The author visited Asia Minor in Turkey and Patmos Island in Greece. In the midst of the once passionate mission fields of the seven churches of the Book of Revelation, the author received flashes of missiological insight and inspiration. The seven churches represent the churches of the apostolic age and in some way represent churches in every age. The risen Christ’s messages to the seven churches could be Christ's suggestions to today's crosscultural missionary. To interpret the messages the author uses missional hermeneutic instead of using the existing methods (the continuoushistorical, preterist, futurist, and idealist methods). This article can be classified as theology of mission, not a biblical commentary on the messages of the seven churches. Chapter 2, consisting of five sections, covers the messages to the seven churches and crosscultural mission. The five subtitles are as follows: 1. Messages to the churches in Ephesus; mission as an act of faith. 2. Messages to the churches in Smyrna; mission as being faithful even to the point of death. 3. Messages to the churches in Pergamum; mission as power evangelism starting from repentance. 4. Messages to the churches in Thyatira, Sardis, and Philadelphia; mission as holding what an awakened one has. 5. Messages to the churches in Laodicea; mission as being either cold or hot. The author concludes this article by emphasizing that the messages to the seven churches of the Book of Revelation are prophecies which speak to churches in every age. The author takes the seven messages as prophecies to crosscultural missionary, and emphasizes that the results will be determined by the attitude of crosscultural missionary.

If you want to write a mission history, academic dilemmas hinder you to sustain objective perspectives due to your confessional orientation. We mission historians believe that God has a grand plan of salvation for humankind and we are witnessing His story in the history of mission. Secular historians, however, do not believe in this kind of confession orientation. Rather they despise this kind of approach as the lack of academic objectivity. We mission historian must find the third way for writing mission history which could be shared not only with our fellow Christian scholar but also secular historians who believe in the objectivity as the primal condition for writing history. This paper suggests the method of Jacob Burckhardt(18181897) who proposed a flexible approaches in historiography. He criticizes that history is neither logic nor philosophy which is logical framework is firm and decisive. History writing should, according to Burckhardt, flexible because the interpretation of history should be open. The present author shows that this kind of flexible historiography could be accommodated in a new way of mission historiography. To show an example the author interprets the early Jesuit Missionary Matteo Ricci from the flexible mission historiography: Push factor and Pull factor. The author claims that writing mission history in more flexible historiography could be achieved by comparing push factor of missionary sending and pull factor of missionary receiving. Early Jesuit mission history will be more flexible if we approach the Jesuit mission from politics(of missionary sending from 16thcentury Europe and missionary receiving from the late Ming China's political situation), culture, and religion.

Korean Buddhism is located under the Mahayana school. That is quite different from the more original Theravada (or Hinayana) school. And it has developed its unique religious characteristics throughout the history of Korea since its arrival. As the result it is very different from other Japanese and Chinese Buddhism; and even more from Southeast Asian Buddhism. However it still shares much common ground with other kinds of Buddhism, as an offspring of the same parent Buddhism. Just as Buddhism and culture have been interwoven in other cultures, and become almost synonymous with the host cultures, Korean Buddhism also has developed into something unmistakably Korean in the Korean culturalhistorical context. The challenge is that Korean Buddhism is now numerically larger than Christianity, and is also faster growing than Protestant Christianity. This research draws some missiological implications from the characteristics of Korean Buddhist success and expansion. The first characteristic of Korean Buddhism is its syncretic openness to preexisting religions. That is clearly evident in the development of ‘Buddhist’ rites of passage. These syncretized rites have come to feel very essential to the lives of Koreans under Buddhist influence. Korean churches will need to develop contextualized rites of passage in order to for Koreans accept Christianity as the religion of their lives. The second characteristic is their variety of piety. Korean Buddhism is divided into different kinds of sects, although they share common ground. Different approaches need to be developed to different Buddhist denominations. The third characteristic is loyalty. Although their members do not understand their doctrines much and don’t read their scriptures much and don’t attend their worship regularly, they do not leave their religion because of their sense of belonging to the religion of their lives. The traditional way of Christian evangelism has been to compare and contrast doctrines. It has been proven a failure for evangelism. We need to study how to fulfill the religious and emotional desires of Korean Buddhists’ in a Christian way. The fourth characteristic is its family centeredness. Our mission strategy should focus on working with groups rather than individuals. The fifth characteristic is their integration of culture and religion. This challenges us to work hard to contextualize Christian culture to become a Korean religion of life. And our theological reaction to the Buddhist’s challenge to the identity of Jesus and the Bible should be well prepared, and be delivered with a humble and respectful attitude. The sixth characteristic of Korean Buddhism is their religious openness and tolerance. We need training on how to look with the love of God at Buddhism as a fellow religion. In the Korean Christian circles we desperately need to learn how to share our religious convictions politely. We need to do so with a deep understanding of where they are, yet without losing our identity. The seventh characteristic of Buddhism is their strong desire for inner peace. Their inner peace focus links them into oriental spirituality. A Christian spirituality based on prayer and meditation of the word of God would be more relevant to those already focusing on seeking inner peace. Korean Buddhism needs to be studied more deeply in many aspects to find missiological touching points with the various levels of Korean Buddhists. To do this more effectively, I recommend we establish study centers for crossfertilization and informationsharing of models found effective for the evangelism of the Korean Buddhists.

