이 글에서 필자는 로버트 스타인이 신학자들의 난제라고 말한 마가복음 4장 11-12절을 새롭게 해석하려고 한다. 마가복음 4장 11-12절에서의 예수의 언급은 분명히 반어법적인 진술인데, 국내외의 신학자들은 한결같이 이 진술을 문자적 의미 그대로 받아들이고 있다. 그래서 이 진술이 그들에게 난제로 남게 된다. 예수가 마가복음 4장 12절에서 이사야서 6장 10절을 인용하고 있기 때문에, 먼저 이사야 6장 10절의 문맥을 살펴서 문맥과 반대로 표현된 이 구절이 반어법적 진술임을 밝힌다. 그 다음에는 마가복음에 나오는 예수의 언급도 문맥과 반대로 진술된 것임을 밝힌다. 그러면 자연스럽게 이사야서의 반어법적인 진술을 인용한 마가복음의 진술이 반어법적 표현인 것이 확연하게 드러난다. 그 결과 반어법적 진술을 문자적으로 받아들인 신학자들에게 오류가 있다는 사실이 분명해진다. 간단히 말해서, 신학자들이 마가복음 4장 11-12절을 해석할 때 어려움을 겪는 것은 그들이 이 성경구절이 반어법적 진술인 점을 모르기 때문이다.

World evangelization needs to be conducted by both older churches (sending churches) and younger churches (receiving churches) because the distinction between the former and the latter has disappeared. God uses great resources from the younger churches for world evangelization.The church, defined as all Christian churches without regard to denominational distinction, needs to understand the urgency of the evangelistic task. More than two-thirds of mankind have yet to be evangelized and there is a great receptivity to the gospel in many parts of the world. The church should be ashamed that so many souls have been neglected and unreached for Christ.The church needs to understand the significance of evangelism as it relates to different world cultures. Missionaries need to be sensitive to different cultures through which the gospel can be effectively communicated to different people groups. The gospel message needs to be presented in such a way that it can be meaningful to the people.The church needs to develop indigenous leadership to enable native leaders in every country to evangelize their people, plant the indigenous churches according to their needs, and extend God's kingdom. Christian leaders are not born but made through appropriate training and education. The church needs to follow Jesus Christ in terms of making disciples of all nations.The church needs to understand the spiritual conflict involved when the church is active in world evangelization. Churches are engaged in constant spiritual warfare with the principalities and powers of evil seeking to overthrow the Lord's church and frustrate its mission of world evangelization. The church needs to equip itself with the word of God and prayer.The church needs to understand the importance of religious freedom and the seriousness of religious persecution throughout the world. The church needs to pray for world leaders and call upon them to guarantee freedom of thought, conscience, and freedom to practice and propagate religion according to God's will. The church needs to understand the power of the Holy Spirit and to believe the Holy Spirit will help the church to effectively carry out world evangelization. World evangelization calls for conviction of sin, faith in Christ, a new birth, and Christian growth. The church needs to be filled with the Holy Spirit to become the true missionary church.The church needs to believe in the imminent return of the Lord Jesus Christ to consummate His salvation and His judgement. The church needs to remember that God will perfect His kingdom which anticipates the new heaven and new earth where righteousness will dwell and God will rule forever.The Lausanne Movement for World Evangelization is based on the Great Commission and the Great Commandment. The Lausanne theology of missions is based upon the Lausanne Covenant, the Manila Manifesto, and the Capetown Commitment which were officially adopted as the promise, the declaration, and the devotion of the church to carry out the world evangelization until the return of Jesus Christ.

