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 ÀڷᱸºÐ  ¼±±³Á¤º¸±âŸ  ÀÛ¼ºÀÏ  2001-05-29
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3³â¸¶´Ù ¿­¸®´Â ¾Æ½Ã¾Æ ¼±±³Çùȸ(THE Asia Missions Association) Á¦3Â÷ ȸÀÇ°¡ ´ëÇѹα¹ÀÇ ¼öµµ ¼­¿ï¿¡¼­ 1982³â 8¿ù16ÀϺÎÅÍ 22ÀϱîÁö ¿­·È´Ù.



ÃÊûÀåÀÌ ÀϺ», Áß±¹, Çʸ®ÇÉ, ½Ì°¡Æ÷¸£, ű¹, ¸»·¹À̽þÆ, Àεµ³×½Ã¾Æ, Àεµ, ¹æ±Û¶óµ¥½Ã, ³×ÆÈ, ÆÄÅ°½ºÅº, ÇÇÁö ±×¸®°í Çѱ¹À» Æ÷ÇÔÇÏ´Â ¾Æ½Ã¾Æ ±¹°¡ÀÇ ´ëÇ¥µé¿¡°Ô º¸³»Á³´Ù. ÃÊûÀåÀº ¶ÇÇÑ ³ªÀÌÁ¦¸®¾Æ, ºê¶óÁú, ¸ß½ÃÄÚ, °úÅ׸»¶ó¸¦ Æ÷ÇÔÇÏ´Â ¾ÆÇÁ¸®Ä«¿Í ¶óƾ ¾Æ¸Þ¸®Ä« ±¹°¡µé¿¡µµ º¸³»Á³´Ù. ¼­¹æ ±¹°¡µé Áß¿¡¼­´Â µ¶ÀÏ°ú ¹Ì±¹¿¡ ÃÊûÀåÀÌ º¸³»Á³´Ù.



¿ì¸®´Â ¾Æ½Ã¾ÆÀεé·Î¼­ ¼±±³»ç ÆÄ¼Û Áõ´ëÀÇ °øµ¿ÀÇ ¸ñÇ¥¸¦ °¡Áö°í ´Ù¾çÇÑ ÀïÁ¡°ú ÀÇ°ßµéÀ» ÀdzíÇÏ°í ÅäÀÇÇϱâ À§Çؼ­ ÀÌ·¯ÇÑ ³ª¶ó·ÎºÎÅÍ ¼±±³ ÁöµµÀÚµéÀ» ÇÔ²² ¸ðÀ» ¼ö ÀÖ¾ú´Ù.



ÀÌ È¸ÀÇÀÇ ÁÖÁ¦´Â ÀÌ»ç¾ß 62:10 À̾ú´Ù.

¼º¹®À¸·Î ³ª¾Æ°¡¶ó, ³ª¾Æ°¡¶ó ;

¹é¼ºÀÇ ±æÀ» ¿¹ºñÇ϶ó ;

´ë·Î¸¦ ¼öÃàÇÏ°í ¼öÃàÇ϶ó ;

µ¹À» Á¦Ç϶ó, ¸¸¹ÎÀ» À§ÇÏ¿© ±â¸¦ µé¶ó.



ÀÌ ÁÖÁ¦´Â ¿ì¸®ÀÇ 1975³â ±âµ¶±³¼±±³¿¡ °üÇÑ ¼­¿ï¼±¾ð(Seoul Declaration on Christian Mission)¿¡ ¸í½ÃµÈ ×âß̰Ǽ³À» °è¼ÓÇϱâ À§Çؼ­ äÅõǾú´Ù.

¹Ù¿ïÀÇ ºô¸³º¸¼­´Â ¿ì¸® ¾Æ½Ã¾Æ ȸÀÇ¿¡¼­ ¼±±³¿Í º¹À½ÀüµµÀÇ °úÁ¦¸¦ Ç¥ÇöÇÏ´Â ´Ù¾çÇÑ ¹æ¹ýÀ» µµÃâÇϵµ·Ï ÅëÂû·ÂÀ» Á¦°øÇß´Ù. ÀÌ·± °ÍµéÀº ¸ÅÀÏ ¾Æħ ¼º°æ°øºÎ¿¡¼­ °­·ÂÈ÷ Á¦½ÃµÇ¾ú´Ù.



ÀÌ È¸ÀÇÀÇ È°µ¿ ºÐ¾ß¿¡´Â ´ÙÀ½°ú °°Àº °ÍµéÀÌ ÀÖ¾ú´Ù :

1) ¼±±³ÇÐÀû Á¶¿ì¸¦ À§ÇÑ µ¿¼­ÀÇ ´ëÈ­

2) ¾Æ½Ã¾Æ ¼±±³ÇÐÀÚ½ÉÆ÷Áö¿ò

3) ¾Æ½Ã¾Æ, ¾ÆÇÁ¸®Ä«, ¾Æ¸Þ¸®Ä« ÇùÀÇȸ

4) ¾Æ½Ã¾Æ ¼±±³»ç ¿÷¼¥

5) Á¦3¼¼°è ¼±±³´ëȸ

¸é¹ÐÇÑ ¿¬±¸¿Í Çѱ¹ÀÇ ¹®È­, Á¾±³, µµ½Ã»ê¾÷»çȸ¿¡ ´ëÇÑ °æÇèÀº ¿ì¸®ÀÇ ÅäÀÇ¿Í °úÁ¦ ÀÌÇØ¿¡ ±ÍÁßÇÑ ÅëÂû·ÂÀ» Á¦°øÇß´Ù. ±âµµ¿Í ¿¬±¸, ´ëÈ­, ±×¸®°í ÁÖÀÇ ±íÀº ºÐ¼®À» ÅëÇØ ¿ì¸®´Â ´ÙÀ½ ³íÁ¡µé¿¡ ´ëÇØ ´õ Ź¿ùÇÏ°Ô ÀνÄÇÏ°Ô µÇ¾ú´Ù :