“Mission ist die Auslegung der von der Kirchen gefuehrten Taten”. Das bedeutet: die von der Kirche gefuehrten Taten sind Mission, aber alle Taten der Kirche koennten nicht als Mission bestaetigt werden. Das heisst, es gab Mission, die in der Kirchegeschichte falsch oder ungerecht gefuehrt worden sind, obwohl man eigentlich keine boese Absicht gehabt haette. Es wird dadurch ein falsches Bild von der Mission entstanden. Das ist eine Gefahr fuer Kirche und dere Mission. Was koennte ein Missionstheologer tun, um dies Gegafahr zu vermildern oder sogar beseitigen. Es koennte durch die Bibel und dein richtjge Tradition der Mission korrigiert werden. Aus dieser Ueberlegung moechte ich hier ein beispienhaftes Missionstat in der koreanischen Kirche und dessen biblischer Begrundung herauszustellen versuchen. Das ist eine Missionsgeschichte von William Benton Scranton, der erste Missionar der methodistischen Kirche in Korea. Das ist eine biblische Untersuchung vom Gleichnis vom barmherzigen Samariter (Lk 10, 2537). Scranton ist ein ArztMissionar, der sich seine Arbeit als “ein good samaritan hospital projekt” bezeichnet hat. Das Ergebnis dieser Missionsarbeit gibt der koreanischen Kirche ein erstaunliches Bild. die drei wichtigen Gemeinde: Ahyun Gemeine, Sangdong Gemeinde und Dongdaemun Gemeinde, deren Anfang Scranton aus einer “Apotheke” fuer die armen, kranken und zum Tode verschobene Untereschichten gemacht hat. Problem ist es, dass die koreaniche Kirche (Methodisten!) eine solche gute Tradition von Scranton heut zu Tage nicht mehr besezt zu haben und sogar nicht mehr daran interessiert zu haben erscheint. Diese Arbeit versucht deshalb die Missionsgeschichte von W.B. Scranton darzustellen und eine Auslegung vom Gleichnis vom barmherzigen Samariter (Lk 10, 2537) zu machen. Dies soll dahin zufuehren, dass die Kirche und deren Mission von der richtigen Tradition vom Gotteswort und Missionstaten sich bewusst sein sollen und dazu gerechte Richtlinien verschaffen sollen. Die Arbeit beschaeftigt sich besonders an einen Begriff von “ChingChingu Mission”. Das ist ein missionstheologischer Begriff, der eine Auslegung vom Gleichnis vom barmherzigen Samariter entstanden ist. Es geht bei der Mission darum, dass eine richtge Mission, die bei dem eine Mission treibende Missionar ein ewiges Leben verschenkt weren soll, liegt an folgendes: Ein Urteil von der richtig gefuehrte Mission liegt nicht daran, was der Mission treibende Person sich selbst behauptet, sondern daran, was der Mission betroffene Person besagt. Das heisst. das von einer Schriftgelehrter befragte ewige Leben wird gegeben dem barmherzigen Samaritaer, der durch den von den Raeubern ueberfallenen Menschen als sein Freund besagt worden ist, aber nicht dem Schriftgelehrter, der sich selbst als ein Freund fuer die von den Raeubern ueberfallenen Menschen behauftet.