이 글은 마가복음이 ‘슬픈 이야기’로서 헬라 비극의 요소를 갖고 있음을 밝히고, 비극의 주인공인 예수의 불안에 대하여 다루고자 한다. 마가복음에서 예수는 죄 없는 의인으로 묘사된다. 예수는 겟세마네에서 자신이 당할 수치와 죽음을 앞두고 놀라며 괴로워한다. 그런데 예수의 불안은 당시 마가공동체의 현실적 불안이기도 하였다. 마가공동체는 예수의 본을 따라 살도록 부름 받았다. 그들에게 닥친 불안을 어떻게 대처해야 하는가를 겟세마네의 예수를 통하여 배우게 된다. 예수가 겪었던 불안은 인간의 보편성 특성이다. 대상관계 심리학에 관점에서 보면 인간은 불안을 외부로 투사하고자한다. 이렇게 투사한 불안을 담아줄 대상이 없을 때 그 불안은 해결되지 않는다. 인간은 스스로 불안은 극복할 수 없다. 불안은 자신의 내부에 담아내야 한다. 어린시기에 양육자에게 충분히 담겨있는 경험을 통하여 성인기에 불안을 해결할 수 있는 능력이 생긴다. 예수와 제자들은 자신의 견딜 수 없는 불안을 투사하면서 불안을 극복하고자 한다. 그러나 제자들은 끝내 불안에 굴복하여 잠에 빠지고 결국은 도망친다. 그러나 예수는 ‘아바(Abba)’ 하나님과의 관계 경험을 통하여 불안을 자신 안에 담아낸다. 예수의 불안 해결의 모델은 서기 70년의 시대적 상황에서 불안에 처한 원시 기독공동체인 마가공동체를 위로한다. 이러한 위로와 가르침은 마가복음을 읽는 독자가 자신의 삶에서 겪는 다양한 불안을 처리할 수 있도록 한다.

The current study aims to find ways to build missional congregations. Some times ago, the missional ecclesiology became one of the prevalent and influential theology. As Korean churches have faced rapid declination, church leaders has found its solution in missional ecclesiology. Yet, the advocates of missional ecclesiology have often been criticized for its idealistic approaches and loose connection with the actual life of local churches. Therefore, in this study, the writer suggests the missional congregation as the alternative approach for the missional ecclesiology. The writer convinces that the missional congregation theory becomes the practical expression and relevant application of missional ecclesiology. The concern for missional congregation has been initiated mainly by evangelicals church leaders. However, traditionally, evangelicals has been argued for clear distinction between mission structure and church structure as Ralph Winter suggested in 1974. As ecumenical theologians challenged the view, the first attempt to connect the close relations between mission structure and the church structure was indirectly expressed on the Manila Menifesto in 1989. In 1991, Charles Van Engen, an evangelical theologian, published a book titled God's Missionary People that became an important major voice that argued the missionary dimension of the local church. From the middle of 1990s, in North America, Gospel and Our Culture Network(GOCN) had been a major channel to spread the concept of the missional ecclesiology. In 2004, the Pataya Forum of Lausanne Committee for World Evangelization had been tackled with this issue and developed the idea of missional congregation. The forum suggested various elements of missional congregation. This development had been coincided with the movement of shifting from theory centered missional ecclesiolgy to ministry centered missional congregation theory within the GOCN movement. Concluding, this study has highlighted some important characteristics of missional congregations based on the analysis of Pataya Forum. They are as follows: 1) the missional congregation advocates incarnational approaches; 2) the missional congregation values the relationship with nonbelievers within the society; 3) the missional congregation relays on the Holy Spirit and emphasizes the prayers; 4) the missional congregation values diversity of the culture, therefore, do not support certain cultural structure over other kinds; 5) the missional congregation is active in evangelism and diligent in developing strategies; 6) the missional congregation values nonhierarchical leadership; 7) and the missional congregation promotes partnership between mission organization and local churches.

