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

This 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