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    가나 공화국 아딘크라 상징주의 (Adinkra Symbolism)에 나타난 신념체계 문화 이해와 선교 모색 = A Search for Cultural Understanding and Mission Strategy on Belief System in Adinkra Symbolism of the Republic of Ghana

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    https://www.riss.kr/link?id=A103303309

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    다국어 초록 (Multilingual Abstract) kakao i 다국어 번역

    The characteristics of a world-wide folk religion begin from control the world of spirit. The symbol making the center of folk religion is a natural belief transmitted among the people, that is a natural religion and a religious system believed by the people. This belief system of symbolism is relevant to a natural religion when religion divides into artificial religion and natural religion.
    Adinkra symbol is a religious phenomenon learned from experience of tribes` long lives to overcome the natural phenomena. This is a value system and belief that they generally have. Symbol is deeply connected with life and social ethics because it starts as one source required for life by be mainly based on tribal or living communities. Adinkra symbol is also deeply linked to gods, kings, and general things between human and human.
    Symbol has a message of deliverance to ask for physical and mental healthy and affluent life by rescuing oneself from various realities, including gods and humans, kings and humans, chiefs and villagers, disease and poverty, war and peace, food and health, etc. Adinkra symbol in Ghana consists of blood relation, non-proselytizing, so symbol in Africa shows actions of faith mainly based on the center of the blood relative or family. The scope of the blood relation is closely related to the structure of the society associated with ancestor worship, for example, patriarchal society, paternal line ancestry and the absolute will of the soul. Matriarchal society has a feature that it has strong faith for soul of maternal line ancestry. However, Adinkra symbol is deeply related to the social relations based on a king and a chief of village, and human relationship, and is also very dynamic in terms of order and norms of various classes. In this respect, symbol is highly social. At the same time, it is not universal, comprehensive, systematic, but it includes religious reason and behavior patterns based on its own values systems and worldviews.
    The evangelical mission toward people who believe in cul-ture of belief system needs access to blood relationship, that is values of the ideology of racism. It is important to find a point of contact of evangelical mission by analyzing original causes of faith, emotions and values deep placed in culture of symbolism. In addition, the gospel for an ethnic society needs to build up a sense of trust, to appropriately use storytelling and a network of relatives, and to utilize multiple and individual decision. Lastly, it is essential to lead people, having systems of Adinkra symbolism in the situation of city community or personal society by escaping from community of tribal society, to the gospel. The evangelical mission for them is possible by continually visiting them, minimizing cultural shock, and giving a welcome warmly.
    In order keep people who have systems and cultural values of Adinkra symbolism to the gospel constantly, evangelists have to pursuit of assimilation to Christianity culture through constant observation, application, the concern, and caring.
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    The characteristics of a world-wide folk religion begin from control the world of spirit. The symbol making the center of folk religion is a natural belief transmitted among the people, that is a natural religion and a religious system believed by the...

    The characteristics of a world-wide folk religion begin from control the world of spirit. The symbol making the center of folk religion is a natural belief transmitted among the people, that is a natural religion and a religious system believed by the people. This belief system of symbolism is relevant to a natural religion when religion divides into artificial religion and natural religion.
    Adinkra symbol is a religious phenomenon learned from experience of tribes` long lives to overcome the natural phenomena. This is a value system and belief that they generally have. Symbol is deeply connected with life and social ethics because it starts as one source required for life by be mainly based on tribal or living communities. Adinkra symbol is also deeply linked to gods, kings, and general things between human and human.
    Symbol has a message of deliverance to ask for physical and mental healthy and affluent life by rescuing oneself from various realities, including gods and humans, kings and humans, chiefs and villagers, disease and poverty, war and peace, food and health, etc. Adinkra symbol in Ghana consists of blood relation, non-proselytizing, so symbol in Africa shows actions of faith mainly based on the center of the blood relative or family. The scope of the blood relation is closely related to the structure of the society associated with ancestor worship, for example, patriarchal society, paternal line ancestry and the absolute will of the soul. Matriarchal society has a feature that it has strong faith for soul of maternal line ancestry. However, Adinkra symbol is deeply related to the social relations based on a king and a chief of village, and human relationship, and is also very dynamic in terms of order and norms of various classes. In this respect, symbol is highly social. At the same time, it is not universal, comprehensive, systematic, but it includes religious reason and behavior patterns based on its own values systems and worldviews.
    The evangelical mission toward people who believe in cul-ture of belief system needs access to blood relationship, that is values of the ideology of racism. It is important to find a point of contact of evangelical mission by analyzing original causes of faith, emotions and values deep placed in culture of symbolism. In addition, the gospel for an ethnic society needs to build up a sense of trust, to appropriately use storytelling and a network of relatives, and to utilize multiple and individual decision. Lastly, it is essential to lead people, having systems of Adinkra symbolism in the situation of city community or personal society by escaping from community of tribal society, to the gospel. The evangelical mission for them is possible by continually visiting them, minimizing cultural shock, and giving a welcome warmly.
    In order keep people who have systems and cultural values of Adinkra symbolism to the gospel constantly, evangelists have to pursuit of assimilation to Christianity culture through constant observation, application, the concern, and caring.