This article is to focus on the approach and application in practical strategy for Rwanda's culture and society. The understanding of Rwanda has so rapidly changed from their history. The missionaries did not understand about Rwanda situation. Also Korean church is not interested in Africa culture and mission. This situation has some important mission fields as the Rwanda church and Christian are being considered. The practical alternatives for Rwanda mission are very significant sphere of Africa mission. This paper is analyzed understand and practices for Rwanda mission through field experience and reference books. The Korea church should be realized the missional direction toward the Africa culture. This article explains social, political, economic, and religious understanding as well as their musics, worldview, and language. For this Rwanda mission practice and method, I want to recommend several suggestions to Korea church. Firstly, we can be recognized mission of passion of Gospel. We should be understood that the church must practice important vocation for Africa mission. Secondly, We should be changed paradigm shift about Rwanda mission. We can use materially, financially, culturally practical resources in the Korea church toward Rwanda mission. We can develop contact point for Rwanda strategy and plan in various missional direction.

The Philippines is a beautiful country which has diversity in terms of ethnicity, language, faith, and culture. In the past, the Philippines was colonized by Spain, Japan, and America. In particular, Philippine culture is complex largely because of different cultures shared and transmitted by the members of Filipino society. This study attempted to study the main characteristics of some representative cultures of the Philippines and tried to effectively communicate the Gospel to the people on the basis of “points of contact,” revealed during study of the representative cultures. This study presented three culture themes as “points of contact” related to Filipino culture. First, this study discovered that Philippine society had mainly nuclear family units composed of father, mother, and unmarried children. Nuclear family units were usually linked to the larger family which occurred within the traditional bilocal extended family. This study utilized a house church model to evangelize the people who were living in this kind of family system. The house church model was effective on the basis of multiple human relationships of the oikos. Second, this study discovered that there were poor people who were living marginal lives, whether in rural areas or urban areas. They were suffering from severe poverty transmitted from generation to generation largely because of the structural evil caused by the corruption and inability of the Filipino government. Churches would need to support the poor more substantially and systematically in cooperation with the NGO’s and the Filipino government while understanding the culture of poverty. Third, this study discovered that there were plural religions including both traditional and popular religions. The main, traditional religion was animism prevalent throughout the Philippines, whereas popular religions were a mixture of various religions, developed according to indigenous situations of the Philippines. This study presented methods of evangelism which would effectively transform the Filipino world view in order to make them true disciples of Jesus Christ. They would need true conversion through the work of the Holy Spirit. The Philippines is a beautiful country in which Filipinos can experience real righteousness, peace, and joy in God's kingdom as the churches intentionally engage in holistic mission. Holistic mission calls for the house church model, solidarity with the poor, and evangelism, that is, making true disciples of Jesus Christ.

The existing perspectives claims that there is a static relations between Gospel and Culture. That is, biblical text is constant and is the subject of hermeneutics. Besides, context acts passively as the object of hermeneutics. However, context is the totality of human life's creative selfunderstanding. It means Sitz im Leben which is developed in political, economic, social and cultural sphere. Therefore, it also provides a dynamic hermeneutics of the text. Finally, on the one hand the text illuminates the context, on the other hand the context illuminates the text. The fact that both Text and Context have hermeneutical functions on illuminating each other makes us face both the problems of Truth and humanics. Every one can hear the Good News only in his/her own culturally conditioned context. Therefore, any intercultural understanding prerequisites common hearing. Only when we are together, we can understand the biblical truth in impartial and more complete manner. There must neither be superiority nor inferiority over others where the biblical text is being heard and understood together crossculturally, instead there must be reciprocal dependence with one another. The postmodern intercultural ecumenical missiological hermeneutics aims at realization of the koinonia in diversity, pursuing reciprocal complement and learning through the newly understanding of the Gospel being interpreted in each culture. Thus, the worldwide churches becomes not only a hermeneutical community, but also it becomes a learning, supporting, and celebrating community. The church is the participatory subject and agent of mission of God, but not the sole recipient of Gospel. We need newly interpreted Gospel by crosscultural process. Actually, the authentic subject of the postmodern intercultural ecumenical missiological hermeneutics is the Holy Spirit. Under the free and sovereign work of the Holy Spirit, the church cannot absolutize its own truth claim. Rather, it has to be open to the guidance of the Holy Spirit's leading the church from partial understanding to a fuller understanding of the truth. In this regard, mission is not just something the church is doing alone, but it is primarily the work of the Holy Spirit which precedes the church's involvement in missio Dei. The church has to spread this Gospel with words and life. The proclamation and presence go together in mission. Only through the missionary renewal which unites the missionary proclamation and the missionary presence, the church can accomplish mission work more faithfully in the world. Therefore, both western and oriental churches, and all other churches of the world as well need each other.

