로잔운동을 통해서 본 무슬림 사역의 방향

Abstract

The motto of the Lausanne movement is ‘to vitalize the whole church to take the gospel to the whole world.’ The significance of the Lausanne movement was to assist the church to develop the areas of evangelization, culture, reaching other faiths, taking social responsibility, and invoking the leading and guiding of the Holy Spirit. The holistic ministry is not confined to an individual but it is the responsibility of the whole church. The church should develop the ministry toward other faiths through preaching reconciliation, to overcome materialism, persecution, and by seeking common partnership between churches. This study moves on to people groups which Christians should approach to find out the reason why we still have not reached them. If we investigate the records of the Lausanne movement, it becomes clear that the way to approaching Muslim evangelization is a point of great concern. We need to find the focal issues in the approach to Muslim ministry. In this regard this paper considers the ways of approach to Muslim ministry, which has been highlighted as one of the crucial issues in the Lausanne movement. The source for this study is mainly drawn from the records of the four conferences of the Lausanne movement: The Glen Eyrie Conference on Muslim Evangelization (1978); Report of the Consultation on World Evangelization in Pattaya (1980); Pattaya Forum (2004); and Cape Town Lausanne Congress (2010). The modern church and Christian workers must understand the urgent need to break down the barriers which exist in a crosscultural society, and consider the walls which must be overcome in Muslim ministry. Muslims put themselves against the society in which they find themselves where secularization, urbanization, globalization, and pluralism exist, and on the other hand, they contextualize the phenomena and reinterpret them. In this way they live constantly evaluating their identity and the meaning of life. The obvious thing is that we Christians should not approach Islam phenomenologically but make an effort to understand the Muslim people who have obscure uncertainties about their place in the new culture. We Christians should present the gospel clearly which is different from the western culture in the Islamic world, and rethink whether the western culture can be still related and be accepted in the Islamic world according to the nature of the biblical gospel. The conclusion of this paper is that we as Christians should live out lives to reform and spur each other on to reach Muslims by the power of the gospel which is another focal point. As Christians the ministry towards other faiths can never be effective without paying the price of sacrifice.