Jong Hyun Jang proclaimed “Life Theology” through the Baekseok University under the name of Baekseok theology. The Korean church and christianity is undergoing a difficult time. Especially the social welfare mission became due to statistics and evaluations more focused on capacity and results than the way of Jesus Christ. Jong Hyun Jang's “Life Theology” revived the Gospel in that sense. Although his work seems like the “Life Theology” of Alfred Jaeger, however he focuses on a much more pragmatical way on becoming more like Jesus Christ. He shows a crossroad in which “Life Theology” and Social Welfare Theology meet. Social Welfare Mission is the fastest way to actually do the work of Jesus Christ and spread his word as he did. “Life Theology” is the center of the Social Welfare Theology in which we live and serve as servants. This is why “Life Theology” is the future of the Social Welfare Theology. Thus, “Life Theology” with the aid of Social Welfare Theology will be able to revive and encourage people in desperate need to a new way of life. The background of this can be described in three points. 1) the center of the Social Welfare Theology-Christianity- Jesus Christ centered, 2) the framework of the Social Welfare Theology-church theology-the member and the leader of a community 3) the context of the Social Welfare Theology - Kingdom of God - behavior and attitude. These 3 components are important parts in practicing Social Welfare Theology. Since today Social Welfare Mission took a variety of forms and experienced difficulties in establishing itself in a dynamic changing society. Social Welfare Theology has more non religious factors (financial support, management, etc.) than ordinary mission itself. Thus it lead to arguments of the purpose of the mission and its meaning itself. The Social Welfare Mission also had difficulties in adapting in a secular and diverse society. Such difficulties now stand before the "Life Theology" to achieve a core meaning centered around Jesus Christ. Thus, not something which just looks like spreading the good word, but doing it like Jesus did is the main idea of the Social Welfare mission. Jong Hyun Jang’s “Life Theology” has been proven through the Baekseok University to work hand in hand with the social welfare mission. It remains subject to the next generation of scholars to see how Jong Hyun Jang’s Life Theology establishes itself in the future.

This essay is to explore the life and work of Dr. John Scudder (1793-1855), a missionary to Ceylon and to discuss his theological place in the history of missions. He studied at Princeton College and then at College of Physicians and Surgeons, New York. As a successful physician, he realized God’s calling to missionary work abroad while he was reading a religious tract in a patient’s home. Together with his wife, Harriet Scudder, and three other missionaries, Dr. Scudder sailed to Ceylon, today’s Sri Lanka, where he worked thirty six years for mission. His primary choice was India, but the East India Company opposed any missionary work in their ruling territories. That was why he had to the northern part of Ceylon where he was free to preach, teach, and treat. Dr. Scudder was the first medical missionary sent by American Church to foreign countries. He was also a forerunner of the medical mission and the most distinguished model for later medical missionaries. He launched a ministry of intensive evangelism by establishing hospitals and schools. He trained natives to become medical doctors. He also founded several churches after he became a ordained pastor in Ceylon. Dr. Scudder made religious small tracts about biblical stories which were written in Tamil to distribute to numerous people. He had to suffer and overcome countless obstacles and hardships against his missionary work. Ecological diseases, famines, economic burdens, family matters, natural disasters, persecutions from other religious groups, and other troubles could not hinder his ministry. He even suffered the losses of his two daughters in the missionary fields. Nevertheless, his mission was very successful and his wife, Harriet, was also wonderful partner to this missionary work. In 1836, he moved to Madras, India in order to supervise young missionaries. During his later days, he visited many missionary posts in South Asia and Africa in order to share his missionary experiences. His last visiting place was the Cape of Good Hope in South Africa, where he went into eternal peace in 1855. Later generations of numerous missionaries were impressed and influenced by his deeds and words. While visiting North America, more than one hundred thousand young people heard his lectures and sermons about mission and foreign cultures. Influenced by Scudder's mission, James Taylor made a resolution to become missionary to American outcasts and westerners. David Coit Scudder also became a missionary after having been impressed by Dr. John Scudder's Mission. Furthermore, his heritage includes forty two missionary descendants, whose years of ministry service in mission fields are close to almost one thousand. One of the most famous medical missionaries out of his descendants was Dr. Ida Scudder who also worked in India.

