Mission starts with the love of God for the world. God’s love extends toward wholistic dimensions, through the entire world and the universe itself. The church that puts such love of God into action must also embrace the world in its mission as God does. Our own mission is only a small part of God’s complete design. But just as each pieces of a puzzle gather to complete a picture, as we remain faithful to the calling of our generation, our small acts of commitment and service will undertake a precious part of the expansion of the Kingdom of God. Today’s mission context differs from that of the 19th century. Churches today have been built all over the world. In this context, there is as pecific calling for this generation of the Korean church. The church must find it sessencein the ecclesiology of mission-of being sent into the world. That is how al lchurches are to be “the Church that embraces the world.” In addition, today’s mission calls for churches around the world to work in concert with one another. The Korean church is to learn from the traditions and experiences of the western church that has handed us the baton, while at the same time, we ought to be able to humbly share our given resources with other churches. The most appropriate mission for today’s world, and the greatest need of the Korean church, is the spirit of cooperation, and togetherness in mission activity. The driving force of mission comes from our trust in God. This power is actualized as we confess our own weaknesses. We find the future direction for the Korean church from the words of a missionary who said, “There is no mission stronger than confession.” Mission is the essence of the church. This means that mission is not merely one of the many duties that churches must undertake, but that everything that the church does must be done from the missiological point of view. If a church does not work with a missiological perspective in all areas, however much work it may do, it will only serve to benefit that one church itself. In the end, the church becomes a self-centered organization pursuing its own betterment. So mission is what makes the church worthy of its name by pushing it beyond its boundaries and leading it out into the world. In this process, mission helps in the formation of a healthy church, and a healthy church carries out true mission. Therefore a healthy church and appropriate mission activity are in a mutually complementary relationship. This work seeks to assert the necessity of continued inner renewal of the church to carry out appropriate mission activity by reflecting on the relationship between the Korean church and mission. Examining the work of mission is not meant to be a criticism leveled against mission itself or the church that carries it out, but rather stems from the passion to point the church and mission to the right direction through diagnosis and analysis of the present situation. Just as a doctor conducts a physical examination to diagnose a disease and understand its cause in order to treat the patient, so also may the church and its mission, in hope, also look toward a healthier state being through a continued and long-term diagnosis and assessment.

The term “culturally refracted contexts” means the distorted, twisted, and fixed contexts which have lost the functional roles of the social integration in the specific cultural situations. The author tries to categorize three kinds of the distorted cultural patterns among the culturally refracted contexts of Korean society by using an anthropological method. The first one is related to “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea. It has been shown up to the society as a phenomenon of worshipping the national forefather Dangun. The second one is to be known as “extremely twisted totalism” in a culturally refracted context of militarism in Korea. It has impacted on the politic, the economy, the religion, and even the education of Korean society. The third one is to be tied with “distorted mammonism” in a culturally refracted context of materialism. It has been rooted and fixed to “extreme ethnocentrism” in Korea. The author, then, argues that Korean churches should have God’s mission to integrate the distorted and twisted society with the gospel of Jesus Christ which brings reconciliation and recovery to the culturally refracted contexts of Korean society. The distorted and twisted contexts of Korean society should be recovered to the grace community of God, the peace community of Jesus Christ, and the mission community of the Holy Spirit. In other words, the “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea has to be deleted in the society by God’s universal grace. The social oppressed and the weak can be protected and empowered by the grace of God. The “extremely twisted totalism” in a culturally refracted context of militarism in Korea can be nullified by Christ‘s sacrificial peace which brings the culture of resurrection and life. The “distorted mammonism” in a culturally refracted context of materialism in Korea should be transformed into the sharing community to the world by the witness of the Holy Spirit who gives the forgiveness and reconciliation. Korean churches as the community of the Holy Spirit, Jesus Christ, and God the Father should have a social and missional role of integration within the refracted Korean contexts of the distorted nationalism, totalism, and materialism with God’s grace, Christ’s peace, and the Holy Spirit’s sharing witness to the world and the society of Korea.

