Korean women’s fertility rate is rapidly declining as it goes down from 4.5 in 1970 to 1.3 in 2002. The impacts of the low fertility rate are many, e.g., the decline of Korean population, the lack of industrial man powers, the numerical rise of foreign workers, the growth of older generation, and so on. Soon Korean church will be under direct impacts of the low fertility rate as well. The present paper aims to investigate (1) the growth rate of Korean Christian pop띠 ation based on the scientific national census; (2) the rapid decline of the Korean women’s fertility rate; (3) the influence of the 1997 IMF econornic crisis upon the decline of fertility rate; (4) practical suggestions for the future ministry from missiological analysis which include counseling, silver rninistry, rninistry to corning generation, rninistry to foreign workers, and encouragement for childbe뻐ng for the Christian farnilies. What Korean churches need now is to recognize the importance of the rnissionary proclaim in the Book of Genesis (9: 1): “Be fruitful and multiply, and replenish the earth." Otherwise, Korean church would have a significant difficulty to maintain the present energy and enthusiasm due to the sharp decline of the Christian pop비ation in Korea near soon.

Nach dem Zerfall des Warschauer Paktes und dem Ende der Sowjetunion wird das missionarische Engagement der orthodoxen Kirchen durch die neue Moeglichkeiten der Zusammenarbeit stark gefordert. Es gilt naenùich die geographisch einst von der Orthodoxie dorninierte Welt wieder zum Christentum zuruckzufuehren Wie einst bei der Christianisierung Russlands der entscheidende rnissionarische Impuls von der Liturgie ausging, so stellt Ion Bria das von den orthodoxen Kirchen bei der “ Komrnission fuer die Weltmission und Evangelisation"(KWME) in Bangkok 1972173 als Antwort auf die Anfrage und Anregung des Weltkirchenrates(WCC) entwickelte Konzept der “ Liturgie nach der Liturgie" vor. In diesem Konzept widerspricht er ausdruecklichder falschen Ansicht der Christen anderer Traditionen (sowohl der protestantischen Kirchen als auch der roemisch-katholischen Kirche), die orthodoxen Kirchen “wuerden nicht rnissionieren". Er betont, dass die orthodoxen Kirchen jedoch sehr wohl missionarisch taetig seien. Als Kern des Konzeptes deklariert er schlicht die Aussendung der feiernden Gemeinde . Die Versammlung der Gemeinde zum Gottesdienst sei die Vorbereitung auf die Sendung zur Weltmission und zur Evangelisierung. Es gehe darum, das Reich Gottes in der Eucharistie symbolisch anzukuendigen und zu zeigen. Dazu seien “Inkulturation" und verstaedliche Sprache unerlaesslich. Die Christen praktizierten ihre J uengerschaft - genaehrt durch die Eucharistie - im Alltagsleben in ihrer Umwelt. Ihre Autorisation bezoegen sie dabei aus der liturgischen Sendung, die in persoenlicher Authentizitaet fruchtbar werde. In diesem Zusammenhang zielt dieser Artikel auf die Untersuchung eines Missionsverstaendnisses der orthodoxen Kirchen mit dem Konzept “ Liturgie". Dazu werden hier die folgenden konkreten Themen behandelt: 1. Die missionarische Tradition und der Charakter der orthodoxen Kirchen; 2. Die Beziehung zwischen Mission und Liturgie in den orthodoxen Kirchen; 3. Die Bedeutung der “ Liturgie nach der Liturgie"

It is necessary for the medical missionary to encourage the patient and the family of the patient to seek medical treatmen t. More important than medical treatment is preventive healing. By reducing the anxiety of clients their immune system will be strengthened against the virus. How can we enhance our immune system? First, the medical missionary makes the client recognize that God gave us our body to care for. Our body is not an object of hatred but oflove. Second, true health harmonizes both body and spirit to enhance our immune system against viruses. We need the paradigm shift of medical mission by cultivating various healing methods.