Im Juni 2007 werden eine koreanische Missionsgruppe in Afganisten durch Taleban gekniept und dann drei von 23 Geschleppten wurden ermordet. Seither is es in Korea gestritten, ob man in einer Mission verbotenen Staat eine Mission versuchen darf. Unter den koreanischen christlichen Gemeinden kamen dadurch zwei Gruppierungen: eine liberale Grupe moechte verbieten, in ein Mission verbotenes Land nicht zu missionieren. Aber einige konservative Missiongruppe moerchte trotzallem in solches Land einreisen, um Menschen mit anderen Glauben zu missionnieren. Welche Gruppe von den beiden besser sei, ist nicht wichtg. Wichtig ist fuer mich, dass diese Streit nicht darauf kommen soll: man moege nicht mehr missionieren. Denn das Christentum orientiert sich sehr stark mit dem Mission. Das Zentrum der Bibel, besonders des Neuen Testaments liegt an der Betonnung der Mission (Mt28, 18‐20), weil dieser Missionsbefehl von dem Wort des erhoerten Christus kommt. Mission ist naehmlich so wie Interpretation von den Praktiken der Kirche in jeder Zeit. Darum ist es selbstverstaentlich, Mission in jeden Situation anders oder sogar ganz unterschiedlich zu artikulieren. Hiermit moechte ich versuchen, Missionsverstaendnis durch die Bibel zu formulieren. Hierzu moechte man eine Lehre von der Bibel suchen. Das machen wir mit der Erzahrung von Jona im Alten Testament. Hier geht es um die Gottes Mission, missio dei. Es geht darum, dass Gott ohne Hilfe der anderen selber missionieren. In Jona zeigt Gott, wie selbstverstaentlich er arbeitet in seiner Mission ( Missio dei). Gott reagiert auf den Untatan der Menschen, z.B. Unmoralische Haltung, Ungerechtigkeit, Menschliche Kultur, bei der menschliches Werk mehr bedeutet als Gott und sein Wort. Gott arbeitet in seiner Mission nicht allein sondern immer mit dem Menschen, welcher wie Jona Gottes Wort nicht hoeren und nachfolgen. In Jona wird man lernen, warum Gott sein Wort nicht halten. Gott zieht sein Wort zuruek, wenn es um die Rettung der Menschen geht. Die Freiheit des Gottes ermoeglicht, uns unseren Grenzen zu uebergehen. Gott hat Freihet, damit ganze Welt zu missionieren.

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.

This first purpose of this article is to articulate John Hick’s theology of religion, and the second purpose is to investigate the meaning of mission in Hick’s religious theology. For the first goal, this article examines his theology in the following category; 1) the common ground of religions, 2) relativistic aspect of Christology, 3) salvation/liberation. Because Hick’s theology of religion is developed on the assumption that all religions aim one same Reality, the common ground of all religion is preferentially examined. Secondly, his Christological perspective is examined through his understanding of Incarnation. Lastly, his understanding of salvation, which is the final goal of all religions, is examined. For the missionary meaning of Hick’s religious theology, this article engaged on 1) overcoming of conquering model in the theology of religion, 2) relativizing Christology and mission 3) dialogue and transformation including conversion. Hick’s theology provides the foundation to overcome the dualistic superiority of Christianity which regards other religions as idolatry or non-truth. Through the distinction between Godhead and God, and thing-in-itself and phenomenon, Hick insists that a religion cannot perceive Reality itself. This means that Christianity cannot recognize God [Reality] itself. His theology is overcoming exclusivism of Christianity. However, his theology makes mission meaningless because he relativizes Christology. Therefore, his understanding of Jesus Christ and Incarnation are critically examined. Lastly, I insist that Christian mission should go beyond dialogue and transformation even though Hick’s notion of mission points to dialogue. Mission demands the life as Jesus’disciple, and witness of Gospel beyond sharing. Furthermore, Christian mission should go beyond social transformation or political solidarity because Gospel includes religious aspect as well as social aspect.

This paper studies upon on the changing mission of world Christianity and interreligious dialogue. This study is an attempt to develop the interreligious dialogue as the new mission method in the changing world. In order to examine the contextual change of world Christianity mission, I used the Michael Amaladoss' analysis. According to him, the theory and practice of mission is in a crisis today. This crisis is the result of two related development: the field of mission, namely the world , has changed; the theology of mission has had a rather than rapid development in recent years. This study has three chapters: the first chapter was to study changes in the world based on the mission and interreligious dialogue. The second chapter intended to explore the interreligious dialogue as the mission method in the changing mission context. It is main chapter of this paper. In this chapter, the factors of interreligious dialogue, the three theological and missiological approaches on the other religious traditions, and the future prospect of interreligious dialogue were studied to assist world Christian churches. The contemporary churches have had difficulty in communicating the gospel in an changing context. This study will provide insights to dialogue with other adherents of religions. It is includes a six new paradigms of interreligious dialogue so that the Christian churches may respond to holistic nature of the gospel through the interreligious dialogue.

