The purpose of this study is to search for a relationship between Gospel and Culture. According to traditional typological study, Gospel and Culture are sorted into five groups. Also, this paper seeks to evaluate five typological models between Gospel and Culture. A study between Christ and Culture began with H. Richard Niebuhr, who divided five Types:　Christ against culture, Christ of culture, Christ above Culture, Christ and culture in Paradox, Christ the Transformer of Culture. Paul G. Hiebert sorted Gospel and Culture into three types: Gospel against Culture, Gospel in Culture and Gospel about Culture. John T. Seamands sorted Gospel and Culture into four types: Fundamental model, fulfillment model, discontinuity model and liberal model. And Theo Sundermeier sorted Gospel and Culture into six types: ‘Konfrontationsmodell’ which is based on ‘Dualismus’, ‘pluralistische’ Modell, ‘Fortschrittsmodell’, ‘Erfullungsmodel’, ‘antithetische Modell’ and ‘Konvivenz Modell’ based on good relationship with neighbor. This study is based on the above preceding research that is sorted into six models on study between Gospel and Culture: fundamental model. pluralistic model, fulfillment model, discontinuity model. transformation model and creative model. The fundamental model is based on relationship between Gospel and Culture that is considered devil and no value to dialogue. The pluralistic model is based on the scriptural phrases Ⅰ Timothy 2:3-4 and Hebrews 11:6. This models recognizes another religion as one way to salvation as Christianity. The fulfillment model is based on the theory of evolution that Christianity is the fulfillment of another religions. The discontinuity model is based on the theory of H. Kraemer that no continuity between the Christian Message(Gospel) and Non-Christian World(Culture). But the only one continuity between Gospel and Culture is girded with ‘Einstellung und Haltung des Missionars’. The transformation model is based on the theory of H. Richard Niebuhr that Christ is authorized as the Transformer of Culture. But this model is based on the dualism that Gospel is an invariable truth and Culture is an variability. According to the results of study of models, this paper suggested one useful model between Gospel and Culture. This creative model is based on the dynamics of Gospel and respect to neighbor culture and religion that are focused on the mission of the Holy Spirit, who is the presence of Christ. The free action of the Holy Spirit The purpose of this study is to search for a relationship between Gospel and Culture. According to traditional typological study, Gospel and Culture are sorted into five groups. Also, this paper seeks to evaluate five typological models between Gospel and Culture. A study between Christ and Culture began with H. Richard Niebuhr, who divided five Types:　Christ against culture, Christ of culture, Christ above Culture, Christ and culture in Paradox, Christ the Transformer of Culture. Paul G. Hiebert sorted Gospel and Culture into three types: Gospel against Culture, Gospel in Culture and Gospel about Culture. John T. Seamands sorted Gospel and Culture into four types: Fundamental model, fulfillment model, discontinuity model and liberal model. And Theo Sundermeier sorted Gospel and Culture into six types: ‘Konfrontationsmodell’ which is based on ‘Dualismus’, ‘pluralistische’ Modell, ‘Fortschrittsmodell’, ‘Erfullungsmodel’, ‘antithetische Modell’ and ‘Konvivenz Modell’ based on good relationship with neighbor. This study is based on the above preceding research that is sorted into six models on study between Gospel and Culture: fundamental model. pluralistic model, fulfillment model, discontinuity model. transformation model and creative model. The fundamental model is based on relationship between Gospel and Culture that is considered devil and no value to dialogue. The pluralistic model is based on the scriptural phrases Ⅰ Timothy 2:3-4 and Hebrews 11:6. This models recognizes another religion as one way to salvation as Christianity. The fulfillment model is based on the theory of evolution that Christianity is the fulfillment of another religions. The discontinuity model is based on the theory of H. Kraemer that no continuity between the Christian Message(Gospel) and Non-Christian World(Culture). But the only one continuity between Gospel and Culture is girded with ‘Einstellung und Haltung des Missionars’. The transformation model is based on the theory of H. Richard Niebuhr that Christ is authorized as the Transformer of Culture. But this model is based on the dualism that Gospel is an invariable truth and Culture is an variability. According to the results of study of models, this paper suggested one useful model between Gospel and Culture. This creative model is based on the dynamics of Gospel and respect to neighbor culture and religion that are focused on the mission of the Holy Spirit, who is the presence of Christ. The free action of the Holy Spirit breaks down the walls between culture, religion and nations.