Even though the Bible has been the most essential text of both missiology and biblical studies, each disciplines’ approaches in reading the Bible have been very different. On the one hand, missiologists approach the Bible too superficially by ignoring the richness of the biblical text, and selecting a few biblical text to naively support their missionary enterprise. As a result, missiologists’ approaches to the biblical text easily fall into the problem of reductionalism. On the other hand, biblical scholars tend to fall into the other problem. As emphasizing the diversity of the text, biblical scholars become very reluctant to use Bible as the guide for the today’s mission work of the churches. Due to their reluctance of connecting Bible and mission, they seems to fail to provide the appropriate answer to the legitimate question of churches regarding mission. The gap between two disciplines seems insoluble. Currently new attempts to overcome the gap between two disciplines in dealing with the Bible began to appear and more constructive models have been developed. I had identified two models in this article, and they are the ‘dialogue model’ and the ‘model of reading the Bible as tapestry’. The ‘dialogue model’ has been first suggested by David Bosch with the name of ‘critical hermeneutic.’ And the dialogue model, based on critical hermeneutic approach, has been developed by Johannes Nessen. In my opinion, the ‘dialogue model’ is the new approach mainly carried out by biblical scholars. Second, ‘the model of reading Bible as Tapestry’ was started by Johannes Verkyul and later much developed by Charles Van Engen. This model has been developed mainly by missiologists. Recently, as realizing that reading the Bible missiologically takes in-depth approaches, new approaches was more suggested with the title of ‘missional hermeneutic.’ Even though the same terminology of ‘missional hermeneutic’ has been used, the contents are different according to scholars. James Brownson and Michael Barram emphasize the plurality of the interpretation which was originated from the diverse context of the interpreters. They emphasize the significance of interpreter’s social location and to privilege the missiological location as the key to faithful approach to the Bible. Christopher Wright also emphasizes ‘missional hermeneutic’ from a slight different view. For him, missional hermeneutic is to read the Bible with the premise that the Bible itself is missional phenomena, because the Bible is self-revealing story of mission of God. Therefore, Wright suggests that missional hermeneutic is to read the Bible in the light of five perspective; the perspective of God’s purpose for his whole creation, the perspective of God’s purpose for human life, the perspective of God’s historical election of Israel and role in relation to the nations, the perspective of the centrality of Jesus of Nazareth, and finally the perspective of God’s calling of the church to be the agent of God’s blessing to the nations. As the writer examines various attempts to construct missional hermeneutics, none of them are fully satisfactory, and the journey of searching the missional hermeneutic seems to be still on the way. Such task will be finally accomplished by the constant interaction between missiologists and biblical scholars to build missional hermeneutics. Even thought such task can not complete easily, the search for missional hermeneutic itself is meaningful process and it may be the characteristics of ‘mission on the way.’

Now, it presumes that dependent church, which is economically poor and numerically small, among Korean churches is 60-70 percent. Such dependent churches are on the increase. The first reason is that birthrate in Korea will be fallen and the number of young people will be fallen in Korean church. The second reason is related to the change of dwelling style. In Korea, high-rise apartmentsincrease in number now. The difference between churches, which are located in the religious site, and churches, which are not located in the religious site will be deepened. The third reason is that the faithfully mature members in small church will move into the big church. It is more serious that the small churches will disappear finally. In this situation, the study on the growth of church is focusing on the system of the bigger church. Even though most of Korean churches are small church, leaders of Korean church concentrated on the bigger church. As a result, the study on ministry and philosophy for small church is overlooked. In this respect, the successful model and developmental possibility of small church should be suggested for survival through the consistent self-change of small church. Therefore, this article will focus on directions for small church. Small churches should be aware of their biblical self-identity. Therefore, I will articulate the notion of the remnantin the Hebrew Bible. And I will find out the biblical basis for small church through the parable of mustard seed in New Testament. Finally I will try to suggest that the Bible provides us the balanced perspective which emphasizes the church as the community of faithful people of God not as small or big church.

Today, a lot of schools aim for open education and school. In the same context, Christian university can’t be equal to academy mission, building a high wall of a doctrine. As Paul confesses that I can do everything through him who gives me strength for the Gospel under any circumstances, Christian university must be open for the Gospel. Above all, open school is open for all students and must be always ready for a meeting. Open Christian school is to ask a meaning of life and to meet students asking a question of existence, receiving them with a open mind and help them welcome Jesus Christ in the Holy Spirit. This is possible to be one in the center of Christ. School personnels who work in Christian university are to serve faithfully. They must take part in the faith training program actively and positively as ripe christians. Students who work in missionary organizations and christian groups have to cooperate each other in university. Because of spiritual superiority and arrogance of faith, we must not be separated and repeat past mistakes. On the contrary, we must receive in a humble way the comment that missionary organizations were a obstacle to academy mission. In the case of a part of missionary organizations, officials and core members used to build a wall and blame a church. And so, we have to improve this negative attitude. When members in campus as a God people have to cooperate each other and live in a place of life as the witness of the Gospel, the future of the campus mission will be better and brighter. We will get the vision of the future, conversing past history with present situation. First, we will examine the missionary history of christian university briefly and diagnose the situation of campus mission. On the basis of this diagnosis, we should present several important tasks to practice for mission. This paper will give a direction of campus mission with a limitation of research range. We will examine this paper in the center of Jeonju University .

