Yun Chi-ho(1865-1945) was the first Korean to study theology in the United States of America. After returning to Korea, he contributed largely to Korean independence movement and Christian higher education. This paper examines Yun’s thought on mission and education, claiming that Yun was a pioneering theologian of mission in paving a way to renewing the Christian education for life. He criticized the racially-distorted theological position of Western missionaries and changed the direction of mission from evangelism for conversion to transformation in individual life and social structure. As his diary shows, Yun’s early experience of the USA allowed him to recognize the racial prejudice of American missionaries toward indigenous people in mission fields. He argued that non-Christians should be treated as the same spiritual and intellectual beings as the missionaries. For him, Christian mission was a necessary step for widening the freedom of religion among non-Christians because it gave them more options to cultivate themselves both intellectually and morally. He believed that it was not human agents but God that was the ultimate subject of mission. His participation at the World’s Parliament of Religions strengthened his confidence in Christian mission. At the World Missionary Conference in 1910, Yun presented his ideas of mission to Western missionaries and theologians. According to him, Korean Christianity was Bible and common people centered. Pointing out three dangers(① the revival of Buddhism and Confucianism, ② the introduction of Western philosophy, and ③ the emphasis on sudden conversion), he put the principle of Christ over the first principle in the matter of financial planning and distribution decision. He believed that the self-determination of indigenous leaders through the cooperation with missionaries was more important than the needs of missionaries and their home churches. For Yun, Christian mission was deeply related to Christian education for life. He contended that Christian life was the life of faith and community open to culture and the world. In conclusion, Yun proposed a viable form of Korean Christianity which seemed to be more sympathetic to the hearts of Korean people and their culture in the early 20th century Korean context. His contemporaries, however, failed to recognize the importance of vision and strategy developed by Koreans themselves.

The aim of the article is to outline the history of the mission of the minjung church from 1983 to 2005 and to identify its new missionary tasks in a changed world. At the end of the cold war, the minjung movement in general, the minjung mission in particular, seemed to be unnecessary any more. After the economic crisis of 1997, however, the minjung mission played an important role for taking care of victims of the structural adjustment programs of many corporations, and for establishing alternative communities. Its history divides into four periods: the formation period (1983-1987), the development period (1988-1992), the transformation period (1993-1997), and the professional period (1998-2005). Each period deals with its socio-economic, political, cultural background and minjung mission’s main contents, characteristics, and limitation. The history of the mission of the minjung church is interpreted by the results of the social biographies of 26 minjung pastors. According to their social biographies, minjung pastors changed themselves in the process of the minjung mission rather than changed the minjung. They rediscovered the importance of the Bible and religion in relation to the social change. Also they found negative aspects of the minjung. They regarded spirituality and life as pillars for the forthcoming minjung mission. Some reflections on mission of the minjung church was carried out through analysing the relationship between faith and ideology, the dilemma of identity-involvement, positive understanding of religion, understanding of minjung, and theories of community organization and conscientization. In a changed world, spirituality, the minjung and life are identified as new tasks for the minjung mission.

Since the introduction of Christianity in Korea, there has been a remarkable growth in the number of church members, despite its short history in the country. Subsequently, numerous churches have been and still are being founded in Korea, most of them being relatively new. Nevertheless, theological research conducted on the issue of ‘Church Planting’ has been not very fruitful. However, Peter Wagner began teaching about ‘Church Planting’ at the Fuller Theological Seminary in the USA from the end of the 1970s, which influenced Korean scholars in Korea. Due to his influence, many Korean scholars also started to study the topic of ‘Church Planting’ in Korea since the 1990s. Fortunately, since then, many Korean scholars have studied ‘Church Planting‘ in varieties of diverse ways in order to make the Korean Church stronger. When I look at context of the Korean Church nowadays, I get the impression that the foundation of new churches will carry on continuously. Moreover, ‘Church Planting’ has to occur throughout time, for the completion of the mission which was given to us by Jesus Christ. Therefore, it is my hope that theological research on ‘Church Planting‘ would continue to grow and become more successful in the future. In my study, I will research the relationship of the development of churches throughout time, from when they were first set up. My research will give good directions in order to create a strong church heading, thus be useful to show how to set up a strong, new church in Korea. First of all, in my study, I studied the meaning and necessity of ‘Church Planting’ in the Korean Church in Chapter II, followed by the introduction in Chapter I. I divided the form of ‘Church Planting’ in the Korean Church from the subject of church planting in Chapter III. In chapter IV, I subdivided the four forms of ‘Church Planting’ through each of the times, and I looked at the diverse characteristics of ‘Church Planting’ in the history of the Korean Church.

