The term, ‘missional church,’ is a common term among missiologists. John Wesley’s (1703-1791) missionary career (10/21/1735- 02/01/ 1738) is considerably well known. ‘Missionary Wesley’ indicates Wesley as a missionary to America. Wesley was indeed missional before and during his missionary service, but it was after his missionary career when his missional abilities shined. Thus, the author suggests using a brand-new term ‘missional Wesley.’ The focus of this article is stated in the title: From Missionary Wesley to Missional Wesley. This study explores three significant missiological implications of Wesley’s life and ministry: Wesley’s dilemma, Wesley’s assurance, and Wesley’s renewal movement. The seemingly failed mission of Wesley to America was partially due to conflict between sending agency (the Anglican Society for the Propagation of the Gospel) and missionary (John Wesley). The author coins a new term, ‘Wesley’s dilemma,’ for this common conflict in Christian mission. This article discusses the centripetal mission and centrifugal mission, offering suggestions and recommendations regarding ‘Wesley’s Dilemma.’ What Wesley experienced at Aldersgate on May 24th in 1738 was an assurance. Wesley centered to the right object of his faith, Jesus Christ. To be concrete, it was not just the commonly used term, ‘Wesley's conversion,’ but Wesley’s conversion to Christ. Wesley’s assurance was a stepping stone for becoming missional Wesley. From then on, Wesley’s life and ministry was focused on church renewal. Inventing and reinventing small groups was where Wesley’s genius shone. Small groups (societies, classes, bands) were places for discipline and fellowship in Wesley’s renewal movement. It was a system of discipline-in-community and fellowship-in-community. John R. W. Stott’s definition of koinonia, ‘sharing-in, sharing-out, and sharing-with’ was realized in small groups. The itineracy of the ‘lay’ leader was crucial for this success. The author concludes this article by quoting and paraphrasing Stephen B. Bevans and Roger P. Schroeder: “If to be church is to be in mission, to be in mission is to be responsive to the demands of the gospel in particular contexts, to be continually ‘reinventing’ itself as it struggles with and approaches new situations, new peoples, new cultures and new questions.” Missional Wesley was indeed a champion of contextualization and reinvention of structure.

In the end of August 2008, atrocities against Christians of Khandamal district of Orissa state in India occurred by Hindu mobs driven by Bajrang Dal, the youth wing of Hindu World Council: 59 people were killed, 18,000 were injured and 159 churches were damaged, along with 4,400 houses. Apparently, this communal violence was erupted from the antipathy of Hindu nationalists towards conversion movement of Christian missionaries. Yet, inwardly, the poor Khands tribe felt jealous of rich Panas tribe after being converted to Christianity. The Bajrang Dal attempted to take advantage of such communal tension for the political purpose of taking seats in the upcoming 2009 general election. Communal violence happens dime a dozen in India. Yet, recently, the target of Hindu nationalists was directed to Christians in the tribal areas of Orissa rather than to Muslims, previously the major enemy of Hindus. The reason was the steep increase of Christians in this district due to missionary activities. The leaders of Hindu nationalists were in the grip of fear and vented their anger over this issue. According to the ideology of Hindutva(Hinduness), Indian nation has to be necessarily a Hindu nation and the Hindus alone are the true sons of the soil. Moreover, the non-Hindus are a menace, the polluted to be purged, if they would not be assimilated to Hindu way of life. The feature of nationalism of K. Hedgewar of Rashtriya Swayamsevak Sangh was cultural nationalism which elevated India to the goddess of motherland. From the perspective of Hindutva, the conversion of Hindus to non-Hindu religion is an anti-national activity, thus, they should put it down by all possible means. Likewise, the communal ideology of the Hindu nationalism is exclusive, chronical, and subjected to violence. In this regional context, Christian missionaries should respect Hindu gods and goddesses and understand their faith and Hindu nationalism rather than villify them. In order to avoid unnecessary clash, it is recommendable for Christians to involve in inter-personal evangelism and establishing house churches rather than in building churches and institutions. Missionaries should encourage the local Christians to be financially independent so that Christianity can be presented as a genuine spiritual religion. Urban middle class Hindus should be the target of missionaries, moving from the previous lower strata of Hindu society.

