Some Western Christians treat dreams as merely psychological phenomena, feeling that dream revelation would seem to be unnecessary under the influence of western perspectives on dreams. Another problem is that too often missionaries treat those who claim to have encountered supernatural beings through the medium of visions or dreams as having active imaginations or as dabbling in the demonic, especially in Asia, Africa, especially Middle East where the islamic influence is dominant. However, dreams and visions are biblical and play an important part in life for people in the Two-Thirds World. God speaks through dreams and visions to convert sinners even today, because many of the unreached are beyond the reach of the gospel and because much of the world is illiterate, dreams and visions may serve to fulfill missio Dei. Thus this study draws out several missiological implications through the comparison between the Biblical perspectives and popular Islam's on the dreams. First, be open to dreams as a mean of communication with God. Second, Encourage dreams in mission field such as Islamic area where the dream influence is dominant. Third, introduce Christian dream interpretation or interpreters into Christian world. Fourth, include the area of dreams in the course of training for minsters as well as missionaries. Fifth, remember that there can be some delay in dream interpretation and sometimes limitation in understanding. Sixth, put the Bible as the exclusive medium of special revelation, whereas dreams and visions are at best only supplementary and secondary. New converts must learn to examine their dreams and visions in the light of Scripture. When we go back to the Bible, and allow the dream as a mean of God's salvific communication, the missionaries who work in the Islamic territories with the holistic biblical perspectives on the matter of dreams will experience God's visible work more abundantly in their missions.

This paper is intended to explore three models of Islam mission from a perspective of religious studies. Instead of traditional overemphasis on sudden conversion, these new models seek for social transformation. among Muslims. Due to the prejudice and misconception of Islam, we often fail to understand Muslims from their points of view. The comparative studies of the Bible and Qur'an and the field research and interview of Mosque and Muslim communities help us to understand Islam sympathetically. Traditional studies of Christian-Muslim relations pay more attention to similarities between Islam and Christianity than differences. In order to enhance openness to Islam, partners in dialogue should be honest to their own faiths. Sharing faith with partners will lead to the mission of dialogue. This dialogue is not a tool for evangelism but the mission itself. World Council of Churches and Roman Catholics have particular guidelines for Islam mission. In conclusion, mission studies includes religious studies. Various methods of religious studies will strengthen Islam mission and its strategies in different areas.

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.

This study focused on the conflict and missional contextualization in Turkey, between Islamism and secularism. This article aims to analyze and relate to the religion of Turkey and Islam, defined what do they cause by conflict and struggle between Islamism and secularism. This study also attempt to apply missional contextualization between Islamism and secularism. Contextualization can be defined as the set of process that yields missional situation in Turkey. It is the process by which Turkey culture become interdependent in aspects of their values, social, economics, and political. It is easy to connect interdependent conflicts through Islamism and secularism in Turkey. The Islamism in Turkey begun by political, social, and cultural motivation with the 19st. This Islamism movement appeals strongly nationalism, liberalism, and modernism in Turkey. This Islamism reveals itself society and community. They are important faith with religion solidarity in their community. The secularism includes Turkey’s constitution, political tradition, social policy, cultural point of view, and religious education. They were complicated the conflict and struggle between Islamism and secularism from a long time in Turkey. The missionary should be consider mission ministry and activity in this Turkey situation. They also careful apply to contextual mission in Turkey. I think that we can be pray to get the Holy Spirit’s support and guide for Turkey’s mission and evangelization.

