The term “culturally refracted contexts” means the distorted, twisted, and fixed contexts which have lost the functional roles of the social integration in the specific cultural situations. The author tries to categorize three kinds of the distorted cultural patterns among the culturally refracted contexts of Korean society by using an anthropological method. The first one is related to “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea. It has been shown up to the society as a phenomenon of worshipping the national forefather Dangun. The second one is to be known as “extremely twisted totalism” in a culturally refracted context of militarism in Korea. It has impacted on the politic, the economy, the religion, and even the education of Korean society. The third one is to be tied with “distorted mammonism” in a culturally refracted context of materialism. It has been rooted and fixed to “extreme ethnocentrism” in Korea. The author, then, argues that Korean churches should have God’s mission to integrate the distorted and twisted society with the gospel of Jesus Christ which brings reconciliation and recovery to the culturally refracted contexts of Korean society. The distorted and twisted contexts of Korean society should be recovered to the grace community of God, the peace community of Jesus Christ, and the mission community of the Holy Spirit. In other words, the “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea has to be deleted in the society by God’s universal grace. The social oppressed and the weak can be protected and empowered by the grace of God. The “extremely twisted totalism” in a culturally refracted context of militarism in Korea can be nullified by Christ‘s sacrificial peace which brings the culture of resurrection and life. The “distorted mammonism” in a culturally refracted context of materialism in Korea should be transformed into the sharing community to the world by the witness of the Holy Spirit who gives the forgiveness and reconciliation. Korean churches as the community of the Holy Spirit, Jesus Christ, and God the Father should have a social and missional role of integration within the refracted Korean contexts of the distorted nationalism, totalism, and materialism with God’s grace, Christ’s peace, and the Holy Spirit’s sharing witness to the world and the society of Korea.

Der Ursprung des islamischen Mystizismus geht auf den Begriff ‘Sufi’ zurueck, der mit dem Schafwolle bekleidet und asketisches Leben fuehrt. Als ein Sufi gefragt wurde, was der Sufi sei, antwortete er, ein Sufi sei ein Mensch, der nichts hat, aber von nimandem in Besizt genommen wird. Im Hintergrund des islamischen Mystizismus liegt die Entwicklung des Islams nach dem Tode von Muhammad insbesondere durche den Eroberungskrieg von Umaiya Hally(661-750). Die Machthaber des Islams wurden reicher und politisch unterdrueckerisch. Dagegen gab es immer wieder eine Gegenbewegung, die die Umkehr und die Ehrfurcht vor Gott aufforderte und dem Leben von Muhammad als ein ideales Leben nachfolgen wollte. Die radikale Trennung von der Welt, der asketische und einfache Lebensstil und die Einsiedlung waren ihre Merkmale. Karen Amstrong und Annemarie Schimmen, die besten Wissenschaftlerinnen des Islams, teilen die Entwicklung des islamischen Mystizismus in zwei Kategorien auf, bzw. der Asketik und der Liebe. In dieser Arbeit habe ich versucht, in diese zwei mystischen Bewegungen einzufuehren, um den islamischen Mystizismus am Beispiel von einigen typischen Mistikern zu verstehen. Erstaunlich ist, dass der islamische Mystizismus im 13. Jahrhundert in einer engen Beziehung zu dem christlichen Mystizimus steht. Die beiden zu vergleichen, bleibt als naechstes Forschungsthema. Heute interessiert sich sehr viele Leute ueber die Spiritualitaet. Spiritualitaet hat die Bedeutung im Lateinischen Sinne, ‘atmen’. Und wir stellen gleich fest, dass die Spiritualitaet mit dem Leben zu tun hat. Im Greek hat der Mystizismus seinen Ursprung in ‘mysterion’ und ‘mystikos’, die mit ‘myein’, also ‘schliessen’ zu tun haben. Wenn man die Spiritualitaet vom Mystizismus unterscheiden will, bedeutet die Spiritualitaet einen Weg von unten zu Gott. Aber die Mystik den Weg von oben nach unten, bzw. von Gott zu Menschen. Die Menschen von heute suchen die Ganzheit(Einheit zwischen Koerper und Seele), Praxis(Einheit zwischen Wort und Tun), Altaeglichkeit(Einheit zwischen heiligen und sekularen) und Geschichtlichkeit(Einheit zwischen Geschichte und Transzendenz) der Spiritualitaet. Und ich gehe davon aus, dass der islamische Mystizismus uns dazu befaehigt, uns mit der geistigen Herausforderung der kapitalistischen Gesellschaft auseinanderzusetzen.

