본 논문은 선교적 교회론이 이론뿐만 아니라 사역 현장에서 가시적인 결과를 도출할 수 있도록 하기 위한 현장 연구 방법론에 관한 연구이다. 본 연구는 그동안 사용해 오던 현장 연구 방법들이 갖는 한계들을 알아보는 데서 출발한다. 그리고 그에 대한 대안으로 두 가지 이상의 현장 연구 방법들을 다양한 방식으로 혼합 및 활용할 수 있는 통합 방법론(mixed methodology)을 소개한다. 선교적 교회론이 존재론, 실존론은 물론 상황화적 적용에도 활용이 가능해지기 위해서는 현장에 대한 이해와 또 그에 바탕 한 사역 전략의 수립이 필수적이다. 또한 가시적이고 정확한 현장의 자료를 수집하기 위하여서 설계 과정에서부터 정확한 목표, 표본과 모집단의 선정, 자료수집 방법, 현장에 대한 현실적인 이해, 자료의 정리 방식 등을 정확히 설정해야 한다. 기존의 양적 연구와 질적 연구의 특성과 그것들이 갖고 있는 철학적 배경을 이해할 경우 각 방법들이 갖고 있는 장점과 한계를 이해할 수 있다. 통합방법론은 이런 방법들의 한계를 최소화한 것으로 선교적 교회론의 실현에 좀 더 현실적인 기여를 할 수 있을 것으로 기대된다. 선교적 교회론을 가시화하기 위하여서는 사역의 단계마다 수행해야 할 현장연구들이 조금씩 달라야 한다. 그리고 각 단계들의 현장 조사의 성격이 다른 만큼 사용하는 자료 수집 방법들, 그들의 배합, 그리고 방법들의 순차는 다양하게 선택할 수가 있어야 한다. 통합하는 방식에도 두 가지 방법들을 단순하게 합하는 삼각화 설계법을 필두로 리서치의 목적에 따라 순차성과 동시성, 리서치의 성격에 따라 탐색적, 설명적, 그리고 내재적 접근들을 고루 사용할 수 있다. 본 논문은 이 중에서도 선교적 교회론에 적용이 비교적 용이해 보이는 6가지 통합방법의 유형들을 소개할 것이다. 각 유형별로 적절한 현장 연구의 예들로 어떤 것이 있는지도 소개할 것이다.

하워드 스나이더(Howard A. Snyder)는 교회갱신학자로 세계적으로 알려졌지만 뉴비긴(L. Newbigin), 구더(D. L. Guder), 밴 겔더(C. Van Gelder)와 더불어 선교적 교회론의 주창자 중의 한 사람이기도 하다. 스나이더는 뉴비긴이 신학적으로 가장 깊고 가장 포괄적이라고 간주한다. 이런 면에서 그는 구더와 밴 겔더를 파생적이긴 하지만 유용하다고 본다. 스나이더는 전반적으로 자신의 연구가 그들의 연구보다 더 포괄적이라 생각하며, 그런 면에서 뉴비긴에 더 가깝다고 생각한다. 이 논문의 주요 목적은 인터뷰와 문헌연구를 통해서 스나이더의 선교적 교회론을 정리하는 것이다. “교수님의 교회론의 뼈대를 어떻게 세우면 좋을까요? 교회론의 큰 그림을 제게 제시해 주실 수 있으신가요?”라는 질문에 스나이더는 다음과 같이 답했다. “교회론의 뼈대는 근본적으로 성경적으로 세워야 합니다. 즉 ‘교회’에 관한 성경적 이미지들과 은유들―특별히 하나님의 백성, 그리스도의 몸, 성령의 공동체―에 기초해 세워야 합니다. 이 모든 것들은 생명의 이미지들로부터 나왔기에 관계적이고 유기체적입니다. 그런 의미에서 그것들은 전체 성경의 계시와 하나님의 삼위일체 의 특성을 반영하고 연결되기에 생태적입니다. 생태학은 더 큰 하나님의 경륜(oikonomia)과 결코 분리되어서는 안 됩니다. 만약 그렇다면 그 생태학은 성경적 의미에서 통전적이지 않으며, 고로 충분히 선교적이지 않습니다. 매우 분명하게 신약성경에서 교회는 근본적으로 예수 그리스도에게 연합한 사람들의 공동체(바울이 ‘한 몸이 된’[membered together]이라고 표현한)이며, 그러므로 교회는 오늘날 세계에서 지속적인 하나님의 일을 하는 성령에 의한 주요 기관입니다. 비록 성령은 교회를 넘어서 또는 앞서서 역사하시고, 때로는 교회를 심판하시지만 말입니다.”“교수님의 교회갱신론과 하나님 나라론과 생태적 교회론이 어떻게 선교적 교회와 연결됩니까?”라는 질문에 스나이더는 다음과 같이 답했다. “내 아이디어들은 ‘선교적’이라는 용어가 유행하기 전에 발달되었습니다. 하지만 물론 그 아이디어들은 생득적(生得的)으로 ‘선교적’입니다. 나는 세 가지 아이디어 모두를 오늘날 ‘선교적’이라고 명명된 범위 안에 넣고자 합니다. 성경적으로 ‘선교적’을 말하려면 완전한 하나님 나라와 모든 피조물의 회복을 위한 하나님의 계획―‘땅’이라는 주제의 중요성―을 포함한 하나님의 선교 전체를 포함해야만 합니다. 나는 현재 진행되는 ‘선교적 교회’ 논의에서 [내가 1975년에 출간한] 『새 포도주는 새 부대에』에 이미 최소한 씨눈 상태로 나타나지 않은 것을 별로 많이 발견하지 못합니다.”스나이더는 삼위일체 하나님과 교회의 선교적 본질 사이에는 중요한 유전적 연결고리가 있다고 믿는다. 교회의 근본적인 DNA는 교회를 하나님의 통치의 표적과 미리 맛봄, 그리고 초기 구현이 되도록 하고, 삼위일체를 반영 또는 반향 짓게 한다. 이러한 의미에서 스나이더는 교회를 선교적, 대안적, 언약적, 삼위일체적 공동체로 묘사한다.