In the 1930s, new theologians who studied abroad, due to Japan’s cultural policy of the 1920s, wanted to recognize the Bible and theology of their own subjective opinion, and get out of the fundamental conversation of theology of the early Western missionaries. It caused a debate between Conservative and Progressive theology in the early churches in Korea. Through the “Hypothesis of Moses Copyright negation” and “Problem of the Interpretation of Women’s Rights”, which were condemned issues by Presbyterians in 1934, and also the “Abingdon Bible Commentary Incident in 1935”; early Korean church leaders, pastors, and even missionaries, who were educated by Conservative western missionaries, judged the change of the new theologians’ view. Pastor Sun Joo Kil, a leader of the “Pyong Yang Revival Movement” which was initiated by Missionary Hady in 1907, held his Bible crusades, and his successful spiritual revival movement kept until 1910. After him, Pastor Ik Doo Kim started the Healing Crusade, as a new step of the spiritual revival movement in 1920. There was also another man who wanted to revive the Korean church, based on the contemporary churches. He tried to reform the churches, not to be conservative but to be focused on spiritual approaches. His name was pastor Yong Do Lee. Unfortunately, Pastor Yong Do Lee’s Shimuyan, works were only recorded for five years from 1928 to 1933. He died when he was only 33. In spite of his short life, the Korean Churches were influenced greatly and changed by him. He was also thought as an enthusiastic and mystic theologian, and also even a preacher who had the element of heresy. The main theme of this thesis focuses on the renewal missions of today's Korean Churches based on Pastor Yong Do Lee’s works for renovating them. This research guides and provides the material to find out a certain way to build up the revival of the Korean Churches’ growth and advance.

The study deals with crisis of Latin America and diakonia mission strategy to deeply problems in Latin America society and culture in which problems have been formed historically in the colonialism context from Spanish and Portugal. In this paper, crisis of Latin America analyzes the economical, social, religious, cultural and political factors to the problems, and mention mission strategy of diakonia for the social transformation against problems and issues. First, I explained on the crisis of the economic, political, social, cultural and spiritual problem of Latin America, the paper describes the present difficult situation and its historical roots resulting from the time of the Spanish and Portugal’s colonialism. They have a lot of problems in Latin America society; such as poverty, violence, population explosion, lack of job, diseases, lack of foods, and illiteracy. Second, this paper suggest some diakonia mission strategies to be able to the change in Latin America. There are 1) diakonia mission strategy through Christianity NGO group; 2) social development mission toward poverty region and slum area; 3) holistic education mission strategy; 4) global partnership and cooperation mission for crises and problems of Latin America. Third, this study focus on holistic mission and social service mission in various Latin America contexts. International mission agency and Christian community in the world should be help and participate about problems and pains of Latin America. We need partnership and cooperation with between world Christianity and Latin America community.

The article deals with a possibility of the community development mission to alleviate poverty in the world, particularly in Cambodia in which poverty has been formed historically in the Theravada Buddhistic context. In a messianic perspective the article analyzes the religious, cultural and political factors to deteriorate the poverty and suggests an integral mission of Messiah Jesus for the community development against poverty. First, based on the definition of the relational and spiritual characteristics of poverty, the article describes the present poverty situation and its historical roots resulting from the time of the ‘glorious’ Angkor Kingdom civilization. Second, the article examines some opportunities to be able to change the poverty situation in the 16th to 20th century such as the future Buddha Maitreya movement, the Roman Catholic mission activities under the French colonialism, and the political messianism of the Pol Pot regime. They failed to alleviate the poverty situation and furthermore aggravated it. Third, as alternative the article discusses the Christian NGO mission. The NGOs can drive community development mission despite some limitations. In order to overcome them the article discusses a strategy that community members participate in the NGO mission from phase of planning and to self-supporting financially in their own context. Also the two examples of Hanah Mission and the CHE mission in Cambodia are examined. The article concludes to suggest the Messiah Jesus integral mission to transform the poverty community.