The church & beyond movement could be a good term for church renewal. The church & beyond movement revitalizates the kingdom of God by overcoming the boundaries of each church. The local-church-centrality (decentralization of denominational power by a self-governing-local-church) has been an engine for the revitalization of the kingdom of God for over a generation now in the Korean church. When, however, it is changed into the egocentricity of the church (extreme selfishness of each local church), it has been a stumbling block to revitalization of the kingdom of God. The author suggests the church & beyond movement as an antidote of the egocentricity of the church. Chonja (seeds) is a North Korean term for a poetical imagination or a musical motif. As an effort of developing missiology in a unified Korean context, the author uses ‘seeds’ of church renewal studies instead of ‘inspirations’ of church renewal studies as a part of the title. In chapter 2, the author deals with seeds of church renewal studies using economic terms. The author points out the danger of M&A of the church by using economic terms such as reverse-synergy, multiprocessing, and the monopoly of trade. In chapter 3, the author handles seeds of church renewal studies harvested in a soccer field. Field-vision and teamwork is essential for church renewal as well as for soccer. The author introduces Howard A. Snyder’s 8 marks of a mediating model of renewal, which is a combination of elements of both the institutional and the charismatic model of renewal: 1) The renewal movement exists as an ecclesiola. 2) The renewing movement uses some form of small group structure. 3) The renewal movement has some structural link with the institutional church. 4) The renewal structure is committed to the unity, vitality, and wholeness of the larger church. 5) The renewal structure is mission-oriented. 6) The renewal movement is especially conscious of being a distinct, covenant-based community. 7) The renewal movement provides the context for the rise, training, and exercise of new forms of ministry and leadership. 8) The renewal structure maintains an emphasis on the Spirit and the Word as the basis of authority. The author uses theological methodology of storytelling. The author concludes this article with a high hope that the church & beyond movement would work as disinfected seeds for the Korean church which is diseased with an egocentricity of the church.

The purpose of this study is to search Mattie Ingold’s life, the first lady missionary doctor served in Jeonla province. She is known as a founder of the Jesus Hospital in Jeon Ju, 108years old teaching hospital with 600 beds. But her contribution and limitation as a lady doctor was not properly evaluated. She was very well prepared medical missionary graduating Women’s Medical College in Baltimore with the first prize. She had passion for mission to Korean so much that she would not return home for this people. The Rock Hill First Presbyterian Church as a sending church was also very mission oriented enough to take care of her medical education for 5 years before sending her to Korea. However her ministry period as a medical missionary was only from 1898 to 1904. It seems not so long as to raise question if there were any reasons to quit medical ministry while serving in Jeon Ju until 1925. This study traced the Mattie Ingold’s life and circumstances she had faced at the end of 19th century and early 20th century during the Japanese colonialism. As other medical missionaries did in many area of mission fields she played an important role in introducing the Christianity by bridging the gap with the traditional worldview or with the Confucianism. Her warm hearted medical care was definitely contributed to get rid of xenophobia prevailing in those days just few years after the Donghak farmer’s revolutionary movement. Even though, as a lady doctor, her medical work was restricted to caring ladies and children, her zeal for evangelism made her translate the Christian Cathechism Primer into Korean which has been used by all missionaries in Jeonla area. She rather used her limitation as a merit by involving more actively in home visiting and providing medical care for ladies and children which was not easily available to men. She must have struggled with xenophobia, male superiority complex and the health issue of herself which could have shrink her back from active medical work. But most depressing factor might have been the mission policy based on dualistic view on the Christian mission that medical ministry was just subordinate to the evangelistic ministry and that the medical care was just a bait for evangelism. This policy could have resulted in restriction in allocating resources for medical ministry. Moreover, at that time, even mission agency had male dominating atmosphere that ladies could not have a voice in decision making. This study may provide a lesson which is worth in helping individual missionaries of today’s mission by revealing that how the policy of a mission society and the contemporary worldview affects on the individual missionary’s ministry.

