This study presents George G. Hunter’s church growth insights revealed in his classic, To Spread the Power: Church Growth in the Wesleyan Spirit. On the basis of his insights and interpretations of collected data including interviews, letters, and observation, this study evaluates the mission programs of Anjung Church of the Nazarene. Hunter adopted John Wesley’s ideas and the church growth theories developed by Donald A. McGavran and C. Peter Wagner to produce his own church growth theory. This study attempts to apply Hunter’s church growth insights to a local church, Anjung Church of the Nazarene. This church represents the Korean Nazarene Church (KNC) in this evaluation. (KNC was organized in 1948, although some Nazarene churches were already planted in Pyong Yang and Seoul during the Japanese colonial period). Hunter’s church growth insights were translated into six “mega-strategies.” The six mega-strategies are: 1. Identifying receptive people, 2. Reaching across social networks to people, 3. Organizing new recruiting groups and ports of entry, 4. Ministering to the needs of people, 5. Indigenizing the ministries to fit the culture of the people, and 6. Planning to achieve their intended future. This study discovered some strengths and some weaknesses of the Anjung Church of the Nazarene. The church was comparatively strong in evangelism and outreach, although DGR showed diversity between “poor” growth and “good” growth. The church has grown steadily since it was planted in 1947. In particular, the church was very aggressive in church planting work. However, the church was comparatively weak in cross-cultural missions, although it tried to build two church buildings, one in the Philippines and another in North India. This study presents seven suggestions to Anjung Church of the Nazarene based on missiological analysis and evaluation. In summary, the church needs to carry out holistic mission programs to maintain the balance between proclamation / evangelism and social action / social service. Anjung Church of the Nazarene has a great potential to fulfill the Great Commission and to implement the Great Commandment. The classical purposes of missions are conversion, church planting, and the extension of God’s kingdom. God will be glorified by the local church.

This paper has composed of 4 chapters which are as followed. Chapter one deals with introduction which explains reasons and background of research. Chapter two is entitled “a paradigm shit of people centered missions.” Chapter Three has put much time on priority missions. Chapter four has discussed on perspective of future missions. Chapter five deals with concluding thoughts of this paper. This paper has focused on a paradigm shift of people missions concept and priority missions. The writer has also spent time with searching and collecting data with current missions statistics. He also has emphasized on impact of unreached people concept which led into world church to get involved for world evangelization. From the introduction part, the author has attempted to explain the importance of this research. He gives legitimacy for this studies which is relevant to today’s world of missions-focused atmosphere. He also provides much statistics of current missions around world. The author emphasizes that the innovation of people concept missions has played vital role not only to Korean church, but also around the world. In Chapter two author has spent time with defining the term people concept missions which is derived from Matthew 28:19 that it’s portion was all the nations(ethne). The ethne stands for ethnic, culture, language, gentiles and outside people rather than nations or countries. Author explains that how 1974 the Lausanne congress for world Evangelization gave birth of people concept missions. Chapter two gives also explanation of what other missions agencies adopted proper use of people group and the unreached people group. In Chapter three the writer has provided of necessity of priority missions. the Least reached people group missions should be applied by nations, religions, people groups and the least untargeted people group. Priority mission strategy should be the last method to reach the lost with gospel. In last two chapters authors deals with much about proposals and outlook on future missions. He suggest that future mission strategy should be based up priority missions so that global christian world would accomplish within the period. Author hope that there are so many opportunities and potential when the world evangelical church sincerely take this obligations puting into practice.

