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 article discusses and evaluates the ministry of an American laywoman missionary Mary Fletcher Scranton and her son William Benton Scranton, who founded the JungDong Hospital, SangDong Hospital, AhHyun Church, SangDong Church, and DongDaemoon Church. The writer first starts with the following questions: “How did they define their identity as a missionary?” The writer answers it in terms of their motive to apply for missionary and their direction for mission. Second, “What was their motive, method, and purpose of mission?” Third, “What was the heritage that they bequeathed to us and what lessons can we learn from?” Answering the above questions, the writer concludes missiological implications based on his research. In particular, he provides evidence supporting that Mary and William Scranton, as apposed to other western missionaries during that time era, did not try religious colonialization and did not intend to ingrain the western civilization into Korean society. In spite of the dangers they faced, they entered into Korea with strong aspirations of missions and in concretely have contributed to building the foundation for the evangelization of Korea by planting local churches and hospitals. The biggest contribution of Mary Scranton's ministry was to challenge the sexual discrimination imposed by Confucianist beliefs, by first starting a new school for women, and thus implanting a spirit that women can work cooperatively with men, not as an inferior, but as a partner, with equal rights. With the love of Christ, William Scranton also did his best to care for the poor and the weak by building new hospitals and pharmacies. In a word, Mary and William Scranton chose Korea to actualize their vision for world mission, and lived a successful life as the Christ’s disciples by understanding the history and culture of Korea and by serving for the poor people in Korea. In spite of their just and healthy motives, method, and purpose for their mission, they, like other western missionaries in that era, lacked to provide the missional church model to Korean Christianity. We cannot learn simply out of their deep dedication and desire to develop the missional church in Korea, enlarging the kingdom of God on earth and adapting to the Korean indigenous culture. This deficit came from their lack of missional theology, being simply lay missionaries, the Scrantons lacked the proper educational background in theology. Despite their deep passions, well intended will, and endless love of Christ, they were not able to grasp the bigger picture of the missional theology, thus falling short in accomplishing God's purpose for the Korean people and the world mission.

This paper is to propose the possibility of new issues in mission studies by examining new religions in a phenomenological way. The phenomenology of religion emphasizes the stopping of value judgment and the empathetic understanding of religious essence. Though scholars in mission studies pay attention to the study of world religions including Islam and Buddhism, they seem to have overlooked the necessity and importance of the study of new religions such as Unification Church and Mormonism. The scholars in the West, especially, the USA, UK, Italy, and Sweden, initiated the study of new religions in order to give proper information on new religions to the public, government, and churches. Anticultist's criticism on new religions often distorted the contents and image of new religion, so we need more objective research on new religions based on the analysis of text analyses, interviews, and field works. The death of Mun Sun Myung(19202012), the founder of the Unification Church, recently increased the public concern to new religions. Considering its influence on Korean society and the world, scholars should study new religions existing in the world. According to tradition, the six classification of new religions is possible: ① Christian tradition, ② Islamic tradition, ③ Asian religious tradition, ④ UFO tradition, ⑤ selfcultivating tradition and ⑥ New age tradition. New religions have different views on religious authority, scriptures, family, and the role of women from existing majority religions. Their mission strategies focus on the youth group and the elite intellectuals seeking for the new meanings through individual contacts and mysterious experiences. Like the case of 1978 mass suicide of the People's Temple, new religions sometimes shows the destructive respect. Therefore, more objective and scientific studies on new religions are necessary for us to protect the security of society and the health of religion from its fanaticism. In conclusion, the author proposes three possible issues related to new religions in mission studies. First, the updated information on new religions is needed. Second, the publication of documents, the training of religious experts, and the establishment of academic institutes on new religions are necessary. Third, rather than theological debate, ethical engagement should be considered.

