대럴 구더는 자신의 신학 방향을 선교와 신학이라는 두 개의 개별적인 학문의 분야에서 선교적 신학(Missional Theology)으로의 전환으로 두고 있다. 또한 구더는 기독교세계(Christendom)에서 형성된 서구의 전통적인 교회론이 선교적으로 변화되어야 한다고 주장한다. 오랜 기간 동안 기독교세계의 신학은 거의 선교를 주요 주제로 다루지 않았다. 그리고 북미의 축소주의는 예수 그리스도의 복음을 개인적인 것으로 축소하였고, 더 나아가서 복음의 본질인 증거의 삶을 선택사항으로 만들었다. 구더는 선교적 신학의 관심은 복음전도를 향한 전적인 헌신으로, 그것은 그리스도의 부르심으로 사람을 낚는 어부가 되고 하나님의 선교에 동참하고 이 땅에 그분의 개입하시는 통치(inbreaking reign)에 참여하는 것이다. 구더에게 선교적 해석학은 본질적으로 예수 그리스도 교회의 선교적 소명이라는 면에서 말씀을 해석하는 것으로 사도적 증언을 지속하는 공동체의 선교적 소명을 기록한 문서로 신약성경을 해석한다. 그리고 구더는 니케아 공의회에 네 가지 교회 표징들을 북미에 있는 주요 교단들의 감소와 오늘날 에큐메니칼 운동이 갖는 어려움을 극복하는 선교적 연계성의 대안으로 제안하였다. 구더는 북미 기독교의 도전이 선교가 있는 교회에서 선교적 교회로 전환하는 것이라고 주장하였다. 그 의미는 해외선교를 열심히 하자는 것도, 국내선교에 매진하자는 것도 아니고 교회의 본질인 하나님의 선교를 회복하는 것이다. 그로 인해 북미의 교회들은 그리스도 안의 성령에 의해 축소주의를 극복하고 사도적 사명을 감당해야 한다.

The aim of this thesis is to outline the history of the mission of the Korean Church in Thailand and its characteristics, tasks and mission theological issues so that the thesis searches for the way of the mission of the Korean Church to contributing to the unity and empowerment of the Church of Thailand. To achieve this aim, the thesis deals with the social characteristics and value systems of Thai society and the history of the mission of Roman Catholics and of Protestants. Through suggesting the contour of the history of the mission of the Korean Church in Thailand, some characteristics of the mission of Korean Church are church plant, church-centered passion, project-centered and materialistic mission, and independent seminaries. Tasks of the mission of Korean Church in Thailand are acceptance of Thai Christians' critiques on Korean missionaries, Korean missionaries' understanding of Thai culture in depth, meagerness and lack of mission strategies, halt in mission, missionary kids' education, partnership in mission, acceptance of difference of Thai church culture, understanding of the missionary tasks from the socio-cultural and religious situation of Thai church, and theological issues. The main results of the research are as follows: first of all, there are two kinds of church in Thailand: one belongs to the Church of Christ in Thailand, the other to the Evangelical Fellowship of Thailand. Some Korean missionaries, however, established independent denominations and ran seminaries so that those denominations and seminaries obstructed the unity of Church in Thailand. These activities of Korean Church cannot be regarded as mission. Secondly, Korean missionaries to Thailand should not transplant the culture of the Korean Church to Thailand. Rather with Thai Church leaders, their missionary tasks are looking for the ways of how to communicate and share the Gospel with Buddhist Thais and identifying the appropriate ecclesiology in Buddhist society. Thirdly, the future of the mission of Korean Church to Thailand depends on whether Korean missionaries could expand the model of the partnership in mission done by the missionaries belonged to the Presbyterian Church of Korea to the relation between the Church of Thailand and Korean missionaries. Lastly, such an expansion of the model of the partnership in mission will be possible only when the ecumenical churches and the evangelical churches can reach a common conclusion through coming to an agreement on the theological issues such as human-centered theology, religious pluralism and mission methods and mission theology in the Buddhist country.