Der Ursprung des islamischen Mystizismus geht auf den Begriff ‘Sufi’ zurueck, der mit dem Schafwolle bekleidet und asketisches Leben fuehrt. Als ein Sufi gefragt wurde, was der Sufi sei, antwortete er, ein Sufi sei ein Mensch, der nichts hat, aber von nimandem in Besizt genommen wird. Im Hintergrund des islamischen Mystizismus liegt die Entwicklung des Islams nach dem Tode von Muhammad insbesondere durche den Eroberungskrieg von Umaiya Hally(661-750). Die Machthaber des Islams wurden reicher und politisch unterdrueckerisch. Dagegen gab es immer wieder eine Gegenbewegung, die die Umkehr und die Ehrfurcht vor Gott aufforderte und dem Leben von Muhammad als ein ideales Leben nachfolgen wollte. Die radikale Trennung von der Welt, der asketische und einfache Lebensstil und die Einsiedlung waren ihre Merkmale. Karen Amstrong und Annemarie Schimmen, die besten Wissenschaftlerinnen des Islams, teilen die Entwicklung des islamischen Mystizismus in zwei Kategorien auf, bzw. der Asketik und der Liebe. In dieser Arbeit habe ich versucht, in diese zwei mystischen Bewegungen einzufuehren, um den islamischen Mystizismus am Beispiel von einigen typischen Mistikern zu verstehen. Erstaunlich ist, dass der islamische Mystizismus im 13. Jahrhundert in einer engen Beziehung zu dem christlichen Mystizimus steht. Die beiden zu vergleichen, bleibt als naechstes Forschungsthema. Heute interessiert sich sehr viele Leute ueber die Spiritualitaet. Spiritualitaet hat die Bedeutung im Lateinischen Sinne, ‘atmen’. Und wir stellen gleich fest, dass die Spiritualitaet mit dem Leben zu tun hat. Im Greek hat der Mystizismus seinen Ursprung in ‘mysterion’ und ‘mystikos’, die mit ‘myein’, also ‘schliessen’ zu tun haben. Wenn man die Spiritualitaet vom Mystizismus unterscheiden will, bedeutet die Spiritualitaet einen Weg von unten zu Gott. Aber die Mystik den Weg von oben nach unten, bzw. von Gott zu Menschen. Die Menschen von heute suchen die Ganzheit(Einheit zwischen Koerper und Seele), Praxis(Einheit zwischen Wort und Tun), Altaeglichkeit(Einheit zwischen heiligen und sekularen) und Geschichtlichkeit(Einheit zwischen Geschichte und Transzendenz) der Spiritualitaet. Und ich gehe davon aus, dass der islamische Mystizismus uns dazu befaehigt, uns mit der geistigen Herausforderung der kapitalistischen Gesellschaft auseinanderzusetzen.

Der Ursprung des islamischen Mystizismus geht auf den Begriff ‘Sufi’ zurueck, der mit dem Schafwolle bekleidet und asketisches Leben fuehrt. Als ein Sufi gefragt wurde, was der Sufi sei, antwortete er, ein Sufi sei ein Mensch, der nichts hat, aber von nimandem in Besizt genommen wird. Im Hintergrund des islamischen Mystizismus liegt die Entwicklung des Islams nach dem Tode von Muhammad insbesondere durche den Eroberungskrieg von Umaiya Hally(661-750). Die Machthaber des Islams wurden reicher und politisch unterdrueckerisch. Dagegen gab es immer wieder eine Gegenbewegung, die die Umkehr und die Ehrfurcht vor Gott aufforderte und dem Leben von Muhammad als ein ideales Leben nachfolgen wollte. Die radikale Trennung von der Welt, der asketische und einfache Lebensstil und die Einsiedlung waren ihre Merkmale. Karen Amstrong und Annemarie Schimmen, die besten Wissenschaftlerinnen des Islams, teilen die Entwicklung des islamischen Mystizismus in zwei Kategorien auf, bzw. der Asketik und der Liebe. In dieser Arbeit habe ich versucht, in diese zwei mystischen Bewegungen einzufuehren, um den islamischen Mystizismus am Beispiel von einigen typischen Mistikern zu verstehen. Erstaunlich ist, dass der islamische Mystizismus im 13. Jahrhundert in einer engen Beziehung zu dem christlichen Mystizimus steht. Die beiden zu vergleichen, bleibt als naechstes Forschungsthema. Heute interessiert sich sehr viele Leute ueber die Spiritualitaet. Spiritualitaet hat die Bedeutung im Lateinischen Sinne, ‘atmen’. Und wir stellen gleich fest, dass die Spiritualitaet mit dem Leben zu tun hat. Im Greek hat der Mystizismus seinen Ursprung in ‘mysterion’ und ‘mystikos’, die mit ‘myein’, also ‘schliessen’ zu tun haben. Wenn man die Spiritualitaet vom Mystizismus unterscheiden will, bedeutet die Spiritualitaet einen Weg von unten zu Gott. Aber die Mystik den Weg von oben nach unten, bzw. von Gott zu Menschen. Die Menschen von heute suchen die Ganzheit(Einheit zwischen Koerper und Seele), Praxis(Einheit zwischen Wort und Tun), Altaeglichkeit(Einheit zwischen heiligen und sekularen) und Geschichtlichkeit(Einheit zwischen Geschichte und Transzendenz) der Spiritualitaet. Und ich gehe davon aus, dass der islamische Mystizismus uns dazu befaehigt, uns mit der geistigen Herausforderung der kapitalistischen Gesellschaft auseinanderzusetzen.