본 논문은 그동안 주류를 이루던 성서의 역사비평이 텍스트 안에서 머무는 한계성을 깨닫게 되어 최종적인 본문에 중심을 두는 성서의 문학적-서사비평의 연구의 목적에 있다. 그 중에서 요한복음의 서사읽기는 다른 성서들보다 더 풍부한 저자와 독자 간의 상호 경험을 할 수 있다. 요한복음에는 상징, 은유, 아이러니 등 많은 문학적인 요소가 있다. 요한의 저자는 예수와 니고데모의 대화를 통하여 요한복음 전체주제가 되는 예수의 정체성 즉, 기독론을 말해주고자 한다. 표적만 보고 믿는 유대인의 대표가 되는 니고데모의 인물 설정은 요한 저자의 의도이다. 니고데모의 이해하지 못한 질문과 예수의 대답을 통하여 예수의 정체성을 독자들에게 ‘위로부터’, ‘하늘로 부터’의 하나님의 주권으로 이루어짐을 가르쳐 주고 있다. 그 ‘거듭남’은 물과 성령으로 이루어짐을 말하지만 여전이 니고데모는 ‘거듭남’에 대한 이해를 하지 못하였다. 따라서 니고데모는 요한복음 내러티브에서 등장하지만 유대인의 대표성을 지닌 인물로 본문에서 조용히 사라지는 인물이다.

This thesis is to represent a application of ‘Community Health Evangelism’ to ‘Multicultural Mission of Korean churches’ as a method of balanced evangelisations and Christanised social responsibility in the aspect of ‘Holistic Mission’, while there are much interest of Korean society on increasing number of migrants and ‘Multiculture’. The main works of CHE are ‘Maternal and child health’, ‘Village development’. ‘Educational works’, ‘Enterprise for women and children’ and so forth. These works are very similar to works of migrants' centres; ‘Medical services’, ‘Shelters’, ‘Enterprise of Multicultural family’, ‘Consultation centre’ etc. However, these kinds of centres are just offering one way-helps to migrants but, they can not support migrants to develop and grow themselves overcoming their inferior environments and lives. Accordingly, CHE strategy would play positive roles in making their works maintain the identity and trait of Christian gospel in works of Multiculture missions which stress on social responsibility and then suggest concrete and modified alternatives for social evangelisations.