World evangelization needs to be conducted by both older churches (sending churches) and younger churches (receiving churches) because the distinction between the former and the latter has disappeared. God uses great resources from the younger churches for world evangelization.The church, defined as all Christian churches without regard to denominational distinction, needs to understand the urgency of the evangelistic task. More than two-thirds of mankind have yet to be evangelized and there is a great receptivity to the gospel in many parts of the world. The church should be ashamed that so many souls have been neglected and unreached for Christ.The church needs to understand the significance of evangelism as it relates to different world cultures. Missionaries need to be sensitive to different cultures through which the gospel can be effectively communicated to different people groups. The gospel message needs to be presented in such a way that it can be meaningful to the people.The church needs to develop indigenous leadership to enable native leaders in every country to evangelize their people, plant the indigenous churches according to their needs, and extend God's kingdom. Christian leaders are not born but made through appropriate training and education. The church needs to follow Jesus Christ in terms of making disciples of all nations.The church needs to understand the spiritual conflict involved when the church is active in world evangelization. Churches are engaged in constant spiritual warfare with the principalities and powers of evil seeking to overthrow the Lord's church and frustrate its mission of world evangelization. The church needs to equip itself with the word of God and prayer.The church needs to understand the importance of religious freedom and the seriousness of religious persecution throughout the world. The church needs to pray for world leaders and call upon them to guarantee freedom of thought, conscience, and freedom to practice and propagate religion according to God's will. The church needs to understand the power of the Holy Spirit and to believe the Holy Spirit will help the church to effectively carry out world evangelization. World evangelization calls for conviction of sin, faith in Christ, a new birth, and Christian growth. The church needs to be filled with the Holy Spirit to become the true missionary church.The church needs to believe in the imminent return of the Lord Jesus Christ to consummate His salvation and His judgement. The church needs to remember that God will perfect His kingdom which anticipates the new heaven and new earth where righteousness will dwell and God will rule forever.The Lausanne Movement for World Evangelization is based on the Great Commission and the Great Commandment. The Lausanne theology of missions is based upon the Lausanne Covenant, the Manila Manifesto, and the Capetown Commitment which were officially adopted as the promise, the declaration, and the devotion of the church to carry out the world evangelization until the return of Jesus Christ.

There had been many influential protestant missionaries in the last 130 years in the history of the Korean Protestant missionaries but there had not been one who was more influential then John Ross from Scotland. John Ross was not only a missionary in China, but he made the Korean translation of the New Testament. A publication which already existed in Korea years before the American Protestant missionaries came to Korea. It is very rare for any country to have such a missional history of this manner. Nevertheless, the fact remains that there is very minimal data about John Ross in the Korean Church history. In this paper, the Fulfillment Theology from the position of the Missiological Theology is dealt with as we try to better understand John Ross. As he witnessed the emphasize of the Confucianism’s ancestral worship in China, he began to better understood the Fulfillment Theology from the position of the Missiological Theology.In this paper, the life and ministry of John Ross along with his missiological attitude towards other religion and the relationship of Confucianism and Christianity are dealt with. In particular, this paper deals with the efforts of John Ross as he searched for the contact point of Christianity in Confucianism and his desire to lead the contact point to Jesus Christ in his work. His method was to increase the efficiency of the witness of the Gospel.John Ross, in his 39 years of missionary work in China baptized over 4000. And through his faithful efforts his work is still evident in China today as DongGuan Church and DongBook Seminary in Shenyang, China are actively operating. Thus, there is a great significance in studying the Fulfillment Theology from the position of Ross's Missiological Theology. If we obtain a better understanding of Ross's Missiological Theology, it will not only be beneficial to Christianity but essential in witnessing to other religions. The literature review method was used for this paper, as major writings of Ross and primary data founded was used. In addition, to gain a better understanding of John Ross and his work, Ross's home and his grave site in Scotland was visited 10 times and his main mission field, Shenyang, China 15 times.