In the 21st century, the era of change in Northeast Asia, Korean Christianity encounters a crisis of identity being Korean or Christian. Korean people tend to regard Christianity as a western religion connected with America and its faults and negative sides are widely broadcasted through the mass communications. Futhermore, the confucian fundamentalism revives and focuses on Korean nationality and the indigenous national religions has emphasis on their national identity. In order to respond their challenges to Korean Christianity, she should find her national identity in Korean people’s distinctions which can be found in the indigenous religions of Korea. The author finds some Korean indigenous distinctions with an analysis on the indigenous religious phenomena by using Friedrich Heiler’s analysis frame of religious phenomena. These are as follows: 1, 3, 7, 21, 40, 100 days as sacred times; mountains, divine place, and council rooms as sacred places; religious specialists as sacred persons; traditional religious words and writings as sacred words and writings; purification, sacrifice, unification as sacred practices; the concept of reconciliation as a sacred concept. These indigenous distinctions can be applied to Korean Christianity to be Korean and be indigenous Christian which may solve the problem of the identity crisis. Some cautions can be noticed when they are applied to and used by Korean Christianity. These distinctions must be contextualized critically by the consensus among the intercultural hermeneutic community in Korean and the world Christians. Through the process of the critical contextualization of Korean Christianity, she can be Korean and be Christian also in Korea.

This dissertation was embarked upon for the historical examination and the missiological academic analysis of ‘The state-political character of the mission of the Russian Orthodox Church, which has been mentioned widely without any academic examination. This kind of study is necessary to understand rightly the Eastern Orthodox world which was drawn to the Korean church immediately after the collapse of USSR, and to establish the proper relationships between the old USSR and the Eastern European people as well as how best to evangelize them. The researcher analyzes the Russian archives in relation to the missions of Russian Orthodox Church. He carefully examines and analyzes closely the historical materials from 1860 till 1917(Bolshevik Revolution) including the mission of the Russian Orthodox Church to the immigrant Koreans and those between 1897 and 1925 in relation to the mission to the Koreans in the Korean peninsula. In the result of this analysis, it could be said that the mission of Russian Orthodox Church was a reverse movement to the mission of Trinitarian God transcendent to man-made boundaries. It was mission as an instrument not for serving the interest of God toward the whole world, but for serving the interest of his or her own country alone. It was a distorted mission far from demonstrating the love of God because of absolutizing the nationalistic political ideology ‘russiani-zation’ As a result, it became heterogeneous apart from the right motif, goal and method of God’s mission. In the result of this study, it became possible to describe concretely the character and mode of the state-political mission of Russian orthodox church which has been vaguely mentioned and to have a theoretical prospect the general results which might happen in the process of the state-political missions. This study could probably be an available knowledge not only for those who are participating in missions to the people who has lived in the state-political mission world, but also for those who wish to evangelize it, cooperate with the Eastern Orthodox churches as well as offer invaluable suggestions to the mission scholars around the world.

The article is to find out the task and orientation in Christian missions toward North Korea. First of all, it subscribes the various approaches of Christian missions toward North Korea such as the emic approach, the epic approach, and the holistic approach. Then, it describes the historical changes of the paradigm in the society of North Korea. North Koreans have evaluated Christianity negatively as the spy of the american imperialism. From the end of 1980s, however, they have changed their minds that Christianity must have been a religion of charity for the national unity. Finally, the article concludes that the task and orientation in Christian missions toward North Korea should be cooperative between South and North Korean Christians and future-oriented finding felt-needs of North Korean Christians.

