이 논문의 목적은 추수신학에 대한 분석과 새로운 평가에 근거하여무슬림의 선교적 저항에 관한 새로운 신학적 함의를 이끌어내려는 것이다. 이를 위해 먼저 추수신학의 분석과 평가를 통해 이 원리가 선교현장의 실용성에 강조점을 두느라고 그 근거가 되는 성경 본문의배경과 정황에 초점을 맞추지 못했음 확인할 수 있었다. 좋지 못한 땅에 뿌린 씨가 거듭된 실패에도 불구하고 좋은 토양에 뿌리 씨로 놀란 만한 성공을 거둔다는 씨 뿌리는 자의 비유는 주님의 추수장에서저항적인 사람들로 인한 선교의 실패에도 불구하고 미래에는 필연적이면서도 점진적인 성공이 있을 것임을 지적하고 있다. 여기서 핵심은 양이 아니라 씨 뿌리는 자이고 씨이다. 이를 무슬림 선교에 적용한다면, 추수신학의 근거가 되는 씨 뿌리는 비유는 저항이 높은 것으로평가되는 무슬림 지역에서 계속적인 실패에도 불구하고 쉼 없이 씨를뿌리라는 대사명의 비유이다. 이런 평가에 근거하여 본 연구는 이슬람권의 선교적 저항의 의미에관한 새로운 관점을 소개하고 있다. 저항자들이란 복음을 들을 적절한 기회를 가지고 있거나 현재 소개받고 있는 사람들로 상당기간에 걸쳐적극적으로 반응하지 않는 사람들을 지칭한다. 그런 면에서 이슬람움마 안에 살고 있는 대다수의 무슬림들은 저항자들이 아니라 미전도된사람들이다. 마지막으로 이 논문은 이슬람권에서 복음이 적절히 전달되지 못함으로 저항을 야기하는 여러 요소들의 분석과 무슬림을 향한선교를 위한 신학적 전제들을 제안한 후에 저항을 극복하기 위한 선교적함의를 도출하고 있다. 결국 무슬림을 저항하는 그룹이 아니라 상황화된 복음을 듣지 못한 그룹으로 평가하는 관점은 초월적인 성령의 개입과더불어 좋은 상황화가 무슬림 상황 속에 적절하게 적용된다면 그들가운데 보다 더 큰 수용성이 있을 것이라는 것을 확신케 해준다.

북미 교회에서 현대의 교회론에 관한 담론 중에 ‘선교적 교회’가 일종의 구호가 되어버렸는데, 한국 교회에도 점진적으로 영향력이 확대되고 있다. 하지만 선교적 교회의 신학담론은 많이 제시되고 있지 만, 그 실천 양상에 대해서는 논의가 더욱 확대되어야 할 것으로 보인다. 따라서 본 논문은 선교적 교회론의 신학적 기초와 미국교회에서 선교적 교회가 실천적으로 어떻게 적용되고 있는지에 대한 양태를 연구하였다. 본 연구를 통해 드러난 것은 미국에서 선교적 교회론은 과거의 선교적/ 교회론적 담론을 계승할 뿐 아니라 심화시켰다는 점이다. 또한 그 실천은 여전히 진행형이지만 다양하게 적용되는 양태를 보이고 있다. 실천양태를 통해 이원론적 접근방식의 극복과 균형진 문화적 적절성, 인식학적 겸손의 강조, 예수의 삶과 예수의 가르침에 대한 균형 잡힌 숙고, 성육신적 실천과 기하급수적 성장 사이의 균형이 필요함을 제시 했다. 선교적인 함의로는 한국교회에 대한 분석에 앞서 한국 사회에 대한 선교사회학적 분석이 필요하며 네트워크화한 집단논의를 통하여 선교적 교회 지표에 대한 합의가 필요함을 제시했다. 이런 지표들이 설정된다면 선교적 교회론의 방향성을 제시하는 역할을 할 것이다. 이 과정에서 이론과 실천이 한 방향이 아니라 양방향으로 작용하여야 한다. 이는 이론을 실천하는 과정과 결과를 모니터링하여 보완된 신학 적 이론이 새로운 실천되도록 하는 순환구조를 의미한다. 그런 순환구 조와 다양한 적용의 가능성을 열어두는 것은 실천가들이 전통적인 교회론적 가치들을 선교적 교회 신학의 관점에서 재해석하고 창조적으 로 새로운 적용을 하도록 만들 것이다. 선교적 교회론은 여전히 종말론 적인 목표를 지향하고 있는 순례과정이기 때문이다.

