한국선교신학회는 지난 30년 동안 한국교회와 선교학계에 중요한 역할을 감당했다. 한국 교회의 올바른 목회 관을 제시하고 교회의 본질과 삶을 바르게 정위시켰다. 또한 한국 교회의 바른 선교관을 제시하고 선교신학을 세우는 일에 헌신해 왔다. 교회와 선교 현장이 연계되어 교회가 바른 선교관을 가지고 하나님의 선교를 잘 감당하고 선교사들이 올바른 선교 정체성을 가지고 선교할 수 있도록 학문적으로 돕고 방향을 제시해 왔다. 한국선교신학회는 발전을 위해 성경과 선교 에 대한 연구를 통해 하나님의 선교에 헌신하도록 방향을 제시해 주고, 기후변화에 따른 생태-선교학적 연구로 하나님의 창조 세계 보전에 대한 시각을 바르게 제시해 줘야 할 것이다. 그리고 팬데믹 이후에 급변하는 선교 현장의 선교-지역학 연구를 통해 선교사와 교회가 지속가능한 선교를 감당할 수 있도록 학문적 방향을 제시해 주고 연계성 을 갖도록 다리 역할을 해 주어야 할 것이다.

독일법의 폭리규제의 역사는 15세기 말 로마법의 계수와 더불어 莫大한 損害(laesio enormis)의 법리가 도입되면서 시작 되었다. 막대한 손해의 개념은 A.D. 3세기경 로마에서 등장하여, 디오클레티아누스 황제에 의해 A.D. 301년 칙령으로 공포되었으며, 그 핵심적인 내용은 절반가격이라고 하는 수적기준에 의한 폭리성 판단에 있다. 이러한 막대한 손해의 법리는 게르만법으로 빠르게 전파 되어 16ᆞ17세기에는 란트법과 도시법에도 이 법리가 채용되면서 독일법에 정착되어, 이후 18세기 까지 계속되었다. 하지만 19세기 후반으로 접어들면서 시대적 흐름과 막대한 손해이론이 가지고 있는 한계로 인해 당해 이론을 폐기하기에 이르렀던 것이다. 하지만 대안 없는 막대한 손해이론의 폐기와 이자 자유화는 도처에서 문제점을 야기했으며, 이로 인해 다시금 폭리법의 제정에 이르게 된다. 이후 독일민법전의 제정과 더불어 폭리금지를 민법전에 편입할 것인가의 문제로 다시금 논란이 있었지만, 본질적인 문제는 폭리의 금지여부가 아닌 세부적인 문제들 이었다. 즉 폭리금지를 민법전 내에 규정할 것인가의 문제와 단순한 수적 기준에 의한 폭리의 제한이 아닌 질적 가치의 포함 여부였다. 결국 폭리금지제도는 독일민법전 제138조 공서양속위반의 법률행위 규정의 특별조항으로 제2항에 규정되어 오늘날에 이르게 되었다. 본조가 규정하는 폭리행위는 행위자 일방이 타인의 窮迫, 無經驗, 判斷能力의 缺如 또는 顯著한 意志薄弱을 利用하여 자신 또는 제3자에게 급부와 현저히 불균형한 재산적 이익을 약속하게 하거나 공여하게 하는 법률행위이다. 현행 독일 민법전에 규정되어 있는 폭리금지는 과거 로마법의 막대한 손해(laesio enormis)이론이 단순히 수적기준에만 의존 했던 것으로부터 탈피하여 폭리자가 피폭리자의 사정을 利用(Ausbeutung) 하는 등의 질적요소가 폭리성판단의 주요한 근거가 되었다. 폭리자의 이용에 관한 명문의 규정이 없는 우리 민법은 그 요부를 두고 학설간의 논란이 있어왔다. 하지만 본 문제를 앞서 언급한 바와 같이 단순히 급부와 반대급부간의 불균형의 문제가 아니며, 따라서 본조의 성립을 위해서는 급부간의 불균형과 피폭리자의 사정뿐만 아니라 이를 이용하려는 폭리자의 의도가 존재하여야 한다고 본다.