The Korean Churches have reached today’s phase with joining the pain of the people and leading the Korean society. Then it has to be join today’s Korean society, it is required the answer for solve the problems of the society. In this regard, I think the Missiological Approaching for the problems of stress that they are a big problem on mental health is very necessary situation in today’s Korean Society. The Korean Churches had tried to approach through Pastoral Counseling so far but this trying was negligible. The Korean Churches could not answer about the problems of stress comparable with various another society groups in Korea. So we need to try the formated character of the Korean Churches from the early days of mission in Korea, connect with the stress treatments. If we investigated deeply about the stress treatments are exhibited by the Department of Health and Human Services, we can find that the Korean Churches have a lot of possibilities which could approach to the stress treatments. Actually, the Korean Churches have possibilities on a lot of parts. So I arrange the ‘linkage possibilities’ of the character of the Korean Churches and the treatment of stress. As follows; 1. Tradition of ‘Faith which emphasizes the Church’ and ‘Regular Lifestyle’ 2. Tradition of ‘Biblical Christianity’ and ‘Actively and troubleshooting type Response’ 3. Tradition of ‘Spiritual Movement for example prayer movement’ and ‘Relaxation therapy’ 4. Tradition of ‘Independent – Faith’ and ‘Time Management’ If we would missional approach to these linkage possibilities, we could contribute for treatment for stress which is a big problem in Korean society. Actually, the Korean Churches have lead for solve the problems of the Korean society, have concluded fruition of various healing ministry through the ability of the Holy Spirit. Now the Korean Churches have to approach with concern about the way of heal for the problems of stress, and if would approach through the tradition of the Korean Churches we can expect a lot of good fruits from this approaching.

The existing perspectives claims that there is a static relations between Gospel and Culture. That is, biblical text is constant and is the subject of hermeneutics. Besides, context acts passively as the object of hermeneutics. However, context is the totality of human life's creative selfunderstanding. It means Sitz im Leben which is developed in political, economic, social and cultural sphere. Therefore, it also provides a dynamic hermeneutics of the text. Finally, on the one hand the text illuminates the context, on the other hand the context illuminates the text. The fact that both Text and Context have hermeneutical functions on illuminating each other makes us face both the problems of Truth and humanics. Every one can hear the Good News only in his/her own culturally conditioned context. Therefore, any intercultural understanding prerequisites common hearing. Only when we are together, we can understand the biblical truth in impartial and more complete manner. There must neither be superiority nor inferiority over others where the biblical text is being heard and understood together crossculturally, instead there must be reciprocal dependence with one another. The postmodern intercultural ecumenical missiological hermeneutics aims at realization of the koinonia in diversity, pursuing reciprocal complement and learning through the newly understanding of the Gospel being interpreted in each culture. Thus, the worldwide churches becomes not only a hermeneutical community, but also it becomes a learning, supporting, and celebrating community. The church is the participatory subject and agent of mission of God, but not the sole recipient of Gospel. We need newly interpreted Gospel by crosscultural process. Actually, the authentic subject of the postmodern intercultural ecumenical missiological hermeneutics is the Holy Spirit. Under the free and sovereign work of the Holy Spirit, the church cannot absolutize its own truth claim. Rather, it has to be open to the guidance of the Holy Spirit's leading the church from partial understanding to a fuller understanding of the truth. In this regard, mission is not just something the church is doing alone, but it is primarily the work of the Holy Spirit which precedes the church's involvement in missio Dei. The church has to spread this Gospel with words and life. The proclamation and presence go together in mission. Only through the missionary renewal which unites the missionary proclamation and the missionary presence, the church can accomplish mission work more faithfully in the world. Therefore, both western and oriental churches, and all other churches of the world as well need each other.