The Protestant mission of the 19C showed a great deal of expansion in missionary works, which was enough to be called 'the Great century'. The Evangelical revival movement expanded toward Europe beginning from England and thus the interests of Christian missions in foreign ones formed a lot of mission societies. With this background, the London conference in 1888 turned out to be 'the great Centenary conference' as the first significant international gathering. There were discussions on missionary union, comity and the unity of church relating to division and competition caused by individual mission works of different mission organizations and were the urgent and strong suggestion of a permanent committee to mediate between different positions of the mission societies. English evangelical missionaries highly developed the idea of 'God's providence' shown in the hands of God working through the contemporary events. The same tendency of Providentialism was seen in the thoughts and theological emphasis of the London conference, 1888. They believed that God called the United Kingdom to preach the gospel in the same way that God raised the nations and kingdoms to execute compassion and judgement in the Old Testament and that they should obey the call. Although in broader perspective, the understanding of the divine providence can be seen as biblical like the missionaries viewed the imperialism of the times. However in reality it can be said that the idea was distorted by the mechanical understanding of enlightenment and by the national pride inspired by the English national power. But possibly it is a wrong and biased idea of our generation to seek only errors of Providentialism with the aim of criticising the Christian imperialism of the ancestors and ignoring their biblical assurance and strong faith of God's work through the history in broader meaning. The main four conferences discussed in this paper could fall into different categories as follows; Edinburgh, 1910 belongs to the 19C mission paradigm like the London conference, 1888, judging from its characters and tendencies, even though it was held in 20C; Edinburgh, 1910 belongs to the transition period from the 19C to the 20C, which has become the contact point of the modern and contemporary mission and at the same time, the new starting point of the contemporary ecumenical mission; Jerusalem and Tambaram belong to 20C mission paradigm. While the 19C mission put too much emphasis on personal interests and less on social ones, the 20C mission raised social interests and responsibilities of the gospel. Discussions of unity and comity were commenced in London 1888 to resolve the conflicts and competitive spirits caused by missionary works centered around the denominational mission societies in the 19C. Ecumenicalism and the emphasis on social gospel grew rapidly in the 20C mission, which began in Edinburgh 1910. During the 19C mission was the ecclesiastical mission, the ecumenical mission in the early 20C weakened the missionary role of the church. On the other hand, the evangelical viewpoint analyzed that the church was emphasized and its social responsibility ignored in the English mission conferences in the 19C. And thus all the concerns and debates of each missionary conference were the results of efforts to exercise the appropriate mission for each era. The movements and theologies trying to correct the errors of the previous missionary works and to renew the strained parts, resolved the problems or compensate the defects and at the same time, weakened the other strengths. In this sense, it is important to study the history of mission. Furthermore, it is not a favorable state to criticize the directions and ideas of each mission conference without any examination or to accept them without any criticism, whether from the evangelical or ecumenical viewpoint.

There are 55 nations which accept Islam as a religion in the world. Among them Asia has the most Muslim population. In the beginning of the 21st century Muslims have a trend of spreading out throughout the world, and they have their own common festivals. Those are festivals called the Minor festive day and the Major festive day. These are the greatest festive days of Islam to be held from the 70 days after Ramadan finished. The festive days are called a mass worship service. These festive days become the spiritual connection point which the rich share beasts with the poor. Islam id begins from the point that Abraham offered a living beast as a sacrifice to God at the Genesis of the Old Testament. Id festival is the duty of all Muslims in the Islam world and is to show the mind to submit to Allah. Islam id is the festival to pray for service and achievement, the day of thanksgiving and celebration, the day of triumph, the day to collect the fruits of good deeds and service, and simultaneously the spiritual union and the festival to have the meaning that purifies the souls. Even if festival is kept by all people, it is the time when a patriarch kills a beast and share it with relatives and all people with pleasure. But that Abraham offered Isaac as a sacrifice contains the redemptive principle to redeem a life, that is, the symbol of Messiah to come. This is aimed to seek for the contact point of the Gospel in the Christian perspective through this Islam id festival. It is important for us to see the contextual communication to be united with the audience and the phenomenon to occur in the mind of a receiver for the cultural sharing and message sending. And through the ministry to be shown by action, instead of rejection symptom against the culture we can seek for the contact point. Above all things, we can send through the cultural situation in this festival of Islam, the form and meaning of culture, the core of the Gospel, and the redemptive death of a Lamb as a sacrificial offering by exchanging the religious information as a contact point to send the Biblical truth. We must make Islam id festival the opportunity of the Gospel message.

