The purpose of this artide is to see how and to what extent God used the cultural environment of the Old Testament writers as they contributed to the inspired record. Out of lots of cultures in the Old Testament, only Genesis account of creation，polygyny, and kingship found in ]ewish society will be deeply discussed in this paper. Nevertheless, these cultures were already prevalent among ancient pagan peoples. This artide is going to deal with how to missiologically understand the similarities and parallels between two different cultures. In faa, the significance of culture in the propagation of the Gospel has been extensively recognized. Provided that cultural values are disregarded, the expansion of the kingdom of God can be severely withered. Even though culture is not a core subject of the Old Testament, biblical studies have clarified that hwnan cultures have played an important part in biblical history. People can learn from the Scriptures neither to overemphasize nor underestimate the importance of culture. The faα that culture holds a meaningful place in the Bible implies the worth as well as the restriction of culture in the duty of global mission. Culture is a plan, map, or blueprint for living that is always in the process of formation. It is a code for action, for survival， and for success in life. Culture is fundamentally a social phenomenon and can be conceived in the individual through encounters with other members of society. Furthermore, culture, with all its values and limitations, has played an outstanding role in divine revelation in human history. God's inspiration did not come in cultural vacuum. Divine disclosure did not despise culture but accepted it to the extent that it could be employed as the vehicle of divine revelation. In order to discover the influence of culture in the Old Testamem on mission, the first chapter examines the Genesis account of creation paralleling ancient Near Eastern creation cosmogonies and appraises the creation account in Genesis I from a missiological viewpoint. The second chapter researches polygyny from a missiological perspective. Assurning that monogamy is God's concept, this article discusses why polygyny was practiced in ancient Israel and why the Old Testament does not blame it. The third chapter studies the idea of kingship in Israel and tries to reveal missionary meaning this social institution indicates. Because the Bible implies that the monarchy in Israel was borrowed from Israel’s neighbors, this paper debates to what extent kingship in Israel possesses rrusslOnary values to evangelize the unchurched pagans. This writer makes sure that God did indeed speak in the context and employed factors of the content of the surrounding cultures in order to deliver his message to his ancient people, and to us. Also, this writer wants to say that God worked some degree in other peoples and cultures apart from his work in the ]ewish community. It is dear enough that God did not reject the culture of pagan unqualifìedly and hoped to apply their culture to the mission of the church effectively to extend the kingdom of God. To accurately understand culture and to approach it from a biblical standpoint make the fruits of mission abundant.

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).

This study is on issues of Muslim women’s predicament in Islamic culture, exarrurung these issues with the purpose to presenting the Christian mission imprative and its approach to Muslim women who are under oppression of Islamic systems. The hypothesis of this study is that the discrimination against women is due to Islamic social systems, which have been intensified according to the rulers' disposition supported by Islamists. Pakistan is a representative case of it. Pakistan established a Muslim state separately at the time of the independence of India from British rule, and required an attempt to solidifY the nation consisting of various ethnic groups under Islam for the social and political stability. Since political leaders have recognized Islamization as an effective means for Pakistani solidarity, they have established social systems by introducing Islamic laws as a part of Isamization. Islam has functioned importantly in uniting various component segments of society, and has been the ideology and crucial motive for the founding of Pakistan. The revival of the Islamic •fundamentalism in Pakistan was supported by rulers who thought of Islam as the ideology to solidify the nation. The impact of Ismization on the social status of women has been serious because women’s low place in that culrure in grounded on Isalmic Scriprure, Qur’an and Islamic traditions, Hadith. The gender discriminative references implied in Qur’an and Hadith have helped social systems to justify the discrimination against women over the time. Their usual practices are the purdah, the punitive law, the evidence law, the revenge and compensation law, and the family law. Those gender discriminative sαial systems have given rise to the domestic violences against women as well as restriaion of sphere of women, and the violences against women such as the honor killing in Pakistan have increasecL The honor killings in the name of the family honor have become a serious problem in Islamic countnes. Recently, the static of women’s education reveals an increasing nU01ber of women in education and in high position in Pakistan society. But many women in lower classes are still in illiteracy and poverty, and those women observe purdah，an Islamic social system. The image of women in God's Kingdom is srudied for understanding of the missions perspective toward muslim women who are segregated and have lost their rights under Islamization. The heaven which muslims describe is a paradise to be given to faithful Muslim men, where beautiful women among other compensation are prepared. πlÏs description of heaven suggests that women is subordinated to men. This srudy argues that the true image of women in the God's Kingdom is accomplished by liberation through Christ from patriarchism at the level of social structure and oppression by dark spirirual powers. To present true liberation to Muslim women, Christian misslon should be a rrusslon being with them, sharing their suffering, and thereby giving rise to transformation in their life and spirit. That is termed incarnational missions, which need hermeneutics considering the social and cultural contexts. The contextualization, however, should not allow the culture in which oppressing human right is justfied in the perspectibe of cultural relativism