This papar began by recogruzing the critical issue that the church face the challenge of Islarmic fundarnentalism today. Today, the whole world is facing a global war sicuarion between the United States and the Muslim fundarnentalists. In this cricical situation, questions Christian churches need to ask is how to understand this global event α flow and to rediscover the essence of the church and rrusslon. The purpose of this paper is to review a historical development of Islamic revival movements as a reaccion to the secularization and neo-liberal economic globalization led by the United States and the West, to suggest the church's selfreflecrion, and to examine the church’s misional encounter with an attempt of globalization of the worldwide expansion of Islarm. First, Globalization led by the West indicates a process that economy, politics, society, and culture is being integrated into one. In this rapid globalizing process people tend to be more sensicive to mystical things than rational and scientific. These global tendencies has been bringing the revival of conservatism, fundamentalism, mysticism, and extreme movements. In this regard, the Islamic revival movements have opposed to the Western-led globalization and secularism. The Islamic revival movement has been expressed in Jihad, the original meaning both moral and mental effort. Muslim missionaries try to spread their religion through their economic and educational activities. Second, the problem western Christianiry face today is the privatization of faith, the reductionism of the gospel and the meaning of salvation. We need to be keenly aware of the causes and roots of the problems. On thing we need to rediscover is the biblical principles providing the foundations for understanding our culture. Third, on the basis of the essential dimension of the church we can suggest some rrusslon strategies for reaching Muslim people. First of all, we need to understand our own context and the history and culture of 1slam comprehensively. We should avoid a colonial mentaliry and patenalism in doing rrusslOn. Also, we need to concern about other movements in Islam such as Sufism and folk Islam as well as fundamental Islam. One of the most effective approach to Muslim people is contextualization of the gospel in the Muslim context. As the church face the challenge of globalization from both the West and Islamic revival movement, the task of the church is to rediscover the essence of the church, IIl1SS10n. Mission emirely belongs to the trinitarian God(John 20:21).

이 글의 목적은 이슬람의 등장(622년) 이후 비잔티움의 멸망(1453년)까 지 이슬람 세계, 비잔티움, 라틴 그리스도교 세계의 세 권역에서 이슬람에 대한 그리스도교의 대응을 개관･비교하는 것이다. 보다 구체적으로 이 글 은 이슬람 세계와 종교, 특히 꾸란과 무함마드에 대한 그리스도인들의 변 증과 논박서를 개관하고 그 논점과 성격을 권역별로 비교한다. 결론적으로 이 글은 이슬람 세계 안에서 꾸란과 이슬람에 대해 정확한 정보를 가지고 이슬람의 도전에 대해 그리스도교 신앙을 변증했던 동방 그리스도교의 이 슬람 대응 문헌의 중요성을 강조한다. 이는 이슬람 세계와 적대적인 관계 에 있었으며, 언어의 차이와 왕래와 교역의 제한으로 무슬림과 이슬람의 종교적 가르침과 관행을 접하기 어려웠던 비잔티움과 라틴 그리스도교의 이슬람 대응과는 대조된다. 대체로 비잔티움이나 라틴 그리스도교 세계의 지성인은 이슬람의 종교적 가르침에 대해 큰 관심을 두지 않았으며, 그리 스도교 세계의 존립 자체가 위태롭게 될 때에야 이슬람의 지적인 도전을 인정하고 이슬람에 대한 학문적이고 개관적인 연구를 발전시켰다. 이 연구 는 무슬림 이주민 사역과 국내외 무슬림 선교를 위해 한국 교회에 보다 객 관적이고 진지한 이슬람 연구를 요청하며 끝맺는다.

본 연구는 중학교 역사교과서에서 사용되는 역사용어에 대한 학생들의 이해도 향상을 위해 연구자 자신의 수업을 개선하기 위한 목적이 있다. 이에 본 연구는 실행연구를 연구 방법론으 로 채택하여 연구를 진행하였다. 본 연구에서 연구 목적을 달성하기 위해 첫째, 2013학년도와 2014학년도에 S여중 2학년 전 교생 180여명을 대상으로 역사과목에 대한 전반적인 이해와 역사용어에 대한 이해 실태를 파 악하였다. 둘째, 이를 바탕으로 연구자는 2013학년도에 자신의 수업에 대한 문제점을 파악하고, 실제 수업에서 역사용어 이해도를 향상시키기 위해 6개반을 3그룹으로 나누어 3가지의 학습방 법을 적용하였다. 2014학년도에는 2013학년도에 역사용어를 이해하는데 가장 효과적이었던 학 생활동중심수업을 적용하였다. 셋째, 수업 후 교사의 수업일기와 학생들의 인터뷰를 통해 수업 후의 반응을 살펴보았으며, 2주후 학생들의 역사용어 이해도의 향상 정도를 살펴보기 위해 탐 구형 평가(개념확인평가)와 지필고사 성적을 분석하였다. 그 결과 교사가 활동지, 동영상 등 다양한 학습자료를 제공하여 수업하고, 학생들은 학습과 제를 통해 선행지식을 갖추어 학생활동중심으로 수업이 이루어질 때 역사용어에 대한 이해도 가 향상되어, 학업성취도도 좋아지는 것으로 나타났다. 본 연구자는 2년 동안 본 연구를 통해 자신의 수업을 되돌아보고 반성함으로써 수업을 개선 할 수 있는 계기가 되었다.