성경에 나타난 선교에 대한 연구는 성경을 문자적으로 있는그대로 받아들여서 선교의 당위성이나 특정 선교단체의 목적을 위해 성경의 일부를 차용하던 방식에서부터, 성경전체를 역사비평적으로 연구해 하나님의 선교를 증명해내는 방식에로, 여러 학자들의 연구를 통해 서서히 변화해 왔다. 영미권에서 볼 때 1980년대 이전에는 대개 전문적인 성서학자보다는 선교학자들이 성경을 선교적 관점으로 보는 방식이 주류였다. 이러한 방식은 자의적 안목으로 성경의 특정 부분을 강조하는 한계가 있었으며, 특히 구약성경은 십 수 년 전까지도 선교와 많은 관련성을 갖지 못한 책으로 치부되었다. 이와 달리 성서학자들은 하나님의 선교가 성경에 분명히 나타남에도 불구하고, 기존의 역사비평에 의존하여 성경전체를 선교적으로 읽지 못하였고 선교현장을 고려한 해석학도 발전시키지 못하였다.서구교회가 반세기동안 형성해온 선교의 중심주제가 ‘선교적교회론’으로 집결되어 나타났다. 이는 교회의 상황을 선교적 관점에서 반성하면서 바람직한 교회운동이 선교회복운동과 맞물려 일어난 것이다. 선교적교회 운동이 교회와 선교의 본질에 대한 성경적 근거를 제시해야 하겠기에, 최근 호주와 북미의 GOCN은 선교적해석학(Missional Hermeneutic) 방면으로 이 운동을 추진하고 있다. 현재 국내에서 선교적교회론은 학문적 논의의 장이 점차 형성되면서 다양한 선교적교회들이 부상하고 있는 상황이다. 한국교회 갱신을 위해서도 도전하는 선교적교회론은 제도화속에 경직화된 한국교회에 도사리고있는 세속적 가치관을 제거하기 위해, 하나님 나라 가치관을 드러내는 성경적 기준을 제시해야 한다. 이 시점에서 필자는 선교적교회론의 뿌리가 되는 교회와 선교의 본질에 대한 성경연구를 최근 부상하고있는 선교적해석학 분야에서 성찰하되, 본 소고는 그러한 성경연구를 위한 표지(標識)가 되는 초점들을 제시한다. 논문의 구성은 선교(학)에서 성경이 어떻게 다루어져 왔는지를 간략히 살피고나서, 선교적교회론에서 선교적해석학의 중요성을 논한다. 다음으로 선교적해석학을 헌스버거(George Hunsberger)를 따라 4유형으로 분류하여 라이트(Christopher Wright), 구더(Darrell Guder) 및 고힌(Michael Goheen), 바람(Michael Barram), 그리고 브론슨(James Brownson)의 입장을 소개한다. 헌스버거는 위의 각 유형들을 서로 배타적이거나 경쟁적으로 보기보다는, 각기 다른 강조점들이 서로를 필요로 하는 상호의존적인 유형들로 보기를 권한다. 그럴 때 모종의 시너지 효과를 볼 수 있다는 것이다. 이것들은 앞으로 계속해서 발전해나갈 선교적해석학에 ‘토대’를 놓아준다. 즉 ‘선교적해석학’을 위한 구조틀(framework-하나님의 선교의 내러티브), 목적(aim-증거를 위한 교회 형성), 접근방법(approach-독특한 사회적 자리에서 나온 질문들), 그리고 해석적 모체(matrix-해석적 열쇠로서의 복음)를 제공해준다.

