The term, ‘missional church,’ is a common term among missiologists. John Wesley’s (1703-1791) missionary career (10/21/1735- 02/01/ 1738) is considerably well known. ‘Missionary Wesley’ indicates Wesley as a missionary to America. Wesley was indeed missional before and during his missionary service, but it was after his missionary career when his missional abilities shined. Thus, the author suggests using a brand-new term ‘missional Wesley.’ The focus of this article is stated in the title: From Missionary Wesley to Missional Wesley. This study explores three significant missiological implications of Wesley’s life and ministry: Wesley’s dilemma, Wesley’s assurance, and Wesley’s renewal movement. The seemingly failed mission of Wesley to America was partially due to conflict between sending agency (the Anglican Society for the Propagation of the Gospel) and missionary (John Wesley). The author coins a new term, ‘Wesley’s dilemma,’ for this common conflict in Christian mission. This article discusses the centripetal mission and centrifugal mission, offering suggestions and recommendations regarding ‘Wesley’s Dilemma.’ What Wesley experienced at Aldersgate on May 24th in 1738 was an assurance. Wesley centered to the right object of his faith, Jesus Christ. To be concrete, it was not just the commonly used term, ‘Wesley's conversion,’ but Wesley’s conversion to Christ. Wesley’s assurance was a stepping stone for becoming missional Wesley. From then on, Wesley’s life and ministry was focused on church renewal. Inventing and reinventing small groups was where Wesley’s genius shone. Small groups (societies, classes, bands) were places for discipline and fellowship in Wesley’s renewal movement. It was a system of discipline-in-community and fellowship-in-community. John R. W. Stott’s definition of koinonia, ‘sharing-in, sharing-out, and sharing-with’ was realized in small groups. The itineracy of the ‘lay’ leader was crucial for this success. The author concludes this article by quoting and paraphrasing Stephen B. Bevans and Roger P. Schroeder: “If to be church is to be in mission, to be in mission is to be responsive to the demands of the gospel in particular contexts, to be continually ‘reinventing’ itself as it struggles with and approaches new situations, new peoples, new cultures and new questions.” Missional Wesley was indeed a champion of contextualization and reinvention of structure.

The Protestant mission of the 19C showed a great deal of expansion in missionary works, which was enough to be called 'the Great century'. The Evangelical revival movement expanded toward Europe beginning from England and thus the interests of Christian missions in foreign ones formed a lot of mission societies. With this background, the London conference in 1888 turned out to be 'the great Centenary conference' as the first significant international gathering. There were discussions on missionary union, comity and the unity of church relating to division and competition caused by individual mission works of different mission organizations and were the urgent and strong suggestion of a permanent committee to mediate between different positions of the mission societies. English evangelical missionaries highly developed the idea of 'God's providence' shown in the hands of God working through the contemporary events. The same tendency of Providentialism was seen in the thoughts and theological emphasis of the London conference, 1888. They believed that God called the United Kingdom to preach the gospel in the same way that God raised the nations and kingdoms to execute compassion and judgement in the Old Testament and that they should obey the call. Although in broader perspective, the understanding of the divine providence can be seen as biblical like the missionaries viewed the imperialism of the times. However in reality it can be said that the idea was distorted by the mechanical understanding of enlightenment and by the national pride inspired by the English national power. But possibly it is a wrong and biased idea of our generation to seek only errors of Providentialism with the aim of criticising the Christian imperialism of the ancestors and ignoring their biblical assurance and strong faith of God's work through the history in broader meaning. The main four conferences discussed in this paper could fall into different categories as follows; Edinburgh, 1910 belongs to the 19C mission paradigm like the London conference, 1888, judging from its characters and tendencies, even though it was held in 20C; Edinburgh, 1910 belongs to the transition period from the 19C to the 20C, which has become the contact point of the modern and contemporary mission and at the same time, the new starting point of the contemporary ecumenical mission; Jerusalem and Tambaram belong to 20C mission paradigm. While the 19C mission put too much emphasis on personal interests and less on social ones, the 20C mission raised social interests and responsibilities of the gospel. Discussions of unity and comity were commenced in London 1888 to resolve the conflicts and competitive spirits caused by missionary works centered around the denominational mission societies in the 19C. Ecumenicalism and the emphasis on social gospel grew rapidly in the 20C mission, which began in Edinburgh 1910. During the 19C mission was the ecclesiastical mission, the ecumenical mission in the early 20C weakened the missionary role of the church. On the other hand, the evangelical viewpoint analyzed that the church was emphasized and its social responsibility ignored in the English mission conferences in the 19C. And thus all the concerns and debates of each missionary conference were the results of efforts to exercise the appropriate mission for each era. The movements and theologies trying to correct the errors of the previous missionary works and to renew the strained parts, resolved the problems or compensate the defects and at the same time, weakened the other strengths. In this sense, it is important to study the history of mission. Furthermore, it is not a favorable state to criticize the directions and ideas of each mission conference without any examination or to accept them without any criticism, whether from the evangelical or ecumenical viewpoint.

