John Knox has been known as a Reformer of Scotland and studies on him have been mainly carried out in relation to John Calvin. Although there is no literal mention of ‘mission’ in his works, we can find that missiological concepts are abundant in his articles and letters. Firstly, the Scots Confession, which was drawn up under his influence in 1560, has an obvious missionary purpose. The preface and last sentence of the Scots Confession is to bear witness to the Gospel into all the nations. Secondly, Knox’s ecclesiology resembles that of John Calvin, with its particular emphasis on ‘ecclesiastical discipline’ for witnessing the Gospel. For him, the Church, which God raises up and fosters for His own purpose, is universal and ecumenical; the state, on the other hand, only exists as a means to protect and propagate the Gospel of Jesus Christ. Therefore, he advocates a theocracy in order to establish a ‘universal Christian fellowship’ within Scotland. He also advocates social reform and stresses the need for universal compulsory education including girls’ education. Finally, he strived to return the Bible back to the ordinary people from the ecclesiastical authorities, urged people to read the Bible everyday and do group study at least twice a week. This was to kindle a fire of the Gospel in Scotland. In this aspect, he should be called a ‘Scottish Reformer’ rather than a Reformer of Scotland. He was truly an ‘inland missionary of Scotland’.

Hendrik Kraemer (18881965) was one of the outstanding Christian thinkers and activists in the 20th century. He studied linguistics and relgions in University of Leiden, Netherlands, and Islam and Arabic in University of Al Azhar, Egypt. After acquiring those academic training, he went to Indonesia to help translating Alkitab, the Indonesian Bible. In 1937 Kraemer came back to Netherlands and became a professor of comparative religion in University of Leiden. After spending 10 years in there, he was appointed as the first director of the Ecumenical Institute in Bossey near Geneva. In his latter years (19561957) he was invited from Union Theological Seminary in New York as a guest lecture. The most significant contribution of Kraemer is to define the meaning of revelation of God in relation to other religions. He insisted that God is only and perfectly revealed himself in Jesus Christ according to the Bible. Any other religion or philosophy cannot influence to the revelation of God at all. This is the basic concept of Biblical Realism. Christianity is clearly distinguished from other religions, but simultaneously Kraemer warned a superiority of Christianity over them. Kraemer claimed that the nature of church is both mission and diakonia. In and through missionary activity church reveals her reason for existence. Church should be “WorldCentered” rather than “Being ChurchCentered.” If she mainly emphasizes her own organization instead of ‘World,’ it is a betrayal of calling. In that sense, the role of lay people is crucial. According to Kraemer, the definition of lay people is different. They are not a group of people who contrast to ordained pastors, but a chosen people of God. As a lay person, Kraemer paid attention to roles of them in relation to mission in Islamic context. They should participate in the mission of God in everyday and everyplace.

The intention of this thesis is to explain the concept of missional church planting and explore its theological foundations. The concept is designed to draw out effective practices for church planting based on the proposition that the church is intrinsically missional. In my opinion, the biggest problem of the Korean church’s church planting ministries is the lack of theological reflection. The Korean church has focused only on techniques and methods of church planting, most of them being reckless. However, such reckless methods have stopped working since the 1990s when the Korean church began to stagnate and lose its social influence. In addition, there is a need for new paradigms that are better suited to the spread of postmodern culture in the Korean society. Church planting is a core ministry in evangelizing to the world according to God’s will. However, it could be an obstacle to God’s mission if it falls into ecclesiastical expansionism without the right missiological perspective. In order to construct the concept of missional church planting, I suggest five key thoughts: (1) creative ministries beyond mere church planting, (2) recognizing the missional essence of the church, (3) orienting towards the fulfillment of the Great Commission, (4) adjusting to the cultural environment, (5) growing dynamically and reproducing daughter churches. I also suggest the concepts of both the organic church and the missional church for constructing the ecclesiology of missional church planting. On one hand, an organic church based on the biblical concept of ‘the body of Christ’ secures healthy growth from its organic life and inner dynamics; as a natural result, it emphasizes planting new churches. The church as an organism has a duty of reproducing other churches; such a duty is divided into hiving off and supporting. On the other hand, a missional church is founded on the fact that mother churches as well as newly planted churches have an apostolic mandate toward the world. Furthermore, the concept of missional churches plays a role of a rudder, explaining what a church should be, what it should do, and how it should organize itself for the purpose of performing its apostolate.