This paper is to propose the possibility of new issues in mission studies by examining new religions in a phenomenological way. The phenomenology of religion emphasizes the stopping of value judgment and the empathetic understanding of religious essence. Though scholars in mission studies pay attention to the study of world religions including Islam and Buddhism, they seem to have overlooked the necessity and importance of the study of new religions such as Unification Church and Mormonism. The scholars in the West, especially, the USA, UK, Italy, and Sweden, initiated the study of new religions in order to give proper information on new religions to the public, government, and churches. Anticultist's criticism on new religions often distorted the contents and image of new religion, so we need more objective research on new religions based on the analysis of text analyses, interviews, and field works. The death of Mun Sun Myung(19202012), the founder of the Unification Church, recently increased the public concern to new religions. Considering its influence on Korean society and the world, scholars should study new religions existing in the world. According to tradition, the six classification of new religions is possible: ① Christian tradition, ② Islamic tradition, ③ Asian religious tradition, ④ UFO tradition, ⑤ selfcultivating tradition and ⑥ New age tradition. New religions have different views on religious authority, scriptures, family, and the role of women from existing majority religions. Their mission strategies focus on the youth group and the elite intellectuals seeking for the new meanings through individual contacts and mysterious experiences. Like the case of 1978 mass suicide of the People's Temple, new religions sometimes shows the destructive respect. Therefore, more objective and scientific studies on new religions are necessary for us to protect the security of society and the health of religion from its fanaticism. In conclusion, the author proposes three possible issues related to new religions in mission studies. First, the updated information on new religions is needed. Second, the publication of documents, the training of religious experts, and the establishment of academic institutes on new religions are necessary. Third, rather than theological debate, ethical engagement should be considered.

It is time to reexamine the true identity of Church and renew the Korean Church according to it. It is thus of great significance to examine the theological and biblical meanings of “the apostolicity of Church”, one of the four attributes of NiceaConstantinopolis Creed (unity, catholicity, holiness, and apostolicity) and restore the true apostolicity of the Church. For that purpose, this paper proposes to address the historical and theological ideas of the apostolicity of the Church in order to present the holistic understanding of the apostolicity under the biblical guidance on the one hand and suggest its missiological application on the other. First, the Roman Catholic Church saw the priest group centering on the Pope as the successors of the apostles while disregarding the apostles' teachings in general. As a result, they stuck to the ecclesiastical hierarchy, which, in turn, caused the inner corruption and let the pagan customs come into the Church. Second, the Protestant Church had various opinions towards the apostolicity. John Calvin did not address the “four attributes” of the Church, but mentioned the succession of the apostolicity based on Ephesians 4:11. He saw pastors and teachers as normal positions, whereas apostles, prophets, and evangelists are the positions that God calls whenever the occasions need. Charles Van Engen tried to unify the marks of the Reformed Church with the four attributes of the Nicean Creed. He said that the marks are the sign of restoring the inner identity of the Church while the NeceaConstantinopolis Creeds represent the outer look of the church. As a result, he argued, the Church should focus on mission. Charismatics and New Apostolic adherents do not see the apostolicity as a collective one, but as an individual one. This paper tries to understand the apostolicity holistically as it has appeared at the various stages of theological history and apply its concept missiologically. 1) the apostolicity of the Church lies in the true proclamation of the Words and the succession of such a ministry. 2) the apostolicity of the Church is in its dedication to evangelical mission towards all the nations and tribes (Mt 28:1920; Mk 16:15). 3) the apostolicity of the Church exists in the holistic personality representing Christ (John 20:21). 4) the apostolicity of the Church has the holistic characteristics that succeed the ministry of Christ. 5) the apostolicity of the Church includes the restoration of the apostolic abilities. This is characteristic of the ministry of Jesus Christ and the essential mandates given to the apostles and the saints (Mt 10:1, Mk 16:1518, Acts 1:8). When the Korean Church restores its apostolicity, we will see the dynamic vitality in all the pastoral fields and missionary sites.

