This paper focused on the Celtic Christian Community and their mission. In the centuries BC, the northern neighbours of ancient Greece and Rome were known by the description KELTOI means that strangers or hidden ones. The word CEILT is ‘an act of concealing’ from which the word Kilt, the short male skirt of traditional Celtic dress comes and we all know what a kilt conceals under it! They were rural, tribal, always on the move people, as such they were different to the Roman church which identified with the dominant power of the cities. The Roman church was unsure how to respond to these people as they were relational rather than rational, inspirational rather than institutional. Ireland (unlike Britain and Gaul) was untouched by the Roman Empire, thus it was from Ireland that Celtic Christian community had its roots and passion and expansion. The primary missionary movement across Britain which became a hinge in history as much of Europe was evangelised e.g. Patrick to Ireland 432, Columba 560 Ireland to Iona, Aidan 635 to Lindisfarne. Columbanus 591 to France, Italy and so it goes on. There are ancient sites, crosses all across Europe of Irish and Northumbrian saints bearing witness to the mission. The Celtic Mission is life mission or community mission. In the Celtic Christian world every ‘church’ was monastic. So when we talk about the Celtic church it is synonymous with the monastery, with people living in Community. The monastery was a monastic school where the seeking of God was ‘the one thing necessary’ – the very foundation of life. A commitment to Mission, meaning ‘being sent or obedience to the task’ as connecting with people, community on the road, building relationships, exploring spirituality; living in the story and living out the story. For the Community it is engaging in mission out of a context of being in the monastery. Moving into the unknown as well as the known, wandering for the love of Christ. There life may involve pilgrimage and peregrinati in a physical sense and this is certainly part of celtic Christinity’s vision. Mission is a mixture of going, staying, moving on, doing, being, excitement, mundane in the home and market place. Finding God at work in the everyday ordinariness of life as it is. The Celtic Mission is spiritual mission. They love of nature. An awareness of the unity of creation. Columbanus ‘If you wish to understand the Creator, first understand His creation.’ They were aware of the Cross over Creation. That God was to redeem the whole created order. The Celtic Mission is contextualization mission. A deep love of the Scriptures as God’s memory book of relationships and encounter. To listening & learning from the Scriptures, with both the prayerful reading of Lectio divina and studied research of the Bible encouraged. They had a great love of learning but it was a yearning for wisdom not necessarily knowledge. They had a wonderful balance and were known as Saints and Scholars. They wanted to learn how to live, how to follow Jesus as Lord as a way of life. and they concern about combination with their community's life. The Celtics were vigorous, energetic, and passionate. The Celtic missionaries were committed to scripture, to challenge, and to loving those whom they sought to win. May this celtic tradition lead to similar mission today.

The year 2012 is the 20th anniversary year since Korea formed friendly relationships with China. Though Korea and China, China and Korea have exchanged their friendly relationships with each other over thousands of years, the exchanges have been performed the most actively for the recent ten years. Active exchanges which are performed in the economical, cultural, and academic level beyond the field of the political exchanges between Korea and China result in the result to make both countries’ societies abundant. Furthermore such relationships between two countries are expected to play a big role in realizing the peace among Northeast Asian regions. This article was written for two purposes. The first purpose is to describe how important the meanings and roles of religions are in the societies where secularistic values dominate the society, atheistic tendencies become widespread, and the necessity of religions become weakening. The second purpose is to correct the distorted faith that the existing Christianity and the Church free the scope of their faith from the worldly or social level and reduce the faith and responsibility of the Christianity within individuals and the Church and to recover those responsibilities of the Christianity and the Church’s. In this article, the positive aspects connoted within the religions are discussed in the missionary level in the time when negative viewpoints on the social positions and roles of the religions are becoming widespread after the modern society. In the text of this article, the social roles which religions have performed are presented in three perspectives. Three perspectives are roles of the social integration, generation of the morality norms, and the recovery of the social community that contribute to maintenance of the social stability and order. Some encourage is needed to express religions in modernism and postmodern era which claims uselessness and unnecessary of the religion. To mention the meanings and roles of the religion and to communicate with people in missionrestricted areas, this article focuses on attempting conversations about the meanings and roles of Christianity with people who expect the healthy development of the society whether they are religious people or not by trying roundabout approach.

