In the 21st century, the era of change in Northeast Asia, Korean Christianity encounters a crisis of identity being Korean or Christian. Korean people tend to regard Christianity as a western religion connected with America and its faults and negative sides are widely broadcasted through the mass communications. Futhermore, the confucian fundamentalism revives and focuses on Korean nationality and the indigenous national religions has emphasis on their national identity. In order to respond their challenges to Korean Christianity, she should find her national identity in Korean people’s distinctions which can be found in the indigenous religions of Korea. The author finds some Korean indigenous distinctions with an analysis on the indigenous religious phenomena by using Friedrich Heiler’s analysis frame of religious phenomena. These are as follows: 1, 3, 7, 21, 40, 100 days as sacred times; mountains, divine place, and council rooms as sacred places; religious specialists as sacred persons; traditional religious words and writings as sacred words and writings; purification, sacrifice, unification as sacred practices; the concept of reconciliation as a sacred concept. These indigenous distinctions can be applied to Korean Christianity to be Korean and be indigenous Christian which may solve the problem of the identity crisis. Some cautions can be noticed when they are applied to and used by Korean Christianity. These distinctions must be contextualized critically by the consensus among the intercultural hermeneutic community in Korean and the world Christians. Through the process of the critical contextualization of Korean Christianity, she can be Korean and be Christian also in Korea.

We live in the what is called 'Age of Something Religious'. In this age, we need some virtues to read and interpret everyday life. This writing is focused on what korean folk religion retains in meaning. People used to have a notion that korean folk religion is something deficient, even not official or not modern. I can't agree that opinion. I have mind to think it such as 'Dasein' by M. Heidegger. Many people should rather think that some religions in each epoch have been taken part in important roles and positions. So I focus on korean folk belief. I think that korean folk religion have important meaning, religious meaning. So I call korean folk belief 'Gikimi Faith'. 'Gikimi Faith' means belief for keeping their 'Sitz im Leben'. And it is to be divided into faith of village and faith of house. In faith of village, people served their gods with religious ritual on the mountain or at the entrance of their village named as San-je Keori-je or Maul-je. And in faith of house, each family served house gods. They believed each house is body of god, named Sung-ju. As building house, people look upon as making body of god. Out of House, especially, Maru is very important space in two aspects. At first, Maru is sacred place on which religious rituals have been performed as house belief. Next, on Maru encounter the sacred and the profane. And we can also experience the sacred. In other words, we can encounter the sacred through the profane. The profane is our everyday life through which people experience the sacred. Because of this ways, I call the same space like Maru by inter-space. Holding their keeping faith, they understand their location for daily life as small cosmos and wish to keep it from others. According to Mircea Eliade, that is because of 'Religious Humanity'. In our secular age, 'Gykimi Faith' for keeping themselves can become a solution to find meaning of something religious. That keeping faith may appear to us as a sort of 'The old future'. 'Gikimi Faith' also says that we have to take religious searching for something meaningful and true. And also we need focus on religious ritual and inter-space for shifting every place into holiness. In the age of something religious, we need also 'Religious Human' who can read usual things religious. According to M. Eliade, Religious person lives within open world, and therefore, His existence is unclosed to the world, while Non-religious Person dwells within closed world, therefore His vision is not clear, has no dialogue-partner with, and has no keyword for our world. Now we need Religious Person who is open hermetically. This paper consists of five chapters as followings. Ch.Ⅰ. Prologue Ch.Ⅱ. Theoretical Research of Eliade's Understanding for Religion Ch.Ⅲ. Religious Thought for Korean Gikimi-faith Ch.Ⅳ. Cultural Significance for Gikimi-faith Ch.Ⅴ. Epilogue I hope that people should inquire into korean traditional faith with affection more openly.

The doctrine of Won-Buddhism(Wonbulgyo) is based on the Il-Won-Sang(One Circle) as well as the Fourfold Grace. The teaching of Fourfold Grace is the more distinctive and practical doctrine. Jung bin Park (1891-1943), the founder of Won-Buddhism, originated Won-Buddhism after "the great enlightenment" in 1916. He re-created it from Korean traditional religions. The doctrine of fourfold Grace emphasizes following things: the grace of heaven and earth, the grace of parents, the grace of neighbors, the grace of law. The doctrinal chart of Won-Buddhism shows the relationship between the truth of Il-Won-Sang and the fourfold grace as the whole to the part, and unites the faith and gratitude to be practiced whenever and everywhere. Two different grace theories from Sotaesan and Apostle Paul, are compared through out this article. First, Sotaesan understands god as pantheism but Apostle Paul, as creator. Second, salvation is gained from one’s good deeds according to Sotaesan but Apostle Paul asserts that salvation is gained only by the blood of Jesus Christ. Last, while Soetaesan emphasize religion of ethic, Apostle Paul emphasizes religion of life. I strongly suggest three mission strategies to believers in order to evangelize them. First, Christians have to witness the uniqueness of Jesus Christ to Won-Buddhism who believes in syncretism. Next, Christians have to change their Won-Buddhism world-view into Christian world view. Finally, we have to persuade them through love and patience.

