선교적 교회와 에큐메니칼 역사선교적 교회와 에큐메니칼 역사 (The Missional Church and Ecumenical History)

서지정보

· 발행기관 : 한국선교신학회
· 수록지 정보 : 선교신학 / 36호 / 105 ~ 134페이지
· 저자명 : 김은수

초록

에큐메니칼 역사에서 선교적 교회를 위한 토론은 계속되어 왔다. 국제선교협의회가 1921년 창립된 이래 교회의 선교적 의무가 주요 토론의제였고, 1948년 암스테르담에서 세계교회협의회가 창설되면서 이 두 기구의 통합을 위해서 더욱 구체화되었다. 따라서 이 논문은 1961년 뉴델리에서 IMC로 대변되는 ‘선교’와 WCC로 대표되는 ‘교회’가 기구적 일치를 이루는 역사를 먼저 다루고, 선교적 구조를 위한 토론의 역사를 살펴봄으로써 선교적 교회의 신학적 근거와 그 핵심 내용을 밝혀서 오늘날 선교적 교회 논의에 기여하고자 한다.
WCC 중앙위원회는 두 기구의 일치에 대한 재평가를 실시하여 ‘선교와 일치를 위한 교회의 소명’이라는 ‘롤(Rolle)선언문’을 채택하고, 일치를 위한 초안을 1957년에 제안하였다. 이를 WCC 중앙위원회는 1957년, IMC는 1958년 가나 총회에서 각각 수용함으로써 두 기구의 일치가 공식적으로 인정되었다.
‘교회의 선교적 구조’에 대한 에큐메니칼 토론은 각 대륙별로 진행되었다. 먼저 ‘서유럽연구그룹’은 1965년 1차 연구를 마무리하여 『구조원리로서의 선교』라는 보고서를 내었고, 이를 바탕으로 『선교적 교회구조를 위한 투쟁 안에 있는 타자를 위한 교회』(Die Kirche für andere im Ringen um Strukturen missionarischer Gemeinden)를, 북미에서는 『세계를 위한 교회』(Die Kirche für die Welt)를 출간하였다. 아시아 교회는 플레밍과 라이트가 각 지역에서 보내온 일부자료를 토대로 『선교적 교회를 위한 구조』를 1964년 공동집필하였다.
선교적 교회를 위한 에큐메니칼 토론의 신학적 기여는 『구조원리로서의 선교』이며, 교회론의 핵심인 ‘타자를 위한’ 명제는 본회퍼(D. Bonhoeffer)에서 비롯되었다. 『타자를 위한 교회』는 샬롬(Schalom)이라는 성서적 개념으로 집약되며 이것은 후켄다이크(J. C. Hoekendijk)에 의해 발전되어 전통적인 ‘하나님-교회-세계’의 구조가 ‘하나님-세계-교회’로 바뀌게 되었다.

영어초록

This paper is to examine a short history of how both the missionary work representing as IMC(International Missionary Council) in 1961, New Delhi and the churches representing as WCC(World Council of Churches) were integrated into one organization, and a short history of discussion for the Missional Church since the integration of both organizations. The discussion for Missional Churches in ecumenical history have been raised ceaselessly. Specially, the missionary duty of churches has been a main issue for discussion since IMC was instituted in 1921. And it has materialized as bringing the issue for integration with IMC steadily after the conference was held by ‘Faith and Order’ and ‘Life and Work’ together in 1938, Utrecht.
Although the ecumenical history was started concretely after WCC was instituted in 1948, Amsterdam, there were not any tangible results of integration with the churches and missionary work. Also, they still existed separately in two organizations because there were many different viewpoints between them. Even if IMC was closely connected with WCC, there were some problems to make it difficult and not to be solved for the integration before the Whitby’s general meeting in 1948, Canada. As a result, IMC could not formally participated in the establishment of WCC in 1948. However, both WCC and IMC were integrated completely in 1956, Herrenalb.
This integration was positively regarded as both the missionary work and churches symbolically became one, but there was a criticism of opponents insisting that the missionary work will be a secondary issue of churches. With regard to the integration of IMC and WCC, Lesslie Newbigin emphasized the necessity of new paradigm for missionary work and the combination of churches, saying “the whole Church, with one Gospel of reconciliation for the whole world.”The missionary structure of churches, which is based on missio Dei in the Bible, should be ‘the whole life of the Church’ as well as ‘the Life of the whole Church’ as a disciplinant of missio Dei. The ultimate contribution about ecumenical studies for Missional Churches is the missionary work as a structural principle, and it is from the ecclesiology by D. Bonhoeffer, who presented an important issue for theological discussion. That issue is ‘the church for others.’ D. Bonhoeffer tried to understand pro me(for me), which is a slogan of religious reformation into pro nobis(for us) and pro nobis into pro aliis(for others). His understanding for churches was taken as the meaning of Shalom in a biblical notion. J. C. Hoekendijk made its notion much clearer. Shalom to him was because of a social matter for human communities transcending the individual salvation. Consequently he insisted that the churches should not be separated from the world, which is with God, and should aim at ‘ecumenical,’ that is, oikoumene. So the focal point of God’s plan is found in the world, not in the church, for the church is defined as a part of the world.

참고자료

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