The church’s world propagation effort through Christian NGOs is a missionary strategy that appropriately meets the cultural trend of the globalization age. Among different kinds of NGOs, international development NGO is unique because one can effectively attain its missionary goal through implementation of regional development programs in the targeted region. Furthermore, NGOs are very useful in gaining access in certain parts of the world where there is no freedom of religion. Christians and churches have played a central role in the history of NGO in Korea that history of NGO in Korea can legitimately called the history of Christian NGO. Few examples of Christian NGO activities in Korea include: a) Independent movement under the Japanese colonial rule, b) relief efforts in the 1950’s before and after the Korean civil war, c) citizens’ democratization movement under the military regimes in the 1970’s and the 1980’s, and d) North Korea aid activities through northsouth exchanges. Today, moving beyond the basic Christian missionary work, the Korean Christian NGOs are propagating into the world to satisfy the needs of the local people and the need for world missions. Despite the successful Christian NGO activities, churches should always keep in mind that the establishment of NGOs without a purpose that centers on evangelical propagation or church building can result in adverse outcomes. Churches should operate Christian NGOs professionally with proper philosophical understanding and academic knowledge. Today’s Christian NGOs have tremendous amount of responsibilities that include: a) clarifying their identity as Christian, b) consisting up of members with strong Christian view of the world, c) equipping their operation with expertise and regularity, d) being effective in receiving countries, and, above all, e) revealing the excellence of Christianity throughout the whole world through transparent and ethical management centered on human rights. The relationship between the church and Christian NGOs and missionary organizations and Christian NGOs should never be a competition for resources. Rather, their relationship should always be a cooperation to bring God’s kingdom to this world and accomplish the Great Commission for world missions. Apart from church, Christian NGOs will lose their purpose of existence.

This paper aims to reveal the importance of media in communication and provide some suggestions for more effective Christian communication (sharing the gospel) through ‘media mission’ in Korea. Korean society has rapidly moved into new media era that involves multimedia and social media. These new media have enormously affected to Korean people's way of communication and life style. How can Korean churches utilize new media for more effective Christian communication? To answer this question, the researcher first describes the definition of media. Second, he discusses various types of media that have been used by Korean churches: printed media, electronic wave media, internet-multimedia, and Social media are discussed. Third, the researcher provides six suggestions for Korean churches to exercise more effective media mission: first, Korean church leaders need to see media mission from the standpoint of Kingdom of God; second, Korean church leaders should be sensitive to new media; third, Korean churches need to provide suitable church facility to people who are more exposure to new media environment; fourth, Korean church leaders have to organize a task force among early adopters for media mission; fifth, Korean church leaders need to vitalize a media mission committee to lead the mission successfully; sixth, Koran churches should provide active support for media mission.

This thesis is to represent a application of ‘Community Health Evangelism’ to ‘Multicultural Mission of Korean churches’ as a method of balanced evangelisations and Christanised social responsibility in the aspect of ‘Holistic Mission’, while there are much interest of Korean society on increasing number of migrants and ‘Multiculture’. The main works of CHE are ‘Maternal and child health’, ‘Village development’. ‘Educational works’, ‘Enterprise for women and children’ and so forth. These works are very similar to works of migrants' centres; ‘Medical services’, ‘Shelters’, ‘Enterprise of Multicultural family’, ‘Consultation centre’ etc. However, these kinds of centres are just offering one way-helps to migrants but, they can not support migrants to develop and grow themselves overcoming their inferior environments and lives. Accordingly, CHE strategy would play positive roles in making their works maintain the identity and trait of Christian gospel in works of Multiculture missions which stress on social responsibility and then suggest concrete and modified alternatives for social evangelisations.