The Salvation Army was founded upon the teachings of early Christianity - redeeming the poor, fighting capitalism religiously - bearing its roots in the revivalism of John Wesley's Methodism. Given the social significance of missions and the vast amount of written records about them, it is ironic that there is not so much literature on the sociology of missions. Although there are valuable documents of mission movements, many records of mission works, the monographs from the mission fields, these documents rarely have been utilized from the sociological point of view. With this in mind, in order to estimate the reputation of the Salvation Army, which celebrated its hundredth anniversary in 2008, the author has analyzed a collection of newspaper clippings of its activity between 1997 and 2007. The findings are as follows: the Salvation Army in the country historically avoided engaging in the political realm of transforming social and political structures, as its mandate is to "save souls" from suffering eternal damnations. In other words, the Salvation Army's individualistic emphasis on moral perfection can be compared with Liberation Theology's focus on structural evil that is curtailing the quality of human life. Although the Salvation Army lacks in biblical emphasis on social justice, it asserts that all people bear dignity and are equal before God; they are trying to build the Kingdom of God one person at a time. Unlike Buddhism or Roman Catholicism, the social legitimacy of Protestant Christianity in Korea is deteriorating. The Salvation Army, though small but sound, may soothe the current crises of Korean churches.

It could be said that the Korean Church has improved through continuous diverse debates and division in its history. The debate in Korean Church history has begun after missionaries who came in early Korean Church history, so that it became different denominations. It my theses, I will study the diverse debate forms in the history of the Korean Church. For this, I will divide the Korean Church history in several periods according to the most important events. The first period is the 1910's in this period the Korean Church was established. The second period is 1930's, where there was theological debate between conservative theologies and liberal theologies. The third period is 1950's, when the Korean Presbyterian Church began to divide. The fourth period is 1970's: in this period there was a lot of debate over indigenization and 'Minjung' theology and also the conservative theology which made the churches grow. The final period is 1990's, in this period, conservative theologians and church leaders made super-size churches expel two liberal theologians who tried to establish the Korean theology in a Korean context. In my thesis, I will study the debate forms of each period and transitional phases in Korean Church history. It would not be possible, of course, to study all the denominations of the Korean Church. Therefore, I will research the Korean Methodist Church and the Korean Presbyterian Church, as the Korean Methodist Church has been in existence since the arrival of early missionaries who first came to Korea and also the Korean Presbyterian Church which has been most divided of the different denominations in Korean Church history. It could be helpful to find the new way of mission for unity and forgiveness in Korean church history.

This paper is intended to explore three models of Islam mission from a perspective of religious studies. Instead of traditional overemphasis on sudden conversion, these new models seek for social transformation. among Muslims. Due to the prejudice and misconception of Islam, we often fail to understand Muslims from their points of view. The comparative studies of the Bible and Qur'an and the field research and interview of Mosque and Muslim communities help us to understand Islam sympathetically. Traditional studies of Christian-Muslim relations pay more attention to similarities between Islam and Christianity than differences. In order to enhance openness to Islam, partners in dialogue should be honest to their own faiths. Sharing faith with partners will lead to the mission of dialogue. This dialogue is not a tool for evangelism but the mission itself. World Council of Churches and Roman Catholics have particular guidelines for Islam mission. In conclusion, mission studies includes religious studies. Various methods of religious studies will strengthen Islam mission and its strategies in different areas.