Our close observation of the debates among Pauline scholars in the west on the issue of mission-relationship between Paul and the church provides some points to be borne in mind for a fresh approach in our further discussion. The dichotomy between scholars’ approach to the issue of mission-relation between Paul and the church either in terms of mission-continuity or mission-discontinuity needs to be remedied by appreciating the possibility to see the issue afresh, namely, continuity ‘and’ discontinuity. Therefore, our further discussion is to begin with assuming a certain ‘mission-continuity’ between Paul and the church or at least Paul’s missio-ecclesial understanding vis-à-vis his understanding of his own mission. This again means that the unsettled exegetical question is not about such a mission-continuity or mission-discontinuity between Paul and the church but about the nature of such a continuity. On a more fundamental level, the current debate has more to do with a more plausible description of Paul’s conceptuality regarding what Pauline scholars have generally called ‘mission’ than simply to explain away the relation between Paul and the church under a given popular definition of mission. As the modern notion of ‘missio-Dei’ and “missional ecclesiology’ do, a more plausible description of Paul’s conceptuality regarding the current issue requires to see ‘mission’ not ‘pattern-analytically’ but ‘purpose-analytically’. However, this should not be done anachronistically by projecting these modern notions to Paul’s texts, but in a way in which we can provide a more biblical and historical basis for a better understanding about our mission today.

The aim of this thesis is to outline the history of the mission of the Korean Church in Thailand and its characteristics, tasks and mission theological issues so that the thesis searches for the way of the mission of the Korean Church to contributing to the unity and empowerment of the Church of Thailand. To achieve this aim, the thesis deals with the social characteristics and value systems of Thai society and the history of the mission of Roman Catholics and of Protestants. Through suggesting the contour of the history of the mission of the Korean Church in Thailand, some characteristics of the mission of Korean Church are church plant, church-centered passion, project-centered and materialistic mission, and independent seminaries. Tasks of the mission of Korean Church in Thailand are acceptance of Thai Christians' critiques on Korean missionaries, Korean missionaries' understanding of Thai culture in depth, meagerness and lack of mission strategies, halt in mission, missionary kids' education, partnership in mission, acceptance of difference of Thai church culture, understanding of the missionary tasks from the socio-cultural and religious situation of Thai church, and theological issues. The main results of the research are as follows: first of all, there are two kinds of church in Thailand: one belongs to the Church of Christ in Thailand, the other to the Evangelical Fellowship of Thailand. Some Korean missionaries, however, established independent denominations and ran seminaries so that those denominations and seminaries obstructed the unity of Church in Thailand. These activities of Korean Church cannot be regarded as mission. Secondly, Korean missionaries to Thailand should not transplant the culture of the Korean Church to Thailand. Rather with Thai Church leaders, their missionary tasks are looking for the ways of how to communicate and share the Gospel with Buddhist Thais and identifying the appropriate ecclesiology in Buddhist society. Thirdly, the future of the mission of Korean Church to Thailand depends on whether Korean missionaries could expand the model of the partnership in mission done by the missionaries belonged to the Presbyterian Church of Korea to the relation between the Church of Thailand and Korean missionaries. Lastly, such an expansion of the model of the partnership in mission will be possible only when the ecumenical churches and the evangelical churches can reach a common conclusion through coming to an agreement on the theological issues such as human-centered theology, religious pluralism and mission methods and mission theology in the Buddhist country.

Willem Adolf Visser ’t Hooft was born on 1900 in Netherland and moved into Geneva in 1924 in order to work with YMCA as a general secretary. From 1928, he also was involved in World Student Christian Federation and became an editor of The Student World. Then he worked in World Council of Churches from 1938 to 1966 as a general secretary. He published The Ecumenical Review and was the editor of it from 1948. He hosted many ecumenical meetings, including Evanston (1954) and New Delhi (1961) WCC General Assembly and actively participated in lecturing and writing in the world. Although he was born in the West and had been educated in the West, he humbly accepted the sinful nature of Western churches. He acknowledged they had been affected by syncretism, pluralism, and Neo-paganism. Hooft understood the church in two different dimensions. One is that church is a spiritual community which gets salvation by Christ, becomes a new creature (I Cor. 5: 17), and lives in the Kingdom of God in the eschatological hope. The other is that church is a sinful human organization. Especially, Western churches have compromised the Gospel of Christ with many contemporary philosophy, theory, ideology, and other religions. In such a situation, church should be renewed. Hooft argued that the authentic church’s renewal is not an event or program that can be acquired, but it is an ongoing process in relationship with God. In other words, the renewal of churches does not rely on human’s endeavor or achievement, but the sovereignty of God. He is the subject of churches’ renewal and each church is in His hands. In terms of this perspective, He leads churches’ renewal and churches should pay attention to His will and ways towards other churches. In this sense, according to Hooft, the first step of renewal, is repentance before God. Then churches should listen carefully to the Word of God. The renewals cannot be done in a certain amount of time; rather it is a lifelong process in the living God. Hooft insisted on that the renewal of churches should be visible, tangible, and concrete in this world. In that sense, Hooft emphasized the unity of churches. People have been separated, but Christ never. If Christians believe that Christ creates churches, they are one body. They cannot be divided in Christ, although they have different backgrounds. If Hooft’s claim is true, the unity of churches should be manifested in this world. Again, unity of churches is not an event or political project; rather it is an ongoing process in relationship with God. He is an initiator of churches’ unity and He is the One who finalizes in His time. It does mean that the unity of churches should grow up “from” Christ “to” Christ. In conclusion, Hooft focused on the missional nature of church in terms of fulfilling the renewal and unity of churches. He said that the problems of church unity are supremely relevant to the evangelistic and missionary tasks in the world. In addition, Hooft claimed that the renewal of the Church implies, therefore also that the Church rediscovers its apostolic, missionary character. For Hooft, the Church is the missionary Church, because it is the instrument of God’s world-embracing plan of salvation.