Animism was prevalent among people when Protestant missionaries first came to Korea. Since then, Protestant mission brought in great results among Koreans characterized by worshipping spiritual beings. Therefore, by examining the conversion pattern carefully in the materials written by missionaries as well as Korean Christians, one can easily find the significance of “power encounter”. Korean animists are very conscious of “power,” which is believed to be located in the spiritual beings, i.e. gods, ancestors and ghosts. Korean animists believe that the world is populated with lots of spiritual beings surrounding their environment. They not only have lots of traditions related to spiritual beings, but also serve many spirits in homes as well as in their villages. They are afraid of the spiritual beings and try to have good relationships with them. They also believe that anger or jealousy from the spiritual beings cause their everyday calamities. To overcome the problems, they either have to propitiate the spiritual beings with food or materials or coerce them through more powerful spiritual beings. In this context of spirit worship, the Gospel was very difficult to be accepted wholeheartedly by Korean animists. When they thought about accepting the Gospel, they had to deal with the retaliation from the spiritual beings they had formerly served. To accept Christ, they had to confront those spiritual beings. As soon as they accepted the Gospel, the title of the spiritual beings became negative such as “Satan” or “devil”. So they burnt fetishes like clothes, potteries, papers which were considered as the locations where the spiritual beings reside. Burning those fetishes terrorized lots of people who gathered around. Those who accepted the Gospel through such confrontation initially met persecutions from their family as well as their neighbors. But the early Korean Christians had persevered and ultimately overcame persecutions. Only when the family which had burnt those fetishes survived and ever thrived through the processes did family members confirm that God is more powerful than the spiritual beings. The story of the “power encounter” ran rapidly through relatives and neighbors. These kinds of illustrations of “power encounter” resulted in a paradigm shift among the people. They decided to accept the Gospel and became Christians. In short, “power encounter” engendered “people movement” toward Christ. Missiologist Alan R. Tippett’s thesis, the conversion of the animists are through the power encounter types of evangelism, is firmly proved by examining the Korean animists. As Tippett mentioned through his research among Melanesians and Polynesians that “power encounter” brought about “people movement” toward Christ, so did “power encounter” among Korean animists also result in “people movement” toward Christ. Although the animistic beliefs among Koreans nowadays are reduced in comparison to the period of first Protestant missions, many Koreans still resort to divinations and shamanistic rituals. Even many Buddhists seem to have animistic belief rather than the pure Buddhistic concept or perspective. So to approach the Buddhistic people with the Gospel, one has to be prepared with God’s power rather than with one’s knowledge about Buddhistic philosophy. Lessons we received from the Korean animists’ conversion experiences could be wisely applied when we evangelize the Buddhistic people. However, many cases of syncretism and backsliding to heretical movements are also found in Korean church history. When the process of “power encounter” is neglected or by-passed, chances of falling into such pitfalls are high. Without vivid confrontation with the deities which were served before, they cannot commit wholeheartedly to Christ. They can easily slide back to their traditional beliefs and become victims to heretical movements. To escape such negative influence from traditional belief systems, God’s servants working among animists have to examine carefully not to miss nor by-pass the process of “power encounter”. Also they have to consider carefully how to nurture believers with animistic backgrounds. Without appropriate nurturing, new believers with animistic backgrounds can easily backslide to their traditional beliefs. Upon the Word of God, their animistic perspectives and value systems have to be transformed to fit into the Biblical ones. Korean people were blessed when they accepted the Gospel and became God's people. They realized their mission sincerely and have tried to fulfill the great commission. They tried to be used by God especially for the worldwide evangelization. Even today there are many animists all over the world. For them, Koreans' experiences of turning from animists to God's people, can be utilized strategically. One who is thinking about evangelizing the animists over the world can use the “power encounter“ tactics and become a faithful servant of God. The conversion patterns of the Korean Christians can be used effectively in evangelizing the animists of the world when they get wisdom from early Korean Christians’ experiences.