Today, the world is marked by confusion and conflicts caused by a lack of leadership. The advance in science and civilization did not bring about a united and harmonious community. Rather, it the opposite phenomena is on the in crease . ln short, excessive materi ali stic affluence has made the soul of mankind desolate. Furthermore, many more people suffer from poverty and the feeling of alienation. The resulting sense of mutual distrust, accentuated by the feeling of comparative deprivation, and the generation gap has led to a state of conflict and confrontation. Thjs state is marked by a tendency towards globalization which is ruled by the logic of power and economics. This in tum has brought about the opposing trend towards regional bloc based on cultural homogeneity. The current general state of affairs calls for a leader capable of providing the necessary leadership to solve the global crisis and confusion and mediate conflicts and reestablish order The current world leadership is lacking in piety and moderation which led them to fa Jl as slaves towards power and materialism. They display clear signs of moral f1aws as they foster distrust among the people, making them move about in confusion amidst the insecure and uneasy world. The res ult of this is a strong distrust towards the current leadership. Thus, the leadership capable of solving these problems must not only be able to realize harmony and unity but must be based on the fundamentally alσuistic， cornmunal and ever-σustful faith of Christian spiri t. The answer, then , lies in the scriptural leadership based on Christian faith. The Scripture teaches us the meaning of true leadership through the image of self-sacrifice. What enables the leader to overcome self-love and see things in an objective way, gives him the ability to control himself, work for the kingdom of God, seek after the spirit of love and unity and overcome all obstacles is the leadership deriving from mission spirit. Historically, young Christians have taken a leading role in this matter. In particular, during the eighteenth century which is marked by confusion, fear and conflicts, young Christians such as Wesley and Whitfield had attempted to solve the many social, political, and economical problems through the practice of spiritual and religious movements such as spiritual revival movements and student mission movements. The reason they were successful was because the young Christians were visionaries armed with open-mindedness and adaptability. The young Christian mission leadership burns with a sense of altruistic purpose and they are filled with a vision, constantly examines themselves and praying for guidance in order to stay true to God’s purpose. As long as they accentuate the vision received from God, grow into leaders deserving of trust and responsibility, maintain the healthY and balanced development of body and spirit, train in the di scipleship, and add hurnility to these, then, they can acquire σue leadership qualities as light and salt to the world. The leadership crisis of the world can be overcome by young Christian mission leadership characterized by its oneness, unity and harrnony, mutual love, efforts to reduce division and conflict, trust and responsibility. The cause of leadership void in the wor1d is selfcenteredness that inhibits efforts to overcome oneself. There can be no alternative world leadership save by following the teachings of Jesus who died for others and taught others to do likewise. Through such leadership, we can overcome unreasonable and conflicting state of affairs and work towards changing the world ruled not by the will of people but where God’s righteousness flows like a river.

The importance of third-world missions has been emphasized in the 20th century. The Holy Spirit uses third-world churches and their rnissionaries to evangelize many unreached people of the world. At this point, we need to study the roles of women leadership from a rnission-historical and field need-oriented perspective. Along the way, we may find the meaning of women leadership development that serves third-world rnissions. God called female leadership as well as male leadership to serve the world and to accomplish the Great CommImission. Women leadership in the history of modern missions showed outstanding comrnitment and excellence in serving the people in the rnission fields. Their main role in rninistry prevailed in educational, medical, translation, benevolent, and evangelical works. In this article, some outstanding women leadership cases are included, such as Lottie Moon’s story and three women leaders who are working in Islam mission fields. As a result of the ministries of these women leadership, many women in the third- world not only receive spiri tual salvation, but also get their social status be upgraded. Suggestions regarding contemporary mission strategies for the third-world missions are sumrnarized according to geographical, religious, and urban mission perspectives. Many women leaders are needed to serve Africa, Asia, and Central and South America in educational, medical and praise ministries, and many kinds of social works. Women in Confucianism, Hinduism, and Islam have been suffering according to their traditional customs and cultures. They need helping hands from Christian women leadership in order to be freed and receive emancipation from the darkness. In a post-modem world, the urban discipling mission strategies also demand women leadership to meet its various and holistic needs In conclusion, women leadership are crucially needed in the thirdworld missions. Female leadership, combined with male leadership, can complement their callings to accomplish the Great Comrnission. Therefore, women leadership development in Christian churches should be encouraged to go and make disciples in the third- world mission fields. Actually, women are consisted of two-thirds of the Christian congregations in the world. The women who are called by God should be developed to save and help women in non-Christian worlds. It is very important and urgent task before us today.