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.

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'.

Rev. Kil Sŏn-chu was amongst the first generation of indigenous Protestant Christian leaders. In 1897 he was converted to Christianity at the age of 29 and served as a lay Christian leader while he took a course of study intended for native local preachers. In 1907 he was ordained as a pastor and began preaching in the Changdaehyŏn Church, the central church in P’yŏngyang. In Korea, until recently he is known as the evangelistic pastor who stuck to saving soul and was indifferent to the national issues like Korean independence and cultural changes. In this paper I try to show that Kil Sŏn-chu was not only a devout evangelistic pastor but also was concerned with issues related to Korean independence and cultural changes. This study is divided into the five sections. Following the introduction, the second section gives a historical overview of Korean society at the time in which Kil Sŏn-chu lived, and offers his vitae. The third section deals with the ways that he was conscious of the Korean nation and expressed his willingness to devote himself to the Korean nation in his political and cultural activities. The fourth section traces the motives behind the development of eschatological worldview or faith by Kil Sŏn-chu and thereby explains the way his patriotic concern with the Korean nation was reflected in his eschatological faith. In Kil Sŏn-chu’s life there are shown three different aspects inthree subsequent periods. The first period is from his conversion to Christianity to before his decision to save his soul. He identified the Korean nation as people bound together by a shared history and state. He was engaged in political activities for Korean independence. The second period is from the decision to save his soul to before he was in prison. He was interested in the cultural elementsof the Korean nation. He considered culture as the means for the Korean nation to survive or exist further in this world. The third period is from his release from prison to his death. In his Eschatology, he developed his own concept of eschatology and propagated the gospel of Jesus’ coming being followed by the millennial and eternal world.

This article is based on a part of one-year field research in Minahsa, North Sulawesi, Indonesia. This is concerned primarily with so-called “re-localization” of Minahasan cultures and traditions. Since the Dutch colonial period, the Minahasan community has accommodated Christianity and elements of European culture, thereby undergoing certain fundamental socio-cultural transformations. However, the Minahasan have also continued to retain a deep sense of Minahasan-ness in cultural practices so that one can discern a re-localized continuity in Minahasan culture. Minahasan traditions and culture still exist as ‘memory traces’, which enshrine local value systems deeply in the minds of the Minahasan. What is more, non-local cultural practices and systems have been imprinted with these Minahasan memory traces in the process of ‘re-localisation’, whilst at the same time blurring some of them. Some traditions have eventually disappeared, while others have been revived in the process of re-localisation. For instance, some pagan elements of the fosso [Minahasan feast] such as the activities of tona’as [Minahasan ritual specialist] and the worship dances for ancestral gods and goddesses have disappeared with the adoption of Christianity; but the festive properties of the fosso can still be traced in socio-cultural events such as marriage. This article is divided into five major sections. Firstly, it reviews some theoretical perspectives of local cultures and tradition in the era of globalization. Secondly, it proceeds to reveal the brief history of Minahasa in relation to Christianity and European influences. Thirdly, it talks about Christian influences on the Minahasan community in more details. Fourth, it attempts to describe the re-localized elements of Minhasan traditions and culture across time, taking examples of creation myths, belief systems, shaman activities, festive rituals and indigenous performances. Lastly, having said all these, it argues that the form and pattern of re-localization depend on how the Minahasan perceive and define their traditional culture in relation to the present lifeworld.

The 1974 nation's christianizing reform had become an important long-pending question for Korea's unification. During 1980 and 1990 the KNCC and WCC established, using democracy and the people as a medium, roads for independent unification. It was then, when the liberative and conservative fractions of the Korean Christianity had disputes about the view toward the identification of North Korea. At the end there will be a nation's christianizing reform in a shell of liberative unification which is actually filled with conservative thoughts. This is the mission and the way of the Korean Church. Following below, there are results from analyzing treaties worked by ten South Korean Christian scholars themed on this issue. 1. The nation's christianization in the perspective of unification based on international and domestic situation studies. The direct experiences of the unification research workers, studies based on nation's christianizing reform about the North Korean Church and data from North Korea are the most reliable research materials. 2. Korea's unification plan and nation's christianizing reform established through evangelism'sliberalism. The liberalism's way of the nation's christianization reform has been to pursue for news about who actually holds the power for independency and democracy and thus create a road for unification. 3. The North Korean MissionPolicy Researcher's view of actualization of nation's christianization reform is not based on unification but missionary strategies. Their idea is to set up the whole nation's christianization reform concept and doing social work and spreading the good news to revive followers for strategic purposes and afterwards proceeding with a spiritual movement. The question here is having this vast discourse on the unification what news to put into the nation's christianization reform. If it had been only for strategic purposes, now is the time to set aside differences between fractions and concentrate on reconciliation, forgiveness and a unified settlement on how to proceed. How to achieve that is still left to solve. Although in the liberal's unification approach, may not be the direct statement about nation's Christianization reform so apparent, it is significant in creating a road for unification. What is left to solve in the future is how to get an agreement of the North Korean Mission Policy Organizations and graft every Christian societies together to cooperate and get an integreated statement.