Today, a lot of schools aim for open education and school. In the same context, Christian university can’t be equal to academy mission, building a high wall of a doctrine. As Paul confesses that I can do everything through him who gives me strength for the Gospel under any circumstances, Christian university must be open for the Gospel. Above all, open school is open for all students and must be always ready for a meeting. Open Christian school is to ask a meaning of life and to meet students asking a question of existence, receiving them with a open mind and help them welcome Jesus Christ in the Holy Spirit. This is possible to be one in the center of Christ. School personnels who work in Christian university are to serve faithfully. They must take part in the faith training program actively and positively as ripe christians. Students who work in missionary organizations and christian groups have to cooperate each other in university. Because of spiritual superiority and arrogance of faith, we must not be separated and repeat past mistakes. On the contrary, we must receive in a humble way the comment that missionary organizations were a obstacle to academy mission. In the case of a part of missionary organizations, officials and core members used to build a wall and blame a church. And so, we have to improve this negative attitude. When members in campus as a God people have to cooperate each other and live in a place of life as the witness of the Gospel, the future of the campus mission will be better and brighter. We will get the vision of the future, conversing past history with present situation. First, we will examine the missionary history of christian university briefly and diagnose the situation of campus mission. On the basis of this diagnosis, we should present several important tasks to practice for mission. This paper will give a direction of campus mission with a limitation of research range. We will examine this paper in the center of Jeonju University .

The purpose of this study is to search Mattie Ingold’s life, the first lady missionary doctor served in Jeonla province. She is known as a founder of the Jesus Hospital in Jeon Ju, 108years old teaching hospital with 600 beds. But her contribution and limitation as a lady doctor was not properly evaluated. She was very well prepared medical missionary graduating Women’s Medical College in Baltimore with the first prize. She had passion for mission to Korean so much that she would not return home for this people. The Rock Hill First Presbyterian Church as a sending church was also very mission oriented enough to take care of her medical education for 5 years before sending her to Korea. However her ministry period as a medical missionary was only from 1898 to 1904. It seems not so long as to raise question if there were any reasons to quit medical ministry while serving in Jeon Ju until 1925. This study traced the Mattie Ingold’s life and circumstances she had faced at the end of 19th century and early 20th century during the Japanese colonialism. As other medical missionaries did in many area of mission fields she played an important role in introducing the Christianity by bridging the gap with the traditional worldview or with the Confucianism. Her warm hearted medical care was definitely contributed to get rid of xenophobia prevailing in those days just few years after the Donghak farmer’s revolutionary movement. Even though, as a lady doctor, her medical work was restricted to caring ladies and children, her zeal for evangelism made her translate the Christian Cathechism Primer into Korean which has been used by all missionaries in Jeonla area. She rather used her limitation as a merit by involving more actively in home visiting and providing medical care for ladies and children which was not easily available to men. She must have struggled with xenophobia, male superiority complex and the health issue of herself which could have shrink her back from active medical work. But most depressing factor might have been the mission policy based on dualistic view on the Christian mission that medical ministry was just subordinate to the evangelistic ministry and that the medical care was just a bait for evangelism. This policy could have resulted in restriction in allocating resources for medical ministry. Moreover, at that time, even mission agency had male dominating atmosphere that ladies could not have a voice in decision making. This study may provide a lesson which is worth in helping individual missionaries of today’s mission by revealing that how the policy of a mission society and the contemporary worldview affects on the individual missionary’s ministry.

The aim of the article is to outline the history of the mission of the minjung church from 1983 to 2005 and to identify its new missionary tasks in a changed world. At the end of the cold war, the minjung movement in general, the minjung mission in particular, seemed to be unnecessary any more. After the economic crisis of 1997, however, the minjung mission played an important role for taking care of victims of the structural adjustment programs of many corporations, and for establishing alternative communities. Its history divides into four periods: the formation period (1983-1987), the development period (1988-1992), the transformation period (1993-1997), and the professional period (1998-2005). Each period deals with its socio-economic, political, cultural background and minjung mission’s main contents, characteristics, and limitation. The history of the mission of the minjung church is interpreted by the results of the social biographies of 26 minjung pastors. According to their social biographies, minjung pastors changed themselves in the process of the minjung mission rather than changed the minjung. They rediscovered the importance of the Bible and religion in relation to the social change. Also they found negative aspects of the minjung. They regarded spirituality and life as pillars for the forthcoming minjung mission. Some reflections on mission of the minjung church was carried out through analysing the relationship between faith and ideology, the dilemma of identity-involvement, positive understanding of religion, understanding of minjung, and theories of community organization and conscientization. In a changed world, spirituality, the minjung and life are identified as new tasks for the minjung mission.