As long as we know, Paul was one of the greatest missionaries throughout the whole Christian history. In the short period of around 10 years he planted a lot of independent churches in major cities of Eastern part of Rome, and challenged the churches to continue to spread the gospels to their neighbors. As a result of this, when he wrote the letter to the Romans, he was able to write ‘But now that there is no more place for me to work in these region, (Rom. 15:23). Through this saying, we can easily guess that his ministry was so effective and fruitfu l. However, this does not mean that his ministry was always smooth and mild. Rather, as we all know well, there were numerous difficulties and hardships in his ministry. The tria1s were so tough that he could not but confess that “We were under great pressure, far beyond our ability to endure, so that we despaired even of life"(2 Co 1:8). Yet he was not subdued by a11 the pressures. Rather he overcame all these difficulties and fulfilled his ministry successfully, saying “We are hard pressed on every side, but not crushed; perplexed, but not in despair, persecuted, but not abandoned; struck down, but not destroyed"(2 Co. 4:8- 9). He carried out his ministry with full of hope in that worst situation. What were then the roots of the hope he had which were the major motivation of his fruitful ministry? 1 looked for six major roots of the hope he had in this paper. The first one was the strong affirmation that he was called to become the apostle for the gentiles. Since he strongly believed that he was called by the Lord of the universe, he was sure that the Lord would fulfill his ministry through him under any situation. The second factor was the conviction about the reward that would be given to him, a faithful missionary, in the coming world. The third one was the belief in the guidance and empowerment of the Holy Spirit in his ministry. The forth one was his strong love for the souls. His love for souls was so strong that nothing could subdue his zea1 for winning souls. Fifthly, he was well aware that he got too great grace to pay back to Jesus. This awareness of the limitless grace always caused him to dedicate his whole life for mission. Finally, the eschatological faith also was a major source of his endless hope. To his belief the last time would be the time of perfect victory of Lord Jesus and his people. Believing the final triumph, he was not in low spirits in spite of all the present failures and difficulties. Also in expecting the great time, spreading the gospel was the best way to shorten the time of Jesus' coming back. As Paul' s ministry situation was not easy at all, so are the circumstances of today’s mission fields. In this situation, one the most urgent matters all God’s workers need to consider is the way of being empowered. Since the roots of hope that empowered Paul are still valid for today’ s missionaries, 1 hope, this paper would cause us to check the roots of our hope whether they are right and strong enough.

The importance of third-world missions has been emphasized in the 20th century. The Holy Spirit uses third-world churches and their rnissionaries to evangelize many unreached people of the world. At this point, we need to study the roles of women leadership from a rnission-historical and field need-oriented perspective. Along the way, we may find the meaning of women leadership development that serves third-world rnissions. God called female leadership as well as male leadership to serve the world and to accomplish the Great CommImission. Women leadership in the history of modern missions showed outstanding comrnitment and excellence in serving the people in the rnission fields. Their main role in rninistry prevailed in educational, medical, translation, benevolent, and evangelical works. In this article, some outstanding women leadership cases are included, such as Lottie Moon’s story and three women leaders who are working in Islam mission fields. As a result of the ministries of these women leadership, many women in the third- world not only receive spiri tual salvation, but also get their social status be upgraded. Suggestions regarding contemporary mission strategies for the third-world missions are sumrnarized according to geographical, religious, and urban mission perspectives. Many women leaders are needed to serve Africa, Asia, and Central and South America in educational, medical and praise ministries, and many kinds of social works. Women in Confucianism, Hinduism, and Islam have been suffering according to their traditional customs and cultures. They need helping hands from Christian women leadership in order to be freed and receive emancipation from the darkness. In a post-modem world, the urban discipling mission strategies also demand women leadership to meet its various and holistic needs In conclusion, women leadership are crucially needed in the thirdworld missions. Female leadership, combined with male leadership, can complement their callings to accomplish the Great Comrnission. Therefore, women leadership development in Christian churches should be encouraged to go and make disciples in the third- world mission fields. Actually, women are consisted of two-thirds of the Christian congregations in the world. The women who are called by God should be developed to save and help women in non-Christian worlds. It is very important and urgent task before us today.

