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dddd

기편정 — Wed, 28 Jul 2010 00:30:12 -0600

dddd

들렀다가 간다

attack — Fri, 23 Jul 2010 09:58:52 -0600

정석이는 결혼 잘 해냈고

축가는 안타까움을 더했다

잘 지내지

강건하렴~

끌림

Daniel — Sat, 10 Jul 2010 23:05:09 -0600

끌림

1994-2005 Travel Notes

이병률 산문집

글, 사진 이병률

랜덤하우스코리아(주), 2005

이 책은 아무것도 아니다. - epilogue 중

김마가 선교사님 조언

Daniel — Sat, 10 Jul 2010 00:21:32 -0600

- 사람의 삶을 결정하는 것은 두가지: 비전과 열정

- 자기 자랑은 부끄러운 것이다

- 자기를 향하신 하나님의 기업을 1) 헤아리는 것과 2) 아는 것이 중요하다 (에베소서)

- 그리고 Claim 하는 것

- 철저한 순종과 최고의 욕심이 함께 혼재하는 것, 그것은 모순이 아니다. 성경은 계속해서 그것을 보여준다.

- 가장 수동적인 것 같지만 가장 적극적

- 복음을 알아야한다. 그 영광과 위대함을. 그리고 하나님의 비전을 취하는 것이 우리 인생의 가장 위대한 것

- 갈렙의 고백은 자기 믿음을 크게 보이기 위해서 큰 것을 달라고 하는 것과는 차원이 달랐다

- Claim은 하나님의 약속, 모든 민족이 주께 돌아올 것이라는 것을 믿고, 그것이 일어날 것을 믿고, 자기의 것을 거기에 드리며 내 모든 삶을 사용해달라고 드리는 것

- 많은 사람이 이 사실을 알아도 클레임하지는 않는다.

- 하나님을 사랑해온 형제의 삶은 소중한 것이지만, 이제는 비전을 찾을 때. 클레임하라.

* 김마가 선교사

GO (Global Operation) 해외본부장

선교기도회때 잠깐 뵈었다가 며칠 후 저녁을 함께 함. Pho 먹고 스타벅스에서 해주신 말씀들

친구의 결혼

Daniel — Fri, 09 Jul 2010 23:59:36 -0600

정석이가 결혼한다. 건우, 태완이, 그리고 나를 제치고 우리 넷 중 가장 먼저. 중고등부 시절에는 누구보다 여자에 관심없어 하던 녀석이 말이다.

부모님이 미국에 오시기전 잠깐 석이를 만나셨다고 했고, 석이는 부모님을 통해 내게 메모로 결혼한다는 소식을 전했다. 그 뒤로 몇 번을 연락하러 애를 썼는데 잘 안되었다가, 드디어 오늘 전화가 왔다.

많이 웃었다. 기뻤다. 친구가 결혼한다는 것이 이토록 좋다니. 그리고 너무나 섭섭했다. 함께 할 수 없음이. 굳이 만류하는 내 손사래에도, 결혼식이 끝나는대로 건우와 태완이랑 같이 전화하겠다고 으름장을 놓는다.

나는 하늘복을 구하는 무릎으로 마음만 닿는 그 곳에 있다. 그의 가정이 하나님 나라를 위해 쓰이기를 기도했다.

지금쯤 아마도 축가 연습으로 - 석이를 축하하기보다는 어떻게 해야 멋질까 - 고민하고 있을 건우와 태완이가 있는 곳에 같이 있고 싶다.

하나님의 대사

Daniel — Fri, 02 Jul 2010 23:21:00 -0600

하나님의 대사

김하중 지음

규장

'기도하는 대사'로 불린 김하중 장로. 외무부 아시아태평양국장, 대통령 의전비서관, 대통령 외교안보수석비서관, 주중대사를 거쳐 통일부 장관을 역임.

늦은 밤 잠들기 전에 책장 앞에 앉아 손이 닿는 책을 뽑아 펼쳤다가 읽기 시작. 전혀 생각하지 않았던 기도에 대한 메세지를 책을 통해서 받게 됨. 중보기도와 영적인 실재, 그리고 그 실재를 움직이는 기도의 힘. 첫 몇장을 읽고 늦은 밤 중에 기도하게 만든 책.

지금도 매일 300명 이상을 중보기도. 10년 후 주중대사가 될 것을 대비한 기도와 준비. 작은 일까지도 순종하는 믿음. 나누고 베푸는 삶. 기도와 하나님의 음성에 대한 기록을 남기는 습관. 중국과 중국인을 사랑하는 대사.

기도에 대해서 설명하는 것이 아닌, 기도의 삶이 무엇인지 보여주는 책. 허리를 치시고 기도하게 만드시는 하나님의 음성. 그리고 작게나마 신기한 중보기도의 경험.

생명의 교차

Daniel — Fri, 02 Jul 2010 01:11:02 -0600

그녀의 페이스북 프로필 사진이 바뀌었다. 모녀가 함께 웃고 있는 그 사진을 보는 순간 한동안 가슴이 막히는 듯 했다. 나는 유타오리의 엄마를 처음 보았다. 임종을 앞둔 엄마의 얼굴은 옆의 딸의 슬픔 섞인 미소가 어색할 정도로 활짝 웃고 있었다. 지난 주일, 그 사진 옆에는 욥기 1장 21절의 말씀이 올라왔다.

"The LORD gave and the LORD has taken away; may the name of the LORD be praised." Job 1:21

주신자도 여호와시요 취하신 자도 여호와시오니 여호와의 이름이 찬송을 받을지어다.

