KJC Korea
Journal Central

The main goal of this article is to reflect on the“Abide Bear Fruit Consultation”(hereafter called ABFC) held in Chiang Mai, Thailand in 2017, in order to make abiding in Jesus the first priority and basic methodology of mission. In some way, it seems numerous global gatherings and networks tend to focus on tools and methods for reaching Muslims. ABFC doesn’t undermine these tools and methods, but emphasizes an ultimate and fundamental issue in relation to world mission to Muslims. As a Korean participant and a practitioner who is serving and working among Muslims in Central Asia and attended the ABFC, I present personal reflection and perspectives on missional implications of the consultation. I will review historical background of Vision 5:9 network which facilitated ABFC. Furthermore, I will attempt to convey the context and outcome of the 2017 ABFC in the conclusion and articulate the missional implications and challenges/remaining tasks of the Korean church.

Public theology is Christians engaging in dialogue with those outside church circles on various issues. It involves urging Christians to participate in the public domain and to converse with citizens on issues wider than religious matters. Public theology proceeds by critical, reflective, and reasoned engagement of theology in the public sphere. The lecture by Archbishop Rowan Williams in 2008 on“Civil and Religious Law in England: A Religious Perspective” provides a very good example of this. In this article, I shall first examine key aspects of public theology, including theological foundations of public theology and its meaning in the public sphere. From the perspective of public theology, I shall then summarize the lecture given by Archbishop Williams on the controversial topic of Sharia Law. His lecture can be divided into three parts: first, an overall discussion of the rights of religious groups within a secular state, especially the meaning of Sharia law for the Muslim community in the UK, and its implications; second, a critique of the validity of the legal monopoly of the secular state in the context of contemporary plural societies, arguing that this in fact goes against the spirit of the Enlightenment and also does injustice to communities and individuals who hold various affiliations and commitments; and third, a treatment of three objections to his proposal regarding Sharia law and a suggestion that the key perspective should be the promotion of what he sees as“interactive pluralism”in which a“complementary”legal system helps in the promotion of human dignity for all members of society by allowing the full expression and exercise of their aspirations. Afterwards, I shall discuss questions regarding Sharia law: first, a rationale for the involvement of the Church in public affairs; second, the role of media in public discussion; third,“secular legal monopoly”versus“interactive pluralism”; and lastly, women’s rights. Finally, I argue that instead of introducing Sharia law into the British context, permeating Sharia principles and values is far more effective for cultural change than the actual implementation of the law.

Wasta has an important role in modernizing and socializing Jordan since long ago. Although it has a negative association, to use one’s power or networks to get things done for individual or tribal benefits, it also has positive functions, such as helping in the matters of people in need. In particular, the role of wasta as a mediator among tribal conflicts or individuals are vital. Socially and culturally, wasta is an essential part of Jordan society and can potentially work as a contact point for evangelism among Muslims. Using the example that Jesus is a mediator between God and the fallen people and that through Jesus’redemptive work people can be saved, Muslims can understand the function of mediator and the high standard of qualification to be one, such as a wasta.

This article explores the possibility of missional practices of the church toward the Muslim community in Australia, who have coexisted for a long time in Australian history. Unfortunately Islam has been constructed as “other” from the beginning of the immigration history in Australia. This article investigates not only the categorization of “other” of Muslims from the main stream in Australian society but also examines discourses on the topic of being neighbors with Muslims as a Church community today. Firstly, the article focuses on the current issues of Australian Muslims and their community, specifically on assimilation and struggle with the Australian multicultural policy. In addition, it observes the negative non-Muslim perception or ignorance about Islam in Australia, which has grown worse due to ongoing terrorism all over the world by Muslim extremists. In regard to the negative perception of Islam and Muslims in Australia, this article focuses on the particular phenomenon of Islamophobia. The perception is drawn from conservatives with values derived from Judeo-Christianity in Australia; Muslims are stereotyped as a violent community in this particular context. These critical issues, which are observed in light of the multiculturalism, assimilation, and the misunderstanding of Islam in Australia, enable us not only look at the established enforcement of the church and state for the purpose of Australian nationalism, but also see how these policies and political intentions have brought about discrimination and racism against Muslims migrants in the country. Moreover, these reflective issues help us to recognize that Australian Muslims have always lived in the sphere of marginality because of their religion and culture. With this perspective, the finding of this study focuses on the marginalized space of Muslim community. Ironically this space provides various contact points for some missional churches to be a neighbor to the Muslim communities and to build up a reconcilable relationship between Muslims and Christians. Finally, this study introduces some homemaking activities and efforts of the Uniting Church in Australia (UCA) with regard to the concept of locality, the theology of place, which have been formed among Christian communities especially to migrants, women, and refugees.

This paper aims to consider steps toward coexistence and increased understanding between Muslims and Christians in a multi-cultural society although conclusive solutions to unite the two communities is not possible. The content will cover the historical relationship and background of the conflict between the Muslim and Christian communities and recount the historical development and the characteristics of Islamization which was implemented under the supervision of the Malaysian government from the 1980s to the present. This paper will examine and analyze how Islamization has been harnessed for the purposes of the political parties, UMNO and the opposition party, PAS, as a means to a political Islam or social integration. Issues between Muslims and Christians and their respective opinions will be examined. Furthermore, the paper discusses the attitude of the government towards the conflict. The conclusion comments on the role of the government in Islamization, controversial issues and its effect on the relationship between Muslims and Christians in the context of contemporary Malaysia. This paper is an attempt to suggest better ways to those with different beliefs in understanding one another and to offer an analysis of the ways Islamic policies are being processed by Malaysian society.