1. ±âµ¶±³ ¼±±³ÀÇ ¿ªÇÒ



A. Çϳª´ÔÀ» ÇâÇÑ Ã¥ÀÓ

¼º°æ¿¡ ³ªÅ¸³­ Çϳª´Ô°ú ±×ºÐÀÇ ¿ä±¸¿¡ ´ëÇÑ ¿ì¸®ÀÇ Á¦ÀÏÂ÷ÀûÀÎ Àǹ«¸¦ ÃæºÐÈ÷ ÀνÄÇÑ´Ù¸é, ¿ì¸®´Â ±×ºÐÀ» ÀÚ½ÅÀÇ ¿ÏÀüÇÑ ¸ñÀûÀ» ÀÌ·ç±â À§ÇØ ¿©»ç¸¦ ¸¸µé¾î °¡½Ã´Â ºÐÀ¸·Î »õ·ÎÀÌ ¸¸³­´Ù. ±×ºÐÀº ¼¼»óÀ» ÇâÇÑ ÇѾø´Â »ç¶û°ú ±× À̸§ÀÇ ¿µ±¤ ¶§¹®¿¡ Çϴðú ´ç¿¡ ÀÖ´Â ¸ðµç °ÍµéÀÌ ¼ºÃëÀÇ ¶§°¡ À̸£¸é ±× ºÐÀÇ ¾ÆµéÀ̽Š±×¸®½ºµµ¶ó´Â ÇÑ ¸Ó¸®¾Æ·¡ Çϳª·Î ¸ð¿©Áöµµ·Ï ±×¸®½ºµµ¾È¿¡ ÀÖ´Â ¹ÏÀ½À» ÅëÇÑ ¼¼»óÀÇ ±¸¿øÀ» ¿©ÀüÈ÷ ¿­¸ÁÇϽô ºÐÀÌ´Ù. ±×ºÐÀº Áö±Ýµµ »çźÀÇ ¼¼·Â¿¡ ´­·Á ÀÖ´Â ¼¼°è¸¦ ¸÷½Ã ºÒ½ÖÈ÷ ¿©±â°í °è½Ã´Â ºÐÀÌ´Ù. ±×ºÐÀº ÀÚ½ÅÀÇ »ç¶÷µé¿¡°Ô îïìÑÀ» À§ÇÑ ¿ÏÀüÇÑ ±¸¿øÀÇ ±â»Û ¼Ò½ÄÀ» ¿Â ¼¼°è¿¡ ÀüÆÄÇϵµ·Ï ¸í·ÉÇϽô ºÐÀÌ´Ù.



B. Àΰ£¿¡ ´ëÇÑ Ã¥ÀÓ

Àΰ£ÀÇ Á¸¾ö¼º¿¡ ´ëÇÑ ±âµ¶±³Àû ÀÌÇØ´Â ÇÊ¿¬ÀûÀ¸·Î Àΰ£Àº Çϳª´ÔÀÇ Çü»ó´ë·Î âÁ¶µÇ¾ú´Ù°í ÇÏ´Â ¼º¼­Àû °üÁ¡¿¡ ±âÀÎÇÑ´Ù. Æòµî°ú ÀÚÀ¯´Â Çϳª´Ô ÀÚ½ÅÀÌ ¼¼¿ì½Å ±âº»±ÇµéÀÌ´Ù. Àΰ£º»¼º¿¡ ´ëÇÑ ±âµ¶±³Àû ÀÌÇØ´Â Àΰ£ÀÇ Á˼ºÀ» ÁøÁöÇÏ°Ô ¹Þ¾ÆµéÀδÙ. ÁË°¡ Àΰ£ÀÇ Á¸¾ö¼ºÀ» Æı«Çß°í Àΰ£À¸·Î ÇÏ¿©±Ý ÀÚÀ¯¿Í ÆòµîÀǽÄÀ» ÀÒ°Ô Çß´Ù Çö´ëÀÎÀÇ °¡Àå Å« ¹®Á¦´Â ÀÚ±â ÀÚ½ÅÀÇ Á˸¦ ÀÎÁ¤Çϱ⠽ȾîÇϴµ¥ ±× »Ñ¸®°¡ ÀÖ´Ù. ±×¸®½ºµµÀÇ À̸§À¸·Î ÇÏ´Â ¼±±³°¡ »ç¶÷À¸·Î ÇÏ¿©±Ý ±× Á˸¦-¼º°æ¿¡ µû¸¥ ÁËÀÇ ±â¿ø°ú °á°úµé-±ú´Ý°Ô ÇÏÁö ¸øÇÑ´Ù¸é ±×¶§´Â ±×°ÍÀÌ Àηùº¹À½È­¶ó´Â ±âº»Àû Ã¥ÀÓ¿¡¼­ ÁÖÀú¾ÉÀº °ÍÀÌ´Ù.