몇 달 전, 직장 동료인 일본인 유 타오리는 엄마에게서 암이 발견되었다는 소식을 접했다. 유는 서둘러 일본을 방문했고 수많은 사람들이 함께 기도했다. 온갖 항암치료에도 말을 듣지 않던 암이 방사선치료에 호전되는 듯하여 함께 기뻐했었다. 유는 미국으로 돌아왔고, 미국인 남편과 그동안 때를 기다려왔던 일본 선교사로 파송받는 수속을 서두루는 중이었다. 그리고 지난 주, 유는 일본에서 가능한 빨리 집으로 돌아오라는 아버지의 전화를 받았다.

집에서 항암치료 중이시던 유의 엄마는 갑자기 고통을 호소하셨고, 병원으로 다시 이송되어 검사를 받아보니, 몸의 다른 곳으로 암이 전이되었다. 더이상 손을 쓸 수가 없어 호스피스를 신청했다고 했다. 소식을 들으신 총장님께서 비행기표를 지원해 주신다고 해서 그 다음주 월요일에 가기로 했는데 바로 다음날 엄마의 신장이 기능을 멈추었다는 소식을 통보받았다.

그 날, 떠날 채비를 하기에도 바쁠 텐데 유는 병원을 다녀온다고 했다. 오후에 오피스에 돌아온 그녀는 티셔츠를 입고 왔는데, 그 옷 위에는 Baby Makes Belly Go Round 아기는 배를 둥글게 만들어요라는 글귀가 적혀있었다. 맙소사. 이 옷은 임산복이잖아. 너무나 혼란스러워 자기가 무엇을 입고 있는지도 모르는구나 생각하며 더 마음이 아파 차마 말도 못해주었다.

떠날 시간이 되어 잠시 유를 위한 기도모임을 가졌다. Mrs. Brown이 나보고 유를 보면서 뭐가 보이는 게 없냐고 물었다. 갑자기 무슨 소리인가 하다가, 순간 - 그녀의 티셔츠가 생각나면서 - 나도 모르게 정말이냐고 소리쳐 되물었다. 유는 웃으며 고개를 끄덕였다. 그녀는 임신한 것이다.

엄마가 돌아가실 때, 그 딸은 배속에 새 생명을 잉태했다. 겉으로는 할머니가 되신 줄 아는 어머니는 새 생명으로 행복하실 거라고 위로했지만, 얼마나 손녀가 보고 싶으실까 하는 생각에 마음은 더 아프기만 했다. 이 무슨 영화같은 이야기란 말인가.

그렇게 유는 일본으로 급히 떠났고 며칠 뒤 이메일로 소식을 전해왔다. 엄마와 함께 떠나는 날 병원에서 녹화해간 초음파 동영상으로 새 생명을 함께 보았다고 했다. 엄마는 마지막까지 고통중에도 평안을 잃지 않으셨고, 마지막으로 예수님이 날 맞으시는구나. 하는 말씀과 함께 소천하셨다고 했다.

고국인 일본으로 이제 선교사로서 다시 돌아갈 유를 생각하며, 난 다시 이해할 수 없는 밀알의 진리를 떠올렸다. 하나님의 나라는 눈물과 생명의 씨앗에서만 잉태한다. 일본이 그리스도를 알수 있도록 그 삶을 드렸던 고인과 그 가족에게 하늘의 위로가 임하길 기도한다.

그 아이의 졸업식

Daniel — Fri, 02 Jul 2010 01:08:05 -0600

주일 예배를 마치는데, 그 녀석이 잠시 어디를 간다며 슬그머니 나간다. 슬쩍 물어보니 UNT(University of North Texas)에서 졸업식이 있다고. 졸업모나 가운도 없이 그녀석은 혼자 그렇게 졸업식 장소로 떠났다. 아무도 찾아가지 않을 거라는 것을 알았다. 떠나는 그녀석 뒤통수에 대고 나중에 가겠다고 소리쳤다.

이날 따라 특별히 예배후 모임들이 더 많았다. 교사회에 선교 미팅에 이것 저것 마무리 지으니 벌써 오후5시가 넘었다. 드르륵. 문자가 왔다. 졸업식이 거의 다 끝났단다. 같이 갈 사람들을 찾았는데 대부분이 다 선약이 있었다. 결국 남아서 놀고 있는 유스 애들 두명을 끌고 출발했다. 늦어서 허겁지겁 가는 중에 꽃다발, 카드, 그리고 용돈 조금을 뽑았다.

가는데 차에 기름이 거의 없었다. 덴튼Denton까지는 꽤 거리가 있어서 기름을 넣어야 했지만, 시간이 없었다. 이미 바늘이 게이지를 벗어나 있었지만, 조금이라도 도움이 될까 에어콘까지 끄고 기도하면서 그냥 달렸다. 겨우 도착했더니 이미 행사는 끝이 나 있었다. 전화하니 졸업생과 가족들의 빨간색 무리에서 그녀석이 혼자 나타났다.

꽃다발을 안겨주고 사진을 찍어주고 저녁을 먹으러 갔다. 뭐 먹고 싶냐니 한국 음식이 먹고 싶단다. 순두부 집에 갔다. 그래, 순두부. 고작 몇불짜리 메뉴 사주면서 나는 무슨 거하게 한턱이라도 쏘는 양, 먹고 싶은대로 고르라고 괜히 큰소리를 뻥뻥쳤다. 오늘은 너의 날이야, 마음껏 먹어. 축하로 시끄러워야 할 그날이 조용한 것보다도, 그 가운데서 아무렇지도 않게 있는 그녀석을 보고 있는 것이 더 속상해서 나는 더 오버할 수 밖에 없었다.

돌아오며 이야기했다. 진로를 결정해야 하는데 아직 잘 모르겠다고 했다. 당분간은 우선 일만하고 내년 쯤 커뮤니티 칼리지로 시작해 볼까 한다고. 곧 남은 가족마저 다 흩어지게 될 것 같다고 했다. 집에다 내려주면서 함께 하나님께서 비전을 보여주시길 기도했다.

오는 내내 나는 차 안에서 소리도 없는 먹먹한 마음으로 하늘만 바라볼 뿐이었다.