Korean churches and mssions have been influenced by their cultural regulations on women issues. Women were treated as inferior beings, who is destined to take role in less irnportant positions in Korean traditional society. In response, a protestant missionary established the fìrst school for Korean women and girls in 1886, as she preached the Gospel. As a result, socio-political leadership opporturlÌties were given to women in contemporary Korean society. However, the churches were reluaant to change their hierarchical concept on women and women leadership, which influenced rrusslOnaries’ lives, works and their rnission fìelds. This concept of women inferiority suppressed female church members and missionaries; it not only belittled thernselves but also affected the relationship with their male partners in ministry. To cope with these difficulties and to help Korean ffilSslOnaries, here we need to do critical contextualization. For the missiological process, we will study God's intentions for the status of women and their leadership through exarrurung the discussions between the complementarians and the full participationists on the issues. In the first and second Genesis, God created Man as male and female in his image and blessed them to rule over all creatures in the earth. Both in the cultural command in Gen.1:27,28 and the creation story in Gen.2: 18-24, we can see the equality of women in their human dignity, status and leadership role. It is dear that Jesus, the Son of God in the Gospels, also demonstrated his view on women in equal status and equal in discipleship and leadersþip for the kingdom of God. The Holy Spirit also affirmed the equality of women both in status and ministty through pouring out Himself according to his promise in Joel 2:28,29. Apostle Paul in his new creation theology, through Gal.3:28, prodaimed the equality of women both in spiritual and sκial bases. Even in the two difficult passages, 1Cor.14:34,35 and 1Tim.2:11,12, we found that Paul was not to teach universal truth but to exhorr them to apply in their special contexts. Moreover, Paul also showed his view on women in equality both in dignity of personality and ministty, by induding many women as his coworkers for his missionart works. As we learned above, to treat women in equal status and leadership role is right in the sight of God who is love and justice. Therefore, the hierarchical concept of Korean Church and missions should be transformed in the light of the biblical foundations of women in equal status and leadership, as a missiological prαess of critical contextualization. As we know, two• thirds of the Korean Church are consisted of women. The Korean Church should recover the equal status of their woman members in their hurnan dignity created in the image of God, and their leadership roles based on being outpoured by the Holy Spirit. I suggest that this biblical knowledge should be taught at seminaries and Bible study groups in the Korean Church--from children to the elders, from women to men, and from laymen to pastors. As a result, women in the Korean Church and ffilSSlon will develop thernselves to contribute for the kingdom of God. Healthy relationships and improved teamwork with their male partners are also expected. My hopes are that the synergy effect thus created in Shalom will help accelerate His kingdom come in the whole eanh.

This study is on issues of Muslim women’s predicament in Islamic culture, exarrurung these issues with the purpose to presenting the Christian mission imprative and its approach to Muslim women who are under oppression of Islamic systems. The hypothesis of this study is that the discrimination against women is due to Islamic social systems, which have been intensified according to the rulers' disposition supported by Islamists. Pakistan is a representative case of it. Pakistan established a Muslim state separately at the time of the independence of India from British rule, and required an attempt to solidifY the nation consisting of various ethnic groups under Islam for the social and political stability. Since political leaders have recognized Islamization as an effective means for Pakistani solidarity, they have established social systems by introducing Islamic laws as a part of Isamization. Islam has functioned importantly in uniting various component segments of society, and has been the ideology and crucial motive for the founding of Pakistan. The revival of the Islamic •fundamentalism in Pakistan was supported by rulers who thought of Islam as the ideology to solidify the nation. The impact of Ismization on the social status of women has been serious because women’s low place in that culrure in grounded on Isalmic Scriprure, Qur’an and Islamic traditions, Hadith. The gender discriminative references implied in Qur’an and Hadith have helped social systems to justify the discrimination against women over the time. Their usual practices are the purdah, the punitive law, the evidence law, the revenge and compensation law, and the family law. Those gender discriminative sαial systems have given rise to the domestic violences against women as well as restriaion of sphere of women, and the violences against women such as the honor killing in Pakistan have increasecL The honor killings in the name of the family honor have become a serious problem in Islamic countnes. Recently, the static of women’s education reveals an increasing nU01ber of women in education and in high position in Pakistan society. But many women in lower classes are still in illiteracy and poverty, and those women observe purdah，an Islamic social system. The image of women in God's Kingdom is srudied for understanding of the missions perspective toward muslim women who are segregated and have lost their rights under Islamization. The heaven which muslims describe is a paradise to be given to faithful Muslim men, where beautiful women among other compensation are prepared. πlÏs description of heaven suggests that women is subordinated to men. This srudy argues that the true image of women in the God's Kingdom is accomplished by liberation through Christ from patriarchism at the level of social structure and oppression by dark spirirual powers. To present true liberation to Muslim women, Christian misslon should be a rrusslon being with them, sharing their suffering, and thereby giving rise to transformation in their life and spirit. That is termed incarnational missions, which need hermeneutics considering the social and cultural contexts. The contextualization, however, should not allow the culture in which oppressing human right is justfied in the perspectibe of cultural relativism

