The study deals with crisis of Latin America and diakonia mission strategy to deeply problems in Latin America society and culture in which problems have been formed historically in the colonialism context from Spanish and Portugal. In this paper, crisis of Latin America analyzes the economical, social, religious, cultural and political factors to the problems, and mention mission strategy of diakonia for the social transformation against problems and issues. First, I explained on the crisis of the economic, political, social, cultural and spiritual problem of Latin America, the paper describes the present difficult situation and its historical roots resulting from the time of the Spanish and Portugal’s colonialism. They have a lot of problems in Latin America society; such as poverty, violence, population explosion, lack of job, diseases, lack of foods, and illiteracy. Second, this paper suggest some diakonia mission strategies to be able to the change in Latin America. There are 1) diakonia mission strategy through Christianity NGO group; 2) social development mission toward poverty region and slum area; 3) holistic education mission strategy; 4) global partnership and cooperation mission for crises and problems of Latin America. Third, this study focus on holistic mission and social service mission in various Latin America contexts. International mission agency and Christian community in the world should be help and participate about problems and pains of Latin America. We need partnership and cooperation with between world Christianity and Latin America community.

This paper is to examine Yun Chi-ho’s public theology in terms of Diakonia mission. Though the separation of politics and church is emphasized in the public area, the religious view of politicians and public servants actually plays an important role of deciding political issues and transforming social life. As a case study, I explore the characteristics of Yun's Diakonia mission by analyzing his diaries. First, before his conversion to Christianity, Yun served as servant at the Ministry of Foreign Affair. He tried to reform society by introducing Western educational and medical system into Korea. His political exile helped himself to experience Western civilization in China and the USA. Under the new worldview of Christianity, Yun realized the importance of education for the future of Korea. Second, after his overseas study and visit to Europe, Yun became the leader of the Independence Club to reform Korean government from the absolute monarchy into a constitutional one. King Gojong dissolved the party and appointed Yun as a local government officer. He encouraged his people to organize the systematic resistance against the injustice of Japanese settlers in Wonsan. He criticized the unlawful deed of Catholic missionary and mad him recalled home. He believed that a Korean servant of Confucian government should act partially to religious issues and that a particular religion, even Christianity, must not have any absolute position in Korea. Third, Yun didn't overlook the racial and cultural arrogance of Western missionaries. His perspective of mission has been formed under the influence of other religions. He owed the corruption and impoverishment of Korea to the egoism and classism of Confucianism. Putting the gradual transformation over the sudden conversion, Yun argued that the motive of conversion should be based on the fear of God, not on the freedom from the oppression of corrupt officers. He proposed the new directions of Korean mission in the 20th century: ① the cooperation and union of churches for mission, ② the concentrated mission in Songdon, ③ the importance of vocational education, ④ the education of women, and ⑤ the contextual mission strategy. Fourth, Yun's Diakonia mission focused on the need of Korean people rather that that of missionaries. His pen name means “a serving old man”, who contributed to the formation and development of Christian education in Korea. Yun's visit to Hawaii also reminds us of his vision for the independence based on the moral and economic development. In conclusion, reflecting on the legacy of Yun Chi-ho, I suggest three viable agenda for the 21st century mission: ① Diakonia mission under lay leadership, ② the cooperation of churches and the dialogue among religions, and ③ the paradigm shift toward the solidarity between missionary churches and indigenous churches.