¿ë¼­¿Í ±¸¼ÓÀÇ ±³ÀÇ´Â ÁË¿¡ ´ëÇÑ Àǽİú °í¹éÀÌ ¾øÀÌ´Â Á¦´ë·Î ÀÌÇØµÉ ¼ö ¾ø´Ù. ÁË´Â-°³ÀÎÀûÀÌµç °øµ¿ÀûÀÌµç ¸ðµÎ´Ù-¼û°ÜÁö°Å³ª, ¿ËÈ£µÇ°Å³ª, Á¤´çÈ­µÇ¾î¼­´Â ¾ÈµÈ´Ù : ÁË´Â ²À Ä¡·¯¾ß ÇÏ´Â ºñ½Ñ ´ë°¡¸¦ °¡Áö°í ÀÖ´Ù. ±×¸®½ºµµ²²¼­ ÀÌ ´ë°¡¸¦ Ä¡¸¦ ¼Ì±â ¶§¹®¿¡ ¿ì¸®ÀÇ ±¸¿øÀÚ°¡ µÇ¼Ì´Ù. »çȸ¿Í ±× ±¸Á¶¿¡ ±Ù°ÅÇÑ ÁË¿¡ ´ëÇÑ ºñ³­À» ¼º°æ ÀûÀÌÁöµµ ±âµ¶±³ÀûÀÌÁöµµ ¾Ê´Ù. »ç¶÷ÀÇ Ã¹ ¹ø° ¹üÁË´Â ÀÚ½ÅÀÇ ¹ý, ´Ù¸¥ ÇÇÁ¶¹°, ȯ°æ, ±×¸®°í ½ÉÁö¾î Çϳª´Ô ÀڽűîÁö-ºñ³­ÇÏ´Â °ÍÀ̾ú´Ù.



C. »çȸ¿¡ ´ëÇÑ Ã¥ÀÓ

¿ì¸®´Â ±âµ¶±³ ½Å¾ÓÀÇ º»ÁúÀÌ ¿ì¸®·Î ÇÏ¿©±Ý ¾àÇÑ ÀÚ, ¾ï´­¸° ÀÚ, °¡³­ÇÑ ÀÚ, º´µç ÀÚµéÀÇ Ä£±¸°¡ µÇ¾î µ½µµ·Ï °­±ÇÇÏ°í ÀÖÀ½À» È®½ÅÇÑ´Ù. ¿ì¸®´Â ±×¸®½ºµµÀεéÀÌ ÅëÄ¡ ¹Þ´Â ÀÚ ¾çÆí ¸ðµÎ¸¦ À§ÇØ º»º¸±â·Î¼­ ºÀ»çÇϱâ À§ÇÑ À±¸®ÀÇ ¼º¼­Àû ±âÁØÀ» ¹ßÀü½ÃÅ°µµ·Ï ±×¸®½ºµµÀεé·Î ÇÏ¿©±Ý ±× ¼ÓÇÑ °øµ¿Ã¼ÀÇ ±¸¼º¿øÀ¸·Î¼­ÀÇ »çȸÀû Àǹ«¸¦ ÀνÄÇÏ°í ´Ù¾çÇÑ À¯ÇüÀÇ »çȸÀû ºÎÁ¤ÀǸ¦ ±ú´Ýµµ·Ï Àå·ÁÇÏ¿©¾ß ÇÑ´Ù.

¿ì¸®ÀÇ ÀÌ»óÀû »çȸ±¸Á¶´Â °¡Áø ÀÚ¿Í ¸ø °¡Áø ÀÚ »çÀÌ¿¡ ÀεµÁÖÀÇÀûÀÎ ³ª´®ÀÌ ¹ß»ýÇÏ´Â »ç¶û À§¿¡ °Ç¼³µÈ °øµ¿Ã¼ÀÌ´Ù. ¿ì¸®´Â ¸ÕÀú »çȸ¸¦ °è±ÞÀ¸·Î ±¸ºÐÇÏ°í »õ·Î¿î °ø»êÁÖÀÇÀû ±¸Á¶¸¦ °Ç¼³Çϱâ À§ÇØ Æø·ÂÀ» ÅëÇÑ »çȸÁ¤ÀǸ¦ Ãß±¸Çϵµ·Ï ÇÏÃþ °è±Þ³»ºÎ¿¡¼­ ¼±µ¿À» ÇØ¾ß ÇÑ´Ù´Â »ç»óÀ» °ÅºÎÇÑ´Ù. ¿ì¸®´Â ¿ì¸®ÀÇ ½Î¿òÀÌ Ç÷°ú À°¿¡ ´ëÇÑ °ÍÀÌ ¾Æ´Ï°í Á¤»ç¿Í ±Ç¼¼µé¿¡ ´ëÇÑ °ÍÀÓÀ» ¸í½ÉÇÏ°í ÀÖ´Ù.