There are many different cultures in this world. Likewise, it is important to understand that cultures are largely different. There are about 175 definitions of culture according to cultural anthropologists. However, it is clear that there is only one Gospel in the midst of many different cultures. It is the biblical truth which cannot be changed under any circumstances. The biblical truth sets people free of sins and lets them have eternal life (In. 8:36). The goal of missions is to witness to Jesus Christ, the Word of God and pursue true conversion as a result of a radically different world view. The core of true conversion is to make disciples of Jesus Christ. The way of making His disciples and the meaning of becoming His disciples could be different according to culture. A cross-cultural missionary should understand culture and love the people in culture and minister to the people's needs in order to communicate the Gospel to the people (I Cor. 9:20). The cross-cultural missionary needs to encourage the people to become Christ's disciples as Jesus Christ served the people in incarnational ways. The people need to encounter the Lord in their own culture and have a close fellowship with Him. In consequence, the cross-cultural missionary should not impose his or her own cultural forms upon the people whom he or she is called to serve. Rather, a cross-cultural missionary needs to communicate the biblical truth instead of his or her own cultural forms. It is because what is sacred is not a cultural form but the biblical truth. To communicate the biblical truth to the people, the crosscultural missionary needs to distinguish biblical meanings from cultural forms and to communicate the biblical meanings to the people in their cultural forms. As discussed, culture is an effective medium of communicating the Gospel message to the people who are yet to be Christians. The cross-cultural missionary has the responsibility to share the Gospel with the people without destroying their culture. As Abraham respected and accepted the Hittites' custom (Gn. 23: 1-19) and the apostle Paul encouraged Gentiles to become Christians while remaining in their cultures (Acts 15), a cross-cultural missionary has to respect the people's culture. Human culture is worth being saved. Culture is an effective means of fulfilling God's intention. There is a close relationship between the Gospel and culture. The Gospel traverses, judges, and saves culture. The Gospel dedicates, sanctifies, and beautifies culture. The Gospel exorcises demons in culture. Culture receives or rejects the Gospel. Culture communicates the Gospel and conditions peoples to have faith in it. Culture brings glory to God.

본 연구는 지금까지 울릉도 수토에 관한 각종 사례를 종합하고 누락된 수토 사례를 추정하여 울릉도 수토의 지속성과 빈번함을 확인하였고, 그와 관련하여 울릉도 수토 자료에 나타나는 울릉도 특산물 이용 형태를 통해서 조선 후기 사회의 울릉도 인식을 파악하고자 하였다. 확인된 사례와 추정한 사례를 통해서 1694년부터 1894년까지 최대 84회의 울릉도 수토가 시행되었을 가능성을 제시하였다. 지속적인 수토와 울릉도 특산물의 우수성 때문에 왕실에서 서민에 이르기까지 울릉도의 특산물을 이용하였고, 연안 백성들은 매년 울릉도로 항해하여 울릉도 특산물을 배 한가득 채취하였다. 함경도, 강원도, 경상도, 전라도에 이르는 연안에서 출발하는 많은 배들이 울릉도로 항해 함에 따라 울릉도는 이들 연안 백성들의 생활권이 되었다. 독도는 울릉도의 시각공간 안에 있다. 따라서 독도는 좁게는 울릉도 생활권에 속하면서, 넓게는 연안의 생활권에 속하게 된다. 앞으로는 연안 백성들과 울릉도 및 독도와의 관계를 체계적으로 연구할 필요가 있다.