This thesis is to represent a application of ‘Community Health Evangelism’ to ‘Multicultural Mission of Korean churches’ as a method of balanced evangelisations and Christanised social responsibility in the aspect of ‘Holistic Mission’, while there are much interest of Korean society on increasing number of migrants and ‘Multiculture’. The main works of CHE are ‘Maternal and child health’, ‘Village development’. ‘Educational works’, ‘Enterprise for women and children’ and so forth. These works are very similar to works of migrants' centres; ‘Medical services’, ‘Shelters’, ‘Enterprise of Multicultural family’, ‘Consultation centre’ etc. However, these kinds of centres are just offering one way-helps to migrants but, they can not support migrants to develop and grow themselves overcoming their inferior environments and lives. Accordingly, CHE strategy would play positive roles in making their works maintain the identity and trait of Christian gospel in works of Multiculture missions which stress on social responsibility and then suggest concrete and modified alternatives for social evangelisations.

The term servant-leadership was first coined in a 1970 essay by Robert K. Green Leaf (1904-1990) entitled “The Servant as Leader”. In the development of leadership theories, there has been no consensus for the definition of leadership. In the course of explosion of many theories in the middle of 20th century, many people were tired of the emphasis on the styles, traits and other secrets for successful leadership based on the achievement. In this context, the servant leadership opens a way to give room for human beings, that is, relationship and emphasizes the importance of leaders’ identity rather than methodology. Greenleaf defines Servant leader as what is sharply different from the person who is leader first. The difference manifests itself in the care taken by the servant-first to make sure that other people's highest priority needs are being served. But because the words servant and leader are usually thought of as being opposites, they frustrate and annoy scholars and practitioners. Furthermore, some critics criticized Greenleaf’s writings are discursive because he never defines nor argues for any coherence in the features of leadership that he proposes. Others also point out that its biblical background is not based on the sound Christology. To overcome the shortcoming of the servant leadership theory, witness-based leadership, which is based on the atonement and the great commission of Christ, is suggested in this paper. The servant role is not inferior to the vocation of witness, but the two are seen as constituting a whole.

Thirty years have passed since the first Korean missionary Youngja Kim had arrived in India in 1980. Korean missionaries have filled up the vacancy of Western missionaries after they had gone home. They have done excellent job particularly in the field of church planting where the Western missionaries found it hard. Unfortunately, however, Korean missionaries have worked tirelessly without having any chance to get feedback from Indian natives and churches. This article shows the present situation and some problems of Korean missions. Its aim is to evaluate Korean missions in India by the reflection on Indian culture and Indian critic of foreign missions carried out in India. Korean missionaries have worked mainly among so-called the scheduled caste people and the scheduled tribe, namely the lowest strata of Indian society. The religion of S. C. and the S. T. is Buddhism, Sikhism, Animism and Totemism unlike the mainline Hinduism. The Korean missionaries' work is mostly focused on church planting, along with teaching ministry in seminaries and schools, and social service. Indian Christians examined themselves and confessed that 90% of their evangelistic efforts are carried out among about 4% Christians of their country. They proposed that their focused missionary efforts should be made among the main line caste Hindus who have not heard the Gospel. Secondly, Indian Christian leaders like R. C. Das demanded that foreign financial assistance should be stopped right now unless western missionaries would ruin the native initiative and the spirit of self-reliance which is essential to the fulfillment of Indian evangelism. Thirdly, they suggested that church building is culturally irrelevant in India where spirituality is raised by parents and elders rather than by the appointed paid Christian workers. Based on these criticism, Korean missionaries have to shift the traditional paradigm of missions in India as following. First, Korean missionaries should strike a balance by focusing on missions among the higher caste Hindus or middle class people in cities. Second, Korean missionaries should stop the financial assistance to the Indian workers and churches, and rather plant the independent spirit and the gospel faith.