The enthusiasm and expectation of Korean churches for short-term mission is tremendous today. As a result, the number of short-term missionaries reaches 100,000 per year approximately. There are several reasons though, Korea's economic growth, church growth, and overseas travel liberalization since January 1, 1989 are inferred as a major steppingstones for the explosive growth of short-term mission. The expectation for short-term mission of Korean churches can be categorized into two according to their intention. One is for local church growth and the other is for training of candidates for long-term mission. In any events, short-term mission today not only contributes to the attainment of goal for sharing the gospel in a cross-cultural environment in a short period, but also settles down as an effective program for church growth. However, negative view on short-term mission appears at the same time. Externally critics on short-term mission suddenly stood up since the hostage affair of short-term missionaries sent by Saemmul church in Afganistan on July 19, 2007. This was a big challenge for Korean churches, regardless of evangelical or ecumenical position, to understand the importance of comprehending local culture in mission field. Internally, the need of awareness in terms of self-reflection on short-term mission in the circle of Korean churches occurred. This came from the consciousness of crisis of the depression of Korean church growth, the weakness of long-term missionaries, the misrepresentation of short-term mission, and the official complaint to the essentiality of missionary work. Thus, more systematic and strategic training and theoretical theologizing works are needed today in Korea. Normally short-term mission means overseas missionary work between one and four year period, but nowadays it is accepted as a visiting tour of mission field in a period of a week or so. It also called differently according to the purpose, the motive, and the characteristic of the mission organization, such as short-term ministry, short-term service, mission trip, vision trip, exploratory training, and the like. However, the contents of these programs are almost similar, and thus, the name is often changed according the vision of mission organization and the solidity of the program. In this situation, this article surveys the problems of short-term mission from a missiological perspective and aims to suggest some alternatives. For this purpose, this study first analyzes the contents of publications related to short-term mission, and then discusses missiological issues to propose some alternatives.

Some Western Christians treat dreams as merely psychological phenomena, feeling that dream revelation would seem to be unnecessary under the influence of western perspectives on dreams. Another problem is that too often missionaries treat those who claim to have encountered supernatural beings through the medium of visions or dreams as having active imaginations or as dabbling in the demonic, especially in Asia, Africa, especially Middle East where the islamic influence is dominant. However, dreams and visions are biblical and play an important part in life for people in the Two-Thirds World. God speaks through dreams and visions to convert sinners even today, because many of the unreached are beyond the reach of the gospel and because much of the world is illiterate, dreams and visions may serve to fulfill missio Dei. Thus this study draws out several missiological implications through the comparison between the Biblical perspectives and popular Islam's on the dreams. First, be open to dreams as a mean of communication with God. Second, Encourage dreams in mission field such as Islamic area where the dream influence is dominant. Third, introduce Christian dream interpretation or interpreters into Christian world. Fourth, include the area of dreams in the course of training for minsters as well as missionaries. Fifth, remember that there can be some delay in dream interpretation and sometimes limitation in understanding. Sixth, put the Bible as the exclusive medium of special revelation, whereas dreams and visions are at best only supplementary and secondary. New converts must learn to examine their dreams and visions in the light of Scripture. When we go back to the Bible, and allow the dream as a mean of God's salvific communication, the missionaries who work in the Islamic territories with the holistic biblical perspectives on the matter of dreams will experience God's visible work more abundantly in their missions.

The Apostle Paul was a great theologian and an excellent missionary. His theology is missional and his missions were theological. Paul focused on communicating the Gospel message cross-culturally while planting churches all over the Roman empire in order to extend the kingdom of God. He devoted his total life to this crucial work. The Gospel which Paul communicated to many people groups was that Jesus Christ had died on the cross and rose from the dead according to the prophecies of the Scriptures to redeem the humankind in the world. This redemption is not possible by human work or by keeping the Law, but through believing in Jesus Christ who is the only Saviour and Lord. The primary purpose of Paul's life since he had been called by the Lord was to become an apostle for the Gentiles who were yet to be Christians. He made three cross-cultural mission trips after he had been sent by the Church in Antioch. He made a final mission trip to the city of Rome after he had been arrested at Jerusalem, and preached the Gospel to the people in Rome. Paul's ministry was centered on cross-cultural evangelism and church planting work. He committed himself wholly to boldly proclaim the Gospel and plant healthy churches throughout the world by crossing racial, linguistic, and religious barriers. He employed multiple methods of evangelism at different areas and times. Paul stressed urban evangelism by choosing cities as strategic points to evangelize the people in remote surrounding areas. Further, he carried out his evangelistic work with good team workers like Timothy and Titus. He usually began his ministry at homes so that he could plant house churches which became large churches. Paul's missions were based on the solid practical theology which tried to contextualize the Gospel in different cultures so that the Gospel could be meaningfully communicated to the people whom he was called to serve. He was always guided by the Holy Spirit when he attempted to move to another area to share the Gospel. According to Paul, Church needs to be a missional church which maintains the balance between evangelism and social service. He was a model for a witness-martyr community. He was concerned with not only preaching the Gospel to the Gentiles, but also having a compassion ministry to the Church in Jerusalem. He preached the unchangeable message of the Gospel to people across changeable cultures.