Willem Adolf Visser ’t Hooft was born on 1900 in Netherland and moved into Geneva in 1924 in order to work with YMCA as a general secretary. From 1928, he also was involved in World Student Christian Federation and became an editor of The Student World. Then he worked in World Council of Churches from 1938 to 1966 as a general secretary. He published The Ecumenical Review and was the editor of it from 1948. He hosted many ecumenical meetings, including Evanston (1954) and New Delhi (1961) WCC General Assembly and actively participated in lecturing and writing in the world. Although he was born in the West and had been educated in the West, he humbly accepted the sinful nature of Western churches. He acknowledged they had been affected by syncretism, pluralism, and Neo-paganism. Hooft understood the church in two different dimensions. One is that church is a spiritual community which gets salvation by Christ, becomes a new creature (I Cor. 5: 17), and lives in the Kingdom of God in the eschatological hope. The other is that church is a sinful human organization. Especially, Western churches have compromised the Gospel of Christ with many contemporary philosophy, theory, ideology, and other religions. In such a situation, church should be renewed. Hooft argued that the authentic church’s renewal is not an event or program that can be acquired, but it is an ongoing process in relationship with God. In other words, the renewal of churches does not rely on human’s endeavor or achievement, but the sovereignty of God. He is the subject of churches’ renewal and each church is in His hands. In terms of this perspective, He leads churches’ renewal and churches should pay attention to His will and ways towards other churches. In this sense, according to Hooft, the first step of renewal, is repentance before God. Then churches should listen carefully to the Word of God. The renewals cannot be done in a certain amount of time; rather it is a lifelong process in the living God. Hooft insisted on that the renewal of churches should be visible, tangible, and concrete in this world. In that sense, Hooft emphasized the unity of churches. People have been separated, but Christ never. If Christians believe that Christ creates churches, they are one body. They cannot be divided in Christ, although they have different backgrounds. If Hooft’s claim is true, the unity of churches should be manifested in this world. Again, unity of churches is not an event or political project; rather it is an ongoing process in relationship with God. He is an initiator of churches’ unity and He is the One who finalizes in His time. It does mean that the unity of churches should grow up “from” Christ “to” Christ. In conclusion, Hooft focused on the missional nature of church in terms of fulfilling the renewal and unity of churches. He said that the problems of church unity are supremely relevant to the evangelistic and missionary tasks in the world. In addition, Hooft claimed that the renewal of the Church implies, therefore also that the Church rediscovers its apostolic, missionary character. For Hooft, the Church is the missionary Church, because it is the instrument of God’s world-embracing plan of salvation.

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.

The theology of religions, which examines theologically the meaning of other religions and their relationships, is important, but controversial issue in theological world. In the religiously pluralistic society, Christians who are participating in the interaction with other religions should be attentive to the theology of religions and have rules and principles. In the era of the Enlightenment and modernism, the radical continuity between the natural and supernatural and between God and humans was also connected to continuity among religions, and relativity and the seeds of pluralism were highly fostered beyond Augustinian exclusivism. However, Karl Barth rejected mancentered theology in modern context and liberalism, which made religion a matter of this world by magnifying humans at the expense of God. For Barth, there is no natural theology as a point of contact between God and humanity, and rather there is total discontinuity between them standing in opposition to each other. This article especially focuses on Barth’s theology of religions which is described as complex and self-contradictory and gives some missiological implications. On the one hand, in Barth’s rejecting natural theology or general revelation and regarding religion, which is contradicted to revelation, as unbelief, his theology does not seem to be helpful for the dialogical basis with other religions. However, on the other hand, by the view in his later writings, Barth’s theology provides for a more positive and implicit view of the religions. In the doctrine of reconciliation of Barth, God’s self-revelation could not be confined to the realm of the Christianity, and other lights and words which come from outside the Christian church are in some sense represent a view on God’s revelation. Furthermore, relational aspects in Barth’s theology based on imago Dei builds a common ground for inter-religious interaction. On the whole, Barth is not only in commitment to the Christian faith, but also in profound openness toward other religions beyond outright denial. However, in making theology relevant to contexts, Barth cautions against losing the faithfulness to the Word of God or the distinctiveness of the Christian message. Barth’s theology of religions is a guidepost in this respect today.

John Knox has been known as a Reformer of Scotland and studies on him have been mainly carried out in relation to John Calvin. Although there is no literal mention of ‘mission’ in his works, we can find that missiological concepts are abundant in his articles and letters. Firstly, the Scots Confession, which was drawn up under his influence in 1560, has an obvious missionary purpose. The preface and last sentence of the Scots Confession is to bear witness to the Gospel into all the nations. Secondly, Knox’s ecclesiology resembles that of John Calvin, with its particular emphasis on ‘ecclesiastical discipline’ for witnessing the Gospel. For him, the Church, which God raises up and fosters for His own purpose, is universal and ecumenical; the state, on the other hand, only exists as a means to protect and propagate the Gospel of Jesus Christ. Therefore, he advocates a theocracy in order to establish a ‘universal Christian fellowship’ within Scotland. He also advocates social reform and stresses the need for universal compulsory education including girls’ education. Finally, he strived to return the Bible back to the ordinary people from the ecclesiastical authorities, urged people to read the Bible everyday and do group study at least twice a week. This was to kindle a fire of the Gospel in Scotland. In this aspect, he should be called a ‘Scottish Reformer’ rather than a Reformer of Scotland. He was truly an ‘inland missionary of Scotland’.