This article discusses and evaluates the ministry of an American laywoman missionary Mary Fletcher Scranton and her son William Benton Scranton, who founded the JungDong Hospital, SangDong Hospital, AhHyun Church, SangDong Church, and DongDaemoon Church. The writer first starts with the following questions: “How did they define their identity as a missionary?” The writer answers it in terms of their motive to apply for missionary and their direction for mission. Second, “What was their motive, method, and purpose of mission?” Third, “What was the heritage that they bequeathed to us and what lessons can we learn from?” Answering the above questions, the writer concludes missiological implications based on his research. In particular, he provides evidence supporting that Mary and William Scranton, as apposed to other western missionaries during that time era, did not try religious colonialization and did not intend to ingrain the western civilization into Korean society. In spite of the dangers they faced, they entered into Korea with strong aspirations of missions and in concretely have contributed to building the foundation for the evangelization of Korea by planting local churches and hospitals. The biggest contribution of Mary Scranton's ministry was to challenge the sexual discrimination imposed by Confucianist beliefs, by first starting a new school for women, and thus implanting a spirit that women can work cooperatively with men, not as an inferior, but as a partner, with equal rights. With the love of Christ, William Scranton also did his best to care for the poor and the weak by building new hospitals and pharmacies. In a word, Mary and William Scranton chose Korea to actualize their vision for world mission, and lived a successful life as the Christ’s disciples by understanding the history and culture of Korea and by serving for the poor people in Korea. In spite of their just and healthy motives, method, and purpose for their mission, they, like other western missionaries in that era, lacked to provide the missional church model to Korean Christianity. We cannot learn simply out of their deep dedication and desire to develop the missional church in Korea, enlarging the kingdom of God on earth and adapting to the Korean indigenous culture. This deficit came from their lack of missional theology, being simply lay missionaries, the Scrantons lacked the proper educational background in theology. Despite their deep passions, well intended will, and endless love of Christ, they were not able to grasp the bigger picture of the missional theology, thus falling short in accomplishing God's purpose for the Korean people and the world mission.

The article explores the lifegiving holistic mission and strategy for the community in the Korean context in the global and ecological crisis era. The main body of the article consists of three parts. First, the paper deals with the issues of the Korean society in the global context and the responses of the Korean churches against them. The issues are as follows: the climate change and ecological crisis, widening of gaps between the rich and the poor in the globalization market system, conflicts of two Koreas, multicultural immigrants society issues in Korea, rapid emergency of the civil society as mission partners of the churches. Against the issues the Korean churches which have been fallen into scandals of bipolar tensions between the super and big churches and the small and selfsupportless churches in Korea, have lost energy to drive missionary activities to take measures to the issues. Formation of a new missional church in the view of community mission is asked in the Korean context. Second, the article discusses the lifegiving holistic mission for the community in which various organizations including faithbased organizations are active together for common good. The church mission for the community is necessary to be based on the mission of the trinitarian God of which the Holy Spirit leads the missions of churches for the community in the diverse ways of networks. The lifegiving holistic mission works for elevating quality of life of the community even in the ecological destruction crisis. Third, the paper suggests some strategies of the holistic mission for the community, analyzing mission experiences of three churches such as Bupyung Church (a small church in the city), Kwangyang Deakwang Church (a medium size church in the city) and Boryung Zion Church (a small church in the rural area) which are oriented to drive a lifegiving holistic mission for the community. In order to do mission activities in unity for the community the churches need to understand the solidarity concepts such as the covenant, responsibility for the other, and the conciliar process. Further the paper emphasizes the mission spiritualities for the lifegiving holistic mission for the community: incarnation of Jesus Christ and selfemptiness spirituality, integrity of worship in communication with community life, and the works of the Holy Spirit among the people of God.

