SPICA (Space Infrared Telescope for Cosmology and Astrophysics) is an infrared astronomical satellite with a 3.5 m cooled telescope which is very powerful in mid- and far- infrared observations and makes complementary role to JWST and Herschel. SPICA will be launched at ambient temperature without any cryogen into the Sun-Earth L2 orbit and cooled down in space to 4.5 K with use of efficient radiative cooling and mechanical coolers. The present status of SPICA and the developments of the satellite system are reported.

The number of North Korean defectors has increased in the 1990's. One particular fact is that many North Korean defectors are religious persons living in South Korea. Their motivation for accepting religion was that they had received various types of support from Christian missionaries and/or Christians in foreign countries, or in South Korea itself. This is the result of missionary work on their behalf. There were many who joined churches which had helped them when they came to South Korea. A few of them entered theological college or seminary. Among them some had theological education at underground seminaries in China and performed ministry for North Korean defectors. They entered theological schools for more systematic education. Some started theological education by themselves. Some began it because of North Korea mission. Some are practicing ministry for other North Korean defectors, while others have established churches. This is a very positive aspect for/by North Korean defectors themselves, and area of will continue as mission for North Korean defectors after the reunification of Korea. North Korean defectors convey their difficulties in theological education, but express their need for it. Having a religious life and studying theology are different matters. Many of them stayed outside of the traditional school system for a long time. This makes them quite challenged when adapting to school life. Many also experience the difficulties of foreign languages, and different educational systems, which exist between North and South Korea. The students are lonely and need faithful friends. Although they study theology, they need counseling, to help them have balance and succeed in a new and different environment. Moreover, tuition is one of their real problems and often blocks them in their studies or ability to study. Most of them serve churches, as Sunday school teachers or serve on a North Korean Mission committee within the church. There are many churches in South Korea, but only a few provide these students with a meaningful position in the church setting. Although the students may experience trial and error, in their new life, it is necessary for them to be provided for in the ministerial fields. For their future and the future of the two Korea, it is important for them to have practical experiences of ministry in various fields. South Korean churches should face up to the fact that it is important not only send them to theological schools, but to also nurture them and train them to be faithful and Christ driven ministers. Before entering theological schools, North Korean defectors must seriously consider whether they have a conviction to study theology. Second, it is important for them to have a confession of faith that they live with Jesus Christ as their Savior. Third, they should have correct understanding of theology. Fourth, they must have healthy view of ecclesiology. Fifth, they should open their heart to serve not only in the North Korean mission field, but also in varied areas of ministry. Sixth, although it seems that North Korean defectors have a good Christian faith, it is not desirable to recommend North Korean defectors to study theology without considering their faith and calling. South Korean churches or other supporters should select North Korean defectors through careful conversations and counseling. South Korean churches should nurture North Korean defectors as they grow in their Christian faith. Some of the churches will want to prepare them as future missionaries to their home towns after reunification. They will be in the vanguard of missionaries to North Korea after reunification. Their missionary work probably will be more effective than that of others who will enter the North for the first time.

This study focuses developing an effective mission strategy in a cyber culture to reach the new generation in Korea. It asks these important questions: "What are the barrier for the Korean churches in evangelism to the new generation?" "How can Korean churches change their Cyber culture in mission for the unchurched new generation?" In order to answer these questions, data was collected through questionnaires and interviews with members of the new generation in Korea. Both the characteristics of the new generation, and those of the emerging Cyber culture in Korea, were analyzed. Concerns for effective strategies of Korea church mission was an important issues in this study of how best to reach for Christ the Korean new generation. The writer's experience of mission in the Korean context led him to the strategy that the Korean churches need a multimedia mission approach using Cyber culture. Multimedia mission is a challenge for Korean churches seeking to reach the new generation. Korean churches need to be develop the mission strategies using multimedia appropriate for the Cyber culture of the new generation. Such multimedia must be part of an effective mission toward the new generation who embrace a Cyber culture.