본 연구는 신학 전공 대학생들과 과학 교육 전공 대학생들과의 비교를 통하여 신학 전공 대학생들의 우주와 생명의 기원에 관련된 관점과 과학에 대한 인식을 알아보며, 신학 전공 대학생들을 대상으로 개설한 현대 과학의 이해와 관련된 과목을 한 학기 수강한 이후에 일어나는 관점의 변화를 살펴보는 것이다. 이를 위해 신학 전공 대학생 26명과 과학교육 전공 대학생 19명이 설문에 참여하였다. 신학 전공 대학생들의 경우, 수강 전 젊은 지구 창조론과 오랜 지구 창조론을 합하여 42%, 유신론적 진화론을 지지하는 응답자는 42%로 나타났으며 생물학적 진화론을 지지하는 응답자는 단 한 명도 없었다. 이에 반해, 과학교육을 전공하는 대학생들 대부분의 진화론을 지지하고 있었으며 극단적인 입장의 창조론을 지지하는 응답자는 없는 것으로 드러났다. 또한 창조론을 지지하는 대부분의 응답자는 과학이 창조주의 업적을 기술하는 도구라고 생각하는 경우가 많았고, 과학적 진화론을 지지하는 응답자는 과학이 자연 세계에 대한 논리적이고 기술적인 체계라는 견해를 가지고 있었다. 신학 전공 대학생들이 현대 과학에 대한 이해와 관련한 과목을 수강한 이후, 젊은 지구 창조론과 같은 극단적 관점을 지지하는 경우가 23%에서 4%로 감소하였으며, 유신론적 진화론의 관점은 다소 증가하였다. 이는 신학 전공 대학생들의 과학 관련 과목 수강이 신학 전공의 바탕에서 과학적 진화론을 이해하려는 실마리를 제공한다고 볼 수 있다.

Jong Hyun Jang proclaimed “Life Theology” through the Baekseok University under the name of Baekseok theology. The Korean church and christianity is undergoing a difficult time. Especially the social welfare mission became due to statistics and evaluations more focused on capacity and results than the way of Jesus Christ. Jong Hyun Jang's “Life Theology” revived the Gospel in that sense. Although his work seems like the “Life Theology” of Alfred Jaeger, however he focuses on a much more pragmatical way on becoming more like Jesus Christ. He shows a crossroad in which “Life Theology” and Social Welfare Theology meet. Social Welfare Mission is the fastest way to actually do the work of Jesus Christ and spread his word as he did. “Life Theology” is the center of the Social Welfare Theology in which we live and serve as servants. This is why “Life Theology” is the future of the Social Welfare Theology. Thus, “Life Theology” with the aid of Social Welfare Theology will be able to revive and encourage people in desperate need to a new way of life. The background of this can be described in three points. 1) the center of the Social Welfare Theology-Christianity- Jesus Christ centered, 2) the framework of the Social Welfare Theology-church theology-the member and the leader of a community 3) the context of the Social Welfare Theology - Kingdom of God - behavior and attitude. These 3 components are important parts in practicing Social Welfare Theology. Since today Social Welfare Mission took a variety of forms and experienced difficulties in establishing itself in a dynamic changing society. Social Welfare Theology has more non religious factors (financial support, management, etc.) than ordinary mission itself. Thus it lead to arguments of the purpose of the mission and its meaning itself. The Social Welfare Mission also had difficulties in adapting in a secular and diverse society. Such difficulties now stand before the "Life Theology" to achieve a core meaning centered around Jesus Christ. Thus, not something which just looks like spreading the good word, but doing it like Jesus did is the main idea of the Social Welfare mission. Jong Hyun Jang’s “Life Theology” has been proven through the Baekseok University to work hand in hand with the social welfare mission. It remains subject to the next generation of scholars to see how Jong Hyun Jang’s Life Theology establishes itself in the future.

