In its Annual Reporton Religious Freedom, U.S. Department of State labeled North Korea -along with China, Myanmar, Laos, and Vietnamas‘ Countries of Particular Concern’ that do not have freedom of religion. In order to become a part of the globalization world, North Korea should change its religion policy to ensure the freedom of religion for its people. A country that guarantees freedom of religion would never force its people to believe or not to believe in a certain religion. In order for North Korea further strengthen its collaboration with other nations around the world, freedom of conscience and religion should be guaranteed as the basic rights for its citizens. For successful reunification of North Korea and South Korea to be attained, internal unification should happen first before any legal or systemic unification. In order for internal unity to be fulfilled, collaborative integration of North and South should be achieved in every area of society including politics, economics, and culture. Most importantly, unification of religion can play a critical role in restoring true unity of North and South through reconciliation and forgiveness. Until now, North Korea established religious groups and institutions and partially allowed religious activities with the political intention to advertise itself as a nation with religious freedom. Until 1988, North Korea’s religion policy was hostile and persecutory in character. However, since 1988, North Korea gradually moved into a more positive direction that was manifested in changing laws on religion and definition of religious vocabularies in encyclopedias. Furthermore, by attempting to integrate the juche ideology and religion, North Korea intended to take steps necessary to guarantee individual’s religious freedom. Instead of being forced by external pressure, now is time for North Korea to walk side by side with other nations by independently pursuing religious freedom. North Korea should abandon their misconception of Christianity as anticommunism and antigovernment system. From the past exchange between South and North Korea and the humanitarian aids by Christian organizations, North Korea has to recognize that Christianity is the most genuine supporter of North Korea. Instead of labeling religion as a threat of a regime collapse or a leadership change, North Korea has to utilize religion as a tool to connect the people and the government. Furthermore, churches in South Korea have to acknowledge North Korean church as a church existing in a unique culture and environment. Churches in South Korea have to play an important role as a mediator between North and South Korea so that the two nations can be in good terms with one another and that the freedom of religion will be guaranteed in North Korea.

This paper aims at studying the meaning and tasks of the third Lausanne congress on world evangelization in Cape Town, 2010. The Third Lausanne Congress on World Evangelization was held in Cape Town International Convention Center with WEA from October 16 to 25, and it was entitled officially as “Cape Town 2010, The Third Lausanne Congress on World Evangelization.” 4200 delegation out of 197 countries around the world participated in the congress which was held after the first Lausanne Conference in 1974 and the second Manila conference in 1989, and its scale had been the biggest since 1974. One third among its participants was women, and this indicates the characteristics of ecumenical movement in evangelism mission because the location where it was held was Africa. The qualification of participants in this congress is extremely personal, not the representative of churches. This shows that it is much more opened convention than CWME, another ecumenical conference, in which the only representatives of membership churches can participate, and it is more ecumenical convention. The theme of Ⅲ Lausanne Congress is ‘God in Christ, Reconciling the World to Himself’(2 Corinthians 5:19), and the congress deeply discussed how to testify Jesus Christ’s teachings in our society. During the congress discussed 4 topics everyday, and also it tried to present various issues in the church to world churches and interpretate them from a point of view in evangelism. Last day of the congress, the Cape Town Commitment were distributed. Doug Birdsall as a chairman said that it consisted of theological affirmation and missiological priorities. The former, which is theological basis based on Ⅰ and Ⅱ Lausanne Conference, means language’s supplement under the missionary situation in the 21st century, and the latter is to set the order of priority as an action plan. In other words, it is to decide what it should do in 10 or 15 years. The commitment has preamble and consists of 10 chapters. The preamble says that this has two meanings making sure of the devotion for vision and goals to Lausanne movement. First, it says that Ⅰ Lausanne Conference was for the tasks of world evangelization and its important result was Lausanne Covenant, and Ⅱ Lausanne Conference, Manila conference in 1989, which made strategic partnership over 300 for world evangelization suggested continuous devotion on the tasks. Second, it confesses that mentioning the devotion for Lausanne Covenant(1974) and the Manila Manifesto(1989) which was the key documents of Lausanne movement, we were not devoted to them. As Cape Town commitment consists of the language of love, every topic from chapter 1 to 10 contains the word, ‘love’. The word as reliance, obedience and passion to Lord expresses Lausanne commitment which churches preach the gospel to world as love to the gospel. It means love to the gospel as good news, love to every church as God's people, and our love to all the world.

