The purpose of this article is to investigate the understanding on the workers of mission in ecumenical theology. Since mission is an action for the Kingdom of God, it is important to understand who is in charge of this work for an effective ministry. In the past, the church thought that the major agents of mission are ‘the church’ or ‘the chosen people.’ However, after the second world war, the ecumenical theology started to see the worker of mission more in a wider view including various organizations in the world. In this paper, first I tried to find out from what motivation the new view came out. They were the following perceptions: 1) the church realized that the church, the major agent of mission, committed serious sins especially during the two world wars, 2) due to the impact of Missio Dei, the church came to see that the workers of mission are not just the church but also many other institutions in the world, 3) the church came to change its view on the world from a target of mission to a coworker of mission. With this kind of background, the ecumenical theology tends to see the workers of mission as the triune God himself, the various institutions in the world used by God, lay people, and the poors. This kind of understanding contains various strengths and weaknesses. It might be helpful for the church to break its arrogance and self-centered attitude. Also it can help the church to cooperate with the world in carrying out the mission, and to keep going forward toward the ideal direction of mission. However, this view contains some weaknesses as well. As it emphasizes God as the major worker of mission too much, it can reduce the church's responsibility and enthusiasm for mission. As it pursues cooperation with the world, it can bring a result of weakening the identity of the church also. As it includes the world, which is not concerned and interested about God, as a major worker of mission, the church can fall into a trap of idealism and as a result of this it can cause enfeeblement of mission. If these kinds of weaknesses are compensated properly, the ecumenical view on the workers of mission would be helpful for building up the church for world mission.

"Ju-chae" ideology can be likened to the driving force that support, maintain, and fosters the North Korean society. Since the defection of Party Secretary general Hwang, Jang Yeup, however, the meaning of "Ju-chae" is being transformed, signifying the construction of a strong fatherland. Nevertheless, "Ju-chae" continues to be a strong ideological strength underlying the North Korean society in general. The 1995 food shortage was an occasion which shook the very foundation of North Korean establishment. The resulting economic reforms initiated in July 1st of 2002 leaves the impression believe that the leading consideration of the North Korean society is economic rather than political. Signs of such changes gave occasion for South Korean churches to reexamine their North Korean mission strategies. In other words, Christianity does not translate into anti-"Ju-chae" nor is anti-Christianity signify "Ju-chae." In between the early years of the North Korean government till the official recognition of religion in 1972 was the Korean war. While the traditionally this period is viewed a period in which the North Korean government attempted to eradicate religion, judging from events, it is a period in which official religion is transformed into an unofficial religion and all religion hostile to the government is eradicated. Christian church is included in this category. The Korean war resulted in anti-American feeling and Christianity was considered as an American religion. Anti-Christian activity became the ideological basis of "Ju-chae" ideology. The self-reliance or Kim, Il-sung-nism which form the basis of "Ju-chae" is linked to attempt to preserve the North Korean establishment from foreign powers. To this point, the North Korean government is viewed as in the forefront of Christian oppression. In reality, North Korea is known to execute believers for their faith. However, Christian leaders are known to hold high offices in North Korea. Furthermore, underground church is known to exist till today. This can be viewed as evidence that the North Korean church, rather than anti-Christian, merely views the Church as anti-government. Thus, "Ju-chae" and Christianity, instead of being antithetical, merely differs in methodology. Any attempt to evangelize North Korea must take into consideration the renewed interest in economy in North Korea. Because North Korea is concentration its energy towards economy, North Korean mission must work to integrate its activities with economic assistance. The fact that North Korean situation can change overnight by the actions of Kim Jung Il is the longstanding problem. Variation in North Korean politics is a handicap. But we must not forget that the economic problems of North Korea is unavoidable and must plan our mission strategy accordingly. Currently in North Korea, the introduction of cell-phone and computers are allowing outside news and information to enter North Korea and this leads to speculation that a return to the past is not an option for North Korea. Therefore, we must look at "Ju-chae" as a difference in type. It is time detailed mission strategy is formed in connection with North Korean economy, particularly in association with the special economic area created in Gae-sung.