D. ±¹°¡¸¦ ÇâÇÑ Ã¥ÀÓ

¾Æ½Ã¾ÆÀÇ ´ëºÎºÐÀÇ ³ª¶óµéÀº Á¦2Â÷¼¼°è´ëÀüÀÌÈÄ¿¡ »ý°Ü¼­ »õ·Ó°Ô µ¶¸³ÇÑ, ½ÅÈﵶ¸³±¹µéÀÌ´Ù. ¿À´Ã³¯ÀÇ ±¹°¡¸¦ ÇâÇÑ ±âµ¶±³¼±±³ÀÇ Ã¥ÀÓÀº Æ÷·Î¿Í ¾ÐÁ¦¿¡¼­ Ç®·Á³­ ÀÌÈÄ ³ª¶ó¸¦ »õ·Ó°Ô °Ç¼³Çß´ø ±¸¾àÀÇ ¼±ÁöÀÚµéÀÇ Ã¥ÀÓ°ú À¯»çÇÏ´Ù. ¿ì¸®´Â ÀÌ·¯ÇÑ ½ÅÈﵶ¸³±¹µé ¼Ó¿¡¼­ÀÇ ±âµ¶±³¼±±³ÀÇ ¿ªÇÒÀº ¼ºÀå, »çȸÁ¤ÀÇ, ±×¸®°í »ê¾÷¹ßÀüÀ» À§ÇÑ ¿µÀû À̳äÀû ±âÃʸ¦ Á¦°øÇØ ÁÖ´Â °ÍÀ̾î¾ß ÇÑ´Ù°í ¹Ï´Â´Ù. ÀÌ°ÍÀº °³µµ±¹À» ºñÆÇÇÔÀ̳ª ±×µéÀÇ °¡Ä¡µéÀ» ¿ÏÀüÈ÷ °ÅºÎÇÔÀ¸·Î ÀÌ·ç¾îÁö´Â °ÍÀÌ ¾Æ´Ï´Ù. ¿ÀÈ÷·Á, ¿ì¸®´Â ±âµ¶±³ ¼±±³°¡ ÀÌ·¯ÇÑ °³µµ±¹¿¡ ½ÃÇàÂø¿ÀÀÇ ¿µÇâ, ¿Â´çÄ¡ ¸øÇÑ µ¶ÀçÁÖÀÇ, ±×¸®°í ¹«Áú¼­°¡ Á¸ÀçÇÏÁö ¸øÇϵµ·Ï ±³È¸·Î ÇÏ¿©±Ý ¿¹¾ðÀÚÀû °æ°í¿Í ÇÔ²² Áöµµ·Â, ¸ñȸÀû À§·Î¿Í °Ý·Á¸¦ Á¦°øÇÏ´Â ¿ªÇÒÀ» °¨´çÇϵµ·Ï ¹Ýµå½Ã ±Ç°íÇØ¾ß ÇÔÀ» ¹Ï´Â´Ù.



E. ¼±±³ÀÇ ±Ã±ØÀû ÀÓ¹«

¿ì¸®´Â ±âµ¶±³ ¼±±³°¡ ³¡³ª°Ô µÉ °ÍÀ» ¹Ï´Â´Ù. ¼º°æ¿¡ ÀÇÇÏ¸é º¹À½ÀÌ ¸ðµç ³ª¶ó¿Í ¸ðµç ¹ÎÁ·¿¡°Ô ÀüÆÄµÈ ÈÄ¿¡ ±× ³¡ÀÌ ¿Ã °ÍÀÌ´Ù(¸¶24:14). ±×·¯¹Ç·Î ¼±±³ÀÇ ³¡Àº ¿ª»çÀÇ Á¾¸», ±×¸®½ºµµ À縲ÀÇ ³¯°ú ¿¬°üµÇ¾î ÀÖ´Ù.

¸¶28:19-20¿¡¼­ ¿ì¸®´Â °¢ ¹Î Á·¼Ó¿¡ Àû¾îµµ ÇϳªÀÇ ÀÛÀº Á¦ÀÚÈ­µÈ °³½ÉÀÚµéÀÇ ±×·ìÀ» ¼¼¿ì´Â Àü·«»óÀÇ ¹æ¹ýÀ» º»´Ù. ¿ÀÁ÷ ±× ¹æ¹ýÀ» ÅëÇؼ­¸¸ ±× ±×·ìÀÇ ³ª¸ÓÁö »ç¶÷µéÀÌ ±×µé ÀÚ½ÅÀÇ ¾ð¾î·Î ÀÚ±âµé°ú °°Àº Á¾Á·ÀÇ ±× ´©±º°¡·ÎºÎÅÍ µéÀ» ¼ö ÀÖ´Ù. ±×·¡¼­ ÀÌ ³¡±îÁö ÇÏ´Â º¹À½Àüµµ(follow-through evangelism)°¡ ¿ì¸®·Î "¸¸¹Î"¿¡°Ô °¡¶ó°í ±Ç°íÇÏ´Â ¸· 16:15ÀÌ ¸»¾¸ÇÏ·Á´Â °ÍÀ» ¿Ï¼öÇÏ´Â °ÍÀÌ´Ù.

±Ã±ØÀûÀÎ ±âµ¶±³ ¼±±³ÀÇ Àǹ«´Â ¸ðµç ±¹°¡¿Í ¹ÎÁ·¿¡°Ô ±×¸®½ºµµÀÇ º¹À½À» ¹Þ¾ÆµéÀÏ ±âȸ¸¦ Á¦°øÇϱâ À§ÇØ ²÷ÀÓ¾øÀÌ ÇൿÇÏ´Â °ÍÀ̾î¾ß ÇÑ´Ù. ¿ì¸®´Â ¸ðµç ³ª¶óµéÀÌ ±âµ¶±³¼±±³¿¡ ´ëÇØ ±× ¹®À» ¿­ ¶§±îÁö °è¼ÓÇؼ­ µÎµå·Á¾ß ÇÑ´Ù´Â ¸í·ÉÀ» ÀνÄÇÏ°í ÀÖ´Ù. ¿ì¸®´Â º¹À½À» À§ÇÑ ¹®ÀÌ ¿­¸± ¶§°¡ ¿Ã °ÍÀ» ¹Ï°í ¿­½ÉÈ÷ ±×³¯À» ÁغñÇÑ´Ù.



