복음통일론의 가능성과 과제 - 한국교회의 통일담론 재고

Abstract

This study aims to critically reflect on the concept of “gos pel unification,” which has gained prominence within the Ko rean church since the 2000s. It seeks to lay the groundwork for expanding the discourse on gospel unification in future theo logical and practical contexts. Historically, the term “gospel unification” emerged with in the Korean church’s unification movement of the 1980s, the mission focus on North Korea during the 1990s, and the broader reunification mission of the 2000s. Although the term has become widespread in the Korean church, there remains a lack of consensus regarding its precise meaning. This paper presents the gospel unification on the Korean Peninsula as a theological and practical initiative to embody the vision of ‘the unification of all things in Christ’ (Eph. 1:10; 4:6) in the specific time and space of the divided Korean Pen insula in the 21st century. I view gospel unification as Korean version of the eschatological fulfillment-the complete reign of God through Jesus Christ-that contains a broader blueprint that is not reducible to a mere regime or institutional unifica tion of South and North Korea. In this study, therefore, I argue that the discourse on gos pel unification should be distinguished from other unification discourses by examining the ‘motivation,’ ‘method,’ and ‘goal’ of achieving unification between the two Koreas. Gospel unifi cation should be driven by the love of God and love of neighbor, pursued through the practice of “preemptive sacrifice,” and ultimately directed towards the unification of people and the creation of a community of worship and the kingdom of God across the Korean peninsula. This study presents four critical tasks for the Korean church from the perspective of gospel unification. First, the Korean church should undertake bold and concrete actions to foster the whole recovery of people amidst the ongoing division of the Korean peninsula. Second, in light of gospel unification, the church should serve as an agent of “healing” for the Korean peninsula. Third, the church should embrace the mission of reinforcing a central, unifying presence that transcends politi cal divides. Fourth, the Korean church’s commitment to gospel unification should be rooted in the daily practice of living out the gospel, particularly in service to the socially marginalized and to neighbors within Korean society.