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    참고문헌 (Reference)

    1 홍기영, "포스트모던 문화 속에서의 효과적인 복음전도" 한국복음주의선교신학회 37 (37): 233-278, 2017

    2 Martin Bucer, "참된 목회학" 킹덤북스 2014

    3 Paden, William E., "종교의 세계" 청년사 2004

    4 Stephen Evans C., "종교 철학-기독교 신앙의 철학적 조명-" CLC 2016

    5 장훈태, "제 3 세계 전(全) 성도의 선교사화를 통한 교회개척 사역과 선교: 2010년 제3차 로잔대회 공식 문서를 중심으로" 한국복음주의선교신학회 36 (36): 227-275, 2016

    6 Mbiti, John, "장용규 역" 지식을 만드는 지식 2012

    7 Hiebert, Paul G., "인류학적 접근을 통한 선교현장의 문화이해" 죠이선교회 출판부 2009

    8 "아프리카의 신화와 전설-서부아프리카편-" 도서출판 다사랑 2016

    9 유종현, "아프리카의 부족과 문화" 도서출판 금광 2000

    10 김광수, "아프리카 이미지-인종주의와 인류학의 종말-" 다해 2014

    1 홍기영, "포스트모던 문화 속에서의 효과적인 복음전도" 한국복음주의선교신학회 37 (37): 233-278, 2017

    2 Martin Bucer, "참된 목회학" 킹덤북스 2014

    3 Paden, William E., "종교의 세계" 청년사 2004

    4 Stephen Evans C., "종교 철학-기독교 신앙의 철학적 조명-" CLC 2016

    5 장훈태, "제 3 세계 전(全) 성도의 선교사화를 통한 교회개척 사역과 선교: 2010년 제3차 로잔대회 공식 문서를 중심으로" 한국복음주의선교신학회 36 (36): 227-275, 2016

    6 Mbiti, John, "장용규 역" 지식을 만드는 지식 2012

    7 Hiebert, Paul G., "인류학적 접근을 통한 선교현장의 문화이해" 죠이선교회 출판부 2009

    8 "아프리카의 신화와 전설-서부아프리카편-" 도서출판 다사랑 2016

    9 유종현, "아프리카의 부족과 문화" 도서출판 금광 2000

    10 김광수, "아프리카 이미지-인종주의와 인류학의 종말-" 다해 2014

    11 Hinnells , John R., "세계종교사전" 까치글방 1999

    12 한국외국어대학교 외국학종합연구센터, "세계의 민간신앙" 한국외국어대학교 출판부 2006

    13 Hiebert Paul G., "성육신적 선교사역" 기독교문서선교회 1998

    14 최유석, "선교적 접근을 위한 이미지 상징의 활용방안 모색" 37 (37): 175-206, 2017

    15 장훈태, "선교적 관점에서 본 다문화사회" 도서출판 대서 2011

    16 장훈태, "서부 아프리카 토고공화국 낭가부 지역 선교를 위한 까비예족 문화의 가치체계 연구" 한국복음주의신학회 79 : 261-295, 2016

    17 장훈태, "서부 아프리카 토고공화국 꼬따마꾸 지역 땀베르마족의 문화적 다양성과 선교" 한국복음주의선교신학회 34 (34): 193-239, 2016

    18 Percy, Joseph., "상징" 도서출판 새터 2014

    19 Mott, John R., "비기독교 국가들에 선교" 한국연합선교회 2012

    20 장훈태, "베냉 공화국 복음선교 전략: 셀레스트 기독교의 역사와 교리 비판을 중심으로" 한국복음주의선교신학회 37 (37): 127-174, 2017

    21 김남일, "구약성경의 헤렘(Herem)과 이슬람의 지하드 비교 연구" 한국복음주의선교신학회 36 (36): 13-15, 2016

    22 Myers, Bryant L., "가난한자와 함께 하는 선교" 기독교문서선교회 2000

    23 Elliot, C harles., "Praying the Kingdom,: Towards a Political Spirituality" Drton, Longman, and Todd 1985

    24 E. Reuchlin, "Langage, Colloque Interdisciplinaire, Publications de la Sorbonne, Serie Etudes, vol. 16" 9-45, 1980

    25 Pike, Kenneth L., "God, Freedom, and Evil" Eerdmans 1977

    26 Kraft, C harles H., "Anthropology for Christian Witness" orbis Books 1998

    27 Young Kwon, "An. Mission Anthropological Approaches to Religion" 2001

    28 Glover, Ablade, "Adinkra Symbolism" Tema, Artists Alliance Gallery 1-, 1992

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