Korean | English

pISSN : 1976-8117 / eISSN : 2671-678X

2020 KCI Impact Factor : 0.09
Aims & Scope
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The Center for Islamic Studies, established in 1992 as a research community for Islamic missions, publishes the biannual journal Muslim-Christian Encounter. As the only journal specializing in Islamic missions and Christian-Muslim relations in the religious sphere of South Korea, articles on Islamic theology, politics, history, economy, as well as various issues on Christian-Muslim relations and methodologies for Christian missions to Muslims are published in Muslim-Christian Encounter. The journal publishes articles of depth written by prominent domestic and international Islamic specialists, including Peter Riddle, Colin Chapman, Martin Accad, Ida Glasser, and Katherine E Brown.
Editor-in-Chief
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Ah Young Kim

(Torch Trinity Graduate University)

Citation Index
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  • KCI IF(2yr) : 0.09
  • KCI IF(5yr) : 0.0
  • Centrality Index(3yr) : 0.547
  • Immediacy Index : 0.0

Current Issue : 2021, Vol.14, No.2

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  • Islamophobia and John’s Theology of Embrace

    Sook Goo Shin | 2021, 14(2) | pp.7~46 | number of Cited : 0
    Abstract
    Islamophobia is one of the fastest-growing hate crimes both in the East and the West. It is not uncommon nowadays to witness Muslims being unfairly accused of threatening world peace, and for that reason, even normal Muslims have been mistreated and even systematically discriminated in their workplaces and daily life. What makes Islamophobia even more disturbing is that this hate crime is not simply a social issue anymore but some Christian groups or individuals are often actively involved in spreading fake news about Muslims and end up contributing to the social construction of Muslims as public enemies. This paper argues that Islamophobia is not only caused by the lack of social or political understanding of who Muslims are, but is heavily motivated by a distorted eschatology or the lack of a sound biblical worldview. Furthermore, it also emphasizes that imitating the examples of Jesus is critically essential in order to overcome Islamophobia. This paper will focus on the words and deeds of Jesus as found in the story of the Samaritan woman in John’s Gospel and examine how Jesus’s examples of embrace affect our understanding of anthropology, eschatology, and community and thus show us a way forward in loving Muslims as our neighbors.
  • Muslim Evangelism and Disciple Training Through Oral Transmission: Based on a Case Study in Fount of All Blessing Church in Kyrgyzstan

    Kim, Sung Woon | 2021, 14(2) | pp.47~81 | number of Cited : 0
    Abstract
    This study argues that oral transmission must be utilized to evangelize Kyrgyz Muslims and suggests directions that will contribute to the development of techniques that are appropriate for contextualization. Most Muslims have been living in oral transmission based cultures, and deftly learn and communicate through oral transmission. Therefore, Quran and Hadith, the central texts for their faith, have also been taught and learned through this technique. In contemporary culture, such techniques are carried on not only to continue religious traditions. The historical experiences of Muslims inform how preservation of history through memory can shape worldview and tie their communities. Oral transmission holds a particular significance to Kyrgyz Muslims. The Epic of Manas is a central poem to their religious nationalistic identity, formulating their worldview and identities. As the heroes that appear in the epic are all strong believers in Islam and Shamanism, Kyrgyz consider Folk Islam, the intermix of Shamanism and Islam, to be essential to Kyrgyz Islam. In order to share the gospel with people in oral transmission cultures, we must identify myths, lyrics, and music that form national identity, and the Epic of Mana is exemplary for Kyrgyz cultural identity. A Church in Kyrgyzstan utilizes oral transmission of the Epic of Manas as a tool to disciple people. This unique case, which is not observed in any other place in Central Asia, suggests a potential in developing an oral transmission technique that is appropriate for Kyrgyz. Contrived independently by a local Church leader, such a method has been proven to be fruitful in disciple training. When using this technique, believers who recite the Bible are experiencing how the Gospel follows wherever they go, perpetually reminding them to live by God’s will. In addition, when interacting with others, having memorized scriptures in their minds adds confidence in sharing the gospel. While reciting Bible verses through replicating the oral transmission of the Epic of Manas is an excellent contextualized approach for Kyrgyzstan, additional reinforcements can be made to optimize this method. Directly reciting verses does not fully utilize the forte of dictative narratives. Even though adding cadence allows the written text to be transmitted orally, simple recitation lacks narrative and still possesses dominantly literary qualities. The reason why the Epic of Manas holds cultural significance not solely due to the way it is transmitted; rather, it is due to the grandiosity of its narrative that is transmitted orally. The Bible has a meta-narrative that progresses from creation-corruption-redemption-restoration. Numerous stories of each person converge with this meta-narrative. As a result, arranging Biblical stories as chronology can redress Islamic narratives that are innate in Kyrgyz people and transform their lives through accepting Jesus Christ. Therefore, it is imperative for local leaders and missionaries to contrive strategic arrangements of Biblical stories that fuse with folk tunes and meters.
  • The Understanding of Christianity in Indonesia as a Dhimmi Status

    윤용호 | 2021, 14(2) | pp.83~115 | number of Cited : 0
    Abstract
    It has been called Dhimmi which is a few non-Muslims who have lived in majority Islamic societies. It is argued that Islam insist that the Dhimmi system showed the tolerance of Islam in terms of protecting Dhimmi. However, Christianity argues that the Dhimmi system was a system that showed Islamic discrimination such as Jizya, Kharaj, and pressure to convert to Muslims, and persecution. In Indonesia with the largest Muslim population in the world, Christianity is a minority, the discrimination and restrictions faced by Indonesian Christianity are similar to the situation of Dhimmi. However, the Indonesian church survived by keeping the faith and this was a sign of the kingdom of God and carried out mission as a missional presence. Furthermore, mission as dialogue is a missional method that goes beyond the missional presence of the Indonesian church toward Islam. Through dialogue and encounters focused on common interests and seeking peaceful coexistence with moderate Indonesian Muslims, the Indonesian church can witness to Christ.
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