In spite of a short history of only 30 years in space development, Korea has achieved outstanding space development capabilities, and became the 11th member of the “Space Club” in 2013 by launching its own satellites with its own launch vehicle from a local space center. With the successful development and operation of more than 10 earth-orbiting satellites since 1999, Korea is now rapidly expanding its own aspirations to outer space exploration. Unlike earth-orbiting missions, planetary missions are more demanding of well-rounded technological capabilities, specifically trajectory design, analysis, and navigation. Because of the importance of relevant technologies, the Korean astronautical society devoted significant efforts to secure these basic technologies from the early 2000s. This paper revisits the numerous efforts conducted to date, specifically regarding flight dynamics and navigation technology, to prepare for future upcoming planetary missions in Korea. However, sustained efforts are still required to realize such challenging planetary missions, and efforts to date will significantly advance the relevant Korean technological capabilities.

19세기에 중국에서 활동한 개신교 선교사들은 가톨릭교회의 선교에 비 해서 그들의 선교가 여러 측면에서 불리한 조건을 가지고 있었음을 인식하 였다. 그러므로 그들은 선교현장에서 의도적으로 개신교회가 ‘성서의 종교’ 임을 강조하고, 성서를 번역하는 일에 최우선 순위를 두었으며 성서를 보 급하는 일에 노력하였는데 이는 개신교 선교부의 가톨릭교회와의 차별화 전략에 속한다고 볼 수 있다. 가톨릭교회가 초기에는 ‘선교보호권’(宣敎保 護權)을 중심으로, 1622년부터는 포교성성(布敎聖省)을 중심으로 하여 국 가 및 교황청을 중심으로 하여 아시아 및 중국선교를 수행하였던 것과는 달리 개신교 선교사들은 대체적으로 자발적 선교회 등을 중심으로 하여 국 가 또는 강력한 교회중심체제로부터 벗어나 선교를 수행하였다. 일부의 현 상이나마, 가톨릭교회가 기독교를 선점한 중국에서 그리고 당시 직접적 복 음전도의 자유가 없던 중국에서 개신교 선교사들의 최선의 전략은 성서원 문으로부터의 성서번역과 보급이었으며 이는 종교개혁의 후예로서 자신들 의 정체성과도 일치하는 일이었다. 로버트 모리슨의 번역본을 시작으로 첫 100여년동안 8개의 다른 중국어번역본을 출판한 개신교의 열정이 그들의 성서에 대한 관심을 증거한다. 그러나, 대립되는 성서판본을 출판할 수밖에 없었던 개신교회의 불일치성은 오늘날 진지한 성찰을 요구하기도 한다.

