Abstract The nature of oikoumene has constantly challenged a Christendom-oriented lineal understanding of mission. The environment of doing theology of mission has changed from the denominational to the ecumenical era, from the Eurocentric to the global context, and from the mechanistic domination of the world to the age of ecological worldwide community; and the paradigm of mission has changed from evangelisation to shalom, from missio ecclesiae to missio Dei, and from monologue to dialogue. Critically thinking of the dominant milieu of the people which challenges the church to transform her way of participation in the world, the church must discern the socio-political and religio-cultural biographies of the people as the most important language of people- and life-centric missio Dei. The primary missio logical question should be, then, not what God is doing with the church, but rather what God is doing with the people and creation. In the course of answering this question, the church may discern where the Spirit is at work and how to respond to it. The following article is an attempt to seek a Korean way of imitatio missionis Christi in terms of finding a contextualized spirituality and a strategy of a transforming discipleship. Transforming the missiological paradigm The nature of the oikoumene as the household of life in the whole inhabited earth has been constantly revealed and characterized as a religio-culturally and socioecologically interdependent pluralist communion of life, and it has challenged a Christendom-oriented lineal understanding of mission. As a result, paradigm of mission has been shifted from evangelization to shalom--the whole gospel, the whole world, the whole church, from missio ecclesiae to missio Dei, and from monologue to dialogue. Consequendy, the environment of doing theology of mission today has been radically changed, given the transition from the denominational age to the ecumenical age, from the Eurocentric age to the age of humanity as a whole, and from the mechanistic domination of the world to the age of ecological worldwide community. (1) In a religio-culturally and socio-ecologically interdependent pluralist society, one may have been struggling with an identity crisis which initiates a creative tension and opportunity to rethink and transform one's own hermeneutical and practical horizon in doing theology of mission. Since paradigms are not conceptual entities floating in some Platonic heaven, but entire constellations of beliefs, values, and practices shared by a given community, the individual and collective identity crisis as an ongoing self-negation and self-reflection may provide various motives for paradigm shift in spirituality and strategy of transforming the given community. I myself, culturally as a Korean, religiously as a Christian minister of a particular denomination, and socio-ecologically as a people-oriented and life-centric thinker, am living with an ongoing identity crisis which has troubled me to the point where I cannot submissively cross my arms in the face of certain allegedly Christian attitudes and traditions. On the one hand, I am incapable of remaining impassive vis-a-vis several billion human beings in the South who suffer under the yoke of a social system whose only purpose seems to be to fatten the bank accounts of a minority. On the other hand, neither am I capable of hearing the absolute and superior gospel claim to other realities. Here I speak of the ugliness of the dominant milieu of the people, an ugliness of surroundings and of human relations that frequently becomes internalized into their very persons. The people and their society suffer the han, meaning a historically accumulated consciousness of anger, sorrow, resistance, etc., both of physical oppression and of spiritual debasement. I cannot be romantic about the senseless suffering inflicted upon people all over the world. As human history has shown, religion has been the "sigh of the oppressed creature," the "heart of a heartless world," the "spirit of a spiritless situation"--the "opium of the people. …