Hendrik Kraemer (18881965) was one of the outstanding Christian thinkers and activists in the 20th century. He studied linguistics and relgions in University of Leiden, Netherlands, and Islam and Arabic in University of Al Azhar, Egypt. After acquiring those academic training, he went to Indonesia to help translating Alkitab, the Indonesian Bible. In 1937 Kraemer came back to Netherlands and became a professor of comparative religion in University of Leiden. After spending 10 years in there, he was appointed as the first director of the Ecumenical Institute in Bossey near Geneva. In his latter years (19561957) he was invited from Union Theological Seminary in New York as a guest lecture. The most significant contribution of Kraemer is to define the meaning of revelation of God in relation to other religions. He insisted that God is only and perfectly revealed himself in Jesus Christ according to the Bible. Any other religion or philosophy cannot influence to the revelation of God at all. This is the basic concept of Biblical Realism. Christianity is clearly distinguished from other religions, but simultaneously Kraemer warned a superiority of Christianity over them. Kraemer claimed that the nature of church is both mission and diakonia. In and through missionary activity church reveals her reason for existence. Church should be “WorldCentered” rather than “Being ChurchCentered.” If she mainly emphasizes her own organization instead of ‘World,’ it is a betrayal of calling. In that sense, the role of lay people is crucial. According to Kraemer, the definition of lay people is different. They are not a group of people who contrast to ordained pastors, but a chosen people of God. As a lay person, Kraemer paid attention to roles of them in relation to mission in Islamic context. They should participate in the mission of God in everyday and everyplace.

The intention of this thesis is to explain the concept of missional church planting and explore its theological foundations. The concept is designed to draw out effective practices for church planting based on the proposition that the church is intrinsically missional. In my opinion, the biggest problem of the Korean church’s church planting ministries is the lack of theological reflection. The Korean church has focused only on techniques and methods of church planting, most of them being reckless. However, such reckless methods have stopped working since the 1990s when the Korean church began to stagnate and lose its social influence. In addition, there is a need for new paradigms that are better suited to the spread of postmodern culture in the Korean society. Church planting is a core ministry in evangelizing to the world according to God’s will. However, it could be an obstacle to God’s mission if it falls into ecclesiastical expansionism without the right missiological perspective. In order to construct the concept of missional church planting, I suggest five key thoughts: (1) creative ministries beyond mere church planting, (2) recognizing the missional essence of the church, (3) orienting towards the fulfillment of the Great Commission, (4) adjusting to the cultural environment, (5) growing dynamically and reproducing daughter churches. I also suggest the concepts of both the organic church and the missional church for constructing the ecclesiology of missional church planting. On one hand, an organic church based on the biblical concept of ‘the body of Christ’ secures healthy growth from its organic life and inner dynamics; as a natural result, it emphasizes planting new churches. The church as an organism has a duty of reproducing other churches; such a duty is divided into hiving off and supporting. On the other hand, a missional church is founded on the fact that mother churches as well as newly planted churches have an apostolic mandate toward the world. Furthermore, the concept of missional churches plays a role of a rudder, explaining what a church should be, what it should do, and how it should organize itself for the purpose of performing its apostolate.