The modern Korean missions movement cannot be accurately understood apart from its relationship to the church growth movement and the revival movement. Therefore, the main purpose of this dissertation is to examine the factors contributing to the development of the modern Korean missions movement via historical analysis. Chapter 1 introduces the primary purpose of this dissertation, explains and defines the dissertations title, provides a brief survey of the current Korean missions movement, and outlines the background for the proposal. It also describes the plan and methodology to be used for this work. Because these are some ambiguities about the definitions of the missions movement, this chapter clarifies the definition of the modern Korean missions movement. Chapter 2 examines the history of missions in Korea. Though Korea has a brief history of overseas missions experience, this chapter attempts a through study, in order to understand today's Korean missions movement. This chapter details the earlychurch's foreign mission efforts in Korea and examines the significant role of foreign missions after the Korean War. A brief survey of the monumental efforts toward modern missions are included. Finally, a discussion regarding college campus missions which have contributed significantly to the birth of the missions movement in Korea isfound in this chapter. Chapter 3 seeks to determine the direction that the Korean church is going in foreign missions in today's world. Accordingly, there are four major missions forces in the Korean church. There are also many denominations in the Protestant churches. This author discusses the mission boards of major denominations because they represent the Korean church. This chapter attempts to show how para-church missions are successful in Korea. It also explains well college campus missions which have been pivotal in the modern Korean missions movement. Finally, this chapter examines how local churches participate in foreign missions. Chapter 4 concerns the main thrust of this dissertation. This chapter examines four significant factors regarding the development and the contributions of the modern Korean missions movement. The important atmosphere of its socio-political factors is examined in this chapter. Economic factors that made rapid Korean church growth possible is studied as part of the missions movement. Theological factors also made a great impact on the Korean missions movement and are discussed in this chapter. Chapter 5 provides an overview of tomorrow's missionary efforts in the Korean church. It explains the strategic sending of missionaries under the current mission circumstances. It also discusses a paradigm shift for Korean missions. Finally, it covers missionary training and networking missions on the mission field. Chapter 6 is the conclusion. It summarizes the ideas and thoughts in a final form, emphasizing important facts presented in the dissertation.

The aim of this artic1e is to introduce the contour of the history of the EATWOT (Ecumenical Association ofThird World Theologians) from 1976 to 1992 and to point out its significance and tasks from the mission perspective. The international conferences of the EATWOT deal with three issues: analysis of reality of the third world, missionary tasks of church, and reformulation of the third world theology. Characteristics of the third world are poverty and oppression. However these issues cannot be reduced to socio-economic matters. The rea1ity of the third world cannot be understood fully until third world theologians are able to account for the cultural is sues Missionary tasks of church include liberating mini stry, social responsibility for local community, suggestion for an a1ternative value system to capitalism, and recovery of Christian spirituality overcoming dichotomy between faith and life, prayer and action, commitment and every day life. Methodology of third world theology is the commitment to liberation and contemplation. Its authenticity depends upon to what extent it relates to rea1ity. The significance of the EATWOT from the mission perspective is, first of all, in that its theological center shifted from history to creation. Secondly, its understanding of the third world was enlarged by adding the aboriginal, the Indians of Latin America, and even gays and lesbians to the people of Asia, Africa and Latin America. Thirdly, it changed its attitude toward women and ferninist theology through which doing theology itself can be changed. Fourthly, not only socioeconornic analysis but also religio-cultural analysis are necessary for understanding the reality. Fifthly, as time passed, it reahzed the significance of spirituality. Important resources of spirituality could come from other religions, women, and the aboriginal. Sixthly, in relation to methodology of doing theology, the committment to struggle for ju stice and liberation was complemented by contemplation. Lastly, the subject of doing theology is not academic theologians but the faith community. One of important tasks of the EATWOT is how to harmonize the socio-econornic approach and religio-cultural one. In principle, every Christian is a theologian. However, without training the faith community and transforrning it into a hermeneutic community, this principle becomes meaningless. Even though the EATWOT declared “ the irruption of the third world", this irruption failed to bear fruits in the world. The changes in the times such as the collapse of the Eastern Socialist countries, the end of the ‘Cold War’ , the neoliberal global capitalism, and globalization resulted in ‘the world without a1ternatives' or ‘the end of history ’ . One of urgent tasks of third world theology is to suggest the alternative world through integrating personal, social, national, and global issues, and being solidarity with various kinds of NGOs at the local, national, regional and globallevel for the sake of globallife community.