Comparative Paper on Missionary Biographies

Daniel — Sun, 20 Jun 2010 23:00:44 -0600

Peace Child: An Unforgettable Story of Primitive Jungle Treachery in the 20th Century

Through Gates of Splendor, 40th Anniversary Ed.

Shadow of the Almighty: The Life and Testament of Jim Eliot

Both Don Richardson and five missionaries, Nate Saint, Roger Youderian, Pete Fleming, Ed McCully, and Jim Elliot including their wives, served a very primitive and hostile tribe, respectively Sawi in New Guniea and Auca (later called Waodani) in Ecuador. Their mission field was a jungle where any advantage of civilization was seldom available. To compare their missions, there are similarities in some areas, but also differences in the other, which will compensate each other to provide a more whole picture of mission for a primitive society.

Family Background & Childhood and Calling to Missions

Generally speaking, all missionaries grew up in a Christian family with an education that emphasized the importance of the Word of God and Christian conduct. One distinctive remark on each individual’s spiritual life is a clear sense of calling for a mission with compassion for the lost.

The calling experience of all six missionaries does not necessarily involve any special form of spritual incident. Rather, it was a result from their accumulated daily interaction with the Word of God and their act of obedience in the due time.

In 1955, Don Richardson was deeply challenged by a sermon of Ebenezer G. Vine, secretary of the Regions Beyond Missionary Union (RBMU).1 Richardson was twenty years old at the time, and he confesses that he had a strong feeling, “I also had the unmistakable feeling that I was one of those He was scrutinizing. I returned from the chapel service to my room in the dormitory… and ask, “Is this it? Is this what You want me to do?”” 2After his prayer, he concluded that it was the call from God.

He personally accepted Jesus Christ three years before this calling. He said that he found “the new life, the love, and the joy of knowing Jesus Christ in a personal way”.3 Since then, he strongly believed that it is a great privilege to share Him where His name had never been heard before. After searching a Christian school to learn more of the biblical knowledge and spirituality for his preparing his mission, he enrolled at the Prairie Bible Institute in the fall of 1953.

In response to the call of Rev. Ebenezer, he decided to join in the mission for Netherlands New Guinea. In 1960, he married Carol Soderstrom, who responded to the same call at the same time. Finally, they arrived at Sentani, the north coast of Netherlands New Guinea with their first baby Stephen on March 19, 1962.4

Jim Eliot was born in Portland, Oregon in 1927. His parents were devout Christians and Eliot was taught that the Book of all books is the Bible. He was a pious young man even in his school years, but at the same time, he was “a school-champion wrestler, consistent honor student, president of the Student Foreign Missions Fellowship, amateur poet, and class representative on the Student Council.”5 He was one of the most admired students by his friends and people around him.

His sense of calling in missions was also very definite and clear. He shares his conviction on his calling in his journal, “My going to Ecuador is God’s counsel, … No visions, no voices, but the counsel of a heart which desires God.”6 He did not listened to the people close to him saying to stay in America. He said that he dare not stay home while Quinchuas perish, and the condemnation of the churches in America is “written on their bank of books and in the dust on their Bible covers.” 7

It seems as if Jim was prepared in his mind from the early days for his last moment; “Am I ignitable? … But flame is transient, often short-lived. Canst thou bear this, my soul – short life? … Make me Thy fuel, Flame of God.”8 Although he did not know how he would die, his heart was already offered as a sacrifice before the Lord. Finally, he set sail from San Pedro to Shandia in 1952 with his friend Pete Fleming.

Pete Fleming was born in Seattle, Washington, in 1928. He had a brilliant mind, and he earned his master’s degree from the University of Washington as a philosophy major in 1951. Through this time of study, he had to re-examine his faith against the challenges from philosophical studies.

However, after some time of struggle, he came back to the Word of God with his faith that was even stronger than before. With their interest in mission, he and Jim together corresponded with Dr. Wilfred Tidmarsh, an English missionary with twelve years’ service in the Ecuadorian jungle, and they decided to serve the Auca tribe in Ecuador.

Ed McCully and Jim Eliot had known each other since their college. They had wondered if they could work together for God in some time in their future, and it was realized by moving into the mission field with his wife Marilou in December 1952

Being six feet two inches tall with one hundred and ninety pounds, he was a football star on Wheaton’s Championship. Then, he entered the law school at Marquette University, but God challenged him to join in the mission in Ecuador. He wrestled with it for a while, and he finally responded to the calling by quitting his law school.

Nate Saint was the one who escalated the level of operation in the mission base in Ecuador with his geniuses in mechanics, especially with his aviation skills. He and his wife Marj had served the Missionary Aviation Fellowship, an interdenominational organization whose mission was “to transport evangelical missionaries, their supplies, their sick, to and from remote outposts.” 9

Their joining in the team truly changed the way of life in the isolated mission stations. With assistant from Marj at the radio station, he could serve and support many mission stations by providing delivery and transportation services. He also invented alternate fuel system, which doubled the flight capability and the “spiraling-line technique”, which later made possible the direct contact with Aucas.10

Roger Youderian, who was born in 1924, was raised up in a devoted Christian training through his parents. He enlisted in the Army in 1943, and became an assistant to Army Chaplain. Through the ministry and experience in the army, he dedicated his life totally and completely to the Lord.11

He married Barbara, and they together enrolled in the missionary medicine course at Northwestern Schools after they finished their undergraduate studies. In 1953, they set out for Ecuador with their Baby, Beth, and worked with the Jivaros. With their mastery in Spanish language and rich experience from their ministry, their participation was another empowerment for the Auca mission.

As one can see, these missionaries’ calling to mission and their outstanding ministry was not from or based on a transcending or surreal experience. It was deeply rooted in their daily walk with the Lord in the Word of God and in their faithful obedience to its guidance. Also, it is worthwhile to notice the diversity in their respective background, which is synergistically combined together in creating a holistic picture of the missionary work.