¥±. ±âµ¶±³ ¼±±³ÀÇ À§±â



¿ì¸®´Â 1980³âÀÇ ÁÖ¿ä 3´ëȸÀÇ¿¡¼­ ÀÌ 10³â°£ »ý°Ü³­ ´Ù¾çÇÑ ¼±±³ Àü·«µéÀ» º¼ ¼ö ÀÖ´Ù. À̵é Àü·«µéÀº »çȸº¹À½°ú Àΰ£È­ ¿îµ¿ÀÇ Á¦±â(5¿ù, È£ÁÖ ¸á¹ö¸¥), ¿¬±¸¿Í °èȹ¿ø¸®µéÀÇ ÀÀ¿ë(6¿ù, ű¹ ÆÄŸ¾ß), ¹Ì°³Ã´Áö ¼±±³ÀÇ ¿ì¼±¼º(10¿ù, ½ºÄÚƲ·£µå ¿¡µò¹ö·¯)µéÀ» Æ÷ÇÔÇÑ´Ù.



A. ¸á¹ö¸¥ ȸÀÇ(The Melbourne Conference)



¸á¹ö¸¥ ȸÀÇ´Â 1970³â´ëÀÇ Á¤Ä¡Àû ½ÅÇÐÀû Á¶·ù¸¦ ³Ñ¾î¼³ ¼ö ¾ø¾ú´Ù ; ±× ȸÀÇ´Â ¿µÀû Çϳª´Ô ³ª¶ó ¼ö¸³ÀÇ µµÀüÀ» ¸»ÇÏÁö ¾Ê¾Ò´Ù. Melbourne ȸÀÇ °á·ÐÀÇ À§ÇèÀº ±³È¸°¡ Á¤Ä¡Àû ½ÇÀçÀÌ°í ¶Ç ±×·¸°Ô Çõ¸í°ú "Çعæ"¿¡ °ü·ÃµÇ¾î¾ß ÇÑ´Ù´Â ÀÌÇØ¿¡ ÀÖ´Ù.



MelbourneȸÀÇ¿¡ µû¸£¸é »ç¶÷µéÀÌ ±×µé »çÀÌÀÇ Á¤Ä¡, µµ½Ã, °æÁ¦, »ê¾÷, ³ëµ¿ ±×¸®°í ±³À°ÀÇ À§±â¸¦ ÀνÄÇϵµ·Ï ¸ðµç ³ª¶ó°¡ ¾ç±ØÈ­ÇÏ´Â ¼¼·Â ´ë°áÀ» °æÇèÇØ¾ß ÇÑ´Ù. ±×·¯¹Ç·Î, »çȸº¯È­¸¦ À§ÇÑ ¿©¸Á¿¡ ÀÚ±âÀÇ ¸ñ¼ûÀ» ¹ÙÄ¡´Â °ÍÀÌ "¼±±³ÀÇ Âü ±æ"ÀÌ´Ù. ÀÌ"Âü ±æ"Àº "¸ðµç ÈûÀÌ Èû¾ø´Â Àڵ鿡°Ô µ¹·ÁÁú ¶§±îÁö" °°Àº ½½·Î°ÇÀ¸·Î ¿ä¾àµÈ´Ù. Melbourne ȸÀÇ´Â »ç¶÷µé¿¡°Ô Çõ¸íÀ» ÅëÇÑ ÇعæÀÌ Çϳª´Ô ³ª¶ó¸¦ ¼¼¿ì´Â °ÍÀ̶ó°í È®½Å½ÃÅ°¸é¼­ »çȸÇõ¸íÀÇ ¾ç½Ä(pattern)»ý»êÀ» ÁÖÀåÇÑ´Ù.



B. ÆÄŸ¾ß ÇùÀÇȸ(The Pattaya Cosultation)



ÆÄŸ¾ß ÇùÀÇȸ(The Pattaya Cosultation)´Â ÁÖ·Î »çȸ°úÇÐ ¿ø¸®¸¦ »ç¿ëÇÏ¸ç ¼¼°è¸¦ Á¶»çºÐ¼®ÇÔÀ¸·Î ¼±±³ Àü·«À» °è¹ßÇÑ´Ù. ¼¼°è´Â ÀÎÁ¾°ú ¾ð¾î, ¹®È­¿¡ µû¶ó ³ª´²Áö°í ºÐ¼®µÇ¾ú´Ù. ÆÄŸ¾ß ȸÀÇ ´ëÇ¥ÀÚµéÀº "±×µéÀ» ¾î¶»°Ô µè°Ô ÇÒ ¼ö ÀÖ³ª?" ¶ó´Â ½½·Î°Ç ¾Æ·¡ Àα¸Åë°è, ¾ð¾î, ¹®È­, À̳ä, Á¾±³ ¿µ¿ªÀÇ °üÁ¡¿¡¼­ ³²¾Æ ÀÖ´Â °úÁ¦¸¦ ¹àÈ÷·Á°í Èû½è´Ù. ÀÌ·± À¯ÇüÀÇ "½ÃÀå Á¶»ç"´Â ÀûÀýÈ÷ »ç¿ë¸¸ µÇ¸é ÂüÀ¸·Î ¼ÒÁßÇÑ °¡Ä¡¸¦ Áö´Ï³ª, ¸¸¾à ±×°ÍÀÌ ¼º·ÉÀÇ Àεµ¿¡ ´ëÇÑ ¹Î°¨¼º°ú »ó°ü¾øÀÌ ±â°èÀûÀ¸·Î ÀÌ¿ëµÈ´Ù¸é À߸øµÈ °á°ú¸¦ ³ºÀ» ¼ö ÀÖ´Ù.



