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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2010.6
- 수록면
- 137 - 168 (32page)
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The main purpose of this article lies in investigating the interaction between foreign mission and overseas dispatch of armed forces. In Korea, both activities have been reinforced in the 1990s. Korea’s prominent religions, such as Protestantism, Catholicism, Buddhism, Won-Buddhism, and Jeung San Do strengthened their missionary work in the 1990s. The Korean government sent its troops to the Gulf War in January 1991, and in so doing, it resumed international military intervention, which stopped since the Vietnam War.
Foreign mission and overseas dispatch can overlap both in time and space. Such situations are likely to create a phenomenon referred to as “escalation of danger”, in which foreign mission and overseas dispatch endanger each other. When a religious factor plays an important role in a war, this scenario becomes more plausible. Since the spring of 2004, phenomena of this type have actually occurred in Iraq and Afghanistan.
In hot spots where Korean military forces are stationed and religious elements play indispensable roles, attacks on Korean missionaries tend to increase conflicts between the Korean government and the religious authorities that sent those missionaries. For Korean military authorities who want avoid any type of religious involvement, Korean missionaries’ persistent strife to propagate an alien religion that may provoke native people is nothing but nuisance and trouble. Incident of this kind really happened during the former President Roh Moo-hyun’s administration (2003~2008) and continues to be a problem in the present Lee Myung-bak’s administration (2009~present).
To sum up, the escalation of danger in Korea and increasing religion-state conflicts surrounding foreign mission have been and will remain as “distinctively Protestant” phenomena. Compared to Protestant Churches, other Korean religions still maintain relatively small society of foreign missionaries and invest most of their resources to the service of Korean emigrant communities. In contrast, Korean Protestant missionaries: (1) amount to world’s second largest mission community in number since 2000, (2) attach great importance to the so-called “frontier mission” that gives priority to the “unreached peoples”(mostly Muslims or communists), (3) have aggressive and militant attitude toward other religions, (4) invest most of their resources in the establishment of churches and direct conversion of natives.
Foreign mission and overseas dispatch can overlap both in time and space. Such situations are likely to create a phenomenon referred to as “escalation of danger”, in which foreign mission and overseas dispatch endanger each other. When a religious factor plays an important role in a war, this scenario becomes more plausible. Since the spring of 2004, phenomena of this type have actually occurred in Iraq and Afghanistan.
In hot spots where Korean military forces are stationed and religious elements play indispensable roles, attacks on Korean missionaries tend to increase conflicts between the Korean government and the religious authorities that sent those missionaries. For Korean military authorities who want avoid any type of religious involvement, Korean missionaries’ persistent strife to propagate an alien religion that may provoke native people is nothing but nuisance and trouble. Incident of this kind really happened during the former President Roh Moo-hyun’s administration (2003~2008) and continues to be a problem in the present Lee Myung-bak’s administration (2009~present).
To sum up, the escalation of danger in Korea and increasing religion-state conflicts surrounding foreign mission have been and will remain as “distinctively Protestant” phenomena. Compared to Protestant Churches, other Korean religions still maintain relatively small society of foreign missionaries and invest most of their resources to the service of Korean emigrant communities. In contrast, Korean Protestant missionaries: (1) amount to world’s second largest mission community in number since 2000, (2) attach great importance to the so-called “frontier mission” that gives priority to the “unreached peoples”(mostly Muslims or communists), (3) have aggressive and militant attitude toward other religions, (4) invest most of their resources in the establishment of churches and direct conversion of natives.
목차
Ⅰ. 머리말
Ⅱ. 해외파병의 재등장과 확대
Ⅲ. 점점 위험해지는 한국인들
Ⅳ. 왜 유독 개신교가 문제인가?
Ⅴ. 선교의 정치성, 갈수록 미묘해지는 국가-종교 관계
Ⅵ. 결론
참고문헌
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