긍정 표현을 중심으로 -" 기독교학문연구회 14 (14): 9-47, 2009

    9 이병길, "이것이 이슬람이다" 예영 2002

    10 손주영, "무슬림의 경전관과 신의 말씀, 꾸란" 중동연구소 27 (27): 1-37, 2008

    1 황재범, "현대 서구 개신교 선교에 있어서의 제국주의적 경향성에 대한 비판적 관점들" 한국기독교학회 (31) : 237-260, 2004

    2 홍기영, "종교다원주의 사회 속에서 비판적 상황화를 통한 효과적인 교차문화적 선교" 한국기독교학회 (41) : 283-322, 2005

    3 이성덕, "종교개혁시대 이슬람의 팽창과 루터의 입장" 한국기독교학회 (24) : 139-162, 2002

    4 라일 밴더베르프, "인카운터 이슬람" 예수전도단 357-364, 2008

    5 키스 스와틀리, "인카운터 이슬람" 예수전도단 2008

    6 김성익, "이슬람의 비무슬림을 향한 다와(Da‘wah) 연구" 한국기독교학회 (86) : 243-268, 2013

    7 김승호, "이슬람의 계시에 대한 비평적 고찰 –꾸란과 하디스를 중심으로" 한국복음주의선교신학회 11 (11): 1-25, 2009

    8 김대옥, "이슬람의 '성경변질론' 비판 - 꾸란의 성경에 대한 긍정 표현을 중심으로 -" 기독교학문연구회 14 (14): 9-47, 2009

    9 이병길, "이것이 이슬람이다" 예영 2002

    10 손주영, "무슬림의 경전관과 신의 말씀, 꾸란" 중동연구소 27 (27): 1-37, 2008

    11 공일주, "무슬림과 의사소통을 위한 새 패러다임" CLC 2009

    12 필 파샬, "무슬림 전도의 새로운 방향" 예루살렘 2003

    13 김성익, "무슬림 선교전략 중 C5를 중심으로 한 선교학적 논쟁의 추이(推移)" 한국선교신학회 20 (20): 73-100, 2009

    14 소기천, "기독교와 이슬람의 여성 지위와 역할에 관한 예수 말씀의 연구" 한국기독교학회 (70) : 5-29, 2010

    15 Murata, Sachiko, "Vision of Islam" Paragon 1994

    16 Parsons, Martin, "Unveiling God : Contextualizing Christology for Islamic Culture" William Carey Library 2005

    17 Schloff, Sam, "The Translational Model for Mission in Resistant Muslim Society: A Critique and an Alternative" 28 (28): 305-328, 2000

    18 Luxenberg, Christopher, "The Syro-Aramaic Reading of the Koran : A Contribution to the Decoding of the Language of the Koran" Verlag Hans Schiler 2007

    19 Reynolds, Gabriel Said, "The Qur’¯an and Its Biblical Subtext" Routledge 2010

    20 Phillips, Gabriela Profeta, "The Quran and Its Biblical Under-text: New Perspectives on Non-Muslim Reading of the Quran" 8 (8): 75-94, 2012

    21 Schloff, Sam, "The Missionary Use of the Qur’ran : An Historical and Theological Study of the Contextualization of the Gospel" Westminster Theological Seminary 1984

    22 Dixon, Roger L., "The Major Models of Muslim Ministry" 30 (30): 443-454, 2002

    23 Musk, Bill, "The Certainty Trap : Can Christians and Muslims Afford the Luxury of Fundamentalism? Pasadena" William Carey Library 2008

    24 Arnold, Thomas W, "The Caliphate" Routledge 1967

    25 Cuypers, Michel, "The Banquet : A Reading of the Fifth Sura of the Qur’an" Convivium Press 2009

    26 Sadr, Z, "Reading the Qur’an : The Contemporary Relevance of the Sacred Text of Islam" Oxford University Press 2011

    27 Saal, William J, "Reaching Muslims for Christ" Moody Press 1993

    28 Chatrath, Nick, "Reaching Muslims : One Stop-guide for Christ" Monarch Books 2011

    29 Said, Edward, "Orientalism" Random 1978

    30 Dorner, Fred, "Muhammad and the Believers : At the Origins of Islam" The Belknap Press 2010

    31 Peter, Francis, "Mohammad and the Origins of Islam" State University of New York Press 1994

    32 Wright, Peter Matthews, "Modern Qur’anic Hermeneutics" University of North Carolina 2008

    33 Sardar, Ziauddin, "Islam, Postmodernism and Other Futures : A Ziauddin Sadar Reader" Pluto Press 2003

    34 Waardenburg, Jean Jacques, "Islam : Historical, Social, and Political Perspectives" Walter de Gruyter 2002

    35 Gilliland, Deans S., "Gilliland, Deans S. “Modeling the Incarnation for Muslim People: A Response to Sam Schlorff" 28 (28): 329-338, 2000

    36 Bloom, Harold, "Genius : A Mosaic of One Hundred Exemplary Creative Minds" Warner Books 2002

    37 Robinson, Neal, "Discovering the Qur’an: A Contemporary Approach to a Veiled Text, 2nd ed" Georgetown University Press 2003

    38 Parshall, Phil, "Danger! New Directions in Contextualization" 34 (34): 409-410, 1998

    39 Martin, Carlos, "Christianity among World Religion" AIIAS 1998

    40 "Burned by the Qur’an Burning"

    41 Accad, Fouad Elias, "Building Bridges : Christianity and Islam" NavPress 1997

    42 Watton, Victor W., "A Student’s Approach to World Religions: Islam" Hodder & Stoughton 1993

    43 Ryan, Jerry, "A Christian & the Qur’an: Iran Honors An Likely Scholar" 8-9, 2010

    44 Lüling, Günter, "A Challenge to Islam for Reformation : The Rediscovery and Reliable Reconstruction of a Comprehensive Pre-Islamic Christian Hymnal Hidden in the Koran under Earliest Islamic Reinterpretations" Motilal Banarsidass Publishers 2003

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