This thesis is about John Thomas; the first missionary sent to the KEHC, the first superintendent and the first dean of Kyungsung Bible Institute. The coverage of this thesis begins from his birth in the U.K. and his ministries, how he came to Korea and his ministry in Korea from 1910-1911. In total, John Thomas spent 10 years serving in Korea, therefore assessing his ministry is somewhat out of proportion, however this thesis will focus on the background of his calling to Korea and the beginning of God’s divine works. 1. John Thomas had evident experience in the Fourfold Gospel. 2. His devotion and faith made him a clear model as Christ’s servant. 3. He was a man of prayer. 4. Through the successful ministry in the U.K. he demonstrated the blessings of God’s presence. 5. He made a network of supporters for prayer and financial aid. 6. He was a prominent Evangelical leader of his time and was selected as the main speaker at the annual OMS conference in 1911. 7. He had a call to preach the holiness element. This calling began to spread in the other denominations and missionaries also. 8. He not only loved the lost souls of Korea but also cared for the people of the world. 9. His ministry had a harmony of teaching and ministering. Through his character which was greatly influenced by the holiness element gave him authority to impress many people. 10. Although he had difficulty in learning Korean, his input and effort was vital in setting the foundations of the KEHC and the Bible Institute. 11. The early records of his ministry which influenced many denominations and other missionaries in Korea and Japan shows how influential he must have been in the later years. 12. He contributed to the printing of 10,000 copies of the New Testament, helped set up administrative procedures for KEHC and the Bible Institute and his teaching, church founding and faithful mission works show the bright future ahead. This research focuses on the early days of John Thomas’s mission. There are still more research to be done about his character and the latter part of his ministry. However, the fact that a man of God, such as John Thomas was called to serve as the first missionary sent to the KEHC, the first superintendent and the first dean of Kyungsung Bible Institute proves God’s purpose toward the KEHC and STU. Furthermore, through this research we need to find the elements that need to be continued and carried out in this day and age. Therefore it is inevitable the existence of holiness is revealed not only in Korea but also worldwide. This is the core value of KEHC and STU’s existence.

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.

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

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

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

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.

이 연구는 한국 도시산업선교운동의 선구자 조지송의 생애, 산업선교정 책, 그의 노동자선교 신학 사상을 고찰하고, 그의 활동이 세계 에큐메니칼 운동 안에서 어떻게 보편성을 획득했는가를 살피는 것이다. 조지송은 보수 적 친미 반공적인 신앙을 가지고 남한에 온 피난민이었다. 그는 산업전도 를 하면서 산업사회의 가장 밑바닥에서 비인간적으로 저임금과 장시간 노 동에 시달리는 노동자의 현실을 발견했고, 그 상황을 해결하기 위한 선교 정책을 네 단계로 발전시켰다. 1 회사 사주와 협력하는 노동자 전도 2. 훈 련된 평신도를 통한 공장 전도 3. 노동조합을 통한 노동자 선교 4. 소그룹 안에서 여성 노동자의 의식화와 주체성 회복을 통해 산업현실을 개혁하는 산업선교. 조지송은 노동자 기독론과 노동조합 교회론을 발전시켰다. 그는 변화된 노동자의 성숙한 인격과 타자를 위한 존재가 되는 헌신성에서 희망 와 용기를 발견했다. 독재정권과 비윤리적 기업과 협조해서 산업선교를 탄 압하는 제도교회를 거짓교회로 보았다. WCC와 CCA는 한국의 도시산업선 교를 적극적으로 지지했는데 그것은 한국의 도시산업선교운동이 세계교회 와 인류 노동사회를 향해 보편적인 희망을 제공하였기 때문이다.