Challenges Presented by the Culture

First of all, the jungle, the uncivilized environment of the mission field itself was the beginning of many challenges for the western missionaries. All missionaries were from the United States, one of the most developed countries in the world. Moreover, most of them were with their families including a young wife and children. Consequently, the gap between the U.S. and these primitive societies in terms of infrastructure and culture was overwhelmingly heavy to adapt for the missionaries at least in their early stage.

However, the real challenge was not only this outside factor; rather it was inside of the people. The worldview of each tribe was the biggest challenge, which seemed to be and thought to be almost impossible to be changed.

Both tribes, Sawi and Auca, were very hostile and aggresive. Sawi was a cannibal tribe who valued and honored treachery as an ideal.12 Auca was known to be “the most hostile tribe that was ever documented” by anthropologists.13 Even the Netherland government gave up their control over the primitive Sawi tribes, and the Aucas were “an embarrassment to the Republic of Ecuador”.14

Richardson shares his frustration from the difference in worldviews. After he earned some tribal language skills in a communicable level, he had a chance to share the bible stories with Sawi people. While not much or no interest was shown by the natives, all of sudden, he found one particular story drew their strong attention from the entire group in the room. It was the story of Judas who betrayed Jesus.

Strangely, after hearing the story, the response of the audience was acclamation, which was quite opposite to what Richardson expected. Being puzzled and pondering his miscommunication, he asked the local what was going on, and he learned that it was not his fault. He confessed, “I saw now that the Sawi were not only cruel, but honored cruelty. … treachery was idealized as a virtue, a goal of life.” 15 As soon as he realized his seemingly impossible task to change the total situation, he cries out, “How can a man reverse the world view of an entire people, a world view which had already deeply entrenched in their collective psyche for thousands of years?” 16

Killing someone with a spear was a part of Auca tribe’s life and culture. According to Don Carlos, from their early age, young boys are trained for “the accurate use of their nine-foot hardwood lances”.17 Dayuma, a survivor out of a tribal killing, only says, “Never, never trust them, they may appear friendly and then they will turn around and kill.” 18 The hatred and violence were the main ingredients of the Aucas’ worldview.

Another challenge was the experience from the initial encounter with civilization. The insight of Richardson, “It is a foregone conclusion that even if missionaries do not go in to give, lumbermen, crocodile hunters, prospectors, or farmers will still go in to take!” is valid in this globalized world.19

This first impression forms a perspective in the locals’ mind toward the outsiders, and it subsequently plays an important role in their interaction with missionaries. The missionaries come to the field with their culture, and thus, they were perceived and identified mainly by their civilization, especially in the early stage.

Unfortunately, Auca had historically had dire experiences from the encounter with the white men. It started from 1541, the early day of the Spanish conquest of Ecuador. The ancestors of Auca had a combat against the Spanish army.20 In 1874, a Jesuit missionary recorded a battle of “civilized savages against unbaptized savages.”

Even in modern days, the Shell Oil Company had confrontations, which more than ten employees were killed. Nate commented on the Shell Company airplane that a two-thousand horse power transport would seem sure to scare the stone-age people”. 21

Interestingly, for Sawi people, the civilization assisted the mission in some sense. The move of Richardson and his family was actually the first personal direct contact for Sawi people with outsider. In Sawi tribe, the white people were called “Tuan”, who was considered as immoral and different beings from themselves.

Part of this misunderstanding was from the civilization that the missionaries brought in the mission field. Richardson could provide a metal machete, axe, and all sorts of modern technologies to the local people, and because of it, Sawi people welcomed the Tuan’s inhabitation inside their society.

Although this myth protected the missionaries from the practice of cannibalism, it created another issue of dependency. The provision of modern technology itself is not necessarily evil. However, it could cause another problem when it was done without careful consideration. For example, a war broke out between two tribes because the other tribe also wanted to get the benefits from Tuan’s provision.

Moreover, because of his connection with civilization, the mission work was always centered around Richardson instead of being passed on local leadership. Until the end of his story, he was still considered as Tuan,22 and the sign of self-governing of the local church is weakly noticed.

This tendency limited the mission work within Richardson himself, which hindered the indigenous churches from reaching out the other tribes for themselves. Of course, the missionaries did not intend any of these issues, and it was even inevitable to use the benefit from the civilization especially in the initial phase. But, a careful examination of the necessity and considerate practice of it were missed.

Missiological Principles, Methods, and Strategies

Teamwork

The first difference in their operation of the two jungle missions is teamwork. Putting it more precisely, both mission works are the product of teamwork from cooperation of many other organizations. However, for Sawi mission of Richardson, the teamwork was more about the infrastructural approach, such as an air plane transportation support from Missionary Aviation Fellowship or a medical service of Mission Hospitals.

On the Contrary, the mission work for the Auca tribe was actually operated as a team ministry. All five missionaries had different talents and strengths in different areas, which empowered the ministry in its efficiency.

For example, Nate Saint provided many technical enhancements, which elevated their ministry to a totally different level. Rogers and his wife Barbara offered medical services for the locals and the missionaries. Their ministry was like a concert performed by their collaboration with different instrument of talents.

However, teamwork is not necessarily always easy or even efficient. For example, Pete was not sure if he had to join the Auca operation until few days before their actual entry. Nevertheless, the other members genuinely respected his inner struggle and patiently waited for his decision. Also, when Roger went through a time of spiritual depression, the team ministry had helped him to get over his struggle.23

Furthermore, their teamwork spirit did not end by their martyrdom. After their demises, the wives also cooperated in order to continue their husbands will. It was possible for them to overcome the time because they could share their pain and support each other as a community. Of course, at this time, there was another big difference; a numerous Christians from the whole world supported them through letters, offering, and prayers.

One regretful fact is that they did not share their Auca operation with other missionaries or organizations. It is understandable action to consider the atmosphere at the time. If it were known to other missionaries or agencies, they must have been confronted very strong oppositions from everywhere.