Diese Aufsatz untersucht die missionarische Bedeutung der Kirchenreform. Es ist deswegen notwendig, weil die koreanische Kirche trotz ihres großes Wachstums zur Zeit sich mit vielen Kritiken von innen und außen konfrontiert. Da aber in diesen Kritiken verschiedene Forderungen impliziert sind, die sowohl persőnliche moralische Probleme der koreanischen Christen als auch Őffentlichkeitsfrage der koreanische Kirche umfassen, műssen diese Kritiken vorsichtig berűcksichtigt werden. Es ist allerdings keine Frage, daß die koreanische Kirche sich reformieren soll. Wir wissen auch, daß die Frage der Kirchenreform in der Kirchengeschichte immer wichtige Aufgabe der Theologie und Kirche war. In der Selbstverständnis der Kirche gehőrte diese Frage zu wesentlicher Frage der Kirche(ecclesia semper reformanda). Deswegen geht es bei uns nicht darum, ob die Kirche sich reformieren soll oder nicht, sondern darum, auf welchem Grund sie stehen soll, in welche Richtung sie gehen soll. Das ist gerade darum der Grund, aus der Frage 'was ist die Kirche' ausszugehen. Wenn man diese Frage beantworten versucht, kann man einigermaßen den Grund der Kirchenreform und ihre Richtung feststellen. Es geht dabei vor allem um die scharfe Unterscheidung und die angemessene Beziehung zwischen der Entstehungs-(i.e. dem Grund) und Gestaltungsdynamik(i.e. der Richtung) der Kirche, weil es schwer ist, ohne dies genau zu erkennen, űber die Kirchenreform zu diskutieren. Da die Frage nach Kirchenreform nur auf diesem differenzierten Erkenntnis hin angemessen zu beantworten ist, ist dieser Erkenntnis auch sehr wichtig fűr die missionarische Kirchenreform, weil sie zuerst die angemessene Gestaltung der Kirchenstruktur im Bezug auf die missionarischen Aufgaben der Kirche in der sich verändernden Welt sichtbar zu machen bedeutet.

The Truth and Reconciliation Commission was established in 1995. Its stated purpose was to forster reconciliation by revealing the truth about killings and other gross violation of human rights committed between March 1960 and May 1994. The Commission's founding legislation requires that the TRC provide a factual, comprehensive and even-handed account of the gross violations committed on all sides in the conflicts of the past. It mandates the commission to identify the perpetrators of violations and hold them accountable. It also requires the TRC to place all violations in context by explaining the motives and perspectives of perpetrators as well as any prior provocation that might have influenced their actions. The central purpose of this article is to provide ways of grasping what reconciliation involves for us. The hearings of the Truth and Reconciliation Commission was well known to the world. They are not intended as an ordeal for those guilty of violating others' lives or a test for those questioned about the abuse of human rights. Nor should these hearings be simply a replay of people's pain when they recount what was done to themselves or their loved ones. Reconciliation should be taking place within and among the life of human who have a painful history. The fruitfulness of the term 'reconciliation' derives from the interplay possible between its use as describing an action, naming a process of which various actions are moments and providing a perspective in which to move from present realities into an unknown future. Without some experience of reconciliation effected in an action, we would have no idea how it as a perspective can throw light upon individual actions and bring hope to people's efforts.

