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.

Diakonia means serving neighbors through sharing and healing in their place what we can do. Spiritual worship in church is accompanied by serving neighbors as reasonable, sensible and logical service because liturgy is integrated with man and work as Ancient Greeks. In other words, it means public work. Because worship is common public work and service for the world, true worship must be accompanied by true service. For its service, dual ministry types, or the Service of the Word and the Service of response to the Word must be carried out rightly. To the effect of this, We can say that the history of the church has been a series of an effort for its mission. In this paper, we present missionary works, after historical examination, centering around important persons, system and accidents, making the representative services a main subject in order to easily understand the overall direction of Diakonia on the western churches. The First Church evaluated relief works highly, activated Diakonia, but has a risk of distorting the Gospel, relating to salvation indirectly in its ideological background, by teaching retributive justice. Also, The First Church failed to reach the social structural service. therefore, one of the evil practices, slavery has been recognized as it was. Since the Reformation, Martin Luther criticized an Indulgence and a mistake of charity. Because he didn't regard relief facilities as a direct work of the church, but its management and responsibilities as the government, he was more interested in establishing the theology than practicing the charitable work and Diakonia. On the other hand, John Calvin looked upon relief facilities which are independent of the government ideal. Because neighborly love was originated from faith, Christians accepted neighbors as an object of serving. Diakonia must begin from self-denial and sacrifice. To save the people in the lurch, He institutionalized a deacon. The campaign of settlement house in the nineteen century established settlement house for the poor with two purposes to become a friend of settlers. The campaign of settlement house in England has been religiously influenced. On the disaster of Westminster Cathedral, Vicar Barnett rent a slum in London and made a volunteer living with some students. The first settlement house in America stemmed from Neighborhood Guild of New York City founded by Stanton Coit in 1887. Christians welfare service organization, “Inner Mission” was founded by Johann. H. Vichern. Since the middle part of nineteen century, they found out a social cause of poverty, disease, and problems. To get rid of this cause, they maintained to improve the social structure. Before the industrialization, they thought the cause of the poverty and deficiency naturally and personally. Since the Industrial Revolution, due to the low wages, exploitation, and industrial disasters, many labors became a low class in quantity. They set up a recognition not to solve the poverty, disease, deficiency and troubles with an individual relief. This recognition influenced the church and was embodied in twelve century. Social Gospel campaign, Religious Socialism campaign or Responsible Society from Ecumenical Society have advanced in the direction of Diakonia into the reform of social structure.

Auf der Weltmissionskonferenz (The World Missionary Conference) in Edinburgh 1910 forderten die 17 nicht-westlichen Vertreter ein herzliches Zusammenwirken zwischen westlichen Kirchen und nicht-westlichen Kirchen. Auf der Vollversammlung des IMR in Jerusalem 1928 forderten die Delegierten aus nicht-westlichen Kirchen die Anerkennung ihrer kirchlichen Selbständigkeit. Nicht-westliche Kirchen wünschten eine nationale vereinigte Kirche im Zusammenhang mit ihrem erwachsenden Nationalgefühl. Auf der Vollversammlung des IMR in Tambaram 1938 waren die Delegierten aus nicht-westlichen Kirchen in der Mehrheit. Aber dazu wurde im Bericht, der John Merle Davies vorgelegt hatte, ernüchternde festgestellt, dass nichtwestlichen Kirchen in einer schlechten finanziellen Lage waren, und dass ihre Strukturen immer noch schwach waren. Auf der Vollversammlung des IMR in Whitby 1947 wurde die Partnerschaft zwischen westlichen Kirchen und nicht-westlichen Kirchen viel stärker verwirklichen. Die Weltkonferenz für Praktisches Christentum (The Universal Christian Conference on Life and Work) veränderte nicht ihren westlich geprägten Charakter auf der Vollversammlung in Stockholm 1925 sowie auf der Vollversammlung in Oxford 1937. Auch die Weltkonferenz für Glauben und Kirchenverfassung (The World Conference on Faith and Order) veränderte nicht ihren westlich geprägten Charakter auf der Vollversammlung in Lausanne 1927 sowie auf der Vollversammlung in Edinburgh 1937. Deshalb hatten die Weltkonferenz für Praktisches Christentums und die Weltkonferenz für Glauben und Kirchenverfassung keine guten Beziehungen zu nichtwestlichen Kirchen. Darüber hinaus dominierten westliche Kirchen den Gründungsprozess des Ökumenischen Rates der Kirchen (ÖRK). Auf der Vollversammlung in Amsterdam 1948 gab der ÖRK der Lage der nicht-westlichen Kirchen keine Beachtung. Bei den ökumenischen Bewegungen in der ersten Hälfte des 20. Jahrhunderts. will westliche Kirchen keine echte ökumenische Annäherung an nicht-westlichen Kirchen.