¿ì¸®´Â ÀÌ È¸ÀÇ¿¡ Æí°ß¾øÀÌ ´Ù¾çÇÑ ÁöµµÀÚµéÀÇ ÃÊûÀ» °¡´ÉÄÉ ÇÑ ¼±±³¿¡ ´ëÇÑ ÇÑÃþ ´õ ½É¿øÇÑ Çå½ÅÀ» ÃàÇÏÇÑ´Ù.



C. ¿¡µò¹ö·¯ ÇùÀÇȸ(The Edinburgh Cosultation)

"¹Ì°³Ã´Áö ¼±±³¿¡ °üÇÑ ¼±±³ ÇùÀÇȸ"(World Cosultation on Frontier Missions)¶ó ºÒ·Á ¿Â ¿¡µò¹ö·¯ ÇùÀÇȸ(The Edinburgh Cosultation)´Â "2000³â±îÁö ¸ðµç ¹ÎÁ·¿¡°Ô ±³È¸¸¦"À̶ó´Â ½½·Î°Ç ¾Æ·¡ Ưº°È÷ Áö±Ý ±³È¸°¡ ¼³¸³µÈ Áö¿ªÀ» ³Ñ¾î¼­ ¼Õ±æÀ» »¸ÃÄ¾ß ÇÔÀ» °­Á¶Çß´Ù. 3³â¸¶´Ù ¿­¸®´Â AMA(¿ªÀÚÁÖ ; the Asia Missions Association)¿Í ¸¶Âù°¡Áö·Î ÀÏÂ÷ÀûÀÎ Âü¼®ÀÚµéÀº ¼±±³±â°üµé¿¡ ÀÇÇØ ´ëÇ¥·Î º¸³»Áø ¼±±³Àü¹®°¡µéÀ̾ú´Ù.

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»ó´çºÎºÐ 1970³â´ëÀÇ ¾Æ½Ã¾Æ ¼±±³Çùȸ(the Asia Missions Association)ÀÇ ³ë·ÂÀ¸·Î, ÀÌÁ¦ ±âµ¶±³ ¼±±³ ÁöµµÀÚµé »çÀÌ¿¡ ±»°ÇÇÑ Çù·ÂÀÇ ±âÃÊ¿Í ¸ñÀûÀÇ ÀÏÄ¡Á¡ÀÌ »ý°Ü³ª°Ô µÇ¾ú´Ù. À̹ø ȸÀÇ¿¡¼­ ¿ì¸®´Â ³°°í ÆíÇùÇÑ °ú°ÅÀÇ ¹æ½Ä°ú ºü¸¥ Áøº¸¿¡ °É¸²ÀÌ µÇ´Â Àå¾Ö¹°À» Á¦°ÅÇÏ°í ±¹°¡µéÀÌ ¿À·ù¿Í ÁËÀÇ ¿¬¾È¿¡¼­ ÁÂÃʵÇÁö ¾Êµµ·Ï ±âµ¶±³ Áø¸®ÀÇ ¾È³» ÔóÀ» ³ôÀÌ µé °ÍÀ» ¼­¾àÇß´Ù. ¿ì¸®´Â ÀÌ ¼­¾àÀ» ÀÌÇàÇÔ¿¡ À־ ÀÌ·ç¾îÁö´Â Çù·ÂÀ» ÅëÇØ, Çϳª´ÔÀÇ ¾à¼ÓµÈ µµ¿ò¿¡ ÈûÀÔ¾î ¿À´Ã³¯ ±âµ¶±³ ¼±±³¿¡¼­ ¿ì¸®°¡ Á÷¸éÇÑ ±âȸÀÇ À§±â¸¦ ÇìÃÄ ³ª°¥ ¼ö ÀÖ´Ù.



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¥³. ¿ì¸®ÀÇ ¼­¾à

"³»°¡ °ð ±æÀÌ¿ä Áø¸®¿ä »ý¸íÀÌ´Ï ³ª·Î ¸»¹Ì¾ÏÁö ¾Ê°í´Â ¾Æ¹öÁö²²·Î ¿Ã ÀÚ°¡ ¾ø´À´Ï¶ó."(¿ä14:6) º» ȸÀǸ¦ ÅëÇØ ¿ì¸®´Â ¼­¹æÀÇ ¼±±³(±âµ¶±³ ¼±ÆÄ200³â°£ÀÇ ñ«¿ª·®)¿Í ¾Æ½Ã¾Æ, ¾ÆÇÁ¸®Ä«, ±×¸®°í ¶óƾ¾Æ¸Þ¸®Ä«¿¡¼­ ÀϾ°í ÀÖ´Â »õ·Î¿î ¼±±³ ¿ª·® ¾çÀÚ ¸ðµÎ¿¡ ÀÇÇØ ÆÄ¾ÇµÈ °øµ¿ÀÇ °úÁ¦¸¦ ³íÀÇÇß´Ù. ´ÙÀ½ÀÇ ÀÏ°ö°¡Áö °úÁ¦°¡ ÃÊÁ¡µéÀÌ´Ù :

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3) ¾Æ½Ã¾Æ ÀÚÁÖ¼ºÀÇ ±âµ¶±³Àû ¼ºÃëÀÇ ¿©Áö¸¦ ÁÖ±â À§ÇÑ ÀûÀýÇÑ Å» ¼­±¸È­ÀÇ Çʿ伺

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5) ÀüÈÄÀÇ µ¶¸³Àû, ¹ÎÁ·ÁÖÀÇÀû, »çȸÁÖÀÇÀû ±¹°¡µéÀÇ ºÎÁ¤Àû Á¾±³Á¤Ã¥¿¡ È¿°úÀûÀ¸·Î ´ëÀÀÇϱâ À§ÇÑ ´õ¸¹Àº ¿¬±¸ÀÇ Çʿ伺

6) À¯»ç-¼¼¼ÓÀû ¼¼°èÀû ¼¼°è±³È¸ÁÖÀÇ(ecumenism)¿Í °¡Â¥-¿µÀû, À̱³µµÀû ±ÇÀ§ÁÖÀÇÀÇ ¾ç±Ø´ÜÀÇ À§Çè¿¡ ´ëÀÀÇÒ Çʿ伺

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THE 1982 ASIAN COMMITMENT TO CHRISTIAN MISSION





Preamble



The third Triennial Convention of the Asia Missions Association took place on August 16-22, 1982, in Seoul, the capital city of the Republic of Korea.