This article is to focus on the approach and application in practical strategy for Rwanda's culture and society. The understanding of Rwanda has so rapidly changed from their history. The missionaries did not understand about Rwanda situation. Also Korean church is not interested in Africa culture and mission. This situation has some important mission fields as the Rwanda church and Christian are being considered. The practical alternatives for Rwanda mission are very significant sphere of Africa mission. This paper is analyzed understand and practices for Rwanda mission through field experience and reference books. The Korea church should be realized the missional direction toward the Africa culture. This article explains social, political, economic, and religious understanding as well as their musics, worldview, and language. For this Rwanda mission practice and method, I want to recommend several suggestions to Korea church. Firstly, we can be recognized mission of passion of Gospel. We should be understood that the church must practice important vocation for Africa mission. Secondly, We should be changed paradigm shift about Rwanda mission. We can use materially, financially, culturally practical resources in the Korea church toward Rwanda mission. We can develop contact point for Rwanda strategy and plan in various missional direction.

This paper explores central Asia's area studies and mission strategy focused on culture and islam's identity. This articles attempts significance of the area studies in taking pursuit of mission strategy in Central Asia. By researching Central Asia's historical surroundings, cultural identity, islam’s ideas after break up Soviet Union, it enables us to take out the essence of the mission’s methods in this areas. This article explores examining particularly Central Asia's historical meaning of the Mongolian tradition and the origin of the Central Asia's peoples, study the ideas of the religious essence, above all Islam's fundamentalism and the religiopolitical strategies as a politics of discourse focused on the concept in Central Asia. The history of Central Asia has been about empires and tribes. The concept of nation to denote a triangular relationship among territory, ethnocultural identity, and political authority is very recent in this region. The causeandeffect links between geopolitics and national identification in Central Asia were revealed by religion and national identity. By this conception, we must design mission strategy. The process of religious identity and national identity and Central Asia’s geopolitics have been connected each other, and I emphasized strong significance on the connection of domestic political surroundings and mission strategy. The leap from culture to politics is made by portraying the nation at one moment as a cultural community, and at another, as a political community. Nationalists can build up the nation from different political events and economic surroundings to be fot their country have special culture identity. Chapter II examines cultural mapping as the essence in Central Asia's study. Chapter III reviews islam's identity in Central Asia. Chapter IV analyzes politics factor focused on international relations between the west, USA and the Russia government. The aim of this article is to present a general overview of the mission strategy in examining culture and the ideological concept of the newly governments in Central Asia dealing with the process of the Nation building and State building in this areas.

This study examines the differences and conflicts between the North and the South, briefly reviews conflicts of a unified Germany, and then focuses on issues on the unification of the Korean peninsula and reconciliation. The division of the Korean peninsula first brought separation of the land. Separation of the land brought a division of the system. The division of the system brought severance of interchange. Severance of interchange brought discontinuity of human relations. Ideological confrontation produced tension, hatred and hostility in this division. Sociocultural differences are deeper than national homogeneity. The really important issue is how to solve this problem while preparing for reunification of Korea. One aspect of national integration after unification reconciliation between the North and the South will be a premise of solving all problems. Reconciliation is a significant Christian doctrine and the most important element for peaceful unification. Koreans should break down their barriers; social, cultural, ideological and emotional. After breaking down barriers, Koreans should restore their broken relationships. Social reconciliation on a national basis has to follow the process of repentance → forgiveness → reconciliation. However, it is not easy to carry out this logic in human history. Most offenders neither acknowledge their faults nor repent. Forgiving someone is not easy work. Christian reconciliation is however different. God initiates reconciliation through Christ, because reconciliation is the work of God. God restores the damaged humanity of the victim through a lifegiving relationship with God. This experience of grace leads to action. Forgiveness by the victim and God’s grace can lead to the repentance of the offender. Here both the victim and the wrongdoer who experience reconciliation become a new creation in Christ. Like this, Christian reconciliation is as follows: reconciliation → forgiveness → repentance. The church’s role for reconciliation is as follows: First, the Korean church should be capable of a prophetic role in society and has a vocation to be an agent of peace for peaceful unification and social integration. Second, the Korean Church should approach human rights in the view of faith. Third, the Korean Church supports both domestic and foreign locations in the humanitarian dimension with a heart of sharing love. Fourth, the church should provide a religious shelter to those who have a different political standpoint. Fifth, the Korean Church as a social and cultural transformer should reduce their differences and restore homogeneity by making efforts to acknowledge and understand their differences with each other. Sixth, in order to have a social responsibility, the Korean Church should stand ethically. Seeing a time of reunification, the church as a reconciler should proclaim the message of reconciliation. As a reconciler, the church should participate positively in the reconciliation movement. The Korean Church should establish a theology of reconciliation that fits the Korean context. Reconciliation is a nation task given to Korean nation and a mission given to the Korean Church. Therefore, Korean Christians should remember this and pray and prepare to contribute to the peaceful unification as a reconciler.