Today, the world is marked by confusion and conflicts caused by a lack of leadership. The advance in science and civilization did not bring about a united and harmonious community. Rather, it the opposite phenomena is on the in crease . ln short, excessive materi ali stic affluence has made the soul of mankind desolate. Furthermore, many more people suffer from poverty and the feeling of alienation. The resulting sense of mutual distrust, accentuated by the feeling of comparative deprivation, and the generation gap has led to a state of conflict and confrontation. Thjs state is marked by a tendency towards globalization which is ruled by the logic of power and economics. This in tum has brought about the opposing trend towards regional bloc based on cultural homogeneity. The current general state of affairs calls for a leader capable of providing the necessary leadership to solve the global crisis and confusion and mediate conflicts and reestablish order The current world leadership is lacking in piety and moderation which led them to fa Jl as slaves towards power and materialism. They display clear signs of moral f1aws as they foster distrust among the people, making them move about in confusion amidst the insecure and uneasy world. The res ult of this is a strong distrust towards the current leadership. Thus, the leadership capable of solving these problems must not only be able to realize harmony and unity but must be based on the fundamentally alσuistic， cornmunal and ever-σustful faith of Christian spiri t. The answer, then , lies in the scriptural leadership based on Christian faith. The Scripture teaches us the meaning of true leadership through the image of self-sacrifice. What enables the leader to overcome self-love and see things in an objective way, gives him the ability to control himself, work for the kingdom of God, seek after the spirit of love and unity and overcome all obstacles is the leadership deriving from mission spirit. Historically, young Christians have taken a leading role in this matter. In particular, during the eighteenth century which is marked by confusion, fear and conflicts, young Christians such as Wesley and Whitfield had attempted to solve the many social, political, and economical problems through the practice of spiritual and religious movements such as spiritual revival movements and student mission movements. The reason they were successful was because the young Christians were visionaries armed with open-mindedness and adaptability. The young Christian mission leadership burns with a sense of altruistic purpose and they are filled with a vision, constantly examines themselves and praying for guidance in order to stay true to God’s purpose. As long as they accentuate the vision received from God, grow into leaders deserving of trust and responsibility, maintain the healthY and balanced development of body and spirit, train in the di scipleship, and add hurnility to these, then, they can acquire σue leadership qualities as light and salt to the world. The leadership crisis of the world can be overcome by young Christian mission leadership characterized by its oneness, unity and harrnony, mutual love, efforts to reduce division and conflict, trust and responsibility. The cause of leadership void in the wor1d is selfcenteredness that inhibits efforts to overcome oneself. There can be no alternative world leadership save by following the teachings of Jesus who died for others and taught others to do likewise. Through such leadership, we can overcome unreasonable and conflicting state of affairs and work towards changing the world ruled not by the will of people but where God’s righteousness flows like a river.

It is necessary for the medical missionary to encourage the patient and the family of the patient to seek medical treatmen t. More important than medical treatment is preventive healing. By reducing the anxiety of clients their immune system will be strengthened against the virus. How can we enhance our immune system? First, the medical missionary makes the client recognize that God gave us our body to care for. Our body is not an object of hatred but oflove. Second, true health harmonizes both body and spirit to enhance our immune system against viruses. We need the paradigm shift of medical mission by cultivating various healing methods.

Nach dem Zerfall des Warschauer Paktes und dem Ende der Sowjetunion wird das missionarische Engagement der orthodoxen Kirchen durch die neue Moeglichkeiten der Zusammenarbeit stark gefordert. Es gilt naenùich die geographisch einst von der Orthodoxie dorninierte Welt wieder zum Christentum zuruckzufuehren Wie einst bei der Christianisierung Russlands der entscheidende rnissionarische Impuls von der Liturgie ausging, so stellt Ion Bria das von den orthodoxen Kirchen bei der “ Komrnission fuer die Weltmission und Evangelisation"(KWME) in Bangkok 1972173 als Antwort auf die Anfrage und Anregung des Weltkirchenrates(WCC) entwickelte Konzept der “ Liturgie nach der Liturgie" vor. In diesem Konzept widerspricht er ausdruecklichder falschen Ansicht der Christen anderer Traditionen (sowohl der protestantischen Kirchen als auch der roemisch-katholischen Kirche), die orthodoxen Kirchen “wuerden nicht rnissionieren". Er betont, dass die orthodoxen Kirchen jedoch sehr wohl missionarisch taetig seien. Als Kern des Konzeptes deklariert er schlicht die Aussendung der feiernden Gemeinde . Die Versammlung der Gemeinde zum Gottesdienst sei die Vorbereitung auf die Sendung zur Weltmission und zur Evangelisierung. Es gehe darum, das Reich Gottes in der Eucharistie symbolisch anzukuendigen und zu zeigen. Dazu seien “Inkulturation" und verstaedliche Sprache unerlaesslich. Die Christen praktizierten ihre J uengerschaft - genaehrt durch die Eucharistie - im Alltagsleben in ihrer Umwelt. Ihre Autorisation bezoegen sie dabei aus der liturgischen Sendung, die in persoenlicher Authentizitaet fruchtbar werde. In diesem Zusammenhang zielt dieser Artikel auf die Untersuchung eines Missionsverstaendnisses der orthodoxen Kirchen mit dem Konzept “ Liturgie". Dazu werden hier die folgenden konkreten Themen behandelt: 1. Die missionarische Tradition und der Charakter der orthodoxen Kirchen; 2. Die Beziehung zwischen Mission und Liturgie in den orthodoxen Kirchen; 3. Die Bedeutung der “ Liturgie nach der Liturgie"