South Mrica has been forged in conflicts. A series of tragedies and conflicts have occurred almost for hundreds of years. The most recent and well known is apartheid itself. Through all these conflicts, there has been a gradual cultural meldown-a mutation of traditional culture and philosophy that has left a variety of cultural expresions in African. The heritage of the philosophy that comes through traditional African roots is ubuntu, which means a person is only a person because of other people. It does not exist unless there is interaction between people in community. It manifests through the actions of people， through truly good things that people do for each other and for the community. It is believed the community is as important as the individual and person's most effective behaviour is in the community. so 야en nowaday, all efforts to make a contribution toward this common good have to be encouraged, as are all acts of kindness, compassion and care, self-respeα and integrity.

While every day in the West, roughly 7500 people in effect stop being Christians every day in Africa roughly double that number become Christians. The espasion of Christianity in twentieth-century Africa has been so dramatic that it has been called ’the fourth great age of Christian expansion.’ According to much-quoted, statistics, there were 10 million Mrican Christians in 1900, 143 million in 1970, and there will be 393 million in the year 2010, which would mean that 1 in 5 of all Christians would be an Mrican. There are other estimates and the range of variation reflects the ambiguity and incompleteness of the raw data on which they are based. Much depends on how one defines a Christian, and Africa is full of small，independent churches that have never filed a statistical return. Kenya has the largest Yearly Meeting of Quakers in the world, outside the United States, and more Anglicans attend church in Ugand than in England. It is clear that, in the words of one thoughtful scholar, perhaps one of the two or three most important events in the whole of Church history has occurred ... a complete change in the center of gravity of Christanity， so that the heartlands of the Church are no longer in Europe, decreasingly in North America, but in Latin America, in certain parts of Asia, and ... in Africa. Since 1970s to an ever-increasing extent, African intellectuals are reconstructing the text of Christianity’s encounters with African cultures.

From the long history of Christianianity we rnay identify some currents that have flowed strongly in the past and which may enable us to discern some of the directions for mission in a new century. Christianity seemed to most people to be a Western religion, indeed the religion of the West; but now Christianity is entering a new phase of its exstence， as a mainly non-western religion. Put differendy, the worldwide resurgence of Christianity coincides with the waning of the religion in what is now a post Christian West. Thus, we could see that Christian advance in the world is not progressive, but serial. Given the changing face of the α1fistian faith and the globalization of Christanity， the writer following Lesslie Newbigin (1989) and Philip Jenkins (2002) asserts that the churches that have grown most rapidly in the global South such as Mrica, Asia, and Latin America are far more traditional, morally conservative, evangelical, and apocalyptic than their northern counterparts. Western liberal scholars have recently dedared that Christianity is declining, or that it must modernize its beliefs or risk being abandoned altogether. However the writer contends that just the opposite is true. Regarding the issue of national evangelization and world mission as the most essential tasks of the Korean Church at the moment, after evaluating the strengths and weaknesses of the Church， the writer has provided some suggestions. Finally, as a condusion, given the faα that at different periods, different areas of the world have taken leadership in the Christian mission, the writer emphasizes the necessity of self-reform of the Korean Church which has the largest church in the world Paul Yonggi Cho’s Full Gospel Church.