The researcher in this paper tries to suggest proper indicators of the missional church based on his critical evaluation to Dr. Kookil Han’s study of missional churches in Korea. The researcher describes ‘Missio Dei,’ ‘the Bible-centered evangelicalism,’ ‘the emphasis of indigenous culture,’ ‘practicalism,’ ‘the focus on the essence of the church,’ ‘dynamics of the Holy Spirit,’ ‘ministry of lay people,’ and ‘the pursuit of the dispersive church’ as the main characteristics of the missional church. The researcher highly evaluates Dr. Kookil Han’s endeavor to study emerging missional churches in Korea. However, the researcher points out that some cases which Dr. Han introduced, do not reach to the criterion of the missional church in terms of the main characteristics of the missional church. In this paper, Songahk church, Hannam first church, Sungkwang church, Kwangyang-Daekwang church, Sungam church are described as emerging missional churches in Korea. From the common characteristics of these churches, the researcher factors out 12 indicators for the missional church: 1) the missional church is to be on evangelistic ecumenicalism based on theology of Trinity; 2) the missional church should exercise good influence to the local community; 3) the missional church needs to contribute to the development of the local society; 4) the missional church ought to understand the true value of the church; 5) the missional church should endeavor to be a living community; 6) the missional church must not have any internal conflict among people in the church for more than ten years; 7) the missional church needs to endeavor for the cross-cultural mission; 8) the missional church should support the horizontal structure in which the clergy and the laity lead the faith community together; 9) the missional church is to catch up with the changing trend of the region and the times; 10) the missional church should be financially independent; 11) the missional church ought to be ecumenical in working with others; 12) the missional church must work for the larger community where the local church stands.The researcher lastly argues that Korean church leaders need to dig out more missional churches in Korea and establish a reliable criterion indicating the missional church for developing a biblically faithful and culturally relevant missional ecclesiology in Korea.

Korean church nowadays is facing same situation as Missional Church appeared in the West. Korean church is corrupted inside and brought the disability and loss of trust externally due to loss of the essence of faith and lack of the suitability to the society. The fact that Korean church is confronting the worst crisis in Korean history urges us to bring appropriate solutions to recover the fundamental worth and to communicate with altered Korean society effectively. As we are to recover the identity and the suitability and to solve internal and external problems in the church, neither the present church paradigm nor the program and the pastoral methodology is the key. Korean church reached at its prime with the programs and pastoral methodology and now these are bringing the dark age upon Korean church which is darker than ever. Therefore, it is the time for Korean church to be changed in every direction. The Missional Church was resulted in developing the main theme of mission that took the half of the century in western church. It does not mean to recover Christendom and to find better principle and method to pursuit church growth but it is the movement–which started with church movement and mission recovering movement–that examines the situation that church is in seriously and studies it academically. GOCN(Gospel and Our Culture Network) has been working on Missional Church movement in the area of Missional Hermeneutic recently. Since Mission comes from the nature of God, the whole Bible should be dealt with Mission but not some specific verses. Therefore, this essay will focus on introducing Missional Hermeneutic Christopher Wright provide. This research will give an opportunity to illuminate the characteristic of Missional Church–the ethical perspective of Mission.The relationship between Mission and ethics is very close. The author insists that ethicality is the sign to distinguish the church from the secular world and it forms Mission. Ethics itself forms Mission in Missional Church as church exists as the light and the salt to the local society. Without biblical ethics, there is no biblical mission. This essay will prospect the Bible in Missional Hermeneutic and show the relationship between ethics and the aspect of election, redemption and covenant in the Israelite and church respectively. Biblical Mission needs biblical ethics. Moreover, ethics itself forms mission. Missional Church provides biblical basis for Missional Hermeneutic. Since Bible gives the right answer to the nature and the method of missional obedience, Word is the basis for church mission. The steps toward Missional Church should show the effort to examine the systems of every church throughly and biblically to be rooted and worked in serious relationship with God’s word. Missional Church movement should provide biblical basis on the nature of gospel and the essence, ministry and structure of church, In such need of these facts, this essay will provide examples to illuminate the biblical basis about Missional Church with the eyes of Missional Hermeneutic.