The objective of this study is to clarify the early state of modern architecture, specifically mission architecture, with the introduction of the Christianity, and for the goal it deals with the architectural activities of pioneer missionaries. Especially it is a piece in a series of those researches after on Graham Lee, and it is focused on the other representative missionary, R. M. Wilson, A. M. Sharrocks, and C. A. Clark. Although coming in the capacity of a medical doctor or an educator, they should play all kinds of roles, such as carpenters, educators, and officers. For this mission, even they didn't have a professional knowledge for construction, they should carried on to establish mission compounds, only with their experience and informations. In this process they needed to be assisted by Korean carpenters, surely. The architectures born by them-selves are designed with a unique eclectic style compounded with those of Korean traditional and occidental. That is to say, the pioneer missionaries made a profound influence to create a new tradition of modern architecture in Korea, which is called as Korean-occidental eclectic style in the period of transition. Moreover, some pioneer missionary, such as Sharrocks, took a part in education of architectural skills. The educated carpenters seemed to be called from outside, and the unique styles could get spread away. On this point this paper has the meaning to clarify historically the continuous development of the Korean architecture through the survey on their activities, on the contrary of the existed recognition that Korean modern architecture has been evaluated to be imported from outside; therefore having a crevice with the its own architectural tradition.

Since Korea disclaimed to open the ports, Korean architecture has met the impetuous transformation. Although there would be various factors of this transformation, the new-coming architecture by missionary seemed to be a significant one, and many researches have been carried out on this theme in diverse viewpoints. However, because these researches have preponderated on the Catholic tradition, it is deficient for clarify the whole history of mission architecture. Therefore, this research has the meaning to enrich the history of Korean modern architecture by making balance. First of all, this paper is focused on the activities of one missionary, Graham Lee. He is a practical missionary at the beginning, his architecture made a critical influence in Korean traditional architecture. Graham Lee was born in Rock Island, Illinois, 1861, and he determined to become a missionary through grown up. He spent his boyhood by working as a plumber for his purpose and studied in a university afterward. Graduating of McComick Theological Seminary, he was nominated as a pioneer of Pyeng Yang Mission Station and set foot in Korea, September of 1892. Since then he started to erect missionary facilities in Pyeng Yang, such as Well House(1898), Pyeng Yang Central Church(1900-1901), Pyeng Yang Academy(1902). These all his works are designed with eclectic style which shows western and Korean traditional style intermingled. This unique characteristic made a profound influence to the Korean mission architecture afterwards. Especially, the L-type plan of Pyeng Yang Central Church, which is first shown by him, is recognized very unique, and this plan type had been spread all over the country. Therefore the L-type plan became the peculiar feature of the early Korean churches. Furthermore, working with Korean carpenters, he taught them new skills of modem buildings. After that, they were expanded out northern part of Korea and took the roles of master builders. According to this expansion, his particular style had got spread and had been settled as a unique eclectic style in Korean modern architecture. In the conclusion, he is evaluated to be a critical pioneer missionary, who left a big influence on the frame work of Korean modern architecture in the transitional times.