In the end of August 2008, atrocities against Christians of Khandamal district of Orissa state in India occurred by Hindu mobs driven by Bajrang Dal, the youth wing of Hindu World Council: 59 people were killed, 18,000 were injured and 159 churches were damaged, along with 4,400 houses. Apparently, this communal violence was erupted from the antipathy of Hindu nationalists towards conversion movement of Christian missionaries. Yet, inwardly, the poor Khands tribe felt jealous of rich Panas tribe after being converted to Christianity. The Bajrang Dal attempted to take advantage of such communal tension for the political purpose of taking seats in the upcoming 2009 general election. Communal violence happens dime a dozen in India. Yet, recently, the target of Hindu nationalists was directed to Christians in the tribal areas of Orissa rather than to Muslims, previously the major enemy of Hindus. The reason was the steep increase of Christians in this district due to missionary activities. The leaders of Hindu nationalists were in the grip of fear and vented their anger over this issue. According to the ideology of Hindutva(Hinduness), Indian nation has to be necessarily a Hindu nation and the Hindus alone are the true sons of the soil. Moreover, the non-Hindus are a menace, the polluted to be purged, if they would not be assimilated to Hindu way of life. The feature of nationalism of K. Hedgewar of Rashtriya Swayamsevak Sangh was cultural nationalism which elevated India to the goddess of motherland. From the perspective of Hindutva, the conversion of Hindus to non-Hindu religion is an anti-national activity, thus, they should put it down by all possible means. Likewise, the communal ideology of the Hindu nationalism is exclusive, chronical, and subjected to violence. In this regional context, Christian missionaries should respect Hindu gods and goddesses and understand their faith and Hindu nationalism rather than villify them. In order to avoid unnecessary clash, it is recommendable for Christians to involve in inter-personal evangelism and establishing house churches rather than in building churches and institutions. Missionaries should encourage the local Christians to be financially independent so that Christianity can be presented as a genuine spiritual religion. Urban middle class Hindus should be the target of missionaries, moving from the previous lower strata of Hindu society.

In the age of neo-liberal, global capitalism various kinds of human communities are continuously deconstructed and the creation is severely demolished. Under this circumstance diakonia should overcome the dichotomy of giver and receiver, which means the Baal type of diakonia theology. On the one hand, the giver always wants to be a giver/stronger, so that s/he has never accepted help from others and s/he denies the justification by faith. On the other hand, the receiver could be a crippled inside by negating the possibility of becoming a giver. However, there is an alternative model of diakonia, alternative community model. This model is an “alternative” to the neo-liberal, global capitalism and an alternative “community” model rather than an alternative individual one. In this paper, diakonia is defined as a salvation act through establishing faith community aiming at the Kingdom of God. This thesis aims at suggesting some cases of diakonia of Korean Christianity as alternative community models. There are four types of alternative communities: community type (Pulmu school and its local community), church type (Jagun church), church-community type (Baegun church and Hanmaum community, and Multicultural church and the Borderless Village), and NGO type (Youngdungpo-UIM based credit cooperative, Kwanak Self-support Center, and Ulsan Social Enterprise). The missiological significance of these alternative communities is such as: their aim is the kingdom of God and church should be a sign-community orienting toward the kingdom of God; their model is the koinonia of trinity; the close relationship between diakonia and koinonia; members of alternative communities are the little, outcasts, and minjung; we learn from them that the mission paradigm shifts from social mission to life mission; the center of the life mission is economy so that alternative economic community is very important; the importance of spirituality, concentrating toward the inner mind in oder to serve others(people and the creation). Though we are looking for alternative community models, they are particular ones, fit to their own socio-political, cultural and economic traditions and systems. However their missiological significance shows us some contour of a universal picture.