中文翻译：

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转化门徒

摘要 oikoumene 的本质不断挑战着以基督教为导向的对传教的直系理解。宣教神学的环境已经从宗派时代到普世时代，从欧洲中心到全球环境，从机械统治世界到生态世界共同体时代；宣教的范式也从福传变成了shalom，从missio ecclesiae变成了missio Dei，从独白变成了对话。批判性地思考挑战教会改变其参与世界的方式的人们的主导环境，教会必须将人们的社会政治和宗教文化传记视为人们和生活中最重要的语言以神为中心的使命。那么，首要的使命逻辑问题应该是，不是神对教会所做的，而是神对人和受造物所做的。在回答这个问题的过程中，教会可能会分辨出圣灵在哪里工作以及如何回应。下面的文章试图在寻找一种情境化的灵性和转变门徒训练的策略方面寻求韩国的模仿传教士 Christi 方式。转变宣教范式 oikoumene 作为整个有人居住的地球上的生命之家的性质不断被揭示和表征为宗教文化和社会生态上相互依存的多元生活共融，它挑战了以基督教为导向的对使命的线性理解. 结果，宣教范式已经从传福音转变为 shalom——整个福音，整个世界，整个教会，从missio ecclesiae到missio Dei，从独白到对话。因此，今天宣教神学的环境发生了根本性的变化，从宗派时代到大公教会时代，从欧洲中心时代到全人类时代，从机械统治世界到全人类时代。全球生态社区时代。(1) 在一个宗教-文化和社会-生态相互依存的多元社会中，一个人可能一直在与身份危机作斗争，这引发了创造性的紧张和机会，可以在宣教神学中重新思考和转变自己的诠释学和实践视野。由于范式不是漂浮在柏拉图天堂中的概念实体，而是整个信仰、价值观、和特定社区共享的实践，作为持续的自我否定和自我反思的个人和集体身份危机可能为改变特定社区的灵性和策略的范式转变提供各种动机。我自己，在文化上作为一个韩国人，在宗教上作为一个特定教派的基督教牧师，在社会生态上作为一个以人为本和以生活为中心的思想家，正生活在一个持续的身份危机中，这让我感到不安，以至于我无法面对某些所谓的基督教态度和传统，顺从地交叉双臂。一方面，我无法对南方的数十亿人保持冷漠，他们在社会制度的枷锁下受苦，其唯一目的似乎是让少数人的银行账户发胖。另一方面，我也无法听到对其他现实的绝对和优越的福音主张。在这里，我谈到了人民主导环境的丑陋，环境和人际关系的丑陋，这些丑陋经常内化到他们的人身上。人民和他们的社会遭受汉，意味着历史积累的愤怒、悲伤、反抗等意识，既有身体上的压迫，也有精神上的堕落。我不能对世界各地人们遭受的毫无意义的痛苦感到浪漫。正如人类历史所表明的，宗教一直是“被压迫者的叹息”、“无情世界的心”、“无情境的精神”——“人民的鸦片”。在这里，我谈到了人民主导环境的丑陋，环境和人际关系的丑陋，这些丑陋经常内化到他们的人身上。人民和他们的社会遭受汉，意味着历史积累的愤怒、悲伤、反抗等意识，既有身体上的压迫，也有精神上的堕落。我不能对世界各地人们遭受的毫无意义的痛苦感到浪漫。正如人类历史所表明的，宗教一直是“被压迫者的叹息”、“无情世界的心”、“无情境的精神”——“人民的鸦片”。在这里，我谈到了人民主导环境的丑陋，环境和人际关系的丑陋，这些丑陋经常内化到他们的人身上。人民和他们的社会遭受汉，意味着历史积累的愤怒、悲伤、反抗等意识，既有身体上的压迫，也有精神上的堕落。我不能对世界各地人们遭受的毫无意义的痛苦感到浪漫。正如人类历史所表明的，宗教一直是“被压迫者的叹息”、“无情世界的心”、“无情境的精神”——“人民的鸦片”。人民和他们的社会遭受汉，意味着历史积累的愤怒、悲伤、反抗等意识，既有身体上的压迫，也有精神上的堕落。我不能对世界各地人们遭受的毫无意义的痛苦感到浪漫。正如人类历史所表明的，宗教一直是“被压迫者的叹息”、“无情世界的心”、“无情境的精神”——“人民的鸦片”。人民和他们的社会遭受汉，意味着历史积累的愤怒、悲伤、反抗等意识，既有身体上的压迫，也有精神上的堕落。我不能对世界各地人们遭受的毫无意义的痛苦感到浪漫。正如人类历史所表明的，宗教一直是“被压迫者的叹息”、“无情世界的心”、“无情境的精神”——“人民的鸦片”。被压迫者的叹息”，“无情世界的心”，“无情的精神”——“人民的鸦片”。… 被压迫者的叹息”，“无情世界的心”，“无情的精神”——“人民的鸦片”。…