This thesis aims to Know the views of the religious reformers including Jan Hus, Martin Luther and Jean Calvin on missionary work, and to know if they actually partake in missionary activities themselves. How did their views on mission influence the way in which future generations conduct missionary work? To approach this theme, we must first establish a clear definition of what missionary work is. And lastly, according to Karl Hartenstein, missionary work is to participate in God’s mission, that is Missio Dei. The author of this paper is interested in the latter definition since this concept seems to have originated from the religious reformers. Jan Hus placed the authority of the Bible over the authority of the church. According to him, the missionary work is to reform the church, when it goes away from the truth of the Bible. According to Martin Luther, the missionary work is the salvation of the world by the promulgation of the Gospel: “only by the belief in Jesus Christ.” According to Jean Calvin, man’s salvation depends upon only God’s sovereignty. Therefore, only God can practice the missionary work by his sovereignty. Like Jan Hus, Luther made efforts to reform the church, when it went away from the truth of the Bible. Jean Calvin taught many theologians in Geneva and sent them to France and other European countries. The religious reformers exerted an important effect upon today’s church. They taught us what is the genuine meaning of missionary work and what must be the direction of today’s missionary work.

This study deals with missional practice of local church for the grandfather and grandson family. This article focuses on carrying the missional alternatives to the grandfather and grandson home in the Korea context. The grandfather and grandson home has so many difficulties about health, economic, social, and spiritual relationship. Because their problems brought out home collapse, divorce, and aging society. This article explains some opinions the task of social institutions, governments, and local churches. They should be need counseling, care, financial support, study support, and programs from local churches and social welfare institutions. I want to suggests several kinds about missional practice for the grandfather and grandson family. First, local church and pastor should be change paradigms about social service mission. The church mission could be act for the grandfather and grandson family. Second, the missional practices are making network among social welfare group, local church, Christianity NGO, and government. Third, local churches support program development and service improvement for them.

The missiological tension with regard to the question of salvation and humanization is dynamic, and it is found in the different perspectives between the WCC camp and Lausanne camp or evangelical and ecumenical camps on the mission. Although the naps are getting narrowed thanks to the holistic missiology, the tension still exists in the Korean context, of which example is the CCK’s case that raised objection against hosting 2013 WCC conference. This paper is, focusing on the holistic feature of humanization and salvation, to provide a missiological base to overcome the problem caused by the discrepancy between K. Barth’s “God’s humanity” and Korean Christians’ inhumanity. It analyses style and patterns of criticism on Korean Christians, and argues that the culprit which causes Korean Christians' humanity to be criticised negatively is Christ-centered and Church-centered attitude of the Korean church, which is Korean evangelical camp’s theological stance. It points out that this is caused by lack of “God’s humanity” which helps Christians remain faithful to their own identity and mission. Therefore it suggests that this problem is solved when Christians acknowledge their own raison d'etre to realize God's humanity, and that by so doing the holistic balance between salvation and humanization is to be achieved. It also suggests ecological system and internet as a sample of holistic mission field which makes the interdependent mission possible.

This study explains the World Evangelical Alliance(WEA) mission related to evangelical mission in the mission history. The history of WEA mission opened evangelical churches of ten countries on 1846 year in the England. This WEA mission have started ‘prayer meeting’ for unity of Christianity in the world. This meeting have widely kept ‘prayer period’ with the Catholic and Christianity since 1941 years. Now the WEA have participated in 128 countries and 104 international institutions. Since 2001 years, the WEA is motivating development and revival for the world church and mission. At this time, the WEA focuses on so many themes on professional study as belows: First, the theme focuses on Global Member Care Network. This institution networks peoples of missionary member care in the world. So It bring out from the caring direction for missionaries and ministries for every world church. Second, the WEA deals with the spirituality and mission. The mission influenced by the healthy spirituality. As result of the spirituality requests for the Korean churches and world churches based on biblical spirituality toward missionaries and ministries. Third, the WEA debates about contextualization based on biblical, theological, and missiological perspectives. The biblical contextualization needs processing application in the identification, confrontation, and transformation related to the lifestlye of missionary and process of communication. Fourth, the crisis of evangelical churches in the world has the spirituality decline and stagnation from the secularism and postmodernism. The WEA needs the spiritual restoration in the world churches and mission. Therefore, the WEA mission should be restore the healthy spirituality toward the world churches. The strategy and plan of WEA mission focuses on the biblical perspective and power of holy spirit toward evangelization of the world.