The aim of this paper is firstly to address the affinity between globalization and Pentecostal spirituality and secondly to hint that Progressive Pentecostalism might be a successor to Liberation Theology. Globalization (‘the market revolution’) and Pentecostalization (‘the spiritual revolution’) are surely under way. Pentecostalism has often been otherworldly, emphasizing personal salvation to the exclusion of any attempt to transform social reality, whereas Progressive Pentecostalism continues to affirm the apocalyptic return of Christ but also believes that Christians are called to be good neighbors, addressing the social needs of people in their community. Progressive Pentecostals are leading heroic self-sacrificial lives. Pentecostalism and Liberation Theology share the idea that salvation includes effects on material life in this world. In liberation language this pertains to social, economic, and political liberation of historical existence, and in Pentecostalism it applies to healing. Some Pentecostal theologians such as E. Villafane, M. Volf, R. Beckford, and Jang-Hyun Rhu are extending the idea of healing to the social condition of existence.

This first purpose of this article is to articulate John Hick’s theology of religion, and the second purpose is to investigate the meaning of mission in Hick’s religious theology. For the first goal, this article examines his theology in the following category; 1) the common ground of religions, 2) relativistic aspect of Christology, 3) salvation/liberation. Because Hick’s theology of religion is developed on the assumption that all religions aim one same Reality, the common ground of all religion is preferentially examined. Secondly, his Christological perspective is examined through his understanding of Incarnation. Lastly, his understanding of salvation, which is the final goal of all religions, is examined. For the missionary meaning of Hick’s religious theology, this article engaged on 1) overcoming of conquering model in the theology of religion, 2) relativizing Christology and mission 3) dialogue and transformation including conversion. Hick’s theology provides the foundation to overcome the dualistic superiority of Christianity which regards other religions as idolatry or non-truth. Through the distinction between Godhead and God, and thing-in-itself and phenomenon, Hick insists that a religion cannot perceive Reality itself. This means that Christianity cannot recognize God [Reality] itself. His theology is overcoming exclusivism of Christianity. However, his theology makes mission meaningless because he relativizes Christology. Therefore, his understanding of Jesus Christ and Incarnation are critically examined. Lastly, I insist that Christian mission should go beyond dialogue and transformation even though Hick’s notion of mission points to dialogue. Mission demands the life as Jesus’disciple, and witness of Gospel beyond sharing. Furthermore, Christian mission should go beyond social transformation or political solidarity because Gospel includes religious aspect as well as social aspect.

In the 1930s, new theologians who studied abroad, due to Japan’s cultural policy of the 1920s, wanted to recognize the Bible and theology of their own subjective opinion, and get out of the fundamental conversation of theology of the early Western missionaries. It caused a debate between Conservative and Progressive theology in the early churches in Korea. Through the “Hypothesis of Moses Copyright negation” and “Problem of the Interpretation of Women’s Rights”, which were condemned issues by Presbyterians in 1934, and also the “Abingdon Bible Commentary Incident in 1935”; early Korean church leaders, pastors, and even missionaries, who were educated by Conservative western missionaries, judged the change of the new theologians’ view. Pastor Sun Joo Kil, a leader of the “Pyong Yang Revival Movement” which was initiated by Missionary Hady in 1907, held his Bible crusades, and his successful spiritual revival movement kept until 1910. After him, Pastor Ik Doo Kim started the Healing Crusade, as a new step of the spiritual revival movement in 1920. There was also another man who wanted to revive the Korean church, based on the contemporary churches. He tried to reform the churches, not to be conservative but to be focused on spiritual approaches. His name was pastor Yong Do Lee. Unfortunately, Pastor Yong Do Lee’s Shimuyan, works were only recorded for five years from 1928 to 1933. He died when he was only 33. In spite of his short life, the Korean Churches were influenced greatly and changed by him. He was also thought as an enthusiastic and mystic theologian, and also even a preacher who had the element of heresy. The main theme of this thesis focuses on the renewal missions of today's Korean Churches based on Pastor Yong Do Lee’s works for renovating them. This research guides and provides the material to find out a certain way to build up the revival of the Korean Churches’ growth and advance.