In the traditional view the ultimate goal of mission was to build up the indigenous church which can stand itself carrying out self- govercúng, self-propagating, self-supporting. For this reason the three-self princip1e was considered the most crucial principle in mission strategies. At 1east until 1950s there was almost no one who doubted or opposed the formula. Yet with the appearance of Mìssio Dei concept -- which emphasizes the "world" instead of the "church"-- in the 1950s, lots of criticisms fell on the three-self principle which specially focused on indigenous church. Finally in these days the three-self principle seems to be considered an antique or useless concept not drawing any interest. This article started from the question why this change occurred and whether this kind of negative view toward the principle is proper or not. With the concern fìrst I invesstigate the major contents of the three-self formula to find out the strengths and weaknesses of the principle. Then evaluating all the criticisms on the principles whether or not they are proper，I found out that it is hard to accept some criticisms though some are valid. on the contrary to the negative view on the principle, I recognized that the principle is still very useful with lots of strong points and wisdoms for effective church planting ministry in the mission fìeld. Of course, the three-self principle is not the perfect mission principle as all others are not either. The principle is not the unique answer for solving problems in today’s mission either. In addition there might be some mission fìelds where it is hard to apply this formula exactly. However, I recognized that the three-self principles is very effective in building up healthy churches. Some scholars in the liberal wing tend to see church planting in the misslon fìeld as the act of imperialistic rnission. However, it is impossible to think of mission without church, since having Christian faith without community is impossible. One of the most serious problems in many mission fìelds today is the churches that rely only on missuibaries. There are so many churches that cannot stand well without the help of missionaries though they started 10 - 20 years ago. The worse thing is that there is a high possibility that these churches would dose their doors or be changed to other purposed-building easily as soom as missionaries leave the place. Furthermore, since the church is fragile, so are the seminaries also. The churches cannot provide canclidates for future pastors to the seminaries due to the lack of people, and lifewise the seminaries cannot send good pastors to the church either. As a result of this, as we can easily expect，the vicious cycle is continued, and the people in the mission field getting relying on missionaries more and more. so the missionaries cannot leave the rrusslon field though there are thousands of places where the more urgent needs are existing. In our missionary enterprises, all our resources and times are limited Considering the wide mission fields and the people’s needs there, we cannot but evaluate the effectiveness of our missionary works. Three- self principles provides abundant ideas and guidelines to the missionaries desiring to do effective ministries in the misslon fields. If we refer to the three-self principles and try to apply the id않s drawn from the formula, our missionary works would be much more effective in building up churches that grow up strongly and transform their society faithfully.

Korean churches and mssions have been influenced by their cultural regulations on women issues. Women were treated as inferior beings, who is destined to take role in less irnportant positions in Korean traditional society. In response, a protestant missionary established the fìrst school for Korean women and girls in 1886, as she preached the Gospel. As a result, socio-political leadership opporturlÌties were given to women in contemporary Korean society. However, the churches were reluaant to change their hierarchical concept on women and women leadership, which influenced rrusslOnaries’ lives, works and their rnission fìelds. This concept of women inferiority suppressed female church members and missionaries; it not only belittled thernselves but also affected the relationship with their male partners in ministry. To cope with these difficulties and to help Korean ffilSslOnaries, here we need to do critical contextualization. For the missiological process, we will study God's intentions for the status of women and their leadership through exarrurung the discussions between the complementarians and the full participationists on the issues. In the first and second Genesis, God created Man as male and female in his image and blessed them to rule over all creatures in the earth. Both in the cultural command in Gen.1:27,28 and the creation story in Gen.2: 18-24, we can see the equality of women in their human dignity, status and leadership role. It is dear that Jesus, the Son of God in the Gospels, also demonstrated his view on women in equal status and equal in discipleship and leadersþip for the kingdom of God. The Holy Spirit also affirmed the equality of women both in status and ministty through pouring out Himself according to his promise in Joel 2:28,29. Apostle Paul in his new creation theology, through Gal.3:28, prodaimed the equality of women both in spiritual and sκial bases. Even in the two difficult passages, 1Cor.14:34,35 and 1Tim.2:11,12, we found that Paul was not to teach universal truth but to exhorr them to apply in their special contexts. Moreover, Paul also showed his view on women in equality both in dignity of personality and ministty, by induding many women as his coworkers for his missionart works. As we learned above, to treat women in equal status and leadership role is right in the sight of God who is love and justice. Therefore, the hierarchical concept of Korean Church and missions should be transformed in the light of the biblical foundations of women in equal status and leadership, as a missiological prαess of critical contextualization. As we know, two• thirds of the Korean Church are consisted of women. The Korean Church should recover the equal status of their woman members in their hurnan dignity created in the image of God, and their leadership roles based on being outpoured by the Holy Spirit. I suggest that this biblical knowledge should be taught at seminaries and Bible study groups in the Korean Church--from children to the elders, from women to men, and from laymen to pastors. As a result, women in the Korean Church and ffilSSlon will develop thernselves to contribute for the kingdom of God. Healthy relationships and improved teamwork with their male partners are also expected. My hopes are that the synergy effect thus created in Shalom will help accelerate His kingdom come in the whole eanh.