The unification mission of the Korean church is carried out with more Diakonia than Kerygma. It has the positive effects on the national product as well as on the food-and nutrition status in North Korea, besides on the personal relations between South and North Korea. It has also the positive mission effect in North Korea, although that is not confirmed exactly with number. But because of the exclusionism of the North Korean regime transparency and efficiency of the aid become hot issues and induced the ‘South-South conflict’. Not only that, the humanitarian aid is under the strong influence of the political situation. Moreover in the year 2010 because of the attacking Chunan-Ham and the bombardment Yunpyung-Do the diaconal activity of the Korean church must be closed. In order to exceed these limitations an another diaconal method can be proposed. That ist the commercial aid with return beside the contributive aid without return. The commercial aid with return has not few advantage: ⑴ It ist a international business, that is political neutral furthermore protected by government. ⑵ The commercial aid produces value-added, that can be the self-supporting ground for the partner. ⑶ Therefore the commercial aid does not induce the partner to fall in the ‘Samaritan’s dilemma’. ⑷ The commercial aid is self-sustaining and can be enlarged, if it makes a profit. ⑸ The material resource of aid is invested in business and in production system, not concentrated on a place. ⑹ The commercial aid does not make ‘agent problem’, nor the problem of low transparency and low efficiency on the level of the contributive aid. But what ist more important, is the harmony of Korean churches to make a unified organization, that takes care of the commercial aid. This organization can concentrate the unification power of the Korean churches, because it could treat the problem of the internal competition between Korean churches themselves, the overlapping of aids, the monitoring etc. In the end the harmony of Korean churches determines the time of the Unification in the korean peninsula.

Christian population of Tamil Nadu and Kerala is between threefold and ten times higher than that of the rest of Indian states. A major reason is that these regions have become the epicenter of Bhakti movement roughly since 7 century AD. Hindu faith has been widely misconstrued by the outsiders or generalists as having impersonal multifarious Gods with no absolute dependence on God for their salvation. As it is partly true, it is also true that a majority Hindus believe personal monotheistic God with the salvation by faith. Dutch missionary scholar Johannes Bavinck, for example, pointed out that Bhakti concept of grace is totally different from that of Christian faith. The Bhakti faith is certainly different, and yet many common points can be located in the Bhakti literature which might be used as necessary contact points for missionary communication. According to soteriology of Southern school(Tengalais) of Bhakti faith, a kitten can be rescued only by yielding to its mother cat from the burning bushes just as Christians being saved only by the grace of God. Bhakti Gods are personal supreme Gods who demand their devotees an exclusive worship to themselves. Since the Bhakti Hindus found themselves as hopeless sinners, they repeat mantras and bathe into the holy rivers yearning for forgiveness. It is strikingly noteworthy in presenting Christian faith in relation to the indigenous faith and culture, although it is conflicting to Christian doctrines in many points. Korean reformed tradition is known to oppose the general revelation in the indigenous faith and culture. Yet what conflicts is not the reformed tradition, but the fundamentalist position in a strict sense. Although Bavinck supports the unique revelation in Christ, he does not necessarily deny the partial light or incomplete knowledge of God in non-Christian worlds as was given by God. Chai Eunsoo also acknowledges that Egyptian gold is also gold. Therefore, it should admit the function of common points between Bhakti faith and Christian faith as necessary starting points and ideas to present Christian gospel message to Bhakti Hindus, although differences should be carefully examined by specialists.