Matteo Ricci’s missionary work in China was a remarkable cross-cultural mission in the 16th Century. Matteo Ricci introduced Christian teaching to the Chinese literati. By adopting the Chinese language and culture, he was able to enter the center of the Chinese society which was normally closed to foreigner. His missionary approach was effective. Ricci did not approach the Chinese culture with superiority like other Western missionaries. He behaved that he came to China to learn. Ricci made notable sacrifices to study the language―he had learned to speak, read and write Chinese, the habits and customs of the Chinese, as to make them his own. Ricci’s second cultural approach is to conform life-style with the socio-ethical system. When Ruggieri and Ricci first entered China together in 1583, they were dressed as Buddhist monks. Later, Ricci found that the monks he met were neither learned nor well respected. Ricci decided to carry his religious testimony to the very heart of the society, and for this, he adopted the life style and dress of educated Confucians. Ricci had grown his hair and beard and put on the scholar’s robes. Ricci’s third approach was to write many moral writings. It was an academic approach. Ricci’s moral writings had attracted the Confucian literati, even by those did not sympathize with his religious ideas. In T’ien-chu shih yi, Ricci mentioned that T’ien-chu [Lord of Heaven] in Christianity was same as Shang-ti [Sovereign Lord] in Confucianism. Ricci’s fourth cultural approach was the introduction of Western science and technology. Ricci displayed world map, western clocks, Venetian prism, European paintings and books. Ricci was accepted widely among the literati by his knowledge of mathematics and other sciences; by the curious objects he had brought, and even by his alleged knowledge of alchemy. Ricci’s fifth cultural approach was to respect Chinese rites and customs. Through discussion with the Chinese literati, Ricci indirectly introduced the Christian point of view on the various problems and matters. His Chinese disciples demonstrated that to accept the Christian faith did not imply abandoning one’s own culture, nor mean diminishing loyalty to one’s own country and traditions, but rather that the faith offered them to serve their country. By this reason, Jesuit missionaries allowed to worship at a shrine of Confucius and to perform a religious service in an ancient rite. In fact, an ancient rite was very delicate and sensitive issue at that time. It requires careful approach through theological reflection and evaluation because cultural accommodation may change to relativism or syncretism. As a missionary, Ricci never forgot his ultimate goal: the preaching the Gospel and the conversion of China. Ricci’s missionary work in China is still a model of Asian missionary work. Ricci’s missionary method through cultural accommodation was vital and actual as ever. It is necessary for the effective missionary works to understand the social structure of the field. Without destroying or ignoring their own culture and customs, we can carefully make a connection between Christianity and culture and customs of the field.