Traditionell war Westeuropa ein christliches Kontinent. Am Anfang des 20. Jahrhunderts besassen die Christen 70.6% von der Bevoelkerung Europas. Aber zum Ende des 20. Jahrhununderts wurde die Zahl der Christen drastisch auf 28% zurueckgegangen. Ausser Europa, bzw. in Afrika, Latein Amerika und Asien, wo frueher ein Missionsfeld waren, wuchsen die Christen rapid. Worin liegt der Grund dafuer? Diese Untersuchung analysiert den Grund und zeigt, welche Massnahmen angesichts der Krise der Kirche in Westeuropa unternommen werden. Die Herausforderungen werden auf vier Ebenen gezeigt: die leer werdende Kirche, die Herausferderung der Cyber-Welt, der Dialog mit dem Islam und das Problem der sog. Neuen Armut. Die Perspektive und die Zukunft der westeuropaeischen Kirche scheint leider nicht hell genug. Alister Macgrath, ein offener evagelikalen Theologe, behauptet, dass die sog. Mainline Church in Westeuropa nicht in gegenwaertiger Gestalt weiter existieren kann. Ueber die Grenze der traditionellen Denominationskirchen hinaus sieht er die neue Moeglichkeit in Charisma - Bewegungen und evangelischen Bewegungen, die den freien und neuen Gottesdienst ermoeglichen und sich auf die Veraenderung der ganzen Persoehnlichkeit, den Praksis, Bibel und Kreuz Jesu Christi orientierten Glauben ziehlen. Wenn man heute die westeuropaeische Kirche vor Augen zieht, wird man sich enttaeuschen. Aber die Frage nach dem Sinn des christlichen Glaubens wird viel schaerfer gestellt. Und der Antwort wird nicht mehr in dem Elfenbeinturm der wissenschaftlichen Theologie gefunden, sondern vielmehr im praktischen Engagemet der ChristenInnen fuer die Zukunft des Lebens und im neuen Doing Theology, die kommunikationsfaehig ist.

This study presents George G. Hunter’s church growth insights revealed in his classic, To Spread the Power: Church Growth in the Wesleyan Spirit. On the basis of his insights and interpretations of collected data including interviews, letters, and observation, this study evaluates the mission programs of Anjung Church of the Nazarene. Hunter adopted John Wesley’s ideas and the church growth theories developed by Donald A. McGavran and C. Peter Wagner to produce his own church growth theory. This study attempts to apply Hunter’s church growth insights to a local church, Anjung Church of the Nazarene. This church represents the Korean Nazarene Church (KNC) in this evaluation. (KNC was organized in 1948, although some Nazarene churches were already planted in Pyong Yang and Seoul during the Japanese colonial period). Hunter’s church growth insights were translated into six “mega-strategies.” The six mega-strategies are: 1. Identifying receptive people, 2. Reaching across social networks to people, 3. Organizing new recruiting groups and ports of entry, 4. Ministering to the needs of people, 5. Indigenizing the ministries to fit the culture of the people, and 6. Planning to achieve their intended future. This study discovered some strengths and some weaknesses of the Anjung Church of the Nazarene. The church was comparatively strong in evangelism and outreach, although DGR showed diversity between “poor” growth and “good” growth. The church has grown steadily since it was planted in 1947. In particular, the church was very aggressive in church planting work. However, the church was comparatively weak in cross-cultural missions, although it tried to build two church buildings, one in the Philippines and another in North India. This study presents seven suggestions to Anjung Church of the Nazarene based on missiological analysis and evaluation. In summary, the church needs to carry out holistic mission programs to maintain the balance between proclamation / evangelism and social action / social service. Anjung Church of the Nazarene has a great potential to fulfill the Great Commission and to implement the Great Commandment. The classical purposes of missions are conversion, church planting, and the extension of God’s kingdom. God will be glorified by the local church.

This paper has composed of 4 chapters which are as followed. Chapter one deals with introduction which explains reasons and background of research. Chapter two is entitled “a paradigm shit of people centered missions.” Chapter Three has put much time on priority missions. Chapter four has discussed on perspective of future missions. Chapter five deals with concluding thoughts of this paper. This paper has focused on a paradigm shift of people missions concept and priority missions. The writer has also spent time with searching and collecting data with current missions statistics. He also has emphasized on impact of unreached people concept which led into world church to get involved for world evangelization. From the introduction part, the author has attempted to explain the importance of this research. He gives legitimacy for this studies which is relevant to today’s world of missions-focused atmosphere. He also provides much statistics of current missions around world. The author emphasizes that the innovation of people concept missions has played vital role not only to Korean church, but also around the world. In Chapter two author has spent time with defining the term people concept missions which is derived from Matthew 28:19 that it’s portion was all the nations(ethne). The ethne stands for ethnic, culture, language, gentiles and outside people rather than nations or countries. Author explains that how 1974 the Lausanne congress for world Evangelization gave birth of people concept missions. Chapter two gives also explanation of what other missions agencies adopted proper use of people group and the unreached people group. In Chapter three the writer has provided of necessity of priority missions. the Least reached people group missions should be applied by nations, religions, people groups and the least untargeted people group. Priority mission strategy should be the last method to reach the lost with gospel. In last two chapters authors deals with much about proposals and outlook on future missions. He suggest that future mission strategy should be based up priority missions so that global christian world would accomplish within the period. Author hope that there are so many opportunities and potential when the world evangelical church sincerely take this obligations puting into practice.