유명한 예일대 역사가 케네스 스코트 라투레트(Kenneth Scott Latourette, 1884–1968)는 기독교의 전 역사를 ‘확장’(expansion)이라는 맥락에서 해석하며, 특히 ‘예수의 영향력 확장’이라는 주제를 자신의 역사관으로 설정하고 이 사상을 일평생 유지했다. 그렇다면 그는 이 사상은 언제 그의 역사관과 선교관으로 확정했을까? 일반적으로 1937년 이래 수년에 걸쳐 출판된 『기독교확장사』(A History of Expansion of Christianity, 1937-45)가 그의 이런 역사관이 구체화되는 시기라고 주장되는데, 그렇다면 그 이전에는 라투레트에게 이런 역사관이 없었을까? 1937년 이후 확고히 정립되는 ‘예수의 영향력 확장’으로서의 기독교 역사라는 표현 자체는 1929년에 출판된 첫 기독교 역사 관련 저작 『중국기독교선교역사』에는 등장하지 않는다. 그러나 라투레트가 이 책에서 기독교 선교사를 중국 사회에 영향을 끼치는 서구의 대리자로 묘사할 때, 독자는 그가 1937년 이후 저술에서 등장하는 ‘예수의 영향력 확장’으로서의 기독교 선교역사라는 개념과 거의 같은 인식을 하고 있음을 쉽게 파악할 수 있다. 이 책에서 ‘중국에 끼친 서구의 영향력’이라는 표현으로 자주 등장하는 명제는 사실상 ‘서구’를 ‘기독교’로, 또 ‘기독교’를 ‘예수’로 바꾸어도 무방하다. 즉, 1937년 『기독교확장사』 이후에 구체화되는 명제가 이미 1929년 저작에서 배아의 형태로 표명되어 있었다는 것이다. 『중국기독교선교역사』는 단순히 ‘명제’에서만 1937년 이후 작품들의 선구적 배아가 아니었다. 공정하고 편파적이지 않기 위해 기독교역사 해석은 반드시 여러 교파를 통합과 비교의 방식으로 분석해야 한다는 에큐메니컬적 역사기술, 또한 예수의 영향력은 교회에만 머무는 것이 아니므로, ‘교회사’가 아니라, 반드시 교회 바깥의 모든 영역을 포괄적으로 기술하는 ‘기독교사’가 되어야 한다는 인식, 기독교 신앙이 선교를 통해 퍼져나갈 때, 이는 마치 파도의 고저, 밀물과 썰물의 반복되는 양상처럼 진보와 후퇴를 반복하지만 결국에는 전진한다는 믿음 등, 1937년 이후 작품에서 구체화된 라투레트의 모든 역사기술 방법론과 관점은 사실상 1929년의 『중국기독교선교역사』에도 흔적이 두드러진다. 따라서 선교사와 선교활동의 공헌을 지나치게 긍정적으로 보고, 결국에는 기독교의 확장으로 역사가 진보할 것이고 윤리가 개선될 것이라 믿는 이상적이고 순진하고 낙관주의적인 승리주의 역사관이라고 라투레트의 후기 저작을 비판하는 목소리 또한 이미 1929년에 출판된 『중국기독교선교역사』에도 적용될 수 있다. 이 점에서 『기독교확장사』(A History of Expansion of Christianity, 1937-45), 『아노 도미니: 예수, 역사, 하나님』(Anno Domini: Jesus, History, and God, 1940)과 『꺼지지 않는 빛』(The Unquenchable Light, 1941), 『기독교사』(A History of Christianity, 1953), 『혁명시대의 기독교』(Christianity in a Revolutionary Age, 1958-62), 『기독교의 역사』(Christianity through the Ages, 1965) 같은 라투레트의 후기 대작은 모두 『중국기독교선교역사』에 빚을 지고 있다.

This paper presents a modified task structure of coupled-constraints consensus based bundle algorithm especially to resolve the cooperative transportation problem. The cooperative transportation mission has various types of constraints. A modified framework to generate activities and subtasks to solve time and task constraints of the transportation mission by using coupled-constraints consensus based bundle algorithm is suggested. In this paper modifications on task structure, reward function and arrival time calculation are suggested to handle the constraints of cooperative transportation mission.

A package of space science instruments, dubbed the Instruments for the Study of Space Storms (ISSS), is proposed for the Next Generation Small Satellite-1 (NEXTSat-1), which is scheduled for launch in May 2016. This paper describes the instrument designs and science missions of the ISSS. The ISSS configuration in NEXTSat-1 is as follows: the space radiation monitoring instruments consist of medium energy particle detector (MEPD) and high energy particle detector (HEPD); the space plasma instruments consist of a Langmuir probe (LP), a retarding potential analyzer (RPA), and an ion drift meter (IDM). The space radiation monitoring instruments (MEPD and HEPD) measure electrons and protons in parallel and perpendicular directions to the geomagnetic field in the sub-auroral region, and they have a minimum time resolution of 50 msec for locating the region of the particle interactions with whistler mode waves and electromagnetic ion cyclotron (EMIC) waves. The MEPD measures electrons and protons with energies of tens of keV to ~400 keV, and the HEPD measures electrons with energies of ~100 keV to > ~1 MeV and protons with energies of ~10 MeV. The space plasma instruments (LP, RPA, and IDM) observe irregularities in the low altitude ionosphere, and the results will be compared with the scintillations of the GPS signals. In particular, the LP is designed to have a sampling rate of 50 Hz in order to detect these small-scale irregularities.