Today, a lot of schools aim for open education and school. In the same context, Christian university can’t be equal to academy mission, building a high wall of a doctrine. As Paul confesses that I can do everything through him who gives me strength for the Gospel under any circumstances, Christian university must be open for the Gospel. Above all, open school is open for all students and must be always ready for a meeting. Open Christian school is to ask a meaning of life and to meet students asking a question of existence, receiving them with a open mind and help them welcome Jesus Christ in the Holy Spirit. This is possible to be one in the center of Christ. School personnels who work in Christian university are to serve faithfully. They must take part in the faith training program actively and positively as ripe christians. Students who work in missionary organizations and christian groups have to cooperate each other in university. Because of spiritual superiority and arrogance of faith, we must not be separated and repeat past mistakes. On the contrary, we must receive in a humble way the comment that missionary organizations were a obstacle to academy mission. In the case of a part of missionary organizations, officials and core members used to build a wall and blame a church. And so, we have to improve this negative attitude. When members in campus as a God people have to cooperate each other and live in a place of life as the witness of the Gospel, the future of the campus mission will be better and brighter. We will get the vision of the future, conversing past history with present situation. First, we will examine the missionary history of christian university briefly and diagnose the situation of campus mission. On the basis of this diagnosis, we should present several important tasks to practice for mission. This paper will give a direction of campus mission with a limitation of research range. We will examine this paper in the center of Jeonju University .

Yun Chi-ho(1865-1945) was the first Korean to study theology in the United States of America. After returning to Korea, he contributed largely to Korean independence movement and Christian higher education. This paper examines Yun’s thought on mission and education, claiming that Yun was a pioneering theologian of mission in paving a way to renewing the Christian education for life. He criticized the racially-distorted theological position of Western missionaries and changed the direction of mission from evangelism for conversion to transformation in individual life and social structure. As his diary shows, Yun’s early experience of the USA allowed him to recognize the racial prejudice of American missionaries toward indigenous people in mission fields. He argued that non-Christians should be treated as the same spiritual and intellectual beings as the missionaries. For him, Christian mission was a necessary step for widening the freedom of religion among non-Christians because it gave them more options to cultivate themselves both intellectually and morally. He believed that it was not human agents but God that was the ultimate subject of mission. His participation at the World’s Parliament of Religions strengthened his confidence in Christian mission. At the World Missionary Conference in 1910, Yun presented his ideas of mission to Western missionaries and theologians. According to him, Korean Christianity was Bible and common people centered. Pointing out three dangers(① the revival of Buddhism and Confucianism, ② the introduction of Western philosophy, and ③ the emphasis on sudden conversion), he put the principle of Christ over the first principle in the matter of financial planning and distribution decision. He believed that the self-determination of indigenous leaders through the cooperation with missionaries was more important than the needs of missionaries and their home churches. For Yun, Christian mission was deeply related to Christian education for life. He contended that Christian life was the life of faith and community open to culture and the world. In conclusion, Yun proposed a viable form of Korean Christianity which seemed to be more sympathetic to the hearts of Korean people and their culture in the early 20th century Korean context. His contemporaries, however, failed to recognize the importance of vision and strategy developed by Koreans themselves.

This study is to focus on the contribution and explain in Christian mission toward global society. Globalization can be defined as the set of processes that yields a single world. Globalization is the process by which societies become interdependent in aspects of their values, culture, economics, social, and political. It is easy to communicate interdependent relationships through multimedia in the electronic culture. Global society has entered the Online Age, the world of instant access. Accelerating change has reached a critical point where all parts of the globe are electronically linked. This global society is connected by the development of information technology. In the global society we see progress through the Internet. The Internet access connects us worldwide, which is software with a common shape of organizing and processing information. Concerns for challenge of missional issues in global society is an important task in this article of how best connect for Christian mission to the various issues in globalization. Some issues are Islam expansion and growth in the world, postmodernism, secularism, and religious pluralism. I have suggest some Korea church tasks toward Christian mission in the 21century. We need international mission partnership between Korea church and World church. We must be evangel frontier mission toward unreached people in the world. Finally we have flexible mission strategy and wholistic mission in various mission fields and contexts.