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.

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.

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.

Jesus proclaimed at Matt 18:20 “For where two or three come together in my name, there am I with them.” Jesus shared comfort with the minority and blessed them with the hands of healing. It is a picture of a church that should be a community in which even a few prayers gather and bear testimony calling the name of Jesus. If just two or three people get together, this meeting is not recognized as a church in reality. A rule of Korean Methodist Church says that a newly settled church has to be composed of more than 12 members who have been baptized. Korean Presbyterian Church, on the other hand, sets up a rule that a criterion of establishing a church is more than 15 baptized christian. At this stage, it is strongly needed to discuss what Jesus get together with even a few people means to the reality of modern church and to the argument of minor church in Korea. This study is just a general view for the establishment of the identity of small church. This paper is to introduce the concept of a small church in America. Then the approach to Korean situation is researched with the evaluation of missiology. It is desired that this study may be the foundation which sets up the criterion for the small churches in Korea.

The North Korean mission is inseparable from the South-North unification policy. In addition, the opinions of neighboring counties are also important. Such are the perimeters of the North Korean mission. This study attempts to examine North Korean mission, particularly the reconstruction of North Korean Church within the process of South North unification process. The reconstruction of the North Korean Church, as North Korean mission and unification movement, is a policy issue amidst the unification process. It is a policy that can create a basis within the North Korea and effectively manage the personnel, financial and mission resources of the South Korean Church. At the same time, the reconstruction of the North Korean Church joins the reunification process of the Korean peninsular with the North Korean mission purposes. The current situation is created by the ideological conflict between the conservative versus liberal elements within the Korean Church in regard to the North Korean mission and unification movement. In addition, there is a great disparity in the approach towards the reconstruction of the North Korean Church. The problems are three-fold: 1) Who is the protagonist of the North Korean mission? Is it the South Korean Church? or is it the North Korean Church? In case it it’s the latter, the term North Korean mission does not apply. 2) The phrase “North Korean mission” implies an imbedded view of the South North division. 3) Should the North Korean “Chosun Christian Association” be accepted as a partner in the North Korean mission? Or should it be viewed as a mission object? The best means of North Korean mission is to have the “Chosun Christian Association” take the leading role in the reconstruction of the North Korean Church. Since, however, it is the South Korean Church that is taking action to prepare for such an event, mutual cooperation between the two is essential. The reconstruction of the North Korean Church cannot be achieve by the South Korean Church alone. In addition, the reconstruction of North Korean Church is linked to the Korean war, a factor behind the division of the Korean Church into the liberal and conservative camp. The anti-communist stance of the South Korean regime was another factor that unified the right wing Christians. Attempts by the “Korean Christian Association” to reconstruct the North Korean Church within this approach involved, not only efforts to reconstruct the North Korean Church, but various aid programs. However, such aid programs were commonly perceived to be the work of mission organizations and not the conservative South Korean Church. Furthermore, the “Korean Christian Association,” which advocated the reconstruction of the North Korean Church, were mistakenly criticized as an organization that were only interested in the reconstruction of the Northern Church. Therefore, the reconstruction effort of the Northern Church must be newly reinterpreted. The role of the Church, from a mission history perspective, is to be a bridgehead of mission, a center of training for workers, and center of mission field. As such, though the reconstruction of the Northern Church is premature, efforts to prepare for such an event, financial preparation, training center for mission workers and confidence building between the South and North through information and assistance projects can be viewed within the context of the unification process. The North Korean mission through the reconstruction of the Northern Church within the context of the unification process can promote the unification capability of South and North. It is futuristic unification policy of the Southern Church. Precedents for the reconstruction of the Northern Church must be found from similar cases following the liberation from Japan and post-Korean war and examined strategically. The North Korean mission must conclude with the reconstruction of the North Korean Church.