The Korean Church is well-known as the Church which conducts missionary works. Despite the short church-history, the Korean Church has not only considerate passions and dedicated attitudes toward Mission, but also human resources and material resources needed to the missionary works. Thus it goes without saying that the Korean Church stands on the rank of countries that are responsible for the World Mission. The Korean Church’s Mission has several distinct features, which are church-centered, Denominational Mission Department-centered sending-missionaries and then not setting up enough infra-structure. Upright Mission is accompanied by administrating and caring missionaries as well as gathering and choosing suitable people, sending and supporting them as missionaries, and making them settle in the mission field and grasping their missionary works. However, the Korean Church’s Mission is, so to speak, to be doing ‘Sending-centered Mission.’ Mission is recognized only to send missionaries and supporting their living expenses. Because of these reasons, Denominational Mission Department or Missionary Society beyond the Denomination don’t consider setting up intra-structure as the principal assignment. Currently, the Korean Church’s missionary model seems the Church-centered Mission model but, in fact, sending missionaries is carried on each church-centered events, for which primary structures and systems needed in conducting the missionary works are not equipped. Each church-centered sending-missionaries and Mission on the basis of sponsorship structure causes various problems in the choice of missionaries and their missionary activities. In many cases, to choose missionaries and to support them is done impromptu rather than designedly. There is no long-term missionary policy to supervise, manage, and take care of missionaries. The responsibility of all the missionary works is left to the missionaries alone. In order to perform the right Mission continuously, it is not sending many missionaries but establishing and operating frames and structures to support the working missionaries systematically that is the most urgent task. This article is to suggest the real alternative by recognizing the problems of Mission and realizing heartfelt the need of the infrastructure on Mission. After seizing pros and cons between each church-centered Mission model and Mission Society-centered Mission model, it is to search for solutions on structural problems which have been revealed in each church-centered Mission system in Korea Church now.

This paper is to study the missionary reflection of social service mission in Korea church after the 1945 liberation of Korea. When reflecting social service of Korea churches according to the historical features, it could be divided as before and after the 1945 liberation of Korea. The social service before the liberation could be summed up as ‘un-structural service period’ that had been conducted to Korean people in poverty, diseases and ignorance during the beginning of mission by the missionaries. The other could be summarized as ‘structural service period’ that is recognized the ideological conflict and the suffering from the division of Korea into north and south and the Korean war and ‘holistic service period’ that tried to avoid a crisis into social service mission as Korea churches in quantitative growth were experiencing stagnation. The mission before the l945 liberation was an education and a medical service as the approaching method in Korean society. But those services were one method for evangelism because they were based on conservatism theology of early missionaries. So, there was no missio-theological reflection for the extension of God’s Kingdom that Jesus Christ proclaimed in the world. Therefore early Korean churches are ‘un-structural service period’ that emphasizes only individual's spiritual salvation in the absence of society. During the Japanese colonial period social service of Korea church was ‘solidarity period’ that tried to find a clue of national problem solution from a rural community movement. Korean churches in the 1920s began to recognize social salvation and the world’s structural problems. The rural community movement also developed actively for about 10 years from the 1920s to the mid of 1930s, but it should be stopped due to the oppression in and out of church in the late 1930s. Even though there were many believers who died of dire persecution, many main religious associations in Korea found the way to live in sympathy with the visit of Japan’s shrine. After the 1945 liberation Koreans experienced both the joy of liberation from Japan and fratricidal war. In this period the duty of Korea churches was to save Clients in want and received financial support from the western churches because of economical poverty and impoverishment. And the April 19 pro-democracy movement in 1960 was happened due to the political corruption, but the democratization retreated because of the May 16 military coup in 1961. Industrialization and urbanization are promoted as focusing on the economic development, and UIM that helps the human rights abuses of workers origins. In this period Korean churches begin to open their eyes about the evil of social structure and illegality and corruption stemming from the huge gap forming between the rich and the poor, materialism and the negligence of humanity. So this is ‘structural service period,’ for Korean churches that are focusing on the individual’s spiritual salvation become to recognize the evil of social structure and injustice as mission work. Finally, since Korean churches after the 1970s are interested in the church’s growth and expansion, they are not into social service. The economic growth by the military regime caused trouble such as the gap between the rich and the poor, environmental disruption and materialism and formed urban slums. And also Korean churches that disregard these problems are contaminated by growth-oriented theology, but they surprisingly growed with the military regime. In this period the large scale gathering and revival are lively held, and churches closely cooperate in turning the concern about human rights and democratization into individual’s spirit salvation and blessing. As a result, Korean churches after the 1990s have been put aside in the society and stagnated constantly. Now Korean churches stand in between temptation of growth and responsibility of social service. The early Korean churches created the way to mission through social service building up many hospitals and schools as a method of evangelism. Therefore, Korean churches should revive a tradition of holistic mission with both evangelism and social responsibility.