K. Braaten mentioned that today’s theological issue is ecclesiology, and this is true also in missiology. In the traditional view of mission, the major agent of mission and the goal of mission was the church. In other words, in the past planting self supporting church in mission fields was the goal of mission, and the missionary work was done no other than by the church itself. In this sense, the church was the beginning and end of mission, and so the church was a deep concern of missiology in the past. However, with the emergence of Missio Dei concept, the status of the church in mission was changed. Since God‘s mission was done not through the church, like in the traditional understanding of the church, but by God Himself directly in the world, the church was not considered as a major or core agent of the church any more. Also by the impact of the Missio Dei concept, the major goal of mission was not church planting in mission fields but accomplishing shalom in the world. People in ecumenical side came to think that the church centered view of mission needs to be transformed to world centered view of mission. In spite of this change in missiology, the evangelical wing still holds the traditional view of ecclesiology, and so there is a big gap between the ecumenical understanding of the church and that of the evangelical wing. In this thesis, I tried to analyze the major characteristics of the ecumenical church view to provide a theoretical basis of desirable ecclesiology for authentic mission. For this purpose, first I investigated the outcomes of major ecumenical conferences to find out the characteristics of ecumenical view of the church. Based on the former study, then I tried to build up the status of the church, goal of the church, and working area of the church. The conclusion of the study was that the ecumenical view of the church was ‘he church for the world.’ The ecumenical church view was described from a positive viewpoint of ‘world’, and for the purpose of transforming the ‘world’. This kind of church view is helpful for the church to go beyond the boundary of the church for serving the world, and for challenging the church to become a responsible church for transforming the world. However, this view has a weakness of neglecting the source, ministry of up-building the church itself, as it is absorbed too much in the goal, transforming the world. Furthermore, as it emphasizes the world excessively there might be a possibility of breaking the border line between the church and the world, and it bring the result of weakness of the church itself which should become the major source of transforming the world. Therefore, the desirable ecclesiology might be the one that considers not only the goal but also the source, and unity with the world and difference from it as well.

This study is to focus on the contribution and application in practical models for aging welfare mission in Korea. The number of aging peoples has so rapidly increased from 2000s. This apparence has service some important as the aging welfare of the Korean is being considered. The practical models for aging welfare mission are very significant sphere of social welfare mission. This article is analyzed models and practices for aging welfare through social service in the church community. The church should be realize the missional direction toward the social responsibility. The church can also provide service not only spiritual needs but also social needs toward the aging poor peoples. By doing this way, the church and government can support together hand in hand to achieve better environment for spiritual and physical living. For this aging welfare mission, I want to recommend several suggestions to the church. Firstly, we can be recognize mission of aging welfare to church community. We should be understand that the church must practice important social responsibility for social welfare. Secondly, We need a networking and partnership among the church, NGO, and government for social service. Finally, We can use materially, financially, culturally practical resources in the church toward aging welfare mission. We need flexible strategy and plan in various missional direction for development of aging welfare mission in Korea society.

The aim of this study is to elucidate the basic concept, content and thought of Martin Luther’s mission, which are contain edinhissermons. So this study triestocriticize Gustav Warneck’s improper view, that Luther neglected the mission for the Gospel or there was no missionary try for him. It also has the attempt, David Bosch’s view to highlight, that Luther was a creative and original thinker for the missio dei. Further it tries to expose a significant claim, that Luther had very positive influence on the Christian Mission. To understand the mission, which is presented in Luther’s sermon, one must first analyze it and elucidate the main characteristics of Luther’s context of his sermon. Luther gave over 3000 sermons, so it is not overstated to say that he truly was a man who preached every day. Thus he is said to be a man of sermon. Despite that fact Luther’s work has been neglected by further studies about his sermons. That is why it is difficult for scholars to further study Luther’s mission in the context of his sermon. However, Luther’s sermons were performed to spread Protestantism during the Reformation, thus one may regard it as “Mission’s sermon (Missionspredigt)”. This Study focuses mainly on Luther’s sermon patterns which are dogmatism, postillen, and educational sermon forms. We can ascertain that the basic characteristics of sermons are directly linked to missionary characteristics. To be specific, the place of pastoral duties becomes the place in which the mission takes place, the core of the sermon is the bible, and the audience is inhabitants that are in proclamation of the mission’s place. The functions of the mission which are the place of the mission, the natives which regard the mission, and the spread of the word are directly connected to Luther’s sermon approach toward the salvation of the souls and the goal of the mission which sees the salvation of the soul as the salvation of the life. Especially, Luther’s sermons for his Reformation are connected to the Missionary Movement. As state above there are two forms of Luther’s sermons. (1) The subject of the sermon tells about the and “Easter” service. The mission sermon à going to the end of the world and telling about the god’s word. Thus this is the proclamation to spread god’s words to the end of the world and save men’s soul. This is called Keryigmatic Sermon. (2) In the sermon the delegated order for the mission is embedded in the four gospel this is “Spread the word”. In the context of his sermons he embedded the mission orders of the four Gospels and also the proclamation of Jesus Christ during important worships. This he applied also identically to the Jews and Turks. Luther thought that if he showed them Jesus love that this would be mission. Today, spreading the word takes forms such as showing Jesus’ love, practice it, this is the most essential and basic ways of the mission. Understanding mission in Luther’s sermon is the root of every Protestant Mission. It is dangerous to estimate the understanding of the mission in Luther’s sermon according to the present concept of mission as it had been stated 500 years ago. We have to stop being surprised, as we look at the interpretation the Understanding of mission in Luther’s sermon as it is the basic, starting point, process, and context of the present understanding of the mission.

