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.

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.

The article explores the lifegiving holistic mission and strategy for the community in the Korean context in the global and ecological crisis era. The main body of the article consists of three parts. First, the paper deals with the issues of the Korean society in the global context and the responses of the Korean churches against them. The issues are as follows: the climate change and ecological crisis, widening of gaps between the rich and the poor in the globalization market system, conflicts of two Koreas, multicultural immigrants society issues in Korea, rapid emergency of the civil society as mission partners of the churches. Against the issues the Korean churches which have been fallen into scandals of bipolar tensions between the super and big churches and the small and selfsupportless churches in Korea, have lost energy to drive missionary activities to take measures to the issues. Formation of a new missional church in the view of community mission is asked in the Korean context. Second, the article discusses the lifegiving holistic mission for the community in which various organizations including faithbased organizations are active together for common good. The church mission for the community is necessary to be based on the mission of the trinitarian God of which the Holy Spirit leads the missions of churches for the community in the diverse ways of networks. The lifegiving holistic mission works for elevating quality of life of the community even in the ecological destruction crisis. Third, the paper suggests some strategies of the holistic mission for the community, analyzing mission experiences of three churches such as Bupyung Church (a small church in the city), Kwangyang Deakwang Church (a medium size church in the city) and Boryung Zion Church (a small church in the rural area) which are oriented to drive a lifegiving holistic mission for the community. In order to do mission activities in unity for the community the churches need to understand the solidarity concepts such as the covenant, responsibility for the other, and the conciliar process. Further the paper emphasizes the mission spiritualities for the lifegiving holistic mission for the community: incarnation of Jesus Christ and selfemptiness spirituality, integrity of worship in communication with community life, and the works of the Holy Spirit among the people of God.

Increasing number of churches are adopting church social volunteer programs. A major issue in organizing social volunteering concerns the management that are most effective for recruiting member participation. Grounded in previous research and discussion, this study develops and estimates a model identifying the relationships of religiosity, church social volunteer recruitment management, and level of church members’ social volunteering. Using survey data from 1,490 church-going Christians and employing multiple regression method, this study demonstrates the importance of organizational intervention such as church social volunteer recruitment management to promote Christians’ social volunteering. This study discusses directions for future research on same research topics.