무슬림과 의사소통 전략 (A Strategy for Communication with Muslims)

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초록

Abstract
A Strategy for Communication with Muslims

Dr. Il Joo Kong
(University of Jordan)


Joshua Massey classified Muslim attitudes about Islam into the M1-M9 spectrum. According to his theory, people disillusioned about Islam belong to M1-M3: M1 being High Disillusioned and M3 Low Disillusioned. He also labeled M4 as High Ambivalent and M6 as Low Ambivalent. Categories M7-M9 consisted of those who are content with Islam, ranging from M7 as low satisfaction and M9 as high satisfaction.
Looking at how such a variety of Muslims, as above, receive the Christ-centered Community, the strongly religious Muslims (M7,M8,M9) never come near the traditional church, and only a few are saved through the contextualized approach. M1,M2 and M3 Muslims dislike the C4 and C5 types of approaches as classified by John Travis, and often show disapproval with the contextualized approach of C4 and C5. Many of them were saved through Christ-centered community (C1,C2,C3). As for the M4,M5,M6 Muslims, hardly any of them have been saved because they are pluralist Muslims who don't feel the need to convert. In order to communicate with various kinds of Muslims, it is necessary to find ways to communicate with Muslims who are posed in different situations. Bible-based communication is suggested for M1,M2,M3 Muslims. And for M7,M8,M9 Muslims, we can make use of verses in the Qur'an as a bridge to the Bible, or preach the Bible directly. Lastly, since M4,M5 and M6 Muslims are pluralism-oriented muslims, we can approach them through God's love.
Both traditional and contextual models are needed for the three approaches above. In order to be most effective, Missionaries and Churches should concentrate on one model; there is a need for convergence on a few key issues. The limited success of the traditional model should not be wielded as a club against the contextual model and vice versa.
Most Muslims believe that Allah of Islam and God of Christianity are the same. Evangelical Christians say that Allah and God are different based on the Bible, but when preaching to Muslims, a different approach must be used. In the contextualized approach towards Muslims, more weight should be placed on the similarities ―the common grounds―than the differences. Most Muslims of today don't read the Qur'an so there are many who do not even know the meaning of Qur'anic verses. If one converses about a doctrinal topic, a debate is bound to break out, and thus rather than taking a doctrine -centered approach from the beginning, one must take different approaches depending on the person.
In 2007, Woodberry, Shubin and Marks conducted research on 750 converts from Islam("Why Muslims Follow Jesus: The results of a recent survey of converts from Islam"). According to this research, one of the reasons why Muslims converted to Christianity was that they believed Jesus by observing the lives of Christians. Also, the Christian emphasis on God's love and their intimacy with the Father in Heaven was a critical factor in their decision to convert. Muslims find it difficult to accept Allah as the Father in Heaven because their doctrine of God dictates that man and Allah cannot have similar attributes.
If stories of the Bible are used to communicate God's attribute that also exists in Allah, then Muslims will be able to reach a clearer understanding of the doctrine of God present in the Bible. For communication with Muslims, the content of the Book of Luke is most familiar to Islamic culture compared to other Books of the Bible. Hence, Luke Chapter 15 could be used to emphasize the intimacy with God the Father.
In order to preach the gospel to Muslims, comparative research is necessary to better understand Islam and Christianity. Such topics as the nature of man, unity of God, crucifixion of Christ and distortion of the Bible must be studied. Comparative research allows for enhanced understanding of Muslims' theological thinking and their world view. Thus, when teaching the Bible to Muslims, these essential topics are deliberated and western theology, which contains elements of western culture, is avoided.
Dudley Woodberry stated that most missiologists are ready to use Islamic religious rituals and terminology with converts because many Muslim converts are offended by the Christian service and profess discomfort with using Christian terminology. If the Church endorses the Insider Movement as the ultimate goal for the fulfillment of the Kingdom of God, then the answer must be sought in the Bible.
Charles Kraft is a scholar who upheld dynamic equivalence communications and advocated for Christian Communication within Islam that is based on the Qur'an and the Torah and Injil. In his book "Building Bridges: Christianity and Islam"(1997), Lebanese Fouad Elias Accad introduced a specific methodology for preaching the gospel to Muslims through use of the Qur'an, and Don McCurry declared that "I do not hesitate to use the Qur'an as a starting point to introduce the topic of Jesus Christ.".
When preaching the gospel to a Muslim, one should read a key verse in the Qur'an with him/her, then proceed to a key verse in Torah to clarify the topic and to clearly portray the message in the Bible. At this point, the verse of the Qur'an only functions as a bridge, and it is through the Bible's message that the truth is conveyed to the Muslim. Therefore, a missionary for Muslims must have the minimum theological knowledge to carry out discipleship training in the local language. Also, disciple literature must continuously be developed according to the region's specific circumstances. Contrary to what was mentioned above, there is a method in which only the Qur'an is used to present the gospel. First of all, one shares that Al-Masih who appears in Surah 4:17 and Surah 3:45 is "Kalimah min Allah"(a word from Allah).