Das Thema zum Verhältnis zwischen Israel und Völker steht im Grund der alttestamentlichen bzw. biblischen Diskussionen als ein Beispiel der Frage nach der Beziehungen zwischen ‘Subjekt’ und ‘Objekt’ der Mission im Bezirk der Missionstheologie. Die vorliegende Arbeit geht es vor allem um das Verhältnis zwischen Israel und den Völkern im Sicht der Komposition des ganzen Jesajabuches im Sinne seiner Endgestalt. Diese methodische Interesse fragt sich nicht danach, wie, von wie vielen Verfassern und in welchen verschiedenen Zeiten unser Text geschrieben bzw. in seine jetzige Endgestalt zusammengefasst wurde. Vielmehr fragt sie danach, wie sich der vorliegende Text in seiner jetzigen Endform verstehen lässt. Eine spezifische Vorstellung des Jesajabuches für den Begriff ‘Bund für das Volk’ und ‘Licht der Völker’ im Sinne der Frage nach der Problematik zwischen Israel und den Völkern ist insbesondere in Jes 42 und 49 in den sogenannte Gottesknechtliedern zu finden. Zusammenfassend hat der Gottesknecht als Verkörperung des Bundes das Ziel des Heils der Völker. Das Volk Israel spielt dabei die Rolle eines Vermittlers für das Heil der Völker. Dennoch bedeutet das Heilslicht Israels für die Völker durch die Verkörperung des Bundes ganz und gar keine Einbeziehung der Völker im Bund. Das Heil der Völker wird weder durch Ausweitung des Bundes auf die Völker noch durch ihre Aufnahme in diese Verkörperung des Bundes erschienen. Andererseits hat das Volk Israel als die Verkörperung des Bundes eine eigene Verpflichtung als Licht zum Heil der Völker. Es ist merkwürdig, dass die Frage nach der theologischen Bedeutung der Voraussetzung für das Licht des Volkes Israel als Heil der Völker kaum beachtet wird. In der Tat kommen ‘Licht’-Motive im Zusammenhang mit einer Heilsansage für das Volk Israel sehr häufig im ganzen Jesajabuch vor. ‘Licht‘ als Motiv für das Heil bzw. die Wiederherstellung des Volkes erweist sich als ein wichtiger Hinweis auf die einheitliche Komposition des ganzen Jesajabuches. Aber das Licht als Heilszeichen für das Volk Israel bzw. seine Wiederherstellung bezieht sich über das Heil Israels hinaus auf das Heil der Völker. Das Volk Israel soll für das Heil der Völker zuerst selbst zum Licht werden(42:6; 49:6). Dieses Licht Israels ist das Licht ihrer Gerechtigkeit für die Völker, weil die Völker sehen werden, dass in Zion/Jerusalem das Licht der Gerechtigkeit praktiziert wird(62,1f.). Das ganze Jesajabuch wird vor allem durch Anfang(Jes 1:2-2:4) und Ende(Jes 65:17-66:24) des Buches mit mehreren Bezügen umklammert. Dies fordert vom Leser, das Buch von Anfang bis Ende mit voller Aufmerksamkeit durchzulesen. Dabei zeigt sich, dass das ganze Jesajabuch in seiner gesamten Konzeption absichtlich eine Komposition bildet. Das heisst, dass das Zion/Jerusalem allererst gereinigt bzw. in Recht und Gerechtigkeit für die dorthin strömenden Völker gebracht werden muss. Es wird nämlich vor allem die Durchsetzung der Gerechtigkeit bzw. des Friedens Israels für das Heil der Völker bzw. allen Fleisches vorausgesetzt. Der Grund für die Völkerwallfahrt nach Zion liegt darin, dass die Tora Jhwhs aus Zion kommt, es darüber hinaus in Zion Frieden und Freude gibt. In diesem ewigen Friedensort gibt es kein Böses mehr, weil gegen die Feinde Jhwhs das ewige Gericht angekündigt wird. Nun beginnt dort ein neues Leben. Das ist das Leben für alle Menschheit aus Israel und Nicht-Israel in der neuen Schöpfung. Die Problematik der Gerechtigkeit bzw. des Friedens in Zion und damit Israel