This paper aims to deal with the background of emergence of the missional church, to analyse changing cultural context in Korea, to suggest indicators of the missional church, and to delineate the essence, leadership and ministry, and structure of the missional church. In conclusion, it simply evaluates the Korean church based on the practical discourse of the missional church and suggest a future outlook of the Korean church. The emergence of the missional church(or the missional ecclesiology) orginated from Lesslie Newbigin's mission work and his mission theology. It has been expanded to the movement, so-called “the Gospel and Our Culture conversation” in the early 1980s in England. The missional challenge Lesslie Newbigin faced was the missional response in between the gospel and western worldview. Influences of the movement has spread by American missiologists as it formed a “network” in the mid 1980s in north America. In the early 1990s north American churches had been loosing social credibility due to the influences of materialism and secularism. In this situation “Gospel and Our Culture Network” became spreading its influences on the church and society by producing books and articles which contained missional insights and analyses of the north American church and American culture. The church's reaction to changing cultural context can be shown in three modes: (1) relevancy; (2) resistance; and (3) adaptation. But these approaches distort the essence of the gospel and cannot properly cope with the rapidly changing context. So we need a new approach in order to overcome the limits of these approaches. This must be a missional church that is grounded on the Bible and sensitively responds rapid culture change, and is created and led by the Holy Spirit. The missional church that firmly responds to a changing cultural context is a forming and reforming church as being called by the triune God and sent to the world. That is, the church must be both confessional and missional. The missional church reveals the triune God in the encounter between the gospel and culture. The very reason that the missional church exists in the world is not because of human purpose or hope, but the result of creating and redeeming work of God in the world. Therefore to participate in the mission of triune God(Missio Dei ) who calls the church, sends it to the world, and renews it in the power of the Holy Spirit is a long journey that A key of the formation of a missional community is missional leadership. The essence of the church, being the church, determines the ministry and structure of the church. The missional leadership is incarnational(servant leadership) and apostolic leadership. The holistic leadership that mobilizes believers to various ministries is closely related to the doctrine of priesthood of all believers and is a leadership form which equips believers to be ministers. The five leadership roles, apostle, prophet, evangelist, pastor, and teacher, which are shown in the book of Ephesian, are decisive factors determinating on the church's ministry. These concepts of Christian ministry claims a paradigm shift from clergy-centered hierarchical leadership to divine gift-centered lay leadership. In order to verify the fact that the church is missionary in essence, the church must rediscover the gospel. A church trying to restoring the gospel can find crucified and risen Jesus Christ, and firmly realizes the meaning of Christian discipleship in carrying out the great commission, and is empowered to live out the gospel in every sphere of its life.

The Apostle Paul was a great theologian and an excellent missionary. His theology is missional and his missions were theological. Paul focused on communicating the Gospel message cross-culturally while planting churches all over the Roman empire in order to extend the kingdom of God. He devoted his total life to this crucial work. The Gospel which Paul communicated to many people groups was that Jesus Christ had died on the cross and rose from the dead according to the prophecies of the Scriptures to redeem the humankind in the world. This redemption is not possible by human work or by keeping the Law, but through believing in Jesus Christ who is the only Saviour and Lord. The primary purpose of Paul's life since he had been called by the Lord was to become an apostle for the Gentiles who were yet to be Christians. He made three cross-cultural mission trips after he had been sent by the Church in Antioch. He made a final mission trip to the city of Rome after he had been arrested at Jerusalem, and preached the Gospel to the people in Rome. Paul's ministry was centered on cross-cultural evangelism and church planting work. He committed himself wholly to boldly proclaim the Gospel and plant healthy churches throughout the world by crossing racial, linguistic, and religious barriers. He employed multiple methods of evangelism at different areas and times. Paul stressed urban evangelism by choosing cities as strategic points to evangelize the people in remote surrounding areas. Further, he carried out his evangelistic work with good team workers like Timothy and Titus. He usually began his ministry at homes so that he could plant house churches which became large churches. Paul's missions were based on the solid practical theology which tried to contextualize the Gospel in different cultures so that the Gospel could be meaningfully communicated to the people whom he was called to serve. He was always guided by the Holy Spirit when he attempted to move to another area to share the Gospel. According to Paul, Church needs to be a missional church which maintains the balance between evangelism and social service. He was a model for a witness-martyr community. He was concerned with not only preaching the Gospel to the Gentiles, but also having a compassion ministry to the Church in Jerusalem. He preached the unchangeable message of the Gospel to people across changeable cultures.

