K. Braaten mentioned that today’s theological issue is ecclesiology, and this is true also in missiology. In the traditional view of mission, the major agent of mission and the goal of mission was the church. In other words, in the past planting self supporting church in mission fields was the goal of mission, and the missionary work was done no other than by the church itself. In this sense, the church was the beginning and end of mission, and so the church was a deep concern of missiology in the past. However, with the emergence of Missio Dei concept, the status of the church in mission was changed. Since God‘s mission was done not through the church, like in the traditional understanding of the church, but by God Himself directly in the world, the church was not considered as a major or core agent of the church any more. Also by the impact of the Missio Dei concept, the major goal of mission was not church planting in mission fields but accomplishing shalom in the world. People in ecumenical side came to think that the church centered view of mission needs to be transformed to world centered view of mission. In spite of this change in missiology, the evangelical wing still holds the traditional view of ecclesiology, and so there is a big gap between the ecumenical understanding of the church and that of the evangelical wing. In this thesis, I tried to analyze the major characteristics of the ecumenical church view to provide a theoretical basis of desirable ecclesiology for authentic mission. For this purpose, first I investigated the outcomes of major ecumenical conferences to find out the characteristics of ecumenical view of the church. Based on the former study, then I tried to build up the status of the church, goal of the church, and working area of the church. The conclusion of the study was that the ecumenical view of the church was ‘he church for the world.’ The ecumenical church view was described from a positive viewpoint of ‘world’, and for the purpose of transforming the ‘world’. This kind of church view is helpful for the church to go beyond the boundary of the church for serving the world, and for challenging the church to become a responsible church for transforming the world. However, this view has a weakness of neglecting the source, ministry of up-building the church itself, as it is absorbed too much in the goal, transforming the world. Furthermore, as it emphasizes the world excessively there might be a possibility of breaking the border line between the church and the world, and it bring the result of weakness of the church itself which should become the major source of transforming the world. Therefore, the desirable ecclesiology might be the one that considers not only the goal but also the source, and unity with the world and difference from it as well.

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.

It was in the year of 2010 that the news, which the thirteenth General Assembly of the World Council of Churches would be held in Pusan in 2013, was reported. Since then, the Korean Protestant church community has been extremely divided. While many Christians welcomed the news in jubilation, some opposed it in anger. Those church leaders and theologians in opposition have said that the WCC denies the orthodox doctrine of proselytism and promotes a religious pluralism through its program of dialogue among various religions The WCC’s theological orientation, they argue, “anti-Biblical, anti-Christian and anti-church.” The WCC’s theology and ecumenical movement ia “a Satanic challenge to the church. Therefore, they oppose the scheduled General Assembly of the WCC. However, their seemingly theological argument and accusation is, it seems, is political rather than theological. An anti-WCC movement in Korea, which began immediately after the Liberation, more specifically after the north-south division, was also begun not by theologians but by some politicians and ultra-conservative church leaders during the Korean War in Pusan. This article aims to explore this historical context in which the anti-WCC movement was begun. Who did initiate it, when and why? This article thus discusses such concepts as the Cold War, the emergence of a new world order, the division of Korea, the Korean War, McCarthy’s anti-communist hysteria, ‘red complex and so forth. All of these elements brought about a new doctrine that communism is anti-Christianity and Christianity is anti-communism. In this peculiar historical context, a strong militant anti-communist element is so strong in the Korean church community that some church leaders have stood militantly against the WCC.