The missiological tension with regard to the question of salvation and humanization is dynamic, and it is found in the different perspectives between the WCC camp and Lausanne camp or evangelical and ecumenical camps on the mission. Although the naps are getting narrowed thanks to the holistic missiology, the tension still exists in the Korean context, of which example is the CCK’s case that raised objection against hosting 2013 WCC conference. This paper is, focusing on the holistic feature of humanization and salvation, to provide a missiological base to overcome the problem caused by the discrepancy between K. Barth’s “God’s humanity” and Korean Christians’ inhumanity. It analyses style and patterns of criticism on Korean Christians, and argues that the culprit which causes Korean Christians' humanity to be criticised negatively is Christ-centered and Church-centered attitude of the Korean church, which is Korean evangelical camp’s theological stance. It points out that this is caused by lack of “God’s humanity” which helps Christians remain faithful to their own identity and mission. Therefore it suggests that this problem is solved when Christians acknowledge their own raison d'etre to realize God's humanity, and that by so doing the holistic balance between salvation and humanization is to be achieved. It also suggests ecological system and internet as a sample of holistic mission field which makes the interdependent mission possible.

The Acts of the Apostles historically and geographically demonstrates how churches were planted from Jerusalem to the ends of the earth through the Gospel message which the apostles were called to preach. The apostles witnessed Jesus Christ as their personal Saviour and Lord who was crucified and resurrected by the power of the Holy Spirit in accordance with God's will. This study attempts to point out some missiological themes revealed in Acts and to apply them in mission studies and on the mission fields. First, Acts demonstrates that the Gospel message was preached and the churches were planted in various countries through out Asia and Europe by the power of the Holy Spirit. Both dimensions of "seeing" and "hearing" the Gospel message were rarely illustrated apart from the work of the Holy Spirit. The apostles Peter and Paul, as well as laity like Stephen and Phillip who were filled with the Holy Spirit, courageously preached the Gospel message. As a result, the Gospel message was finally communicated to Rome, the end of the world at that time. Second, Acts seeks universality in terms of Gentile missions. The Gospel message whose essence is the crucifixion and resurrection of our Lord Jesus Christ is the salvific message which is able to save all humans whether they are Jew or Gentile. The apostle Peter realized the significance of Gentile missions through the vision of meal and the apostle Paul through the Lord's voice on the way to the city of Damascus. The Gospel message was communicated across races, cultures, languages, and lands. Third, Acts confirms that Gentiles did not have to become culturally Jewish to be saved. In other words, they did not need to be circumcised to become a Christian. What they needed to do to be saved was to repent of their sins and to accept Jesus Christ as their personal Savior and Lord. Acts solidifies the principle of justification by faith. Further, Acts maintains that people can become Christians in their own culture. Fourth, Acts shows that the apostle Paul preached the Gospel message in the city of Athens. At that time, Athens was an open city and the center of philosophy and religion. Paul contextualized the Gospel message of Jesus Christ in the city. For example, he cited Greek poems when he preached the Gospel message to the Greeks in the meeting of the Areopagus so that the Greeks could easily understand the Gospel message. Consequently, some Greeks became Christians. However, Paul attempted critical contextualization. Fifth, Acts reveals that the Apostle Paul carried out urban missions throughout Asia and Europe. Paul chose central cities in various areas in accordance with the guidance of the Holy Spirit and reached the different people groups in the central cities. The people in the cities would be more open than the people in the rural areas to the Gospel message of Christianity. Acts reveals that urban evangelism was more effective. Sixth, Acts is regarded as a historical book of the church. The early churches planted by some apostles experienced considerable growth numerically, geographically, and spiritually. Church growth demonstrated in Acts is biblically healthy and has balanced growth. The essence of church growth is to make Christlike disciples in every nation and to make them responsible members of the church. The apostle Paul not only planted churches but he also nurtured believers as Christlike disciples. As a result, churches became indigenized in different cultures. Evangelism and missions are God's strong desire. God not only seeks sinners but also finds them. He sent His only begotten Son to the world and let Him die on the cross to save the lost. He saves people who truly repent of their sins and accept Jesus Christ as their Saviour and Lord. Acts is the book which discusses the process of evangelization and church planting from Jerusalem to the ends of the earth with the power of the Holy Spirit and in accordance of God's salvific plan. Churches today need to continue the work started in the Acts of the Apostles.