Language Learning & Cultural Studies

It is clear that both knew the importance of understanding their people. To understand them, it is essential to learn their language and the culture. The problem is that this task is life-investing job.

Richardson was excellent in this area. He seems to be very talented in studying the language and culture. He was able to grasp the Sawi language and begin to realize and understand its beauty in its complexity. He had to ask a question, “How did a culture addicted to barbarism develop such a refined, logical and efficient language?” 24

His brilliance does not stop here and moves on even deeper into the heart of the Sawi culture. By the helps from God, who coordinated all things into His goodness, Richardson was able to find a story of “Peace Child”, which he later named a redemptive analogy.

Along with other stories such as “aumamay” (the leaving dead),25 and “remon” (the new word)26, these concepts were deeply embedded in their subconscious and their legends and stories. These discoveries brought the fundamental impact in his ministry. Since then, he was able to touch and minister into the heart of the Sawi people.

In the Auca operation, the importance of language and culture was also acknowledged. All missionaries endeavored to learn Spanish, and tried to reach and make actual contacts with Aucas. For the actual operation, they have made many pre-contacts via airplane and shared gifts and studied their responses with careful analysis and prayer.

Unfortunately, however, they were unsuccessful in learning and understanding the Auca tribe due to very scarce resources available and limited contact opportunities. Eventually, this limit put them on the risk because they could make decisions only based on conjectures from interpreting their observations.

Certainly, this cannot be a fair comparative criticism along with Richardson since obtaining language skills and cultural competency can be achieved only through a close interaction and relationship in a long period of time. Richardson could have it, but five missionaries could not. Yet, it still breaks people’s heart with a question, what if they had waited enough to have a solid ground of understanding the people and the situation.

Nevertheless, I believe that it was the perfect will of God. If it were not their sacrifice, the Auca might not be opened even today. Moreover, their martyrdom brought more impact and to the world. More than this practical implication, they have poured the blood of martyrdom for the Aucas, which God demands for the salvation of the souls (Rev. 12:11).

Indigenous Church Principle

The Auca team’s vision was based on the indigenous principle. As much as they want the Auca to come to Jesus, they were as much aware of the fact that they were foreigners. Therefore, they believed, “The Indian must be the answer – he must learn the Scriptures, be taught, and in turn teach his own people.” Their long-term strategy was strongly laid upon the indigenous Auca Indian churches in future.

For facilitating this strategy, Jim and Pete renewed the missionary school at Shandia that was built by Dr. Tidmarsh. It was closed, but they reopened it. Through this school, the Indians were taught how to read and write. The missionaries hoped that these boys and girls would be the ones who will be able to read and understand the Scripture for themselves and share the message with their people.

On the contrary, Richardson does not seem to have a clear strategy to develop the indigenous church, which runs based on three selfs: self-sustaining, self-governing, and self-propagating. When he came to Netherlands New Guinea and met the Sawi people, he said that this would be his place and his people for his lifetime. He had this devoted heart, but it was not strategically focused on phase-out.

In his actual ministry, he saw the transformation in individuals and the society. His church was strong enough to build their own church building. However, at the center of all these ministries, Richardson exists. Again, this would not necessarily wrong or evil and it was a typical concept of missionaries that they identified themselves with the mission field and the people.

Nevertheless, it would have been even greater to see the indigenous churches could be established and they run and sustain by themselves. Since they understand the culture and the language better than anyone else, what could have happened if the indigenous churches would have reached out the other tribes with this competency and the power of the Hoy Spirit?

Redemptive Analogy

The uniqueness of Richardson’s ministry is the concept of a “Redemptive Analogy”. This is a wonderful example of culturally sensitive and relevant approach.

The realization of this notion was actually happened when Richardson was totally frustrated and discouraged by the fact that there was no connecting concept of peace in Sawi tribe’s culture. In addition to this, a war between Kamur tribe and Haenam tribe was about to break out because of the goods that Richardson provided. From the sense of guilty and responsibility, after discussing with his wife, he claimed that he would leave for the ultimate sake of both tribes.27

In this devastating situation, an unexpected light beamed. He heard that they were going to “sprinkle cool water on each other”, which meant to make peace in Sawi language. Doubting what he had heard, he observed what was happening. To his surprise, each tribe exchanged their babies each other and made a vow that they would keep peace as far as the baby would be well taken care of.28 This baby was called a “Peach Child”. He also witnessed the emotional drama along with the ceremony.

This event enabled Richardson to find a solution for his lifelong question. He learned that a man could be trusted only if a man would actually give his own son to his enemies. 29 Finally, he found the connection between the Gospel and the Peach Child, and used it for presenting the gospel.

Of course, there is a danger in this approach. Without clear understanding of the culture, it can create an issue of syncretism. However, for Sawi people, it was carefully done after Richardson’s a long time of prayer and study. Being evaluated by its fruits, tt was very successful. The Sawi people could relate Jesus Christ and understand the gospel in culturally relevant way.

The five missionaries for Auca did not have an opportunity to know if there was a redemptive analogy in their people. They had had bible studies with some people escaped from the tribe, but it was not evident if they found a special connection that could be used as a redemptive analogy.

In the movie, End of the Spear, which was filmed based on the book, Through Gates of Splendor, shares an analogy of “Jump the Great Boa” in Auca people. According to their belief, they must be strong enough to “jump the Great Boa” at death. Otherwise, they will become a termite forever.

Steve Saint, the son of Nate Saint, was told by Mincayani, who killed Nate, “I saw him jump the great boa while he was still alive.” Steve responds to him that his father’s life was not taken; he gave it.

Although the five missionaries did not have a redemptive analogy, ultimately, they themselves became the redemptive analogy for Auca people through their sacrifice. Their life and death, and their family unconditional love and continual service truly became the redemptive analogy that brought Auca back to Jesus.