This paper is to examine Yun Chi-ho’s public theology in terms of Diakonia mission. Though the separation of politics and church is emphasized in the public area, the religious view of politicians and public servants actually plays an important role of deciding political issues and transforming social life. As a case study, I explore the characteristics of Yun's Diakonia mission by analyzing his diaries. First, before his conversion to Christianity, Yun served as servant at the Ministry of Foreign Affair. He tried to reform society by introducing Western educational and medical system into Korea. His political exile helped himself to experience Western civilization in China and the USA. Under the new worldview of Christianity, Yun realized the importance of education for the future of Korea. Second, after his overseas study and visit to Europe, Yun became the leader of the Independence Club to reform Korean government from the absolute monarchy into a constitutional one. King Gojong dissolved the party and appointed Yun as a local government officer. He encouraged his people to organize the systematic resistance against the injustice of Japanese settlers in Wonsan. He criticized the unlawful deed of Catholic missionary and mad him recalled home. He believed that a Korean servant of Confucian government should act partially to religious issues and that a particular religion, even Christianity, must not have any absolute position in Korea. Third, Yun didn't overlook the racial and cultural arrogance of Western missionaries. His perspective of mission has been formed under the influence of other religions. He owed the corruption and impoverishment of Korea to the egoism and classism of Confucianism. Putting the gradual transformation over the sudden conversion, Yun argued that the motive of conversion should be based on the fear of God, not on the freedom from the oppression of corrupt officers. He proposed the new directions of Korean mission in the 20th century: ① the cooperation and union of churches for mission, ② the concentrated mission in Songdon, ③ the importance of vocational education, ④ the education of women, and ⑤ the contextual mission strategy. Fourth, Yun's Diakonia mission focused on the need of Korean people rather that that of missionaries. His pen name means “a serving old man”, who contributed to the formation and development of Christian education in Korea. Yun's visit to Hawaii also reminds us of his vision for the independence based on the moral and economic development. In conclusion, reflecting on the legacy of Yun Chi-ho, I suggest three viable agenda for the 21st century mission: ① Diakonia mission under lay leadership, ② the cooperation of churches and the dialogue among religions, and ③ the paradigm shift toward the solidarity between missionary churches and indigenous churches.

The Korean Church has been doing various mission works in many areas. However, it seems that there is neither profound study nor systematic materials for professional mission. This study is an attempt to a basic study for medical mission in East Timor. This project-style study is a practical one through not only literature analysis but also field research. East Timor is a newly born country. The government of East Timor has made education, health and agriculture as the most priority works in the National Development Plan. These three areas are surely urgent and important for the national development. At present, medical facilities are falling behind and national health indicator is very low in East Timor. Both fertility rate and infant mortality is high. Not only infant mortality but maternal mortality rate is also high. Moreover, the people of East Timor are not free from various diseases. However, a regular prevention of epidemics can reduce attack rate of disease. Medical mission should begin with grasping of the urgent need and importance in the field. It is not only provide medicine and cure a disease, but also takes a disease prevention program and health education. Prevention is better than cure. It plays a role to protect people from a disease beforehand. In order to prepare for medical mission, it is necessary to make stages, set goals, examine processes of operation goals, analyze results and evaluate them. Among the six stages, the first stage is to organize a short-term mission team. It is consisted of 5 to 10 people and the members stay at least two weeks to a month. The team visits a fixed place once or twice a year. This is because the members of the team may have a close relationship with the natives and get the information of their health. This may help grasp their health condition and provide appropriate health care. The second stage is to send one or two medical volunteers to a local clinic or hospital as long-term medical missionaries. The third stage is preparation period for founding a local clinic. In order to found a clinic, carefully examine the necessity of founding a medical institution and a suitable location where is no medical benefit. The fourth stage is a period of founding a local clinic. One nurse and one midwife serve the clinic. The fifth stage is a stable period of operating the clinic. In this period, the clinic provides medical service of good quality and preventive education. The sixth stage is a self-supporting stage of operating the clinic. It is time to change its members as the natives by stages, and transfer its operation to them. Medical mission is a future-oriented work in the respect of the promoting national health. It carries out on the level of Christian mission, so that may share God’s love with the people in East Timor. The society will be healthy through forming a healthy person in both body and mind, and living in harmony with God, neighbor and nature make.

This study focused on the conflict and missional contextualization in Turkey, between Islamism and secularism. This article aims to analyze and relate to the religion of Turkey and Islam, defined what do they cause by conflict and struggle between Islamism and secularism. This study also attempt to apply missional contextualization between Islamism and secularism. Contextualization can be defined as the set of process that yields missional situation in Turkey. It is the process by which Turkey culture become interdependent in aspects of their values, social, economics, and political. It is easy to connect interdependent conflicts through Islamism and secularism in Turkey. The Islamism in Turkey begun by political, social, and cultural motivation with the 19st. This Islamism movement appeals strongly nationalism, liberalism, and modernism in Turkey. This Islamism reveals itself society and community. They are important faith with religion solidarity in their community. The secularism includes Turkey’s constitution, political tradition, social policy, cultural point of view, and religious education. They were complicated the conflict and struggle between Islamism and secularism from a long time in Turkey. The missionary should be consider mission ministry and activity in this Turkey situation. They also careful apply to contextual mission in Turkey. I think that we can be pray to get the Holy Spirit’s support and guide for Turkey’s mission and evangelization.