The term servant-leadership was first coined in a 1970 essay by Robert K. Green Leaf (1904-1990) entitled “The Servant as Leader”. In the development of leadership theories, there has been no consensus for the definition of leadership. In the course of explosion of many theories in the middle of 20th century, many people were tired of the emphasis on the styles, traits and other secrets for successful leadership based on the achievement. In this context, the servant leadership opens a way to give room for human beings, that is, relationship and emphasizes the importance of leaders’ identity rather than methodology. Greenleaf defines Servant leader as what is sharply different from the person who is leader first. The difference manifests itself in the care taken by the servant-first to make sure that other people's highest priority needs are being served. But because the words servant and leader are usually thought of as being opposites, they frustrate and annoy scholars and practitioners. Furthermore, some critics criticized Greenleaf’s writings are discursive because he never defines nor argues for any coherence in the features of leadership that he proposes. Others also point out that its biblical background is not based on the sound Christology. To overcome the shortcoming of the servant leadership theory, witness-based leadership, which is based on the atonement and the great commission of Christ, is suggested in this paper. The servant role is not inferior to the vocation of witness, but the two are seen as constituting a whole.

The Christian approach to Islam has been undergoing a period of flux during the last decade. As a reaction to the slow progress in Islam mission and the fragility of churches of converts from Islam, some missionaries have cast about for a new model of approach for the Muslims. An important feature of the new approach has been a quest for new forms that involve converts remaining within Islam. This has been called C5 ministry or “insiders movement.” This C5 ministry among the John Travis’ C1-C6 spectrum, which compares and contrasts types of “Christ-centered communities” found in the Muslim world(1998), has drawn fire from the other side of the missiologists. Phil Phashall considered C5 approach to represent a dangerous slide into syncretism. Although John Travis and Dean S. Gilliland responded on the criticism, that was the beginning of long arguments on the possibility, validity, and credibility of the C5, or insiders movement. These arguments can be divided into two categories: theological interpretation on the biblical references which have been used to support the C5 ministry and some missiological issues on definitions of the terminologies of C5 ministry as well as social-religious culture and identity of the insiders. Due to the limited space, the author focused on some missiological issues only. The author analyzed the missiological arguments by dividing them into four areas: degree of contextualization, possibility of using Islamic culture and religious forms, Christian identity, and ethical problem. Then the author showed how the arguments have been expanded more widely among the missiologists’ circle after 2006. At the end, the author concluded that the arguments are still in progress. The arguments have shown the positive possibilities of Islam mission and left some challenges. The challenges are lacking of MBB leaders’ participation in the course of the argument, the continuing quotations of Parshall’s statistics from the side of the opponents, the issue of the translation of some sensitive biblical expressions to Muslims such as “Son of God,” and theological exegesis and applications of the supporting biblical references of the proponents. However, I feel more deepened discussions needed in the future. C5 ministry will continue to grow, regardless of the process of these arguments, because of its dynamic characteristics. Thus, we need to show generous attitude to the process of their growth and focus on the direction of the group as well as the each individual of C5 movement. And everybody in the future arguments needs to remember that each argument should be a process to keep balance between theology and praxis in order to build Christ’s church.