The Enduring Results and Impact of Their Lives

Both missions bore much fruits. The mere difference was a matter of timing: with the presence of the missionary or the after.

Richardon witnessed remarkable transformation happening not only in the individual level but also in the whole Sawi society level. He invited other tribes in Sawi people to his Christmas party. He faces the challenge of hatred and the spirit of revenge among Christian Sawis. However, he reminded them of the Greatest Peach Child, Jesus, who is still alive, and therefore, we must forgive others and maintain peace.30 To his amazement, the people from the other Sawi tribes, who witnessed this life change, were deeply touched and they also responded to the gospel. The chain of avenge began to be broken.

Even the ceremony of peace child was changed. The form and the style of the peace child ceremony was substituted by symbolic group movements and dances.31 The tragedy of losing one’s child is no longer necessary for the sake of peace. His church grew to a point where the former house could not hold the group anymore. Richardson encouraged the Sawi Christians to build their own church. And it really happened. The church was built by the Sawi people.(283)

Meanwhile, although the five missionaries did not see the fruit with their physical eyes, God worked even more amazingly among Aucas through their sacrifice. After the massacre, two women from Aucas came down to the mission station to ask for a help. Elisabeth, the wife of Jim eliot, accepted this call and went to their house. There she found Mankamu and Mintaka. Mintaka was one of the two women who were at the “Palm Beach” when her husband was killed.32

Instead of being angry to God or the Aucas, the widows prayed constantly that God would bring them in their tribe. God answered the prayer, and these widows moved with their children to the village and lived with them. After a long time of service through their life examples, Aucas finally realized the love of Jesus. As Elizabeth’s confession, God performed “all things according to the counsel of His own will”.33

Personal Implication

The biggest lesson that I learned from the missionaries that I interacted with is the importance of daily walk with God. It was the beginning of their mission, the fuel for the mission, and became the source of the fruits in their due time. The mission does not start there and then, but here and now.

They were humans. Their journals and writings share their struggles and fears. They had no special things over other Christians; they were the same people. Their lives were burnt for glorifying God’s name through sharing His son Jesus Christ.

The power of gospel is so real and practical. It is because it is not in the words, but the lives that bear witness of the Words. The reason for the magnificent influence of these missionaries is because they lived according to what they shared. They entered in the villeges just as Jesus came to us. They not only forgave the enemies, but also loved and served them just as Jesus did.

Although these missionaries’ lives and ministries have been compared and evaluated, it was done with humble recognition of their dedication and sacrifice. Even after all, I still hold the reverence for them; it grew even stronger.

Personally speaking, the book of Jim Eliot, Shadow of the Almighty was one of the books that changed my life. I bought this book in Mission Korea, a mission conference in Korea in 2002. As reading the book, I could identify myself with him because of his age. It shocked me and challenged me; I was ashamed by his devotion for the Word and the world. Being deeply touched, I dedicated myself more in the Word of God, which led me to come to the U.S.

As I graduate DBU with the Global Leadership degree, I believe that God wanted to remind me of the beginning; where I began, how come I am here and now, what He had taught and shown to me, and what He wants me to be and to do. I must respond to his voice, “Lord, here I am. Send me and use me for your glory.”

Bibliography

Elisabeth Elliot. Shadow of the Almighty: The Life and Testament of Jim Elliot. New York: Harper and Row Publishers, 1989.

. Through the Gates of Splendor, 40th anniversary ed. Tyndale House, 1996.

Richardson, Don. Peace Child: An Unforgettable Story of Primitive Jungle Treachery in the 20th Century. Regal Books. GL (Gospel Light) Publications, 1974.

그 청년 바보의사

Daniel — Sun, 20 Jun 2010 22:50:34 -0600

그 청년 바보의사

안수현 지음, 이기섭 엮음

(주)도서출판 아름다운사람들

서른 셋에 죽은 젊은 의사 안수현의 이야기. 비록 짧은 생이었지만, 삶의 모든 순간을 가진 모든 것을 다해 하나님과 자신에게 주어진 이웃을 사랑하며 살았던 사람.

그가 생전에 남겼던 글을 모아서 엮은 책.

의약분업 사태때에도 자신의 신념에 따라 파업에 동참하지 않고 병원에 남아 환자를 지킴. 의사라는 직업에 대해서 다시 한번 더 생각하게 됨.

과연 나는 길게 줄을 서서 기다리는 환자들 한 사람 한 사람의 얼굴이 내게 환자로 오신 그리스도라는 사실을 기억할 수 있을까?
설대위(David Seel, 전 예수 병원 원장) - p. 14

우리 의사들의 직업은 목사와 같은 성직이다. 나는 교회가 목사를 임명하는 것과 똑같이 의사도 임명했으면 하는 바람을 가지고 있다. 이것은 하나님의 말씀과도 일치한다. 우리가 온 마음과 영혼을 다해 우리의 직업에 몸을 바치는 것도 바로 이 신념 때문이다.
폴 투르니에(Paul Tournier, M.D.)-p.58

여러 논리에 밀려 위로 받지 못하고 충분히 돌봄을 받지 못하는 환자들이 제 마음을 가장 아프게 합니다. 누구보다도 위로 받아야 할 사람들, 병원에서 도움이 될 길과 하나님 앞에서 자유할 수 있는 길을 위해 기도하면서 병원에 남는 길을 택했습니다. 기도해 주십시오. 고대병원 내과 R2 스티그마 안수현. -p.60

복기(復棋)는 단순히 돌의 순서에 대한 기억으로 이루어지는 것이 아니라 각 돌이 갖는 의미의 연결로 구성된다는 말이었습니다.
이재철, [요한과 더불어]-p.67

하지만 하나님은 우리에게 고상한 동기를 요구하지 않으세요. 우리가 어떤 이기적인 이유로 아버지께 돌아온다 할지라도 하나님은 우리를 받아주세요. 그 사랑을 그냥 받아들이세요. -p.116

