로잔운동 관점에서 본 이슬람교의 “할랄”과 한국교회

Abstract

Concerning the government’s policy for the promotion of the Halal industry, evangelical churches in South Korea that are leading the Lausanne Movement make multi-faceted efforts to contribute to Korean society making a stepping stone of the collection of information and the research related to ‘Halal’ through the network of Christian communities throughout the world and to prevent the elements of social unrest due to the economic turmoil and terrorism in the Republic of Korea that God loves through the dynamic social participation and political participation. Most of all, this is because the Lausanne Movement that it is not too much to say that it is the key axis of the world evangelical movement has continuously emphasized the part of social participation. In addition, since ‘The Lausanne Covenant’ in 1974, through the third Cape Town Congress in 2010, the issue of the church’s social responsibility has become further concrete, which was developed into the concept of ‘integral mission.’ ‘Integral mission’ is not simply a concept that evangelism should be achieved in parallel with social participation, but a method of mission work by which the church restores the essence and becomes filled with ‘Being’ to reveal the Gospel dynamically. Thus, it is judged that the voice of the Christian world about the policy for the promotion of the ‘Halal industry’ is sound activities of social participation and political participation for the development of Korean society and the practice of the ‘integral mission.’ Most of all, the Korean government that is promoting a policy for the promotion of the ‘Halal industry’ with the method of ‘implementing first and taking action later’ while not fully understanding Islam, comprehensively should not only listen to the insider voice of the Islamic communities, which would be the actual interest groups by the promotion of the ‘Halal industry’ but also listen to the point of view outside the Korean Christian community that networks with Western churches that have already experienced Islamization and difficulties accordingly. In Korean society where there are no Islamic Shariah (Law) courts, it is judged that, in order not to wander about and cause economic turmoil according to ‘Fatwa’ that the ‘Muftī’ of each country to which exports are made declares, and consequently, in order for Korean society not to become priming water of Islamization, Korean church should make ceaseless efforts for social participation on the dimension of integral mission, even submitting to unnecessary misunderstanding