Invitations were sent to representatives of Asian countries, including Japan, China, Philippines, Singapore, Thailand, Malaysia, indonesia, India, Bangladesh, Nepal, Pakistan, Fijl and Korea. Invitations were also sent to African and Latin American countries in cluding Nigeria, Brazil, Mexico, and Guatemala. Among Western countries, invitations were sent to Germany and the United States.



As Asians, we have been able to bring together mission leaders from these countries in order to discuss and debate diverse issues and ideas with the common goal of increasing missionary outreach.



The theme of this convention was Isaiah 62:10.

Go through, go through the gates ;

Clear the way for the people :

Build up, build up the highway ;

Remove the stones, lift up a standard

over the peoples.



The theme was chosen to continue building toward the ideals articulated in our 1975 Seoul Declaration on Christian Mission.

Paul's Epistle to the Philippians provided insights into the various ways of expressing the task of missions and evangelism in our Asian meeting. These were brought forth forcefully in the Bible studies every morning.



The Convention's work units included ;



1) East-West Dialogue for Missiological Encounter ; 2) Asian Missiologists Symposium ; 3) Asia, Africa and America Consultation ; 4) Asian Missionaries Workshop ; 5) Third World Mission Rally.



Indepth studies and exposure to Korean culture, religion and urban industrial society provided valuable insight in our discussion and understanding of our task. Through prayer, research, dialogue, and careful analysis, we gained greater awareness of the following issues :







1. The Role of Christian Missions



A. Responsibility toward God



Fully conscious of our primary responsibility to God and His demands expressed in the Scriptures, we met Him anew as the God who shapes history to accomplish His perfect purposes. It is He who, because of His great love for the world and for the glory of His name, still longs for the redemption of the world through faith in Jesus Christ so that when the times have reached their fulfillment, all things in heaven and on earth will be brought together under one head, Christ, His son. It is he who is still full of compassion for a world held in darkness by Satanic forces. It is He who commands His own to spread His glad tidings of total redemption for the whole of man throughout the whole world.



B. Responsibility toward Man



The Christian understanding of human dignity consequently originates in the Biblical view that man was created in the image of God. Equality and freedom are basic rights established by God Himself. A Christian understanding of man's mature takes seriously human sinfulness. Sin destroys man's dignity and causes him to lose his freedom and sense of equality. Modem man's greatest problem is rooted in his reluctance to recognize his own sin. When mission in the name of Christ fails to make man aware of sin-its origin and consequences according to the Bible-them it falls in its basic responsibility of evangelizing mankind.



The doctrines of forgiveness and redemption cannot be adequately understood without consciousness and confession of sin. Sin, both personal and collective, should not be concealed, defended, or justified ; it has its own high cost whose price must be paid. Because Christ has paid this price, He became our Savior. Blaming sin on society and its structures is neither Biblical nor Christian. Man's first transgression was blaming elements outside himself for his own sin-God's law, other creatures, circum-stances, and even God Himself.



C. Responsibility toward Society

We are convinced that the nature of Christian faith compels us to befriend and help the weak, the oppressed, the poor, and the sick. We must encourage Christians to recognize their social responsibility as members of their community and to be aware of various types of social injustice so they may develop a Biblical standard of ethics to serve as an example for both ruler and those whom they rule.



Our ideal social structure is a community built on love where humanitarian sharing occurs between those who have and those who have not. We reject the idea that we should first divide society into classes and then agitate within the lower classes to seek through violence to build a a new communitarian structure for social justice. We are reminded that we fight not against flesh and blood, but against princiqalities and powers.



D. Responsibility toward the Nations

Most countries in Asia are newly independent, emerging countries, created after the second World War. The responsibility of Christian missions toward the nations today is analogous to that of the Old Testament prophets who rebuilt their country after being freed from captivity and oppression. We believe that the role of missions among these newly independent nations should be one of providing a spiritual and ideological foundation for growth, social justice, and industrial development. This will be achieved not by criticizing developing nations, nor by completely rejecting their values. Rather, we believe Christian missions should not fail to exhort the churches to assume a role of prophetic warning, providing leadership, pastoral comforting and encouragement so that trial-and-error repercussions, inappropriate authoritarianism and disorder will not exist in these developing nations.



E. The Ultimate Responsibility of Mission



We believe that Christian missions will terminate. According to Scripture, the end will come after the Gospel has been proclaimed to all nations and all peoples(Matthew 24:14). Thus the end of mission is related to the end of history, the day of Christ's Second Coming.



In Matthew 28:19-20 we see the strategic step, to establish within each people at least a small group of discipled converts. Only by that method can the rest of the people in that group then hear in their own language, from someone of their own kind. This follow-through evangelism then fulfills what Mark 16:15 seems to then fulfills what Mark 16:15 seems to say as it exhorts us to reach "all creation."