나의 주 하나님이여, 나는 지금 어디로 가는지 모릅니다. 내 앞에 놓인 길도 보지 못합니다. 그 길이 어디에서 끝날지 확실하게 알 수도 없습니다. 나 자신이 누구인지도 모르고, 내가 지금 하는 일이 당신의 뜻에 따르는 것을 의미한다고 생각지 않습니다. 하지만 나는 당신을 기쁘게 해드리려는 열망이 정말로 당신에게 기쁨을 줄 것이라고 믿습니다.
토마스 머튼 (Thomas Merton) - p.224

유목사님께서 가르쳐 주신 발성 레슨

Daniel — Wed, 16 Jun 2010 22:57:26 -0600

IEP 유목사님이 가르쳐준 것

1. 혀를 내리고 (성대를 내리고 - 목젖이 내려감) 호흡을 느끼는 것이 중요하다. 힘으로 부르지 말고 호흡으로 불러라. 어깨 힘을 빼고. 편안히.

2. 고음일 수록 횡경막이 아래로 밀려 내려가야 한다.

3. 풍선과 같아서 주둥이만 열면 소리가 나듯, 노래도 호흡을 통해 나는 것.

4. 내 노래 스타일은 잉골라(성대가 떠있는 소리) - 성대를 내리는 훈련

5. 복식으로 호흡하고 더 아랫배로 내려라.

6. 호흡은 다 쓰지 않고 70% 를 쓴다.

7. 소리를 내는 길이 있는데, 코로 말고 앞니로 내라. 앞니 윗니가 보여야 한다.

8. 발음이 평소 말하는 것과 같아야 하고, 발음을 분명히 내어야 발성에도 도움이 된다.

9. 성대를 닫아야 한다. 그럴러면 혀가 내려가야 한다. 토하는 기분처럼. 혀를 누르면서 발성을 연습하라.

10. 고음일 경우 머리로 두성을 써도 좋다.

=================

IEP 유목사님은 김장환 목사님과 부산 극동방송 합창단 호스팅을 하면서 알게 되었다. 그 캠프에서 잠깐 이야기를 하다가 성악을 전공하신 것을 알게 되었다. 잠깐 서로의 이야기를 나누다가 내 이야기를 짤막하게 나누었는데, 내 이야기를 듣고 우셨다. 감정이 마른채로 이야기를 하던 내가 오히려 당황했다. 이전에 킴벌리 기억이 났다. 당시 사람들은 남의 이야기를 듣지 못한다는 사실을 아프게 배워가고 있을 무렵, 그녀도 내 이야기를 듣고 울었다. 한국에 가셔서 오실지 모르겠다 하셨는데, 다시 뵐 수 있으면 더 교제하고 싶다.

연이가 추천해 준 재즈 연주가들

Daniel — Wed, 09 Jun 2010 22:17:50 -0600

순서는 무작위

Keith Jarett

My Song
Tokyo 96
The Melody at night, with you (추천)

자신의 아내를 위한 연주, 홈레코딩
화려한 기교대신 조용한 고백조의 연주
중간 중간 들리는 호흡소리, 표정 짓는 소리

Klazz Brothers

최근에 뜬 독일 밴드
빈오케스트라에서 뛰던 팀
재즈에 맛이 들어 나온 팀
쿠바 퍼쿠션팀과 함께 연주

클래스 비창 8번 2악장 추천

Michel Camilo

라틴 피아니스트, 테크니션

Oscar Peterson

We get requests
음반사를 옮기면서 마지막으로 사람들의 요구를 받아 굿바이 앨범으로 만든 명반

Dav Grusin

Jazz Classic
작곡가, 오케스트라, 클래식

Eddie Higgins (추천)

음악이 난해하지 않고 서정적이고 로맨틱
원곡을 해치지 않는 범위에서의 재해석
Venus 레이블 - 일본의 이사람 음악만 취급하는 음반사
아시아 인들이 좋아함

Bill Evans

어렵다. 약간 우울. 난해한 곡 해석
Waltz for Debby
Here's the rainy day.
You must believe in spring.

Silge Nergard

대부분 오리지널
I don't want to see you cry.

Stevie Wonder

천재 음악가
A Time 2 Love

최근 앨범이지만 최고 앨범

Natural Wonder

일본 98 라이브 앨범

Stay gold
Overjoyed

Ron Van Bavel

암스테르담(재즈로 유명) 재즈 교수
40대의 젊은 나이
Someday my prince will come

Toots Thielelmars

재즈 하모니카 할아버지

Scott Wilkie

인기가 많다. 키보디스트

Brad Meldaw

미국 최고 천재
겨우 40대
The Art Trio Standard I, II, III

스탠다드(옛날 베스트를 모은거)
오리지널 - 본인이 작곡

Dave Brubeck

Take Five - 4분의 5박자
어려운 리듬과 비트

Chick Corea

Spain (명곡)

서두 - 알함브라궁전
21-23 살때 연주한 곡

Gershuin Collection

유명한 작곡자
재즈이면서 멜로디가 예쁘면 이 사람 곡일 가능성

European Jazz Trio

일본 친구들의 강권으로 만들어진 그룹

Laura Fygi (추천)

Bewitched

Herbie Hancock

천재

Gene Harris

부기우기, 블랙 가스펠
Best---, In His Hands

Joe Sample

Crusade 70년대 퓨전 재즈 흑인
랜디 크러퍼드

When your life

연애

Daniel — Sun, 06 Jun 2010 23:34:01 -0600

"당신과 연애하고 싶어요."

나와 함께 있는 것이 아직은
편하다기보다 신경이 쓰인다던 그녀는
선명하지도 못한 모니터 화면 너머에서
그렇게 이야기했다.

우리가 바라는 것은
어쩌면 참으로 소박한 것인데.