In the 21st century, the era of change in Northeast Asia, Korean Christianity encounters a crisis of identity being Korean or Christian. Korean people tend to regard Christianity as a western religion connected with America and its faults and negative sides are widely broadcasted through the mass communications. Futhermore, the confucian fundamentalism revives and focuses on Korean nationality and the indigenous national religions has emphasis on their national identity. In order to respond their challenges to Korean Christianity, she should find her national identity in Korean people’s distinctions which can be found in the indigenous religions of Korea. The author finds some Korean indigenous distinctions with an analysis on the indigenous religious phenomena by using Friedrich Heiler’s analysis frame of religious phenomena. These are as follows: 1, 3, 7, 21, 40, 100 days as sacred times; mountains, divine place, and council rooms as sacred places; religious specialists as sacred persons; traditional religious words and writings as sacred words and writings; purification, sacrifice, unification as sacred practices; the concept of reconciliation as a sacred concept. These indigenous distinctions can be applied to Korean Christianity to be Korean and be indigenous Christian which may solve the problem of the identity crisis. Some cautions can be noticed when they are applied to and used by Korean Christianity. These distinctions must be contextualized critically by the consensus among the intercultural hermeneutic community in Korean and the world Christians. Through the process of the critical contextualization of Korean Christianity, she can be Korean and be Christian also in Korea.

This papar began by recogruzing the critical issue that the church face the challenge of Islarmic fundarnentalism today. Today, the whole world is facing a global war sicuarion between the United States and the Muslim fundarnentalists. In this cricical situation, questions Christian churches need to ask is how to understand this global event α flow and to rediscover the essence of the church and rrusslon. The purpose of this paper is to review a historical development of Islamic revival movements as a reaccion to the secularization and neo-liberal economic globalization led by the United States and the West, to suggest the church's selfreflecrion, and to examine the church’s misional encounter with an attempt of globalization of the worldwide expansion of Islarm. First, Globalization led by the West indicates a process that economy, politics, society, and culture is being integrated into one. In this rapid globalizing process people tend to be more sensicive to mystical things than rational and scientific. These global tendencies has been bringing the revival of conservatism, fundamentalism, mysticism, and extreme movements. In this regard, the Islamic revival movements have opposed to the Western-led globalization and secularism. The Islamic revival movement has been expressed in Jihad, the original meaning both moral and mental effort. Muslim missionaries try to spread their religion through their economic and educational activities. Second, the problem western Christianiry face today is the privatization of faith, the reductionism of the gospel and the meaning of salvation. We need to be keenly aware of the causes and roots of the problems. On thing we need to rediscover is the biblical principles providing the foundations for understanding our culture. Third, on the basis of the essential dimension of the church we can suggest some rrusslon strategies for reaching Muslim people. First of all, we need to understand our own context and the history and culture of 1slam comprehensively. We should avoid a colonial mentaliry and patenalism in doing rrusslOn. Also, we need to concern about other movements in Islam such as Sufism and folk Islam as well as fundamental Islam. One of the most effective approach to Muslim people is contextualization of the gospel in the Muslim context. As the church face the challenge of globalization from both the West and Islamic revival movement, the task of the church is to rediscover the essence of the church, IIl1SS10n. Mission emirely belongs to the trinitarian God(John 20:21).