The ultimate Christian missionary responsibility should be the tireless campaign to give all nations and people the chance to receive the Gospel of Christ. We recognize the mandate to continue knocking until all nations open their doors to Christian missions. We believe that the time will come when the door will open for the Gospel, and we eagerly prepare for that day.



¥±. The Crisis of Christian Mission



In three major conferences of 1980, we see various mission strategies emerging for this decade. These strategies include carrying forward a social Gospel and humanization campaign (May, Melbourne, Australia) ; applying principles of research and planning (June, Pattaya, Thailand) ; and prioitizing frontier missions (October, Edinburgh, Scotland).



A. The Melbourne Conference

The Melbourne Conference was unable to move beyond the political and theological trends of the 1970's ; it did not address the challenge of establishing the spiritual Kingdom of God. The danger of Melbourne's conclusions lies in the idea that the church is a political entity, and as such should be involved in revolution and "liberation."



According to Melbourne, all countries must undergo a polarizing power confrontation so that the people will become aware of the political, urban, economic, industrial, labor and education crises in their midst. Thus, laying down one's life in agitation for social change is "the true path of mission." This "true path" was capsulized in slogans such as "until all power is returned to the powerless." Melbourne advocated spawning a pattern of social revolution convincing people that liberation through revolution is equivalent to establishing the Kingdom of God.



B. The Pattaya Consultation

The Pattaya Consultation mainly developed mission strategies by investigation and analyzing the world, using principles of social science. The world was divided and analyzed along the lines of race, language and culture. Under the slogan "How shall they hear?" Pattaya delegates strove to identify the remaining task in terms of area-population statistics, languages, cultures, ideologies, and religions. This type of "marketing research" is of real value if used properly, but can be misleading if it is employed mechanically apart from an alertness to the leading of the Holy Spirit.



We rejoice in the deeper commitment to missions resulting in the lives of the wide variety of Christian leaders invited to this conference.



C. The Edinburgh Consultation

The Edinburgh Consultation, having been called the "World Consultation on Frontier Missions," expecially emphasized reaching out beyond where the church is now established under the slogan "A church for every people by the year 2000." As with the AMA Triennial Conventions, mission professionals were the primary participants, being sent as delegates by mission agencies.



This conference emphasized the role of non-Western mission forces One-third of the agencies represented and one-third of the delegates attending were from non-Western missions. Three of four major plenary addresses in the morning sessions were assigned to non-Western mission leaders. The only one of these addresses delivered by a Westerner predicted that the final era of missions we are now entering would woon be dominated by non-Western mission forces.



Despite whatever defects these three conferences may have had, we must rejoice in the increased awareness they have generated concerning the significant internal changes which have taken place in Asian, African and Latin American churches as their nations have broken away from Western domination, mostly in the last third of a century. We also rejoice that Western missinons are changing their attitudes towards churches of the nwly independent nations, recognizing that these can become a major new force of mission outreach in this final era of history. Clearly, non-Western missions are not valuable merely as a maturing branch of the Western church. Such a perspective is both gloomy and inappropriate.

On the other hand, Asian missions must build and expand with relentless urgency lest the loss of momentum of many of the older denominational missions in the West create a vacuum of outreach from confusion and lost opportunity.



¥². The Future of Christian Missions



Christianity may well face greater resistance in the future as many people all over the world increasingly reject missions, both socially and spiritually. At the same time, in not a few nations the evangelical presence is growing to the point where it is making many vital contributions.



Due in significant part to the efforts of the Asia Missions Association in the 1970's, a solid foundation of cooperation and solidarity of purpose now exists among Christian mission leaders. At this convention we have pledged ourselves to clear away the old, narrow ways of the past, the obstacles that stand in the way of rapid progress, and lift high the guiding lamp of Christian truth so that the nations will not founder on the shoals of error and sin. Through cooperation in the fulfilling of this pledge, we can with god's promised help break through the crisis of opportunity which faces us in christian mission today.



We recognize and appreciate the great value of involving a number of young people in future meetings of mission leaders. More than any other professional gathering, meetings of mission leaders must be aware of future leadership. In every Triennial convention, youth leaders have been involved. The Edinburgh 1980 conference was also greatly enhanced by the additional presence of young people from many countries. We applaud' this kind of foresight and hope future meetings can always achieve this welding together of the generations in close and harmonious respect and collaboration.



¥³. Our Commitment



"I am the Way, the Truth, and the Life. No one comes to the Father but by me."(John 14:6) Throughout the Third Triennial Convention, we discussed the common task as perceived by both Western missions (the main force in 200 years of Christian outreach) and the new mission forces emerging from Asia, Africa and Latin America. The following seven tasks were focal points :

1) The urgency of strengthening Asian mission forces and increasing cooperation among them.

2) The consequent need for an organization facilitating interchange between non- Western missions all over the world.

3) The need for appropriate de-Westernization in order to allow for a Christian fulfillment of Asian self-hood.

4) The need for the establishment of new relationships of cooperation between traditional Western missions and newly emerging non-Western missions.

5) The need for more research to effectively counter negative religious policies in post-war, independent, nationalistic and socialistic countries.

6) The need to counter the dangers of the two extremes of quasi-secular global ecumenism and pseudo-spiritual, cultic authoritarianism.

7) The urgent need for innovations in mission structure to contend with the future situation.



Despite our diverse national and cultural backgrounds we have reached a consensus on these tasks. Thus we commit ourselves to these tasks as guidelines as we carry forward the task of world missions. We yearn to manifest the unity and commonality of Asians, and we thus hereby boldly proclaim our Asian missions commitment to both the christian and the non-Christian worlds.



                  






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