wird ein Kriterium für das Heil der Völker, weil sie dorthin strömen. Daher wird zur Erschaffung dieser neuen Erde als eine eschatologische Heilsvision besonders für die Völker zuerst die Durchsetzung der Gerechtigkeit Israels immer vorausgesetzt. Ohne diesen Gedanken geht der Sinn der gewollten Komposition des Abschlusses des Jesajabuches im Ganzen verloren. Insbesondere spricht die Neuschöpfung Gottes in Zion nicht von der zukünftigen Erwartung, sondern von der aktuellen Gegenwart, die man jetzt sehen kann. Das heisst, dass auf der erschaffenen neuen Erde die Problematik der sozialen Ungerechtigkeit nicht von der Hoffnung auf irgend eine Zukunft verdrängt, sondern hier und jetzt beseitigt werden soll. Die im Jesajabuch entfalteten Forderungen zur Praxis der sozialen Gerechtigkeit gelten. Ja, für hier und jetzt für das Gottesvolk Israel selbst! Dies zeigt sich, was die erste Aufgabe für ‘Missio Dei’ in einer neuen Diskussion der Missiontheolgie ist.

In 21st century, the sudden changing Information Technology which has an effect over Politics, Economy, Cultures, Science, Environment, Religion that makes us to look over the new mission prospect with the Internet which has the best advantage for mission instrument in the state of today. In this study, we consider for theological understanding of the Internet mission which appeared as a convenience of new facilities of civilization in the close arrival of an information-oriented era to our life, moreover, it suggested the effective scheme for the Internet mission via practical analysis of the main churches’ mission web-sites which have high rate to link. The Internet has the fertility of soil which like a open space, a tool for activation community, a province of God’s Creation and interconnection of a meeting. Thus, theological understanding of the Internet mission brings a new mission prospect about widely opened cyber space through the Internet. The Internet is a meeting field where has no restriction by time or place. Therefore there can be useful in fellowship, education and a consultation and it is strong tool for promotion to form religious community belongs to the way of practical use. At the present time, the Internet site which is operated by churches need innovational changing to be more effective internet mission not only for the church guidance or advertising which gathered all formal informations but also to be enterprising web page which has influence for mission. If there is one-way service like preaching in the web site of church, it needs to insert management of good interactive community section which originate ministers and congregation to get active relationship and homepage of church needs to be changed for a space of communication which is able to link among the church members or between ministers and the church members. Also, there is a requirement to make better web site to be more useful for mission and educational effect of Christianity through enriched link-service which improve the contact with all denominations in the way of the Church and connect to mission organizations, Christian community or a group of cooperation. Accordingly these shows assignments which must be handled by today’s Church through; noticing a flowing of knowledge information-oriented era that more rely on the Internet, identifying new commission of the times for the Internet mission and the whole effort for the Internet evangelism and mission which include growing the professional manpower with commission.