This thesis is about John Thomas; the first missionary sent to the KEHC, the first superintendent and the first dean of Kyungsung Bible Institute. The coverage of this thesis begins from his birth in the U.K. and his ministries, how he came to Korea and his ministry in Korea from 1910-1911. In total, John Thomas spent 10 years serving in Korea, therefore assessing his ministry is somewhat out of proportion, however this thesis will focus on the background of his calling to Korea and the beginning of God’s divine works. 1. John Thomas had evident experience in the Fourfold Gospel. 2. His devotion and faith made him a clear model as Christ’s servant. 3. He was a man of prayer. 4. Through the successful ministry in the U.K. he demonstrated the blessings of God’s presence. 5. He made a network of supporters for prayer and financial aid. 6. He was a prominent Evangelical leader of his time and was selected as the main speaker at the annual OMS conference in 1911. 7. He had a call to preach the holiness element. This calling began to spread in the other denominations and missionaries also. 8. He not only loved the lost souls of Korea but also cared for the people of the world. 9. His ministry had a harmony of teaching and ministering. Through his character which was greatly influenced by the holiness element gave him authority to impress many people. 10. Although he had difficulty in learning Korean, his input and effort was vital in setting the foundations of the KEHC and the Bible Institute. 11. The early records of his ministry which influenced many denominations and other missionaries in Korea and Japan shows how influential he must have been in the later years. 12. He contributed to the printing of 10,000 copies of the New Testament, helped set up administrative procedures for KEHC and the Bible Institute and his teaching, church founding and faithful mission works show the bright future ahead. This research focuses on the early days of John Thomas’s mission. There are still more research to be done about his character and the latter part of his ministry. However, the fact that a man of God, such as John Thomas was called to serve as the first missionary sent to the KEHC, the first superintendent and the first dean of Kyungsung Bible Institute proves God’s purpose toward the KEHC and STU. Furthermore, through this research we need to find the elements that need to be continued and carried out in this day and age. Therefore it is inevitable the existence of holiness is revealed not only in Korea but also worldwide. This is the core value of KEHC and STU’s existence.

The aim of this paper is to figure out how to write the role of women in mission by analysing two writings of mission history: one from women's history (Dana Lee Robert's writing)and the other from feminist history (Lesley Orr Macdoland). This paper aims to demonstrate the historical perspective and methodology for women in mission and identifies a certain view of Asian women in mission in the fields of western historiography for women. This paper adapts critical analysis in terms of methodology and perspectives on the writings. Two important works on mission history have been published: firstly, American Women in Mission: A Social History of Their Thought and Practice written by Dana Lee Robert in 1997; secondly, A Unique and Glorious Mission; Women and Presbyterianism in Scotland, 1830-1930 written by Lesley A. Orr MacDonald in 2000. The two writings share some similarities and at the same time differences in terms of the women's and feminist concepts of history. Both historians' writings are overlapped and integrated in the same theme, namely women in mission. There are some discussible issues on the writings of women from a Asian perspective. First of all, the limited use of materials was problematic. Both historians used only English sources writing about women in mission fields where were located out of the United Kingdom and the U.S.A. Even though the stories were about western missionary women, the historians objectively needed to deal with the indigenous women's feeling and assessment of missionary women. Their use of sources thus reflects a kind of favouritism. Secondly, Women's history emphasises only the clear lack of historical achievements by male-centred studies in the existing histories. Feminist history stresses upon the dual structure between men and women with the analysis and method of women's story. Their historiographies are not appropriate in order to clarify the significance of women's role in the relationship between people in mission fields. The absence of such practical aspects of mission impairs their analysis of the story of women in history. Thirdly, they mainly focus on the public work and try to justify women's status in mission in terms of concord and discord between women and institutions, thus using the same criteria for success. If we regarded a lot of hidden women in mission in practice, the historical research has to possess much wider insight of research objects, women, in mission history. Through the research of this thesis and with an Asian view, the researcher obtains how to develop historical research on the role of women in mission into the way of historical writing for women in a manner that reflect the strengths of the methodologies review in this paper, and redress their weaknesses.

Today is the era of welfare. The desire of social welfare has increased rapidly because of the increase of the average life-span and the rate of the aged people over 65 years old among total population. With this social trend, the necessity of welfare for missionaries for effective missionary work has increased. We can find the biblical foundation for missionary welfare where the Bible mentioned reliefs and welfare in the community of faith. A missionary is a member of the community. Even if a missionary is a servant and instrument of God, he/she is a human being. A missionary has family members. He/she can also get a cultural shock and reverse cultural shock, and an unexpected accident. He/she is aging and shall be retired. He/she, therefore, also needs welfare care for his/her physical, mental, and spiritual health in the community, which can increase the effectiveness in their missional works. There are several dimensions of member cares: 1) Care for physical health, 2) Care for emotional and mental health, 3) Care for retired missionaries. In terms of care for physical health of a missionary, Korean missionary societies are further behind than the International Missionary Societies (ig. SIM, OM, OMF, WEC). They have prepared medical and insurance supporting systems very well. In this respect, Korean church needs to establish this kind of missionary infra. For emotional and mental state, a missionary needs sabbatical year for healing, refreshing and maintaining his/her healthy mental state for effective missional work. For the retired missionaries, a supporting system for housing, foods supply and medical service should be provided. His/her various experiences need to be utilized for developing a strategy and policy for a effective missional work of the future generations. Accordingly, we must prepare a system and policy for missionary member care in order to enhance effective missional works within this welfare and aging times. For this, this study has addressed several dimensions of policy and methodology: For a effective missionary member care, fulfillment of desire for self-realization of missionary, establishment of an appropriate organization and a policy for member care with an effective management for care for crisis/accidental incident, a practical strategy at the denominational level, cooperation for win-win strategy among denominations, sending church and missionary societies should be considered. Missional business strategy and brand standardization for 'missional marketing' have been pointed. First, fulfillment of desire for self-realization. According to A. H. Maslow, the desire of self-realization is the highest desire. A missionary also has this desire. Korean church is lacking of this system for fulfilling the desire of self-realization, especially after a missionary retires. Second, organization and policy for caring member. a Community needs an effective organization for achieving its objective. So is a missionary society. Mission can be effective when members in the community can be managed effectively. Third care for crisis/accidental event. A missionary can also meet crisis/accidental event. Only effective management and care can increase the effectiveness of mission. Four, practice for missionary member care. Missionaries are spiritual soldiers. So they need care and management system and practical strategy at the denominational level. Denomination, sending church and society must cooperate one another for win-win strategy. They need missional business strategy like a business company. Through brand standardization, they must try to increase the value of brand. I wish to call it 'missional marketing'.