같이 손잡고 거리를 걷다가 군것질도 하고
별 것 아닌 주변에 까르르 웃는 그녀를 보며 나도 웃고
함께 영화 보거나 책을 읽고
좋은 음악을 들으며 커피를 마시고..

그 작은 '함께함'이 너무나 그립다.

눈덮인 텍사스에서 새해 인사

Daniel — Fri, 12 Feb 2010 17:38:42 -0600

<제가 일하는 인터내셔널 오피스입니다>

어제 달라스에는 폭설이 내렸습니다. 텍사스에서 산지 이제 6년이 넘었는데, 이렇게 눈이 많이 내린 적은 처음입니다. 작년부터 더워야 할 날씨가 시원하다거나 비가 많이 온다던가 하는 이상기후를 보여오더니 이렇게 일을 내네요.

<학교의 중심인 필그림 채플(예배당)입니다>

텍사스는 눈이 오면 모든 것이 멈추게 됩니다. 눈이 많이 오지 않는 주이다보니 조금만 눈이 와서 길이 얼게 되면, 안전에 민감한 미국인들로서는 학교나 직장 모두를 닫습니다. 그러니 이렇게 내린 눈에는 두말 할 것이 없겠지요.

<이 친구들은 옆의 수영장의 스파에서 놀다 나오더군요>

덕분에 갑작스런 여유가 생겼습니다. 원래는 어제부터 있었어야 할 워크샵 준비에 정신이 없었는데, 모든 행사가 취소되고 연기되었거든요. 그래서 모처럼 생긴 작은 여유를 누리고 있는 중입니다. 마침 이번 오는 주일이 구정이네요.

<제가 사는 아파트 앞입니다>

눈덮인 텍사스에서 새해 인사 전합니다. 새해 복 많이 받으세요.^^

잘 도착하셨나요?

Daniel — Fri, 28 May 2010 06:39:20 -0600

오늘 저녁은 아침에 당신들이 떠나기전에 말씀하셨던대로 김치찌개를 끓였습니다. 우리와 함께 콜로라도를 다녀와서 푹 익은 묵은지를 사두었던 참치캔 2개를 넣고 물 한 사발 넣어 푹 끓였습니다. 김집사님 댁에서 싸주셨던 갈비를 호일채 오븐에 넣어 데웠습니다. 어머니께서 냉장고에 넣어두신 밥을 전자렌지에 데우고 마지막 남은 아삭고추와 깻잎을 상에 올리니 저녁 상이 푸짐합니다. 언제나 양 대중에 실패하는 저는 이번에도 한 사람이 먹기에는 너무 많이 음식을 만들었습니다. 그리고 언제나 그랬던 것처럼 남기지 않고 혼자서 또 다 먹었네요.

공항 검색대를 지나 멀어져가는 당신들의 뒷모습을 한참이나 바라보다가 집으로 돌아왔습니다. 돌아오는 내내 참았던 숨을 내쉬듯 자연스레 조용한 기도가 흘러나왔습니다. 하나님, 고맙습니다. 참으로 고맙습니다. 집에 돌아와서는 지난 2주간의 휴가로 미루어졌던 일들을 하나 둘씩 처리하기 시작했습니다. 집 청소도 시작했습니다. 어지럽던 제 옷장이 어머니의 손길로 가지런히 정리가 되어 있습니다. 너덜거리고 덜컹대던 제 자동차의 범퍼들이 아버지의 손길로 야무지게 끈으로 고정되어 있습니다. 구석구석 제 삶에 당신들의 흔적이 가득합니다.

아침에 일어나시며 나지막이 내뱉으시던 어머니의 말씀, 꿈결같은 시간이 다 지나갔구나, 하시던 말씀이 기억납니다. 정말 꿈처럼 행복했습니다. 사실 제게 졸업은 그리 감흥이 없는 행사였습니다. 물론 감사하고 기쁜 일입니다만, 석사 학위 하나가 제 영혼에 무엇하나 더 하겠습니까. 그러나 이번 졸업은 사랑하는 가족과 사람들의 축하로 너무나 풍성한 시간이었습니다.

무엇보다도 하나님께서 졸업을 주변으로 베풀어주시는 많은 일들을 통해 하늘 아버지께서 얼마나 아버지 어머니를 위로하시고 싶어하시는 지를 느낄 수 있어 저는 너무나 감사했습니다. 총장님, 부총장님을 비롯한 수 많은 귀한 분들의 초대와 대접들, 기대하지도 않았던 졸업식에서의 연설과 부모님이 귀빈으로 대접받았던 일들, 콜로라도 여행에서 하나님께서 준비해두신 친절한 배려와 수많은 깜짝 파티들… 정말 하나님께서 당신들의 미국에서의 시간을 은혜로 채우시는 손길을, 그 친절한 동행을 늘 따스히 느낄 수 있었습니다.

미국에서의 7년동안 꿈만 꾸던 일을 실제로 이루어주신 하늘 아버지께 감사하기만 합니다. 더 맛있는 것들을 맛보시게 하고 싶었습니다. 더 좋은 것들을 보여드리고 싶었고 더 많은 것들을 드리고 싶었습니다. 그것들이 당신들께서 나의 시작과 내 평생에 베푸신 은혜에 비할 수 없다는 것 알기에, 그렇게라도 더 드리고 싶었습니다.

흔히들 남는 자가 떠나는 자보다 힘들다고 하지요. 이번에야 처음으로 제가 남는 자가 되어 조금이나마 죄책감을 덜어봅니다. 여전히 헤어짐은 슬픈 일이지만, 이번에는 하나님께서 베풀어주신 은혜들로 인해, 아들을 막막한 가운데 보내셨던 지난 시간들보다는 평안하셨던 것 같아 감사했습니다. 이제 아들은 이 곳에서 당신들의 흔적들을 붙잡고 새 걸음을 하려 합니다.

아버지, 어머니. 고맙습니다. 사랑합니다.