Jong Hyun Jang proclaimed “Life Theology” through the Baekseok University under the name of Baekseok theology. The Korean church and christianity is undergoing a difficult time. Especially the social welfare mission became due to statistics and evaluations more focused on capacity and results than the way of Jesus Christ. Jong Hyun Jang's “Life Theology” revived the Gospel in that sense. Although his work seems like the “Life Theology” of Alfred Jaeger, however he focuses on a much more pragmatical way on becoming more like Jesus Christ. He shows a crossroad in which “Life Theology” and Social Welfare Theology meet. Social Welfare Mission is the fastest way to actually do the work of Jesus Christ and spread his word as he did. “Life Theology” is the center of the Social Welfare Theology in which we live and serve as servants. This is why “Life Theology” is the future of the Social Welfare Theology. Thus, “Life Theology” with the aid of Social Welfare Theology will be able to revive and encourage people in desperate need to a new way of life. The background of this can be described in three points. 1) the center of the Social Welfare Theology-Christianity- Jesus Christ centered, 2) the framework of the Social Welfare Theology-church theology-the member and the leader of a community 3) the context of the Social Welfare Theology - Kingdom of God - behavior and attitude. These 3 components are important parts in practicing Social Welfare Theology. Since today Social Welfare Mission took a variety of forms and experienced difficulties in establishing itself in a dynamic changing society. Social Welfare Theology has more non religious factors (financial support, management, etc.) than ordinary mission itself. Thus it lead to arguments of the purpose of the mission and its meaning itself. The Social Welfare Mission also had difficulties in adapting in a secular and diverse society. Such difficulties now stand before the "Life Theology" to achieve a core meaning centered around Jesus Christ. Thus, not something which just looks like spreading the good word, but doing it like Jesus did is the main idea of the Social Welfare mission. Jong Hyun Jang’s “Life Theology” has been proven through the Baekseok University to work hand in hand with the social welfare mission. It remains subject to the next generation of scholars to see how Jong Hyun Jang’s Life Theology establishes itself in the future.

This first purpose of this article is to articulate John Hick’s theology of religion, and the second purpose is to investigate the meaning of mission in Hick’s religious theology. For the first goal, this article examines his theology in the following category; 1) the common ground of religions, 2) relativistic aspect of Christology, 3) salvation/liberation. Because Hick’s theology of religion is developed on the assumption that all religions aim one same Reality, the common ground of all religion is preferentially examined. Secondly, his Christological perspective is examined through his understanding of Incarnation. Lastly, his understanding of salvation, which is the final goal of all religions, is examined. For the missionary meaning of Hick’s religious theology, this article engaged on 1) overcoming of conquering model in the theology of religion, 2) relativizing Christology and mission 3) dialogue and transformation including conversion. Hick’s theology provides the foundation to overcome the dualistic superiority of Christianity which regards other religions as idolatry or non-truth. Through the distinction between Godhead and God, and thing-in-itself and phenomenon, Hick insists that a religion cannot perceive Reality itself. This means that Christianity cannot recognize God [Reality] itself. His theology is overcoming exclusivism of Christianity. However, his theology makes mission meaningless because he relativizes Christology. Therefore, his understanding of Jesus Christ and Incarnation are critically examined. Lastly, I insist that Christian mission should go beyond dialogue and transformation even though Hick’s notion of mission points to dialogue. Mission demands the life as Jesus’disciple, and witness of Gospel beyond sharing. Furthermore, Christian mission should go beyond social transformation or political solidarity because Gospel includes religious aspect as well as social aspect.

In the 1930s, new theologians who studied abroad, due to Japan’s cultural policy of the 1920s, wanted to recognize the Bible and theology of their own subjective opinion, and get out of the fundamental conversation of theology of the early Western missionaries. It caused a debate between Conservative and Progressive theology in the early churches in Korea. Through the “Hypothesis of Moses Copyright negation” and “Problem of the Interpretation of Women’s Rights”, which were condemned issues by Presbyterians in 1934, and also the “Abingdon Bible Commentary Incident in 1935”; early Korean church leaders, pastors, and even missionaries, who were educated by Conservative western missionaries, judged the change of the new theologians’ view. Pastor Sun Joo Kil, a leader of the “Pyong Yang Revival Movement” which was initiated by Missionary Hady in 1907, held his Bible crusades, and his successful spiritual revival movement kept until 1910. After him, Pastor Ik Doo Kim started the Healing Crusade, as a new step of the spiritual revival movement in 1920. There was also another man who wanted to revive the Korean church, based on the contemporary churches. He tried to reform the churches, not to be conservative but to be focused on spiritual approaches. His name was pastor Yong Do Lee. Unfortunately, Pastor Yong Do Lee’s Shimuyan, works were only recorded for five years from 1928 to 1933. He died when he was only 33. In spite of his short life, the Korean Churches were influenced greatly and changed by him. He was also thought as an enthusiastic and mystic theologian, and also even a preacher who had the element of heresy. The main theme of this thesis focuses on the renewal missions of today's Korean Churches based on Pastor Yong Do Lee’s works for renovating them. This research guides and provides the material to find out a certain way to build up the revival of the Korean Churches’ growth and advance.