1920년대 한국 농촌을 위한 YMCA와 국제선교사협회의 협력은 계급 이데올로기 혁명을 기획하는 국제공산주의, 정치군사적 통제를 모색하는 제국주의, 또한 상업적 착취를 통한 경제적 부의 확장을 추구하는 강대국 민족주의와 구별되며, 본질적으로 민족의 상호협력과 인류애라는 보편가치를 추구한 기독교세계주의이다. 서구 선교사들은 교회와 국가의 역할을 구별 하는 파송 국가의 정부정책에 순응했지만 국제선교사협회는 거시적인 틀에서 한국의 민족주의자들과 협력하며, 식민정부의 주요 착취대상인 한국의 농부를 위해 종교적, 과학적, 물질적, 인적자원의 국제적 재배치를 총괄 함으로 여타 국제적 흐름과의 차별성을 시사한다. 국제선교사협회는 민족과 인종의 경계를 초월하는 기독교세계주의를 추구했는데, 한국의 농부를 위한 이러한 연대성은 세속국가의 외교경쟁이 가져온 한계에도 불구하고 초국가적 보편가치를 추구하는 중요한 국제주의의 흐름으로 포착된다. 국제선교사협회의 예루살렘대회는 한국의 다양한 교회기관이 교회 자체의 생존에 대한 관심을 넘어 사회병리적 문제의 해결을 위한 범교단적 협력과 기독교 농촌연구회의 조직을 고무했으며 태평양문제연구소로 하여금 한국 학자의 토지문제연구를 지원할 토대를 마련하였다. 또한 대한민국공화국의 토지개혁을 구상할 정부 요원에게 현장지식과 훈련기회를 제공했다. 제국 주의에 관한 거시적 이론을 넘어 구체적인 YMCA농촌운동에 참여하는 국제선교사협회의 활동에 대한 면밀한 자료의 검토는 기독교세계주의가 한국의 민족주의를 폄훼하기 보다 도리어 약소국의 민족역량을 강화하는 자양분으로 작동했음을 입증한다. 한국 YMCA농촌운동과 국제선교사협회의 협력을 연구함에 한국의 민족주의 틀을 넘어서, 일본 식민주의, 피압박민의 민족주의를 대체하며 활동한 국제공산주의, 강대국의 제국주의와 구별되는 기독교 세계주의의 취급이 요청된다.

이 논문은 19세기 말 서양 선교사들이 성서 번역과 지식 전달의 도구로 한글을 사용함으로써 한글을 재인식시키고 더 나아가 한글 공동체를 형성 하는 데에 끼친 공헌을 다루었다. 한글은 창제 이래 “양층 언어”라는 독특 한 언어 상황 속에서 한문의 하위 언어로서의 지위를 한번도 벗어 보지 못 했다. 그러나 19세기 말 중화사상이 흔들림에 따라 문화의 상징으로 여겨 졌던 한문의 지위가 흔들리기 시작하면서 그 자리를 대신하여 한글은 국문 이라는 이름을 부여 받게 된다. 하지만 한글은 현실적으로 국문으로서의 지위를 확보하지 못했고 국한문 혼용체가 주류를 이루고 있던 것이 19세기 말 조선의 언어 상황이었다. 이 시기에 조선에 입국한 서양 선교사들은 성 서번역과 문서 출판의 도구로 한글을 과감하게 선택함으로써 한글이 하나 님의 말씀을 전하고 지식을 전달하는 상층 언어로서 인식되는 데에 큰 공 헌을 했다. 한글이 처음으로 유교 경전의 내용을 담던 한자와 대등한 지위 를 부여 받게 된 것이다. 선교사들의 이러한 공헌은 단순히 한글을 재인식 시키는 데에 그친 것이 아니라 더 나아가 상하귀천을 막론하고 같은 문자 로 같은 정보를 공유하고 공론에 함께 참여하는 한글 공동체를 형성하는 데에도 영향을 미쳤다. 이렇게 볼 때 선교사들은 19세기 말 한글이 국문으 로 탄생되는 시기에 한글의 가치를 재인식 시키는 데에 매우 영향력 있는 촉매제 역할을 했다고 평가될 수 있다.