In an effort to invigorate French education in the 21st century, this study m와‘es a diachronic investigation into French education in Korea. In this study, we will t빼e a look at French education goals and French textbooks, including the changes that have taken place over the years. This study also investigates the problems of current French education and suggests some possible solutions. The problems in French education today include a decrease in the number of French leamers, the disparity between educational goals and reality, and the poor quality of the teachers. In response to these problems, this study proposes the following solutions: 1) smaller classes consisting of fifteen to twenty students, 2) the adoption of French listening-comprehension test in the college entrance ex없n， 3) the setting of realistic educational goals, and 4) the development of functional French - i.e. French for special purposes - based on leamer’ s need.

The purpose of this study is to learn from a lesson of the historical fact, the Team 10's break away from the CIAM, which is selected as the most important event in the whole 20th century architecture by author as a historian. The CIAM, organized in 1928 by leading European architects in order to propose new architecture in the industrial era, expanded to the world, met almost annually with an idea of economic efficiency, new functional order, and industrial production for thirty years. Young architects had conflicted with old established group from 6th congress, and after 10th congress they met independently in 1959; the CIAM was disappeared and the Team 10 was born. Main issue of the break-away was human aspect. The Team 10 started from real man, concept of 'human contact', 'sense of community', and 'belonging' instead of abstract functional order. Although CIAM did not suggest inhumane architecture, their biological criteria with sunlight, air, sufficient site became physical determinism. Critique against the Team 10, unsuccess for making humane architecture leads to underestimation like a generational hegemony struggle. However, architect is not specialist of life but form. Historical reevaluation for Team 10 should be that they are the first group to raise an human issue in architecture. Success or not to solve the problem belongs to another domain. After 1960, modern architecture was attacked from the common people, not clients but 'users'. Academic circle tried to solve the problem with behavioral approach through a clear process, 'design method' and with phenomenological approach on real human experience. However practice became reactionary tendency, to make form a little complex, they became post-modern and deconstruction form. Failure of the Team 10's form proved that a complex form does not necessarily make a good life of people. In the Korean historic situation of colony ruling, confusion of liberation, and the War, we did not know the existence of both CIAM and Team 10. After 1970s' economic development, we have just copied Western form from Modern via Post-Modern to Deconstruction. If we make architecture people mattered, we should start from the basic, learning from the Team's break-away, instead of copying.

21세기에 관용은 상당히 어려운 주제이다. 관용이란 서로를 자유로운 자요 동등한 자로 인정하는 조건에서만 실제성을 가질 수 있다. 그런데 역 사적으로 살펴보면, 자신의 고유한 전통이 지닌 어두운 측면을 인식하게 되고, 따라서 정확하게 들여다보고 개별화해서 판단하지 않으면 안 될 것 이다. 물론 각 전통은 빛과 그림자를 가지고 있다. 그렇다면 우리는 다음의 질문들을 진지하게 생각해보아야 한다. 도대체 그리스도교의 역사는 관용 을 어떻게 이해하는가? 관용과 진리는 어떤 관계를 갖는가? 왜냐하면 각 신자들에게 신앙의 진리에 대해 기대하거나 요구하는 것은 관용의 지속적 인 주제이기 때문이다. 만일 그리스도교가 유일신교를 표방하는 종교라면 선천적으로 편협하고 배타적인 것이 아니겠는가? 또한 관용에 대한 사회의 물음에서 교회는 어떤 역할을 수행해야 하는가? 관용에는 한계가 있는가? 사회는 얼마나 많은 다름과 차이를 견뎌낼 수 있는가? 더군다나 교회 안에 서의 관용은 가장 위험한 것인데, 우리가 ‘복음적’이라고 말할 때는 그 어 떤 권위와 상관하지 않고 누구든지 자신이 원하는 바를 믿을 수 있다는 전 제를 바탕으로 하는 것이므로 이단과 사교의 문제를 어떻게 다룰 것인가? 분명히 관용은 올바른 삶을 소개하는 하나의 양식으로써 다양성을 가공하 는 것이다. 동시에 관용은 신자이면서 능동적인 시민이 되는 것을 허용하 는 것이기에 결코 정신분열증이나 모순적인 것이 아니다. 그래서 관용은 신앙의 범주에 해당된다. 이 논문은 이런 관점에서 종교개혁자들을 중심으 로 관용의 문제를 살펴보고 있다.