John Knox has been known as a Reformer of Scotland and studies on him have been mainly carried out in relation to John Calvin. Although there is no literal mention of ‘mission’ in his works, we can find that missiological concepts are abundant in his articles and letters. Firstly, the Scots Confession, which was drawn up under his influence in 1560, has an obvious missionary purpose. The preface and last sentence of the Scots Confession is to bear witness to the Gospel into all the nations. Secondly, Knox’s ecclesiology resembles that of John Calvin, with its particular emphasis on ‘ecclesiastical discipline’ for witnessing the Gospel. For him, the Church, which God raises up and fosters for His own purpose, is universal and ecumenical; the state, on the other hand, only exists as a means to protect and propagate the Gospel of Jesus Christ. Therefore, he advocates a theocracy in order to establish a ‘universal Christian fellowship’ within Scotland. He also advocates social reform and stresses the need for universal compulsory education including girls’ education. Finally, he strived to return the Bible back to the ordinary people from the ecclesiastical authorities, urged people to read the Bible everyday and do group study at least twice a week. This was to kindle a fire of the Gospel in Scotland. In this aspect, he should be called a ‘Scottish Reformer’ rather than a Reformer of Scotland. He was truly an ‘inland missionary of Scotland’.

This article aims to delineate the definitions of missionary member care and its needs to the Korean churches, suggest its biblical and theological foundations, factors of missionary member care and the Heartstream model, and a cooperative system of missionary member care. Member care can be defined as consistent and systematic supports of sending agencies, sending churches, local ministers to the all mission personnels who are missionary, MK, mission administrators and other participators for their wellbeing, development, and nurturing. Member care deals with the lifelong issues of mission personnels such as selection, training, ministry, reentry, retirement. It's ultimate goal is for the glory of God. The best practice of member care is possibly achieved when self care and mutual care of the member are well balanced to the accountable, systematic and strategic care of the mission organizations and sending churches. Though member care is sustained by well organized care system and programs, the biblical and theological foundations of member care is God's care and mutual love and care of the member. The urgent need for member care has been suggested by a serious issue of missionary attrition. Researches on missionary attrition(ReMap I and II) show the corelation between high rate of missionary attrition and poor member care. This result indicates that the Korean churches and mission agencies have emphasized on sending and visible outcome of mission work without an appropriate care of the mission personnels they sent. In this article the Heartstream’s communitycentered intensive care model(SPARE Yourself) is suggested for Korean mission personnels. It consists of 5 dimensions or streams of member care from an holistic perspective: spiritual care, physical care, actualization, relational care, and emotional care. In order to integrate these five dimensions, sustainable and wellfunctioned member care system building must be needed for an effective member care practice. The member care system can be built on the participation of sending churches, mission agencies, and professional member care centers. These factors of member care are applicable to different contexts or stages that missionaries would face in mission fields. First of all member care must be carried at its best for the purpose of prevention. The preventative care can be performed at best in prefield missionary training. Secondly member care through various methods of intervention focuses on solving the problems finding out those roots and causes. Thirdly crisis management or care is carried in very urgent cases such as kidnapping, death, life threatening physical illness or psychosomatic crisis. These three dimensions of member care can be applied in prefield, onfield, reentry, retirement setting to all mission personnels. The urgent need for member care needs to be keenly recognized by the Korean church and mission agencies. The mission of God begins from the God's heart and He cares for His people and church. This is core of member care.