Peace should be approached by inclusivism, consisted of politics, economy, international relationship, social welfare, community health care, education, and culture. For the current government of South Korea has been obsessed with ideology rather than national interests during the last five years, the relationship between South Korea and North Korea is in crisis. Theological foundations for reconciliation are truth, memory, repentance, justice, forgiveness, and love. The presupposition of reconciliation is to know what happened to the victim. The truth of the victim can be recognized through memory, that is the center of one’s identity. Repentance of the perpetrator is necessary for the process of reconciliation. In return the victim should forgive the perpetrator. In the whole process of reconciliation, love is a dominant factor. Theological foundations for peace are justice, reconciliation, nonviolence, just peace, and economic justice. Justice is the precondition for peace. And reconciliation is the way to peace. Nonviolence is the hope for peace. Just peace is suggested by the WCC as an alternative to the just war and pacifism. Economic justice is identified as an essence for peace. Tasks of the peace mission of the Korean Church for reconciliation and peace reunification of South Korea and North Korea are such as nonviolent communication, nurturing of the peacebuilders, the peace education for encouraging the culture of peace, the care for the victim of violence and programs for violence prevention, media as a peace messenger, the peace mission in the public area, and strategies of peace mission in the troubled areas. The peace mission should be approached by inclusivism and Christian realism as well. For practicing the peace mission the Korean Church can learn about important lessons from the various examples of the peace mission done by the member churches of the WCC during the Decade to Overcome Violence, from 2001 to 2010. The Korean Church is encouraged to study the precious experiences of the Peace Church (the Mennonites, the Quakers, and the Brethren Church) for enacting the peace mission.

This paper is to lay the theoretical foundation of missional church growth, which should be a new paradigm of church growth, in order to renew the Korean church in which distorted concepts of church growth are widespread. In this paper, I define missional church growth as the growth of missional church, which expands its social influence of the Gospel by becoming the witnessing church culturally appropriate in its local community and the world, in terms of not only inner dynamics through worship, education, and fellowship but also the praxis of evangelism, church planting, incarnational ministry, and public discipleship, ultimately the increase of responsible church members who came to the Christ. Prior to explaining the frame and basic concepts of missional church growth, I conducted two studies: firstly, I inquired into the theological theories of church growth and among them tried to find critical clues connecting to the missional church growth; and secondly, from a cultural view point, attempted to elucidate both the fact that some main concepts of traditional church growth theories were affected by modern values, and the postmodern culture is challenging Christian churches today to prepare a new paradigm of church growth. Basically, the missional church growth aims to accomplish the Lord’s Great Commission(Mt. 28:1920), which includes both evangelical mandate and cultural mandate. Thus, it is harmoniously toward enhancing both conversion growth and the social influence of the Gospel. It is also related to the endeavor to realize the apostolicity inherent in local churches, the missionary nature of the church. Its accomplishment would be through enhancing inner dynamics based on worship, education, and fellowship, and activating its missionary praxis toward the world. The missionary praxis includes four main works: evangelism, church planting, incarnational ministry, and public discipleship. Therefore, it could be mentioned that the missional church growth is carried out through the balanced perspective and practices in terms of the Gospel and culture. Finally, the missional church growth should be practiced in an orderly process. The nature, ministry, and structure of the church, three aspects in the life of the missional church, must be in regular sequence. Their order must not be changed: its ministry must come out of its nature and its structure must be built to fulfil its ministry effectively. When neglecting this orderly sequence, the church would be programdirected and losing its missionary nature, which consequently produces distorted church growth.

This paper is to study historical characteristics of social service mission in Korea church before the 1945 liberation of Korea. The classification of an era for historical analysis about social welfare in Korea church is not only necessary, but also is dangerous. Because it could be depended on subjective classification of the researcher, simplified complicated historical processes, and there would be a possibility to classify it individually or selectively. Nevertheless, a missiotheological reflection about christianity society service in the Korea mission history will be meaningful to many people who study social service mission according to the classification of an era and important to Korea church which is in stagnation. In this context, the summingup to social service mission of Korea church before the 1945 liberation of Korea according to period features is necessary. There are two kinds of mission service characteristics in the protestant. One of these is Luther, Calvin and Knox as an ‘ecclesiastical’ type, and the other is sure salvation by individual experience of faith as a ‘nonecclesiastical’ type. Mission movement after Pietism mainly took the 'nonecclesiastical' type. The United States of America which preached the gospel to Korea also was offsprings of the ‘nonecclesiastical’ type. The faith of these people, as a type of pious Puritan, thought a concept of church is the same as an ark separated from the world. It shows at the constitutional law of the separation of religion and politics and the guideline of mission agency. Despite their spiritual salvation separated from the world, nonpolitical actions, and irrational and dualistic faith as what is called an ‘evangelist,’ these people began education and medical works as a starting point of mission at the beginning of Korea mission. These were based on the considerate help and charitable service by each missionary. This type of faith made emotional bond with Koreans in unhappiness as a method for propagating the gospel even though there was not an attempt grasping the underlying and structural problems which were causing miserable lives and political suppression to the pioneer missionaries. So, the local section was set up in ‘Christian Council’ in 1925 and the rural section was set up in 1930, but these were only recognized as ‘something for mission works.’ For example, the local section of ‘Christian Council’ in 1930 was limited only for the dormitory foundation, missionary sending, sewage factory demolition, temperance movement and combined execution of help works. This kind of early mission, which was an unstructural service has the same basis with pious ‘Mitleid’ to the lost souls. Pietism against protestant’s legitimism in the 17th century and illuminism in the 18th century was an important movement that awakened stagnated mission work newly, but focusing on an individual’s complacency and conversion it became the important motivation of mission and the important goal of mission only to save each person from corrupted world. Therefore, the mission of unstructural service has some limitations that restrict missionary works only as a province of converted spirit, given Missio Dei erecting the sovereignty of Jesus Christ and expending the kingdom of God in this world. It was from 1920 that Korea church started to recognize the basic cause of social problems systematically. And also this is originated from the development of international missiotheology. As the first World Missionary Conference held in Edinburgh in 1910 predicted the world evangelization hopefully, it was based on mission for a human being’s spirit salvation. Consequently, it did not develop the christianity's influence beyond individual spirit salvation. But after Edinburgh conference the world’s history was changing by contraries because of World War. So the World Missionary Conference after 1910 was not held. In Jerusalem conference in 1928 the recognition about the social responsibility of gospel, secularism and other religions was on the rise strongly. Thus, Korea church in the 1920s was interested in social welfare mission according to the stream of world missionary and the social change of Korea(Chosun). Since this was the creed copy of churches of the United States of America and Japan, this social welfare mission had a problem not to include independency and a demand of the times. Many social service movements such as roll back of tuberculosis, medical work, settlement work and moderation movement, and service for women and children’s welfare, therefore, showed the limitation. During the Japanese colonial period Korea church tried to find a clue of national problem solution from a rural community movement because it was based on a type of national church against Japan. The rural community movement also developed actively for about 10 years from the 1920s to the mid of 1930s. However, it should be stopped due to the oppression in and out of church from 1938, for it should choose either religious martyrdom or a conversion to rural community movement. Korea church have experienced a special period in which it practiced society service jointly with Korean people who were in poverty, diseases, oppression and discrimination under the Japanese colonial rule. Nevertheless, Korea church separated from the society due to the limitation of its conservative theology that could not catch fundamental social problems structurally and the faith that salvation is restricted within the individual spirit. This is why Korea church is experiencing its stagnation since the 1990s.