As long as we know, Paul was one of the greatest missionaries throughout the whole Christian history. In the short period of around 10 years he planted a lot of independent churches in major cities of Eastern part of Rome, and challenged the churches to continue to spread the gospels to their neighbors. As a result of this, when he wrote the letter to the Romans, he was able to write ‘But now that there is no more place for me to work in these region, (Rom. 15:23). Through this saying, we can easily guess that his ministry was so effective and fruitfu l. However, this does not mean that his ministry was always smooth and mild. Rather, as we all know well, there were numerous difficulties and hardships in his ministry. The tria1s were so tough that he could not but confess that “We were under great pressure, far beyond our ability to endure, so that we despaired even of life"(2 Co 1:8). Yet he was not subdued by a11 the pressures. Rather he overcame all these difficulties and fulfilled his ministry successfully, saying “We are hard pressed on every side, but not crushed; perplexed, but not in despair, persecuted, but not abandoned; struck down, but not destroyed"(2 Co. 4:8- 9). He carried out his ministry with full of hope in that worst situation. What were then the roots of the hope he had which were the major motivation of his fruitful ministry? 1 looked for six major roots of the hope he had in this paper. The first one was the strong affirmation that he was called to become the apostle for the gentiles. Since he strongly believed that he was called by the Lord of the universe, he was sure that the Lord would fulfill his ministry through him under any situation. The second factor was the conviction about the reward that would be given to him, a faithful missionary, in the coming world. The third one was the belief in the guidance and empowerment of the Holy Spirit in his ministry. The forth one was his strong love for the souls. His love for souls was so strong that nothing could subdue his zea1 for winning souls. Fifthly, he was well aware that he got too great grace to pay back to Jesus. This awareness of the limitless grace always caused him to dedicate his whole life for mission. Finally, the eschatological faith also was a major source of his endless hope. To his belief the last time would be the time of perfect victory of Lord Jesus and his people. Believing the final triumph, he was not in low spirits in spite of all the present failures and difficulties. Also in expecting the great time, spreading the gospel was the best way to shorten the time of Jesus' coming back. As Paul' s ministry situation was not easy at all, so are the circumstances of today’s mission fields. In this situation, one the most urgent matters all God’s workers need to consider is the way of being empowered. Since the roots of hope that empowered Paul are still valid for today’ s missionaries, 1 hope, this paper would cause us to check the roots of our hope whether they are right and strong enough.

The article aims to analyze the mission없y activities of Korean churches for Korean diaspora in China and to suggest some missiological tasks for them. The article consists of three parts. The first p따t deals with the Korean diasporas in China for whom Korean churches have done missionary activities since 1980s. Such as a historical formation of the diaspora community and a reflection of the missionary enterprises of the Korean churches and their missiological tasks for them are included. The second p따t discusses the Korean diasporas in China who have immigrated into Korea as foreign migrant workers. Also the article criticizes the missionary activities of the Korean churches for them and proposes some missiological tasks. The last part emphasizes on realization of the Konvivenz mission which results from the missiological reflections on the missionary activities of the churches. The Konvivenz mission is accomplished through mutual efforts of both the Korean churches and the KoreanChinese.

This paper began by recognizing the critical issue that the emergence of AIC has impacted on the growth of African Christianity. The purpose of this study is to examine the reasons for the emergence and rapid growth of AICs, to briefly give typology of the churches, to describe the general theological characteristics of the churches, and to evaluate the significance of AICs for missiology. And finally 1 will try to give future direction and development of the churches Many scholars defined African independent church as a church which has been founded in Africa, by Africans, and for Africans. But later many African churches founded by European mi ssionaries became independent. So this term became inadequate and the term African indigenous churches was proposed. As mission-founded churches have been regarded as indigenous, it was also inadequate “ African initiated churches" and “ African instituted churches" are terms that avoid these difficulties. There are six causative factors of the emereæ nce and !!:rowth of AICs with which various scholars agree: ( 1) oppressive colonial situations making AICs be home of Africans as socio- political factor; (2) Protestant denom inationalism creating separate denominations ; (3) Bible translation giving AICs an ability to interpret the Bible; (4) accidental and incidental factors such as personal crisis and various epidemics; (5) strong reaction to western missions and colonialism; and (6) re]jgious factor as the most important one The AICs has contributed to shape African theology. Several theological characteristics of AICs can be pointed out. First, in AIC movement the emphasis on the Holy Spirit is the most crucial. The majority of AICs are of pentecostal type. Pneumatology of AICs is connected with the holistic African worldview. For them spirits pervade every aspect of individual and community life. This is evident in the prophetic and charismatic leaders. However, this view of the spirit can be an extension of traditional re]jgion. It may be a danger of producing syncretism. So AICs need to examine the biblical understanding of the spirit in order to avoid the false prophets who manipulate the Spirit. Second, many scholars point out an overemphasis on pneumatology in AICs so that Jesus may be superseded. But they insist that the divine healer is not the Spirit but Jesus Christ. For them Jesus Christ as the God' s mediator can be seen in the AIC leaders. They do not replace Jesus. Rather they reflect and concretize Jesus Christ. Third, soteriology of AICs is always related to divine healing. Many AICs portray Jesus Christ as the powerf비 conqueror over sickness and affliction. Prophets in AICs are the agents of God’s salvation as they try to meet people’s felt needs. In fact, salvation proc\aimed in AICs is holistic. AIC movements raise important questions for missiology. The remarkable growth of AICs and decline of MPCs request us to c\ose examination of mission methods and strategies of AICs. Before criticizing the movement we need to have an open mind to learn from them. In fact, AICs is an attempt of contextualization in the African context. Though AICs cannot be escaped from the blame of syncretism, if we are keenly aWare that contextualization is a process as it continues to develop more authentic theology which is based on the Scripture and re levant a given context. AICs motivated by the proc1amation of Spiri t- fi lled massage have shown a strong passion for mission. It’s missional effectiveness can be seen in providing the source and motivation of African people’s life.