Korean society has experienced a significant change during the last couple of decades. The importance of community life to the well-beings of the inhabitants has increased. A community is an area where inhabitants get together with other peoples. A community development is a process by which the inhabitants improve their leaderships to solve problems which are imminent to the people in the same area. The central government entrusts much of its job related to the social welfare to the local government. And the local government has to draw abundant resources from its community for the well-beings of the inhabitants. Korean churches are required to be involved in the process of community development. During last couple of decades, Korean churches have not been active in contributing to their communities. Nowadays people do not have positive opinions towards the Church. The younger generation especially has an anti-Christian attitude towards the Church. It tends to be very hard to evangelize the non-believers because of such bad reputation. To change this situation, Korean churches have to reconsider their responsibilities concerning their participation in their communities. Seoul Jangsin University is located in Kwang-ju, which is nearby Seoul. In comparison to neighboring cities around Seoul, Kwang-ju city is underdeveloped. That is because the government put many regulations to preserve drinking water for the people of Seoul area. When churches located in Kwang-ju city try to participate in the community development ministry, they have to understand the situations related to the welfare system. If they can cooperate with the local government, their services will be more effective and their influence more broad. CHE mission, a mission agency which has lots of experiences related to community development in an international scale, can help the local churches obtain much information and skill related to community development. The churches can cooperate with CHE Mission. In cooperation with CHE Mission, Seoul Jangsin University held a seminar for community development named “Salt and Light Training.” It is to prepare the leaders of the local churches with the necessary concepts and methods needed for community development. The purpose of the seminar is to facilitate the participation of the local churches in the process of community development in Kwang-ju. When the leaders of the local churches cooperate with the three sectors mentioned above, which are the local government, CHE Mission and Seoul Jangsin University, the resources of the churches can be utilized more effectively and strategically. In Kwang-ju city, local churches have to cooperate with each other. In that way, even small churches can discover what they can contribute to the development of the city. CHE Mission has developed a strategy called “the Seed Project.” It is an implementation project starting from small deeds like cleaning the streets or helping chirldren cross the sidewalks. The Seed Project begins with examining the conditions of the inhabitants in the community. When Christians planning a seed project find the need of the inhabitants, they try to satisfy the need. With God‘s help, they can expect great results from small efforts. In the process of community development, it is important to cooperate with the people of the community. Community development has to be operated in cooperation with the inhabitants. Without their participation, developing the community can not persist. To bring about the long-term effects, the leadership of the inhabitants have to be developed. Community development is one of God’s plan of recovering the world. When the people of God participate in obeyance to God’s command, “love thy neighbors,” they will greatly contribute to the well-beings of their communities. At the same time, their beliefs will be confirmed to be correlated to the realization of their beliefs.

Traditionell war Westeuropa ein christliches Kontinent. Am Anfang des 20. Jahrhunderts besassen die Christen 70.6% von der Bevoelkerung Europas. Aber zum Ende des 20. Jahrhununderts wurde die Zahl der Christen drastisch auf 28% zurueckgegangen. Ausser Europa, bzw. in Afrika, Latein Amerika und Asien, wo frueher ein Missionsfeld waren, wuchsen die Christen rapid. Worin liegt der Grund dafuer? Diese Untersuchung analysiert den Grund und zeigt, welche Massnahmen angesichts der Krise der Kirche in Westeuropa unternommen werden. Die Herausforderungen werden auf vier Ebenen gezeigt: die leer werdende Kirche, die Herausferderung der Cyber-Welt, der Dialog mit dem Islam und das Problem der sog. Neuen Armut. Die Perspektive und die Zukunft der westeuropaeischen Kirche scheint leider nicht hell genug. Alister Macgrath, ein offener evagelikalen Theologe, behauptet, dass die sog. Mainline Church in Westeuropa nicht in gegenwaertiger Gestalt weiter existieren kann. Ueber die Grenze der traditionellen Denominationskirchen hinaus sieht er die neue Moeglichkeit in Charisma - Bewegungen und evangelischen Bewegungen, die den freien und neuen Gottesdienst ermoeglichen und sich auf die Veraenderung der ganzen Persoehnlichkeit, den Praksis, Bibel und Kreuz Jesu Christi orientierten Glauben ziehlen. Wenn man heute die westeuropaeische Kirche vor Augen zieht, wird man sich enttaeuschen. Aber die Frage nach dem Sinn des christlichen Glaubens wird viel schaerfer gestellt. Und der Antwort wird nicht mehr in dem Elfenbeinturm der wissenschaftlichen Theologie gefunden, sondern vielmehr im praktischen Engagemet der ChristenInnen fuer die Zukunft des Lebens und im neuen Doing Theology, die kommunikationsfaehig ist.