The purpose of this study is to analyze and evaluate Orlando E. Costas' wholistic concept of church growth in order to build a new paradigm of church growth for the future of the Korean Church. His concept was a result of critical reflection for traditional theories of church growth centering around Donald A. McGavran. Whereas he accepts some positive views of those traditional theories, Costas also criticizes some negative contents. Costas' understanding of the church is based on images of the church portrayed in the New Testament. He sees the church as organism, community, and social institution. In his view, the two objectives of the church's call are worship and mission. He understands church growth from a perspective of wholistic mission: while church growth is a natural and imperative result of the wholistic mission of the church, it cannot be an end in itself and is nothing but a sign, a provisional and penultimate goal of God's mission. From a viewpoint of wholistic concept, church growth has complex and multidimensional characteristics that cannot be simply evaluated by some external aspects. The growth of a church should be critically evaluated on the theologically right basis. In this point, qualities and dimensions of growth present some useful insights for overcoming distorted thoughts of church growth and establishing its healthy model. On the one hand, he speaks of spirituality, incarnation, and faithfulness as qualities of growth, which are controlling variables; on the other hand, he speaks of numerical growth, organic growth, conceptual growth, and incarnational growth as dimensions of growth. The church growth movement that started from Donald A. McGavran has had a great effect on the development and the growth of churches around the world including the Korean Church. However, according to changes of the times and their cultural environments, new paradigms of church growth are demanded. In particular, such demand is urgent in the Korean society in which the characteristics of postmodern culture are becoming stronger more and more. In this context, Costas' wholistic concept of growth offers a valuable frame of thought for a new paradigm of the Korean Church's growth. However, his theories must not cease by simply suggesting some theological principles but must be developed into a practical tool for analyzing and evaluating churches in the field.

The Acts of the Apostles historically and geographically demonstrates how churches were planted from Jerusalem to the ends of the earth through the Gospel message which the apostles were called to preach. The apostles witnessed Jesus Christ as their personal Saviour and Lord who was crucified and resurrected by the power of the Holy Spirit in accordance with God's will. This study attempts to point out some missiological themes revealed in Acts and to apply them in mission studies and on the mission fields. First, Acts demonstrates that the Gospel message was preached and the churches were planted in various countries through out Asia and Europe by the power of the Holy Spirit. Both dimensions of "seeing" and "hearing" the Gospel message were rarely illustrated apart from the work of the Holy Spirit. The apostles Peter and Paul, as well as laity like Stephen and Phillip who were filled with the Holy Spirit, courageously preached the Gospel message. As a result, the Gospel message was finally communicated to Rome, the end of the world at that time. Second, Acts seeks universality in terms of Gentile missions. The Gospel message whose essence is the crucifixion and resurrection of our Lord Jesus Christ is the salvific message which is able to save all humans whether they are Jew or Gentile. The apostle Peter realized the significance of Gentile missions through the vision of meal and the apostle Paul through the Lord's voice on the way to the city of Damascus. The Gospel message was communicated across races, cultures, languages, and lands. Third, Acts confirms that Gentiles did not have to become culturally Jewish to be saved. In other words, they did not need to be circumcised to become a Christian. What they needed to do to be saved was to repent of their sins and to accept Jesus Christ as their personal Savior and Lord. Acts solidifies the principle of justification by faith. Further, Acts maintains that people can become Christians in their own culture. Fourth, Acts shows that the apostle Paul preached the Gospel message in the city of Athens. At that time, Athens was an open city and the center of philosophy and religion. Paul contextualized the Gospel message of Jesus Christ in the city. For example, he cited Greek poems when he preached the Gospel message to the Greeks in the meeting of the Areopagus so that the Greeks could easily understand the Gospel message. Consequently, some Greeks became Christians. However, Paul attempted critical contextualization. Fifth, Acts reveals that the Apostle Paul carried out urban missions throughout Asia and Europe. Paul chose central cities in various areas in accordance with the guidance of the Holy Spirit and reached the different people groups in the central cities. The people in the cities would be more open than the people in the rural areas to the Gospel message of Christianity. Acts reveals that urban evangelism was more effective. Sixth, Acts is regarded as a historical book of the church. The early churches planted by some apostles experienced considerable growth numerically, geographically, and spiritually. Church growth demonstrated in Acts is biblically healthy and has balanced growth. The essence of church growth is to make Christlike disciples in every nation and to make them responsible members of the church. The apostle Paul not only planted churches but he also nurtured believers as Christlike disciples. As a result, churches became indigenized in different cultures. Evangelism and missions are God's strong desire. God not only seeks sinners but also finds them. He sent His only begotten Son to the world and let Him die on the cross to save the lost. He saves people who truly repent of their sins and accept Jesus Christ as their Saviour and Lord. Acts is the book which discusses the process of evangelization and church planting from Jerusalem to the ends of the earth with the power of the Holy Spirit and in accordance of God's salvific plan. Churches today need to continue the work started in the Acts of the Apostles.