The purpose of this study is to search for a relationship between Gospel and Culture. According to traditional typological study, Gospel and Culture are sorted into five groups. Also, this paper seeks to evaluate five typological models between Gospel and Culture. A study between Christ and Culture began with H. Richard Niebuhr, who divided five Types:　Christ against culture, Christ of culture, Christ above Culture, Christ and culture in Paradox, Christ the Transformer of Culture. Paul G. Hiebert sorted Gospel and Culture into three types: Gospel against Culture, Gospel in Culture and Gospel about Culture. John T. Seamands sorted Gospel and Culture into four types: Fundamental model, fulfillment model, discontinuity model and liberal model. And Theo Sundermeier sorted Gospel and Culture into six types: ‘Konfrontationsmodell’ which is based on ‘Dualismus’, ‘pluralistische’ Modell, ‘Fortschrittsmodell’, ‘Erfullungsmodel’, ‘antithetische Modell’ and ‘Konvivenz Modell’ based on good relationship with neighbor. This study is based on the above preceding research that is sorted into six models on study between Gospel and Culture: fundamental model. pluralistic model, fulfillment model, discontinuity model. transformation model and creative model. The fundamental model is based on relationship between Gospel and Culture that is considered devil and no value to dialogue. The pluralistic model is based on the scriptural phrases Ⅰ Timothy 2:3-4 and Hebrews 11:6. This models recognizes another religion as one way to salvation as Christianity. The fulfillment model is based on the theory of evolution that Christianity is the fulfillment of another religions. The discontinuity model is based on the theory of H. Kraemer that no continuity between the Christian Message(Gospel) and Non-Christian World(Culture). But the only one continuity between Gospel and Culture is girded with ‘Einstellung und Haltung des Missionars’. The transformation model is based on the theory of H. Richard Niebuhr that Christ is authorized as the Transformer of Culture. But this model is based on the dualism that Gospel is an invariable truth and Culture is an variability. According to the results of study of models, this paper suggested one useful model between Gospel and Culture. This creative model is based on the dynamics of Gospel and respect to neighbor culture and religion that are focused on the mission of the Holy Spirit, who is the presence of Christ. The free action of the Holy Spirit The purpose of this study is to search for a relationship between Gospel and Culture. According to traditional typological study, Gospel and Culture are sorted into five groups. Also, this paper seeks to evaluate five typological models between Gospel and Culture. A study between Christ and Culture began with H. Richard Niebuhr, who divided five Types:　Christ against culture, Christ of culture, Christ above Culture, Christ and culture in Paradox, Christ the Transformer of Culture. Paul G. Hiebert sorted Gospel and Culture into three types: Gospel against Culture, Gospel in Culture and Gospel about Culture. John T. Seamands sorted Gospel and Culture into four types: Fundamental model, fulfillment model, discontinuity model and liberal model. And Theo Sundermeier sorted Gospel and Culture into six types: ‘Konfrontationsmodell’ which is based on ‘Dualismus’, ‘pluralistische’ Modell, ‘Fortschrittsmodell’, ‘Erfullungsmodel’, ‘antithetische Modell’ and ‘Konvivenz Modell’ based on good relationship with neighbor. This study is based on the above preceding research that is sorted into six models on study between Gospel and Culture: fundamental model. pluralistic model, fulfillment model, discontinuity model. transformation model and creative model. The fundamental model is based on relationship between Gospel and Culture that is considered devil and no value to dialogue. The pluralistic model is based on the scriptural phrases Ⅰ Timothy 2:3-4 and Hebrews 11:6. This models recognizes another religion as one way to salvation as Christianity. The fulfillment model is based on the theory of evolution that Christianity is the fulfillment of another religions. The discontinuity model is based on the theory of H. Kraemer that no continuity between the Christian Message(Gospel) and Non-Christian World(Culture). But the only one continuity between Gospel and Culture is girded with ‘Einstellung und Haltung des Missionars’. The transformation model is based on the theory of H. Richard Niebuhr that Christ is authorized as the Transformer of Culture. But this model is based on the dualism that Gospel is an invariable truth and Culture is an variability. According to the results of study of models, this paper suggested one useful model between Gospel and Culture. This creative model is based on the dynamics of Gospel and respect to neighbor culture and religion that are focused on the mission of the Holy Spirit, who is the presence of Christ. The free action of the Holy Spirit breaks down the walls between culture, religion and nations.