This study is an attempt to create a possibility to have a dialogue between Christianity and the juche idea. Due to the strong anti- cornmUIÚsm in the South Korean Church, it has been very difficult to initiate dialogue between them. The juche idea is the ruling ideology of North Korea，and plays the role of a substitute religion. It dominates everything, induding politics, economy, milit따y， culture, social life and individual life. In order to understand North Korea its sociery and its people，it is necessary to know what the juche idea is. It may help to prepare for reunification of Korea and the post reunification period. For an effective mission in North Korea, it is worthy to analyze the juche idea ideologically and theologically. Christianity and the juche idea have different worldviews and methodologies: while Christianiry has a theocentric view, the juche idea has an anthropocentric idea. Christianity， particularly Reformed theology, has a GocI-centered view of histoty, whereas the juche idea has a human-centered understanding of it. Reformed theology believes in God's revelation and providence, but the juche idea pursues revolutionaty praaice for liberation. Although there are differences and disagreements berween Christianity and the jttche idea, we can discover similarities berween the juche idea and minjung theology. The juche idea differs from Reformed theology, but is closer to minjung theology. Both the juche idea and minjung theology affirm that human beings are the subjecrs of histoty, and emphasize the struggle for liberation from oppression and explotiation.

Es handelt sich bei diesem Artikel um einen Versuch, wie man die Spaltung der Kirche und der Theologie in Korea zu überwinden. Die Verhältnisbestimmung der Mission und der Theologie bei Karl Barth hilft dieser Uberlegung analogisch. 1m Vortrag “Die Theologie und die Mission in der Gegenwart", den Barth am 11. April 1932 an der Brandenburgischen Missionskonferenz in Berlin gehalten hat, versuchte er zu Wlssen, wie die Theologie der Mission dient，was die Mission von der Theologie erwartet. Nach ihm steht auch die Theolgie “ irgendwo neben der Mission als Versuch kirchlichen Gehorsams". Er sieht die Missionswille und die Theologie als zwei unabhängige Handeln der Kirche mit eigenen Gultigkeit. Die koreanische Kirche steht der Theologie wie die meisten andere christliche Lander gegenüber. Vor allem die evangelikale oder konservative Kirchen sind stark dafur verantwortlich. Die methodistische Rivalen Koreas schlossen zwei Theologen 1992 aufgrund von Häresie aus der Kirche aus. Die Theologie scheint durch dieses Ereignis einen großen Schock zu errcahren. In diesem Zusammenhang muß man diese dualistische Spalrung zwischen der Kirche und der Theologie abbrechen. Dazu trägt die oben etwähnte Uberlegung von Barth analogisch bei. Es darf nochmals betont werden, daß sich die Theologie von der Kirche unterschedet. Aber Ihre Funktion in der Kirche und der Theologie liegt nicht gegenüber. In dieser Bescheidung werden die Kirche und die Theologie auf alle Fälle beieinander sein müssen. Mit anderen Wort müssen die Kirche und die Theologie fur gesundes Kirchenwachstum zusammendienen.

The purpose of this study is to search for a development of ’religionswissenschaft’ and a ’comparative study' in this process. Also, t비s paper seeks to evaluate three tasks related to the comparative study of religion. The ’sience’ of religion began with F. Max Miiller(1823-1900 Germany/UK). He emphasized the comparative study between various religions and the quoted words of Goethe, "He who knows one, knows none". The science of religion was developed by Comelius P. Tiele(1830-1902) and Pierre D. Chantepie de la Saussaye(1848-1920). Saussaye used the term ’phenornenology of religion' at first instead of the ’comparative study of religion'. The ’phenomenology of religion is a boundary or middle position between the history of religion and the philosophy of religion. Nathan Söderblom(1866-1931) attempted a phenornenological study on religion and settled for providing a good example to bring harmony between the comparative study of religion and theology. Rudolf Otto(1869-1937) brought to a focus the comparative study between Hinduism and Christianity. W. Brede Kristensen (1867- 1953) rejected the evolutional comparative study on religions and emphasized an objective survey considered from phenomenology. Mircea Eliade(1907 - ) understood the liturgy of religion as ’hierophany’ which means the apearance of God. He reached the peak of the typological study on religions. Raffaelo Pettazzoni (1883-1959) emphasized the combination of the history of religion and phenomenology for two types of religions. Wtlfred Cantwell Srnith(1916 - ) attempted a personal approach on religions and divided them into curnulative tradition and faith. He gave a definition of faith as the ’universal hurnan guality' and emphasized the importance of dialogue on the comparative study of religion. Ths paper suggested three useful tasks regarding a comparative study of religion. First, syncretism is the ’deskriptivphänomenologisch’ terrninology used in the scientific area of religion but this term brought about a negative meaning in the area of theology. Secondly, dialogue among living various living religious believers is very useful for understanding other people. Thrdly, continuity and discontinuity between the Gopel and non-Christian faith is actually a rnajα issue in the plurality of religions in the world.