This study focuses on some evangelism models to reach secular people. John Wesley’s “ Order of Salvation" model, James Engel’s “ Count Down" model, Agnes Liu ’ S “ Triangle" model, George Hunter's “ Target" model, and Joseph Aldrich’s “ Relationship" model are reviewed. John Wesley’s “ Order of Salvation" model is effective in understanding how secular people become Christians. Further, it is also effective in conserving the new converts. Its small group dynamics can be contextualized in different cultures. James Engel’s “Count Down" model is effective in understanding how secular people become Christians in terms of spiritual maturity However, it overlooks the multi dimensions of how people become Christians. Agnes Riu’s “ Triangle" model is an effective way to understand the several dimensions of how secular people become Christians. It is better than James Engel’s model in this regard. However, it shows an extremely simplified conversion process. George Hunter’ s “ Target" model is an effective way to understand how secular people become Christians, also. It is an extended form of John Wesley’s “ Order of Salvation" model. It takes the c비tural gap into a serious consideration Joseph Aldrich’ s “ Life- Style Evangelism" is based on inter personal relationships. As the early church employed this model, so too modern evangelism needs to apply it to reach secular people effectively. Some evange1ism models are more effective than others according to different cultural contexts. So some models needs to be contextualized in different cultures to be effective. The Lord wants a greater harvest.

The aim of this artic1e is to introduce the contour of the history of the EATWOT (Ecumenical Association ofThird World Theologians) from 1976 to 1992 and to point out its significance and tasks from the mission perspective. The international conferences of the EATWOT deal with three issues: analysis of reality of the third world, missionary tasks of church, and reformulation of the third world theology. Characteristics of the third world are poverty and oppression. However these issues cannot be reduced to socio-economic matters. The rea1ity of the third world cannot be understood fully until third world theologians are able to account for the cultural is sues Missionary tasks of church include liberating mini stry, social responsibility for local community, suggestion for an a1ternative value system to capitalism, and recovery of Christian spirituality overcoming dichotomy between faith and life, prayer and action, commitment and every day life. Methodology of third world theology is the commitment to liberation and contemplation. Its authenticity depends upon to what extent it relates to rea1ity. The significance of the EATWOT from the mission perspective is, first of all, in that its theological center shifted from history to creation. Secondly, its understanding of the third world was enlarged by adding the aboriginal, the Indians of Latin America, and even gays and lesbians to the people of Asia, Africa and Latin America. Thirdly, it changed its attitude toward women and ferninist theology through which doing theology itself can be changed. Fourthly, not only socioeconornic analysis but also religio-cultural analysis are necessary for understanding the reality. Fifthly, as time passed, it reahzed the significance of spirituality. Important resources of spirituality could come from other religions, women, and the aboriginal. Sixthly, in relation to methodology of doing theology, the committment to struggle for ju stice and liberation was complemented by contemplation. Lastly, the subject of doing theology is not academic theologians but the faith community. One of important tasks of the EATWOT is how to harmonize the socio-econornic approach and religio-cultural one. In principle, every Christian is a theologian. However, without training the faith community and transforrning it into a hermeneutic community, this principle becomes meaningless. Even though the EATWOT declared “ the irruption of the third world", this irruption failed to bear fruits in the world. The changes in the times such as the collapse of the Eastern Socialist countries, the end of the ‘Cold War’ , the neoliberal global capitalism, and globalization resulted in ‘the world without a1ternatives' or ‘the end of history ’ . One of urgent tasks of third world theology is to suggest the alternative world through integrating personal, social, national, and global issues, and being solidarity with various kinds of NGOs at the local, national, regional and globallevel for the sake of globallife community.