In the wake of September 11, 2001 the word Jihad became well known in the non-Muslim world, especially, in western societies. Some politicians and media have used it to conjure up terrifying images of rabid Islamic fundamentalists. The word Jihad come from a religious context, and has a long history and has been used for a range of complex meanings. However these days it tends to be translated “holy war” from its association with the medieval Crusades. Because of this, there is a current debate whether the usage of the term jihad without further explanation refers to military combat. Some apologists and some western scholars insist that jihad is primarily nonviolent. On the other hand, some Islamic fundamentalists turn the confusion over the definition of the term to their advantage. In this article the author examines how the concept of Jihad was developed in the Quran and the Hadiths and how each of the sub-groups of Islam defines its meaning in their historical contexts. The author begins with the hypothesis that the common mistake made in the study of Islam by outsiders, as in the study of other religions, is to treat Islam as a unified religious system. The reality is that all Muslims are not same in their manner of thinking, believing, and living. Historically proto-Sufism began to add nonviolent concepts into the meaning of Jihad in the context of the conversion of ascetics. This became the understanding of Sufism. For them the concept of greater jihad and lesser jihad were used to imply the meaning of inner spiritual discipline. On the other hand the main streams of Islam, Sunni and Shia, do not reject the use of violence in when they performing jihad. In fact they seem to have added additional kinds of jihad, as well as to develop some preconditions for waging holy wars. Though some pacifistic groups, particularly Ahmadiyya, reject the violent aspect of jihad, modern fundamentalists insist that every Muslim should engage in militant jihad and destroy indiscriminately everything which is in opposition to Islam. In conclusion, the author suggests that we should not expect monolithic answers when we pose questions of Muslims. Instead, we should begin to ask what kind of worldview each particular Muslim person and community have. We will see that each group in Islam, including secular Muslims, have quite different perspectives on the meaning and practices of jihad. To serve Muslims effectively, we need to begin with an informed understanding of each of them if we are to establish a respectful and trustful relationship with them.

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.

The church growth movement, which is one of the most influential school of mission theology in the 20th century, was born in the postcolonial turmoil which traditional Western churches began to experience stagnation and decline on the home front in North America as well as Europe. In this climate of uncertainty, the research of Donald A. McGavran who had been influenced by the research project of J. Wascon Pickett for the church growth in India, questioned the status quo in missions. This produced The Bridges of God (1955) which suggests new ways to envision the missionary task of the churches. Later on McGaveran’s church growth theories based on research continually challenged the traditional mission strategies and suggested more effective and culturally sensitive ways to win people to Christ. Under his influence, church growth, together with his strong recommendation to adopt research for the church growth, became an indispensable and essential] condition of missions. It is because effective mission strategy based on research for church growth is an indicator of faithfulness to God's command to him. Whereas early church growth movement was mainly concerned with the twothird world church, in 1970s it had been applied into the North American church. Later on many institutes of church growth and church growth scholars have influenced missiology through the different research models. However, it is notable that, while social scientists focus on the contextual factors over which the church have no control, McGavran’s research paradigm usually emphasizes on institutional factors over which the church has control. Nevertheless, it does not discard its contextual factors. By accepting the methodologies of social sciences, the church growth movement has continually developed the effective manuals for research to standardize the research procedures. Although research is not a perfect tool for church growth, strategic research for church growth may well be the most important legacy of church growth movement.

Some Western Christians treat dreams as merely psychological phenomena, feeling that dream revelation would seem to be unnecessary under the influence of western perspectives on dreams. Another problem is that too often missionaries treat those who claim to have encountered supernatural beings through the medium of visions or dreams as having active imaginations or as dabbling in the demonic, especially in Asia, Africa, especially Middle East where the islamic influence is dominant. However, dreams and visions are biblical and play an important part in life for people in the Two-Thirds World. God speaks through dreams and visions to convert sinners even today, because many of the unreached are beyond the reach of the gospel and because much of the world is illiterate, dreams and visions may serve to fulfill missio Dei. Thus this study draws out several missiological implications through the comparison between the Biblical perspectives and popular Islam's on the dreams. First, be open to dreams as a mean of communication with God. Second, Encourage dreams in mission field such as Islamic area where the dream influence is dominant. Third, introduce Christian dream interpretation or interpreters into Christian world. Fourth, include the area of dreams in the course of training for minsters as well as missionaries. Fifth, remember that there can be some delay in dream interpretation and sometimes limitation in understanding. Sixth, put the Bible as the exclusive medium of special revelation, whereas dreams and visions are at best only supplementary and secondary. New converts must learn to examine their dreams and visions in the light of Scripture. When we go back to the Bible, and allow the dream as a mean of God's salvific communication, the missionaries who work in the Islamic territories with the holistic biblical perspectives on the matter of dreams will experience God's visible work more abundantly in their missions.