This paper aims to reveal the importance of media in communication and provide some suggestions for more effective Christian communication (sharing the gospel) through ‘media mission’ in Korea. Korean society has rapidly moved into new media era that involves multimedia and social media. These new media have enormously affected to Korean people's way of communication and life style. How can Korean churches utilize new media for more effective Christian communication? To answer this question, the researcher first describes the definition of media. Second, he discusses various types of media that have been used by Korean churches: printed media, electronic wave media, internet-multimedia, and Social media are discussed. Third, the researcher provides six suggestions for Korean churches to exercise more effective media mission: first, Korean church leaders need to see media mission from the standpoint of Kingdom of God; second, Korean church leaders should be sensitive to new media; third, Korean churches need to provide suitable church facility to people who are more exposure to new media environment; fourth, Korean church leaders have to organize a task force among early adopters for media mission; fifth, Korean church leaders need to vitalize a media mission committee to lead the mission successfully; sixth, Koran churches should provide active support for media mission.

선교 현지에 도착한 선교사들은 피선교지 주민을 향해 근본적인 질문을 제기할 수밖에 없다. 이들은 과연 누구인가? 이들은 우리와 무엇이 다른가? 이들은 과연 하나님을 받아들일 만한 지적 능력을 가지고 있는가? 이러한 “타자”에 대한 초기의 질문을 제기한 사람들이 바로16세기부터 선교현장으로 파견되었던 예수회 선교사들이다. 이 논문은 이러한 초기 질문을 16세기 후반 페루에서 제기했던 호세 데 아코스타(1572-1586)와 17세기 초반 남 인도에서 제기했던 로베르토 데노빌리(1606-1656)의 저술을 통해, 이들 선교사들이 어떻게 최초로 종교적 타자를 이해하고 분류했는지를 분석하고 있다. 호세 데 아코스타는 1590년에 편찬한HISTORIA란 책을 통해 페루 지역의 원주민들이 콜럼버스 이전부터 유지해 오던 토착 종교를 면밀하게분석했다. 아코스타는 이 책에서 이중적인 접근방식을 취한다. 아코스타에 의하면 페루 원주민들은 후아카스(HUACAS)라는 끔찍한 우상 숭배의 죄악에 빠져있지만, 동시에 하나님을 알수있는 능력을 내재하고 있다고 보았다. 이러한 이중적인 타자에 대한 이해는 그의 관찰의 프레임으로 작용하고 있는 스페인 시골 주민들의 미신에 가까운 가톨릭 신앙과연관이있다. 16세기 스페인 내부의 종교재판 기록과 아코스타의 페루 주민에 대한 비판을 비교해 보면 명백한 유사점이 발견된다. 깊은 종교성과 동시에 미신적인 의식을 선호했던 스페인 시골 주민들의 신앙에 대한 평가와 페루 주민의 종교성에 대한 평가가 흡사한 이유는, 아코스타가 페루 주민에 대한 해석에 사실상 스페인 시골 주민에 대한 이해를 투영시킨 결과이기 때문이다. 결국 아코스타에 있어서 타자에 대한 해석은 자기 정체성에 대한 내부적 이해와 결부되어 있었다는 것이다. 인도에서 활동하며 이른바 상류층 우선 접근 선교방식으로 큰 논쟁을 불러 일으켰던 로베르토 데노빌리의 경우에서도 같은 투영 현상이 나타난다. 데노빌리는 자신을 인도의 최상위 카스트인 브라민과 동일시하면서, 심지어 브라민의 신 이해를 자신의 신 이해와 일치시키는 신학적 대담성을 보이는 글을 발표했다. 이는 인도 사회에서 브라민 카스트가 차지하는 학문적, 사회적 위상을 자신이 포르투갈 출신의 선교사들과 차별되는 귀족 및 학자의 위상을 투영시킨 결과이다. 이 논문은 이러한 투영의 과정을 1613년 어간의 인도 선교 역사와 비교하면서 로베르토 데노빌리의 “타자”에 대한 이해를 분석한다. 결국 아코스타와 데노빌리와 같은 초기 선교사들은 종교적 타자에 대한 이해에 있어서 자기 정체성의 이해 정도를 투영시켜 타자를 규정하게 된다는 것을 선교 역사적 경험과 남겨진 초기 선교사 문헌을 통하여 확인할 수 있게 되었다.