Es handelt sich bei diesem Artikel um einen Versuch, wie man die Spaltung der Kirche und der Theologie in Korea zu überwinden. Die Verhältnisbestimmung der Mission und der Theologie bei Karl Barth hilft dieser Uberlegung analogisch. 1m Vortrag “Die Theologie und die Mission in der Gegenwart", den Barth am 11. April 1932 an der Brandenburgischen Missionskonferenz in Berlin gehalten hat, versuchte er zu Wlssen, wie die Theologie der Mission dient，was die Mission von der Theologie erwartet. Nach ihm steht auch die Theolgie “ irgendwo neben der Mission als Versuch kirchlichen Gehorsams". Er sieht die Missionswille und die Theologie als zwei unabhängige Handeln der Kirche mit eigenen Gultigkeit. Die koreanische Kirche steht der Theologie wie die meisten andere christliche Lander gegenüber. Vor allem die evangelikale oder konservative Kirchen sind stark dafur verantwortlich. Die methodistische Rivalen Koreas schlossen zwei Theologen 1992 aufgrund von Häresie aus der Kirche aus. Die Theologie scheint durch dieses Ereignis einen großen Schock zu errcahren. In diesem Zusammenhang muß man diese dualistische Spalrung zwischen der Kirche und der Theologie abbrechen. Dazu trägt die oben etwähnte Uberlegung von Barth analogisch bei. Es darf nochmals betont werden, daß sich die Theologie von der Kirche unterschedet. Aber Ihre Funktion in der Kirche und der Theologie liegt nicht gegenüber. In dieser Bescheidung werden die Kirche und die Theologie auf alle Fälle beieinander sein müssen. Mit anderen Wort müssen die Kirche und die Theologie fur gesundes Kirchenwachstum zusammendienen.

The study of church growth takes effective strategies of evangelism seriously, because of its theological foundation that ‘Church Growth is Faithfulness to God. ’ Church growth theorists believe that this growth of the church will be accomplished only through constant works of evangelism and proclamation. Such evangelistic endeavors will eventually produce the growth of the church In this study, therefore, the writer attempts to summarize a few important methods of evangelism which was dealt in the study of church growth. Moreover, based on constructive critiques from the holistic view of rnission, the writer attempts to present holistic strategies of evangelism, which leads to the concept of holistic church growth. The first strategy of evangelism developed by Church growth theorists is its emphasis on evangelism based on the concept of ‘people group.' The concept of people group has been firstly introduced by Donald McGavran and became the essential elements of church growth theory . Secondly, based on its new discovery of people groups, homogeneous unit principle became the most important strategy of evangelism in church growth theory. Thirdly, the theory of receptivity is examined and critiqued in its positive and negative contributions in the study of church growth. In spite of its significant contributions of discovering and utilizing strategies of evangelism, church growth theory is still open to valid criticism due to its too much emphasis on numerical growth. Therefore, based on new emphasis on holistic view of church growth, the writer attempts to employ Eddie Gibb’s dimensions of church growth and had adopted and developed these concepts for developing holi stic strategies of evangelism and church growth in this study. They are; 1) strategy of growing up of didacke, 2) strategy of growing together of koinonia, and 3) strategy of growing out of diaknoia. Based on these elements, the true and holi stic church growth will be accomplished.

The internet is "an information flea market" in which people can easily access online magazines, world information and discussion groups. Electronic mail is fast becoming an essential tool for communication. However, it does not only deal with information and communication. A new vocabulary is showing up, such as, the world of cyberspace "and electronic community" which indicate the occurrence of a new type of life and perception called, the virtual world. Virtual means "almost as good as real" or even better than real. Virtua l reality creates an electronic environment-cyberspace that engages the senses so vividly that it feels reaL" Many people in the coming age will live in this space. This cyberspace is different from mass communication in that "it allows one the opportunity to speak as though to one person, yet reach millions."

The small-scale magnetospheric and ionospheric plasma experiment (SNIPE) is a mission initiated by the Korea Astronomy and Space Science Institute (KASI) in 2017 and comprises four 6U-sized nano-satellites (Korea Astronomy and Space Science Institute Satellite-1, KASISat-1) flying in formations. The main goal of the SNIPE mission is to investigate the space environment in low Earth orbit at 500-km. Because Iridium & GPS Board (IGB) is installed on the KASISat-1, a communication simulation is required to analyze the contact number and the duration. In this study, communication simulations between the Iridium satellite network and KASISat-1 are performed using STK Pro (System Tool Kit Pro Ver 11.2) from the AGI (Analytical Graphics, Inc.). The contact number and durations were analyzed by each orbit and date. The analysis shows that the average access number per day is 38.714 times, with an average of 2.533 times per orbit for a week. Furthermore, on average, the Iridium satellite communication is linked for 70.597 min daily. Moreover, 4.625 min is the average duration of an individual orbit.