영어초록

Abstract
A Strategy for Communication with Muslims

Dr. Il Joo Kong
(University of Jordan)


Joshua Massey classified Muslim attitudes about Islam into the M1-M9 spectrum. According to his theory, people disillusioned about Islam belong to M1-M3: M1 being High Disillusioned and M3 Low Disillusioned. He also labeled M4 as High Ambivalent and M6 as Low Ambivalent. Categories M7-M9 consisted of those who are content with Islam, ranging from M7 as low satisfaction and M9 as high satisfaction.
Looking at how such a variety of Muslims, as above, receive the Christ-centered Community, the strongly religious Muslims (M7,M8,M9) never come near the traditional church, and only a few are saved through the contextualized approach. M1,M2 and M3 Muslims dislike the C4 and C5 types of approaches as classified by John Travis, and often show disapproval with the contextualized approach of C4 and C5. Many of them were saved through Christ-centered community (C1,C2,C3). As for the M4,M5,M6 Muslims, hardly any of them have been saved because they are pluralist Muslims who don't feel the need to convert. In order to communicate with various kinds of Muslims, it is necessary to find ways to communicate with Muslims who are posed in different situations. Bible-based communication is suggested for M1,M2,M3 Muslims. And for M7,M8,M9 Muslims, we can make use of verses in the Qur'an as a bridge to the Bible, or preach the Bible directly. Lastly, since M4,M5 and M6 Muslims are pluralism-oriented muslims, we can approach them through God's love.
Both traditional and contextual models are needed for the three approaches above. In order to be most effective, Missionaries and Churches should concentrate on one model; there is a need for convergence on a few key issues. The limited success of the traditional model should not be wielded as a club against the contextual model and vice versa.
Most Muslims believe that Allah of Islam and God of Christianity are the same. Evangelical Christians say that Allah and God are different based on the Bible, but when preaching to Muslims, a different approach must be used. In the contextualized approach towards Muslims, more weight should be placed on the similarities ―the common grounds―than the differences. Most Muslims of today don't read the Qur'an so there are many who do not even know the meaning of Qur'anic verses. If one converses about a doctrinal topic, a debate is bound to break out, and thus rather than taking a doctrine -centered approach from the beginning, one must take different approaches depending on the person.
In 2007, Woodberry, Shubin and Marks conducted research on 750 converts from Islam("Why Muslims Follow Jesus: The results of a recent survey of converts from Islam"). According to this research, one of the reasons why Muslims converted to Christianity was that they believed Jesus by observing the lives of Christians. Also, the Christian emphasis on God's love and their intimacy with the Father in Heaven was a critical factor in their decision to convert. Muslims find it difficult to accept Allah as the Father in Heaven because their doctrine of God dictates that man and Allah cannot have similar attributes.
If stories of the Bible are used to communicate God's attribute that also exists in Allah, then Muslims will be able to reach a clearer understanding of the doctrine of God present in the Bible. For communication with Muslims, the content of the Book of Luke is most familiar to Islamic culture compared to other Books of the Bible. Hence, Luke Chapter 15 could be used to emphasize the intimacy with God the Father.
In order to preach the gospel to Muslims, comparative research is necessary to better understand Islam and Christianity. Such topics as the nature of man, unity of God, crucifixion of Christ and distortion of the Bible must be studied. Comparative research allows for enhanced understanding of Muslims' theological thinking and their world view. Thus, when teaching the Bible to Muslims, these essential topics are deliberated and western theology, which contains elements of western culture, is avoided.
Dudley Woodberry stated that most missiologists are ready to use Islamic religious rituals and terminology with converts because many Muslim converts are offended by the Christian service and profess discomfort with using Christian terminology. If the Church endorses the Insider Movement as the ultimate goal for the fulfillment of the Kingdom of God, then the answer must be sought in the Bible.
Charles Kraft is a scholar who upheld dynamic equivalence communications and advocated for Christian Communication within Islam that is based on the Qur'an and the Torah and Injil. In his book "Building Bridges: Christianity and Islam"(1997), Lebanese Fouad Elias Accad introduced a specific methodology for preaching the gospel to Muslims through use of the Qur'an, and Don McCurry declared that "I do not hesitate to use the Qur'an as a starting point to introduce the topic of Jesus Christ.".
When preaching the gospel to a Muslim, one should read a key verse in the Qur'an with him/her, then proceed to a key verse in Torah to clarify the topic and to clearly portray the message in the Bible. At this point, the verse of the Qur'an only functions as a bridge, and it is through the Bible's message that the truth is conveyed to the Muslim. Therefore, a missionary for Muslims must have the minimum theological knowledge to carry out discipleship training in the local language. Also, disciple literature must continuously be developed according to the region's specific circumstances. Contrary to what was mentioned above, there is a method in which only the Qur'an is used to present the gospel. First of all, one shares that Al-Masih who appears in Surah 4:17 and Surah 3:45 is "Kalimah min Allah"(a word from Allah).

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