예수 그리스도의 지상명령 (마 28:18-20, 막 16:15, 눅 24:47, 요 20:21, 행 1:8)은 인류의 구원을 위하여 생명의 복음을 땅 끝까지 증거 하라는 것이다. 이 기독교의 복음은 우리를 위해서 십자가에 돌아가시 고 삼일 만에 죽은 자 가운데서 부활하신 예수 그리스도이시다. 수천 년의 기독교 역사는 이 복음을 증거 하는 역사였다. 이 동일하고 고유 한 복음은 인류의 다양한 문화 속에서 증거 되어 왔다. 히브리, 희랍/ 로마 문화 속에서 기록된 이 복음은 절대로 변할 수 없는 진리이다. 그러나 그것을 받아드리는 인간의 문화는 항상 변화하고 있으며 지역 별로 다양하다. 본 연구는 이 동일한 생명의 복음을 다양한 문화 속에 서 어떻게 효과적으로 증거 할 수 있을지에 관하여 살펴본다. 이미 조지 헌터가 주장한 바와 같이 아리스토텔레스의 수사학은 기 독교 복음의 효과적인 증거를 위하여 크게 기여할 수 있다. 아리스토 텔레스는 커뮤니케이션의 목적을 설득으로 이해하였다. 그에 의하면, 청중은 세 가지 방법에 의하여 설득 당할 수 있다. 첫째, 그들은 메시 지를 전하는 화자의 인격에 의하여 많은 영향을 받으며 화자의 신뢰성 을 통하여 설득 당할 수 있다. 둘째, 그들은 메시지 자체의 논리성에 의하여 설득 당 할 수 있다. 메시지는 연역적으로도 전개될 수 있으며 귀납적으로도 전개될 수 있다. 셋째, 그들은 자신들의 감정의 변화에 의하여 설득 당할 수 있다. 메시지가 강렬하게 청중의 감정을 움직일 때 그들은 설득 당하며 의지를 갖고 화자가 주장하는 바를 실천할 수 있다. 기독교 선교에 있어서 화자는 교차문화적 선교사이다. 교차문화적 상황 속에서 선교사가 복음을 전할 때 그/녀는 예수 그리스도를 본 받 아 성육신적으로 복음을 증거 해야 한다. 그렇게 하기 위해, 선교사는 자신이 섬기기 위해 부름을 받은 해당 문화를 존중하고 그 문화 속에 사는 토착민을 사랑해야 한다. 민족적, 문화적 우월감을 버리고 그들 과 함께 거하면서 복음을 전할 때 그들과 일치를 이룰 수 있으며 그 일치 속에서 성육신적 사역을 감당할 수 있다. 선교사가 전하는 유일 한 복음은 구원의 기쁜 소식이다. 이 생명의 기쁜 소식을 받아드리는 자는 살고 거부하면 죽는다. 그러나 이 복음의 메시지는 청중이 알아 듣기 쉽고 분명하게 제시되어야 한다. 이 복음의 메시지는 토착민은 물론 토착민이 구성하고 사는 사회를 변화시킨다. 따라서 이 복음은 화자중심이 아니라 청자중심으로 전해져야 한다. 선교사는 자신의 문 화적 형태-교단적 그리고 교리적 특징-를 받아드리라고 토착민에게 강 요할 것이 아니라 순수한 복음을 그들의 문화적 형태를 통하여 받아드 리도록 격려해야 한다. 교차문화적 상황 속에서 효과적인 복음증거는 기독교의 토착화를 요구한다. 기독교의 토착화는 궁극적으로 토착화를 통하여 선교지에 하나님의 나라를 확장하는 것이다. 이 하나님의 나라는 선교지에 토착 적 교회들이 세워질 때 이루어지며 확장된다. 건전한 토착화는 복음 과 문화 사이에서 균형을 유지하면서 복음을 문화적 형태를 빌려 의미 있게 전하되 복음의 진정한 의미를 상실하지 않도록 성령과 성경의 안 내를 받는 노력을 요구한다. 효과적인 교차문화적 복음증거는 토착민 의 문화적 형태를 통하여 복음의 의미를 더욱 분명하게 증거하는 것을 목표로 한다. 이와 같이 현대 기독교의 교차문화적 복음증거가 아리스토텔레스의 수사학에 기초하여 그의 설득 모드를 활용한다면 보다 효과적인 복음 증거를 기대할 수 있다. 커뮤니케이션의 삼대요소인 화자, 메시지, 그 리고 청자가 구성되어야 의사소통이 가능하듯이 교차문화적 선교에 있 어서도 선교사, 메시지, 그리고 토착민이 준비되어야 복음증거가 가능 하다. 화자로서 선교사는 종으로서의 인격을 갖추고 섬길 때, 예수 그리스도가 중심이 되는 메시지는 의미가 분명하도록 논리적으로 제시 될 때, 그리고 청자인 토착민이 메시지를 자신의 언어와 문화적 형태를 통하여 들으며 감정을 포함하여 전인격적으로 하나님을 만날 때 진정 한 회심이 일어나며 사회가 아울러 변화한다. 그리고 변화된 토착민들 이 중심이 되어 토착적 교회가 세워진다. 이 토착적 교회들이 선교지 여러 곳에 세워질 때, 하나님의 나라는 확장되며 “여호와의 영광을 인 정하는 것” (합 2:14) 이 세상에 가득할 것이다.

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.