This study focused on the conflict and missional contextualization in Turkey, between Islamism and secularism. This article aims to analyze and relate to the religion of Turkey and Islam, defined what do they cause by conflict and struggle between Islamism and secularism. This study also attempt to apply missional contextualization between Islamism and secularism. Contextualization can be defined as the set of process that yields missional situation in Turkey. It is the process by which Turkey culture become interdependent in aspects of their values, social, economics, and political. It is easy to connect interdependent conflicts through Islamism and secularism in Turkey. The Islamism in Turkey begun by political, social, and cultural motivation with the 19st. This Islamism movement appeals strongly nationalism, liberalism, and modernism in Turkey. This Islamism reveals itself society and community. They are important faith with religion solidarity in their community. The secularism includes Turkey’s constitution, political tradition, social policy, cultural point of view, and religious education. They were complicated the conflict and struggle between Islamism and secularism from a long time in Turkey. The missionary should be consider mission ministry and activity in this Turkey situation. They also careful apply to contextual mission in Turkey. I think that we can be pray to get the Holy Spirit’s support and guide for Turkey’s mission and evangelization.

The Korean Church has been doing various mission works in many areas. However, it seems that there is neither profound study nor systematic materials for professional mission. This study is an attempt to a basic study for medical mission in East Timor. This project-style study is a practical one through not only literature analysis but also field research. East Timor is a newly born country. The government of East Timor has made education, health and agriculture as the most priority works in the National Development Plan. These three areas are surely urgent and important for the national development. At present, medical facilities are falling behind and national health indicator is very low in East Timor. Both fertility rate and infant mortality is high. Not only infant mortality but maternal mortality rate is also high. Moreover, the people of East Timor are not free from various diseases. However, a regular prevention of epidemics can reduce attack rate of disease. Medical mission should begin with grasping of the urgent need and importance in the field. It is not only provide medicine and cure a disease, but also takes a disease prevention program and health education. Prevention is better than cure. It plays a role to protect people from a disease beforehand. In order to prepare for medical mission, it is necessary to make stages, set goals, examine processes of operation goals, analyze results and evaluate them. Among the six stages, the first stage is to organize a short-term mission team. It is consisted of 5 to 10 people and the members stay at least two weeks to a month. The team visits a fixed place once or twice a year. This is because the members of the team may have a close relationship with the natives and get the information of their health. This may help grasp their health condition and provide appropriate health care. The second stage is to send one or two medical volunteers to a local clinic or hospital as long-term medical missionaries. The third stage is preparation period for founding a local clinic. In order to found a clinic, carefully examine the necessity of founding a medical institution and a suitable location where is no medical benefit. The fourth stage is a period of founding a local clinic. One nurse and one midwife serve the clinic. The fifth stage is a stable period of operating the clinic. In this period, the clinic provides medical service of good quality and preventive education. The sixth stage is a self-supporting stage of operating the clinic. It is time to change its members as the natives by stages, and transfer its operation to them. Medical mission is a future-oriented work in the respect of the promoting national health. It carries out on the level of Christian mission, so that may share God’s love with the people in East Timor. The society will be healthy through forming a healthy person in both body and mind, and living in harmony with God, neighbor and nature make.

This study focused on developing a comprehensive strategy for effective missions in North Korea in light of holistic mission. North Korea is a closed nation which calls for some practical mission strategies to be evangelized according to divine providence. Both the work of Holy Spirit and the work of the missionaries are essential to extend the kingdom of God in North Korea. First of all, this study pointed out the importance of developing a comprehensive mission strategy. The mission strategy is based on the concept of Missio Dei (God’s Mission) and the perspective of God‘s kingdom. In other words, both ecumenical and evangelical approaches are needed for a holistic mission in North Korea. This study found out six mission strategies as follows: First, rebuild churches in North Korea through the existing house churches. Second, focus on the people who have escaped from North Korea for freedom. Third, encourage NGO (Nongovernmental Organizations) missions. Fourth, carry out missions in cooperation with the North Korea Christian Federation. Fifth, pursue peaceful unification between North and South Korea. Sixth, carry out missions through Koreans who are living in China. Extending God’s kingdom in North Korea can be possible when some practical mission strategies are well developed and effectively applied. The mission strategies as well as the church’s ministries need to be contextualized so that the Gospel message can be meaningfully communicated to the people. As a result, a lot of true disciples of Jesus Christ can be produced. God will be glorified when many people in North Korea experience becoming a Christian. All Christians in North and South Korea need to arise and shine God‘s light to the world. “Arise, Shine, for your light has come, and the glory of the Lord rises upon you.” (Is. 60:1).