에스더 쉴즈(Esther L. Shields, 한국이름 秀日斯, 1868-1940)는 미국 북 장로교 파송 한국 간호선교사이다. 쉴즈는 평생 결혼을 하지 않았고 1897 년부터 1938년 만 70세로 선교현장인 한국에서 은퇴할 때까지 40여년을 의료선교와 복음전도 그리고 간호교육과 사회사업에 일생을 바친 인물이 다. 그녀는 “세브란스의 천사”라 불리울 정도로 봉사의 삶을 살았다. 그러 나 그녀에 대한 연구는 그간 많이 이루어지지 않았는데 이는 그녀가 의료 선교사였지만 의사가 아닌 간호사였고, 남성이 아닌 여성이었기 때문일 가 능성이 높다. 쉴즈는 미국에서 간호사 교육을 받았고 충분한 임상을 경험 한 후 선교사로 자원하여 한국에 왔다. 그녀는 세브란스병원에서 정식 간 호사로 사역하였으나 열악했던 당시 한국의 의료상황과 과중한 업무로 인 해 탈진하여 건강을 해쳐 병원 사역에서 벗어나 평북 선천에서 전도와 교 육 사역을 감당하기도 하였다. 그러나 이후 세브란스로 복귀하여 은퇴할 때까지 이 곳에서 간호교육과 간호사들을 위한 사역 그리고 병원에서의 전 도와 사회봉사 활동에 매진하였다. 이 논문에서는 쉴즈의 선교사 지원 이전의 삶과 한국에서의 선교사역을 시기적으로 정리하고 있으며 그녀의 선교사역이 갖는 특징을 몇 가지로 정 리하였다. 이를테면 그녀는 조직과 협동의 중요성을 잘 알았고 이를 매우 중시하여 사역을 진행했으며 그것이 오늘날 한국간호사협회와 같은 기구 로 자라났음을 알 수 있다.

1920년대 한국 농촌을 위한 YMCA와 국제선교사협회의 협력은 계급 이데올로기 혁명을 기획하는 국제공산주의, 정치군사적 통제를 모색하는 제국주의, 또한 상업적 착취를 통한 경제적 부의 확장을 추구하는 강대국 민족주의와 구별되며, 본질적으로 민족의 상호협력과 인류애라는 보편가치를 추구한 기독교세계주의이다. 서구 선교사들은 교회와 국가의 역할을 구별 하는 파송 국가의 정부정책에 순응했지만 국제선교사협회는 거시적인 틀에서 한국의 민족주의자들과 협력하며, 식민정부의 주요 착취대상인 한국의 농부를 위해 종교적, 과학적, 물질적, 인적자원의 국제적 재배치를 총괄 함으로 여타 국제적 흐름과의 차별성을 시사한다. 국제선교사협회는 민족과 인종의 경계를 초월하는 기독교세계주의를 추구했는데, 한국의 농부를 위한 이러한 연대성은 세속국가의 외교경쟁이 가져온 한계에도 불구하고 초국가적 보편가치를 추구하는 중요한 국제주의의 흐름으로 포착된다. 국제선교사협회의 예루살렘대회는 한국의 다양한 교회기관이 교회 자체의 생존에 대한 관심을 넘어 사회병리적 문제의 해결을 위한 범교단적 협력과 기독교 농촌연구회의 조직을 고무했으며 태평양문제연구소로 하여금 한국 학자의 토지문제연구를 지원할 토대를 마련하였다. 또한 대한민국공화국의 토지개혁을 구상할 정부 요원에게 현장지식과 훈련기회를 제공했다. 제국 주의에 관한 거시적 이론을 넘어 구체적인 YMCA농촌운동에 참여하는 국제선교사협회의 활동에 대한 면밀한 자료의 검토는 기독교세계주의가 한국의 민족주의를 폄훼하기 보다 도리어 약소국의 민족역량을 강화하는 자양분으로 작동했음을 입증한다. 한국 YMCA농촌운동과 국제선교사협회의 협력을 연구함에 한국의 민족주의 틀을 넘어서, 일본 식민주의, 피압박민의 민족주의를 대체하며 활동한 국제공산주의, 강대국의 제국주의와 구별되는 기독교 세계주의의 취급이 요청된다.