Mission starts with the love of God for the world. God’s love extends toward wholistic dimensions, through the entire world and the universe itself. The church that puts such love of God into action must also embrace the world in its mission as God does. Our own mission is only a small part of God’s complete design. But just as each pieces of a puzzle gather to complete a picture, as we remain faithful to the calling of our generation, our small acts of commitment and service will undertake a precious part of the expansion of the Kingdom of God. Today’s mission context differs from that of the 19th century. Churches today have been built all over the world. In this context, there is as pecific calling for this generation of the Korean church. The church must find it sessencein the ecclesiology of mission-of being sent into the world. That is how al lchurches are to be “the Church that embraces the world.” In addition, today’s mission calls for churches around the world to work in concert with one another. The Korean church is to learn from the traditions and experiences of the western church that has handed us the baton, while at the same time, we ought to be able to humbly share our given resources with other churches. The most appropriate mission for today’s world, and the greatest need of the Korean church, is the spirit of cooperation, and togetherness in mission activity. The driving force of mission comes from our trust in God. This power is actualized as we confess our own weaknesses. We find the future direction for the Korean church from the words of a missionary who said, “There is no mission stronger than confession.” Mission is the essence of the church. This means that mission is not merely one of the many duties that churches must undertake, but that everything that the church does must be done from the missiological point of view. If a church does not work with a missiological perspective in all areas, however much work it may do, it will only serve to benefit that one church itself. In the end, the church becomes a self-centered organization pursuing its own betterment. So mission is what makes the church worthy of its name by pushing it beyond its boundaries and leading it out into the world. In this process, mission helps in the formation of a healthy church, and a healthy church carries out true mission. Therefore a healthy church and appropriate mission activity are in a mutually complementary relationship. This work seeks to assert the necessity of continued inner renewal of the church to carry out appropriate mission activity by reflecting on the relationship between the Korean church and mission. Examining the work of mission is not meant to be a criticism leveled against mission itself or the church that carries it out, but rather stems from the passion to point the church and mission to the right direction through diagnosis and analysis of the present situation. Just as a doctor conducts a physical examination to diagnose a disease and understand its cause in order to treat the patient, so also may the church and its mission, in hope, also look toward a healthier state being through a continued and long-term diagnosis and assessment.

In 21st century, the sudden changing Information Technology which has an effect over Politics, Economy, Cultures, Science, Environment, Religion that makes us to look over the new mission prospect with the Internet which has the best advantage for mission instrument in the state of today. In this study, we consider for theological understanding of the Internet mission which appeared as a convenience of new facilities of civilization in the close arrival of an information-oriented era to our life, moreover, it suggested the effective scheme for the Internet mission via practical analysis of the main churches’ mission web-sites which have high rate to link. The Internet has the fertility of soil which like a open space, a tool for activation community, a province of God’s Creation and interconnection of a meeting. Thus, theological understanding of the Internet mission brings a new mission prospect about widely opened cyber space through the Internet. The Internet is a meeting field where has no restriction by time or place. Therefore there can be useful in fellowship, education and a consultation and it is strong tool for promotion to form religious community belongs to the way of practical use. At the present time, the Internet site which is operated by churches need innovational changing to be more effective internet mission not only for the church guidance or advertising which gathered all formal informations but also to be enterprising web page which has influence for mission. If there is one-way service like preaching in the web site of church, it needs to insert management of good interactive community section which originate ministers and congregation to get active relationship and homepage of church needs to be changed for a space of communication which is able to link among the church members or between ministers and the church members. Also, there is a requirement to make better web site to be more useful for mission and educational effect of Christianity through enriched link-service which improve the contact with all denominations in the way of the Church and connect to mission organizations, Christian community or a group of cooperation. Accordingly these shows assignments which must be handled by today’s Church through; noticing a flowing of knowledge information-oriented era that more rely on the Internet, identifying new commission of the times for the Internet mission and the whole effort for the Internet evangelism and mission which include growing the professional manpower with commission.