This thesis is an experimental proposal to a new theological paradigm by understanding the Christian Holy Spirit from Gi philosophy. The writer intends to develop a living theology of feeling, experience, communication, and empathy rather than to follow the traditional Christian speculative theology. Also, the writer intends to develop the Spirit-oriented Trinity by focusing on its free movement and extending one’s understanding of the Spirit to the non-personal realm. For the theoretical basis, the writer will borrow the concept of ‘creativity’ by Alfred North Whitehead and the East Asian concept of Gi. Whitehead understands creativity as the principle of universal of universals transcends the actual entity, and at the same time, through the efficient cause and the final cause, is imminent in each actual entity. Creativity, as the principle of universal of universals, transcends God, but creativity in God’s immanent structure functions as the superjective nature of God which unites the primordial nature of God and the consequent nature of God and gives itself to God-self and the world. Creativity of process philosophy corresponds to Gi of East Asian philosophy. In the Li-Gi dualism, Gi is regarded as the material principle. But in the philosophy of Gi, Gi as non-being is the possibility of being or the whole of being, while Li is the principle that Gi is manifested in all beings. In this perspective, the appearance and disappearance of all beings are the manifestation and scattering of Gi. One’s understanding of the Holy Spirit, from the perspective of Gi philosophy, makes it possible to change the paradigm from God the Father oriented trinity to God the Spirit oriented trinity. It also helps one to approach reality with a non-dualistic way of thinking. Furthermore, from the perspective of the whole-part structure of Gi, one’s understanding of the Holy Spirit contributes to the development of ecumenical and ecumenic theology. Finally, Spirit-centered theology makes it possible to develop a Christian theology focused on feeling, experience, communication, and empathy rather than mere speculative theology.

Der Ursprung des islamischen Mystizismus geht auf den Begriff ‘Sufi’ zurueck, der mit dem Schafwolle bekleidet und asketisches Leben fuehrt. Als ein Sufi gefragt wurde, was der Sufi sei, antwortete er, ein Sufi sei ein Mensch, der nichts hat, aber von nimandem in Besizt genommen wird. Im Hintergrund des islamischen Mystizismus liegt die Entwicklung des Islams nach dem Tode von Muhammad insbesondere durche den Eroberungskrieg von Umaiya Hally(661-750). Die Machthaber des Islams wurden reicher und politisch unterdrueckerisch. Dagegen gab es immer wieder eine Gegenbewegung, die die Umkehr und die Ehrfurcht vor Gott aufforderte und dem Leben von Muhammad als ein ideales Leben nachfolgen wollte. Die radikale Trennung von der Welt, der asketische und einfache Lebensstil und die Einsiedlung waren ihre Merkmale. Karen Amstrong und Annemarie Schimmen, die besten Wissenschaftlerinnen des Islams, teilen die Entwicklung des islamischen Mystizismus in zwei Kategorien auf, bzw. der Asketik und der Liebe. In dieser Arbeit habe ich versucht, in diese zwei mystischen Bewegungen einzufuehren, um den islamischen Mystizismus am Beispiel von einigen typischen Mistikern zu verstehen. Erstaunlich ist, dass der islamische Mystizismus im 13. Jahrhundert in einer engen Beziehung zu dem christlichen Mystizimus steht. Die beiden zu vergleichen, bleibt als naechstes Forschungsthema. Heute interessiert sich sehr viele Leute ueber die Spiritualitaet. Spiritualitaet hat die Bedeutung im Lateinischen Sinne, ‘atmen’. Und wir stellen gleich fest, dass die Spiritualitaet mit dem Leben zu tun hat. Im Greek hat der Mystizismus seinen Ursprung in ‘mysterion’ und ‘mystikos’, die mit ‘myein’, also ‘schliessen’ zu tun haben. Wenn man die Spiritualitaet vom Mystizismus unterscheiden will, bedeutet die Spiritualitaet einen Weg von unten zu Gott. Aber die Mystik den Weg von oben nach unten, bzw. von Gott zu Menschen. Die Menschen von heute suchen die Ganzheit(Einheit zwischen Koerper und Seele), Praxis(Einheit zwischen Wort und Tun), Altaeglichkeit(Einheit zwischen heiligen und sekularen) und Geschichtlichkeit(Einheit zwischen Geschichte und Transzendenz) der Spiritualitaet. Und ich gehe davon aus, dass der islamische Mystizismus uns dazu befaehigt, uns mit der geistigen Herausforderung der kapitalistischen Gesellschaft auseinanderzusetzen.