Jesus proclaimed at Matt 18:20 “For where two or three come together in my name, there am I with them.” Jesus shared comfort with the minority and blessed them with the hands of healing. It is a picture of a church that should be a community in which even a few prayers gather and bear testimony calling the name of Jesus. If just two or three people get together, this meeting is not recognized as a church in reality. A rule of Korean Methodist Church says that a newly settled church has to be composed of more than 12 members who have been baptized. Korean Presbyterian Church, on the other hand, sets up a rule that a criterion of establishing a church is more than 15 baptized christian. At this stage, it is strongly needed to discuss what Jesus get together with even a few people means to the reality of modern church and to the argument of minor church in Korea. This study is just a general view for the establishment of the identity of small church. This paper is to introduce the concept of a small church in America. Then the approach to Korean situation is researched with the evaluation of missiology. It is desired that this study may be the foundation which sets up the criterion for the small churches in Korea.

Inevitably, Korean-Americans have had to suffer an ethnic identity crisis in living between Korean culture and American culture. Sometimes they ask themselves “Who am I? Where do I belong in between Korean society and American society? Am I a Korean or an American?” This is the Korean-American’s trouble and wrestling for ego synthesis in the middle of the American culture. There are bigger gaps between assimilated children and parents who are not readily assimilated into American culture. The author is very concerned about the outlook for the future of the Korean-American family situation, especially in the generation gap problem. As a possible answer to this circumstance, the author researches the missiological importance of Korean-American’s identity education through the use of the Jewish model, who successfully maintains their own identity despite their long periods of Diaspora history. In section 1, the author deals with the nations which have survived and will survive in the future, especially concentrating on Arnold Toynbee’s theory about challenge and response, and the three essences of the collapse of civilization. Another main focus of this section is Jewish education as an important identity keeping tool. In section 2, the author discusses the Jewish and the Korean-American in the viewpoint of assimilation models, especially based on the Gordon, Won-mu Hurh, and Kitano’s analysis about assimilation. In comparison with Piaget’s external assimilation and internal accommodation, Gordon’s social structural assimilation theory is applied to the Jewish model as a good model of the Korean-American’s identity education method, and Gordon’s cultural assimilation theory is applied to the African-American model. Won-mu Hurh’s four models are mentioned in this section. Kitano’s four cells also are dealt with in this section. In section 3, the author deals with Yong-soo Hyun’s vertical culture and horizontal culture as a good answer to the Korean-American's identity question. In section 4, the author handles the role of parents as important teachers of their children. In section 5, the author deals with the role of the Korean immigrant church as an important place of the Korean-American’s identity education. In all sections, the author compares the Jewish model with the Korean-American situation.

This study of Asbury Missiology is an analysis of the theological characteristics of missiology. Through this analysis, the goal is to try to understand the direction where the American missiology is heading, to offer directives to help those who wish to study missiology in the United States, to compare the course of the Korean missiology and that of Asbury’s. Lastly, the goal is to look into which direction the course on Korean missiology, one of the categories of theological education in this global era, should be established and how it should be expanded. The first chapter is about understanding why look into this issue through Asbury Theological Seminary. The second chapter will look into the history of Asbury Theological Seminary and its theological tradition. The third chapter is about Asbury’s faculty and its missiology courses. In the fourth chapter, the characteristics of the curriculum of Asbury Missiology will be evaluated and the new alternative proposal of Stanley will be introduced and evaluated. In the fifth chapter, I will present the awaiting task that the Korean missiology academic world should solve, and finish up this text.