South Korea is a regional Protestant superpower with a successful mission history. It has the largest Christian congregation in the world: Yoido Full Gospel Church built by Paul Yonggi Cho. As of 2009, it dispatched more than 20,000 missionaries abroad. However since the 1988 Seoul Olympic Games and the breakdown of the Cold War in 1991, evangelical Protestantism in the country has been steadily declining. Moreover, its social credence is continuously lowering as a result of controversy such as hereditary transmission of pastors, clergy’s sex scandals, financial dishonesty, and privatization of the church. Because of this, Protestant Christianity in South Korea is in some real sense viewed as controversial. The purpose of this paper is to examine the sociocultural change in South Korea in the midst of neoliberal globalization in order to build the socalled ‘missional church,’ a collection of missional believers acting in concert together in fulfillment of the missio dei. The‘missional church’ is faith communities willing and ready to be Christ’s people in their own situation and place. The paper consists of the following sections. The introduction focuses on the emergence of the ‘missional church’ along side with the recent crisis of Korean Protestant Christianity. The first section describes some new cultural trends propelled by globalization. The second section explores sociocultural changes within present South Korea from the sociological perspective of mission: (1) from collectivism to individualism, (2) from ‘regulation society’ via ‘task society’ to ‘fatigue society.’ The third section investigates the outer situation of the ‘missional church’: (1) class disparity, (2) change in demography and family, (3) emergence of ‘N (net) generation.’ The conclusion provides some suggestions including ‘progressive Pentecostalism’ (in Donald Miller’s words) for building the ‘missional church’ within contemporary Korean society under the turbulence and division in terms of ideology, region, class and generation.

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

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

Today, Korea society focuses on multisociety and kid problem of multiculture home. Korea does not accept traditional multisociety, but entered in multiculture society according to economic, political, global trend. Multiculture society has so many problems; such as criminal situation, culture shock, identity destroy in multiculture home's kids. In this situation, how can do Korea church take care their life problems? Korea church should support toward them in multiculture home through missional education. This article mentions meaning of multiculture society and based on biblical foundation about multiculture society, kids of multiculture home, and Korea church mission toward mlticulture society. This study focuses on for survivals of migrants kids and social discrimination of Kosian in Korea society. Korea churches have to support their settlement by their own ways and encourage them to establish not only their own identity in Korean society but also Christian kid identity based on multiculture society. Therefore, how would Korea church' task do to support for children education of multiculture society. Above all, this article deals with knowledge shift of multiculture society about kid problem and education method. This multiculture came from low fertility and super aging society. Korea churches should response problems of multicultural peoples and their kid with multicultural living together in Korea society.