The purpose of this study is to search for social situations of the Activity Limitation and to examine some useful missionary tasks which can be used to prove social welfare. This paper begins with some theological criterions for mission of social welfare, particularly concerning the factor of holistic missions. Also, this paper directs attention to some traditional misunderstandings about missions of churches in Korea. The social situations of Activity Limitation is not good Participation if there are lots of problems. According to research by the Institute of Health and Social in Korea in 2005, supported by the Ministry of Health and Social Welfare, so many Activity Limitations are not satisfied with social welfare in Korea. The following statistic states some reasons why their state of welfare is low in their daily life. preventive Activity Limitation school adaptation percentage of employment insufficiency public transportation 89.0% 59.5% 38.2% 79.5% This paper suggests four useful tasks for missions of social welfare especially for Activity Limitation. First, 'The second conference of mission strategy for Activity Limitation 1999' suggested a 'Theology of Disability' which were based on human morality. A Theology of Activity Limitation should be the inner essence of God and the same time the essential mission of the church that namely is 'missio Dei'(mission of God). Second, churches in Korea should develop some models and principles for Activity Limitation managing etc. The Origin of social welfare come from the Activity of churches in middle age Europe and modern Diakonia(Greek: social service) come from the ‘Innere Mission'(domestic mission) which worked for Street Children. Finely, the contents of mission that the essential mission of churches in Korea means the social welfare. Third, pastors have to reach a consensus about the mission for Activity Limitation welfare and churches should be clear about its identity for social responsibility and welfare. The following statistic states consensus of pastors about social welfare. necessity of social work pastor in church importance of volunteer for social service importance of participation for social welfare practical encourage social service 89.8% 86% 72% 20.9% Fourth, each church alone can't get a high degree sufficiency for social welfare in their community. Also churches have to make a network, with other churches, and social work organizations in their community. A network and cooperation of churches and organizations develop to maximize limited resource and man power.

Since Korea disclaimed to open the ports, Korean architecture has met the impetuous transformation. Although there would be various factors of this transformation, the new-coming architecture by missionary seemed to be a significant one, and many researches have been carried out on this theme in diverse viewpoints. However, because these researches have preponderated on the Catholic tradition, it is deficient for clarify the whole history of mission architecture. Therefore, this research has the meaning to enrich the history of Korean modern architecture by making balance. First of all, this paper is focused on the activities of one missionary, Graham Lee. He is a practical missionary at the beginning, his architecture made a critical influence in Korean traditional architecture. Graham Lee was born in Rock Island, Illinois, 1861, and he determined to become a missionary through grown up. He spent his boyhood by working as a plumber for his purpose and studied in a university afterward. Graduating of McComick Theological Seminary, he was nominated as a pioneer of Pyeng Yang Mission Station and set foot in Korea, September of 1892. Since then he started to erect missionary facilities in Pyeng Yang, such as Well House(1898), Pyeng Yang Central Church(1900-1901), Pyeng Yang Academy(1902). These all his works are designed with eclectic style which shows western and Korean traditional style intermingled. This unique characteristic made a profound influence to the Korean mission architecture afterwards. Especially, the L-type plan of Pyeng Yang Central Church, which is first shown by him, is recognized very unique, and this plan type had been spread all over the country. Therefore the L-type plan became the peculiar feature of the early Korean churches. Furthermore, working with Korean carpenters, he taught them new skills of modem buildings. After that, they were expanded out northern part of Korea and took the roles of master builders. According to this expansion, his particular style had got spread and had been settled as a unique eclectic style in Korean modern architecture. In the conclusion, he is evaluated to be a critical pioneer missionary, who left a big influence on the frame work of Korean modern architecture in the transitional times.