The Christian approach to Islam has been undergoing a period of flux during the last decade. As a reaction to the slow progress in Islam mission and the fragility of churches of converts from Islam, some missionaries have cast about for a new model of approach for the Muslims. An important feature of the new approach has been a quest for new forms that involve converts remaining within Islam. This has been called C5 ministry or “insiders movement.” This C5 ministry among the John Travis’ C1-C6 spectrum, which compares and contrasts types of “Christ-centered communities” found in the Muslim world(1998), has drawn fire from the other side of the missiologists. Phil Phashall considered C5 approach to represent a dangerous slide into syncretism. Although John Travis and Dean S. Gilliland responded on the criticism, that was the beginning of long arguments on the possibility, validity, and credibility of the C5, or insiders movement. These arguments can be divided into two categories: theological interpretation on the biblical references which have been used to support the C5 ministry and some missiological issues on definitions of the terminologies of C5 ministry as well as social-religious culture and identity of the insiders. Due to the limited space, the author focused on some missiological issues only. The author analyzed the missiological arguments by dividing them into four areas: degree of contextualization, possibility of using Islamic culture and religious forms, Christian identity, and ethical problem. Then the author showed how the arguments have been expanded more widely among the missiologists’ circle after 2006. At the end, the author concluded that the arguments are still in progress. The arguments have shown the positive possibilities of Islam mission and left some challenges. The challenges are lacking of MBB leaders’ participation in the course of the argument, the continuing quotations of Parshall’s statistics from the side of the opponents, the issue of the translation of some sensitive biblical expressions to Muslims such as “Son of God,” and theological exegesis and applications of the supporting biblical references of the proponents. However, I feel more deepened discussions needed in the future. C5 ministry will continue to grow, regardless of the process of these arguments, because of its dynamic characteristics. Thus, we need to show generous attitude to the process of their growth and focus on the direction of the group as well as the each individual of C5 movement. And everybody in the future arguments needs to remember that each argument should be a process to keep balance between theology and praxis in order to build Christ’s church.

자외선 검출소자로 응용될 수 있는 우수한 특성을 지진 AlxGa1-xN 박막을 MOCVD 법으로 성장시킨 후 박막의 구조적인 특성을 조사하였다. 사파이어 기판 위에 성장된 AlxGa1-xN의 물리적인 특성을 평가하기 위해 Synchrotron Radiation XRD를 사용하였다. AlxGa1-xN의 두께가 커질수록 박막의 결정성은 증가하였으며 아래층은 Undoped GaN의 결정성과 성장된 AlxGa1-xN의 결정성이 서로 비례적인 상관관계를 가지고 있음을 알아내었다. Al 조성비는 막질에 크게 영향을 주었으며 조성비가 높아질수록 표면 형상은 매우 나빠졌다.

복잡한 구조물의 거동을 해석하는 데 있어서 초기 설계단계에서 부터 쉘요소를 사용하여 해석하는 것은 많은 시간과 경비가 요구된다. 이에 경비절감의 측면에서 쉘구조물을 단순 보구조물에 의해 모델링함에 의해 분석하고자 하는 연구가 진행되어왔다. 본 연구에서는 단순화된 보구조물의 결합부에 고려하기 위한 유연도를 나타내는 굽힘회전강성을 결정하는 방법을 제안하고, 제안된 방법을 통해 얻어진 결합부에서의 유연도을 보구조물의 결합부에 적용하여 비선형해석을 수행한다. 수치해석 결과로 쉘구조물에서 나타나는 기하학적 비선형거동을 결합부에서 유연도를 고려하는 단순 보구조물에 의해 작은 오차의 범위안에서 기술할 수 있었다.