한국 교회의 성장과 발전이 하나님의 은혜로 이루어진 선교의 결과라는 것은 틀림없는 사실이다. 이러한 사실로 미루어 볼 때 한국 교회에 하나님께서 민족적이며 시대적인 큰 선교적 사명을 맡겨 주셨음을 확신한다. 세계 선교사에 유례없이, 한국 교회는 지난 1세기 동안 천만에 가까운 그리스도인을 보유하고 5만에 가까운 교회를 세우며 매년 수천명이 넘는 신학생을 배출해내어 왔다. 세계는 한국 교회의 이러한 양적 성장을 부러워하고 있으며, 한국 교회의 저력이 세계 선교의 교두보 역할을 감당해 줄 것을 기대하고 있는 실정이다. 또한 한국 교회도 이 사실을 하나님의 축복으로 여기고 하나님께 감사드리고 있다. 그러나 오늘 한국 교회는 이와 같은 외형상의 화려한 모습만을 자랑하거나 만족해하고 있을 때만은 아닌 것 같다. 오히려 지금 우리는 건강한 신앙의 안목과 하나님의 말씀에 비추어서 우리의 현실과 그 이면에 감추어진 잘못을 다시 점검해야 할 때라고 본다. 우리는 그리스도의 눈으로 한국교회를 성찰하고 오늘의 교회에 대한 그리스도의 음성을 들어야 한다. 한국 교회의 성장의 이면에는 긍정적으로만 볼 수 없는 많은 문제들이 있기 때문이다. 가치관의 혼란이 심각한 이때에 한국교회가 민족을 구원하는 교회 본래의 사명과 역할을 제대로 감당하고 있는지를 살펴볼 필요가 있다. 여러 가지 통계자료에 의하면 90년대를 고비로 교회의 성장이 정체되기 시작하였고 오늘에 이르러서는 교단에 따라 성장 둔화 등 위기의 징후가 현저해지고 있다. 이제 그 원인을 밝혀내고, 그 바른 처방이 내려지지 않는다면 한국교회는 유럽 교회들에서의 정체와 위축의 길을 답습할까 심히 염려된다. 따라서 한국교회의 과거를 돌이켜 보면서 무엇이 한국교회의 침체 원인의 문제인지에 대한 근본적인 대답을 찾아야 할 것이다. 이에 본고에서는 고유의 선교적 관점에서 문제 원인과 그 원인에 대한 처방 및 선교비전을 제시하고자 한다.

This articles is to represent a application of ‘A Migrants Mission of Korea Church’ to ‘Multicultural Society in Korean churches’ as a strategy of balanced church responsibility in the aspect of a ‘Migrant Mission.’ I mention that biblical perspective and analysis about a migrant based on Old Testament and New Testament. I appear that an migrant kinds and situation in Korea society. This study builds on a direction of missiological strategy and method in multicultural society. I suggest that mission strategies in Korea Churches should be request toward a migrant in Korea society. First, Migrant mission strategy would play positive roles in making their works maintain the identity and trait of Christian gospel in works of Multiculture missions which stress on social responsibility and then suggest concrete and modified alternatives for evangelism. Second, Korea churches can works wholistic mission for them; such as NGO service, medical service, family counseling, educational supports, and human rights. Third, Korea churches support and build on migrant churches, so they want to have themselves worship service, bible study in migrant churches. Fourth, We have could be connect with Social Welfare, Churches, Government, NGO Network, and Schools toward Migrant life and welfare.

Recently, most Christians in Korean have felt shame at watching the status quo of Korean protestantism. Almost everyday, we Christians faced unpleasant news about churches and clergies. At the same time, Christians feel the crisis of church growth and mission. At this moment, it would be significant and meaningful to search for the church reforms in the history of Christianity and to be taught from the past. For this reason, the writer investigated several historical events which caused the church reform consciously or unconsciously. As a result of this research, several types of church reform in the church history could be described as follows. The first case of church reform was accomplished for the purpose of the ecclesiastical and the social change by means of the political struggle. Second, for the purpose of the ecclesiastical and the social change by the revolutionary method. Third, for the purpose of structural subversion by the political struggle. Finally, for the purpose of structural subversion by the revolution. Among these four, because the second type of reform is illogical, the writer would consider the others. The rest of three cases of reform, however, whether it would be successful or not, had the limitation that could not have accomplished the fundamental reform of problems in their own era. For this, the writer has looked for the another way which was named as the fifth way of reformation and the writer considered it as true church reform. Also, it was regarded a genuine church reform as the most effective way of mission. As the fifth way of reform in the church history, the writer analyzed three historical events: the way of St. Francis and his mendicant movement in the twelfth century; the way of religious movement of Beguine in the thirteenth century; and the way of methodist movement of John Wesley in the eighteenth century. The characteristics of these movement would be as follows. First of all, these movements did not happen to struggle or criticize the existing church power and social structure directly. Secondly, even though there were leading persons in these movements, these movements were empowered by the anonymous laities. Thirdly, the participants of these movements proliferated and flourished very rapid within very limited times. Finally, They were so creative that they created new idea, theology, philosophy, and life styles. In conclusion, the writer proposed the fifth way as the ideal both for church reform and growth simultaneously. Through the fifth way, the people who are sick and tired to churches and protestantism in Korea might come into the world of hope, new spirituality, and creative life that they have never felt in the existing ecclesiastical structure. Then, new Christian communities will proliferate such as the above creative religious movements.