한국교회가 처한 위기는 그리스도를 온전히 따르지 못하는 제자도 의 부재, 상실, 혹은 미숙함의 문제에 그 원인이 있다. 본 논문의 목적은 변혁적 제자도가 시대의 흐름을 바꿀 수 있는 선교 신학적 개념이라고 주장하면서, 변혁적 제자도가 한국교회 위기 극복의 대안이 될 수 있음을 논증하기 위해 변혁적 제자도의 개념과 발전과정, 그리고 그 특징을 살펴보고자 하는 데 있다. 변혁적 제자도는 2013년 WCC 부산총 회에서 발표된 TTL 문서를 배경으로 등장한 선교개념으로서, 2015년 3월 WCC CWME 위원회에서 처음 사용하였고, 2018년 WCC CWME 아루샤 세계선교대회에서 자세하게 다루어졌다. 이를 토대로 본 논문은 변혁적 제자도의 정의를 내리고, 5가지 특징을 살펴본다: 화해를 전하는 선교적 제자의 사명을 이어감, 그리스도께 속하여 연약한 이들과 연대 함, 사랑과 정의의 복음을 증거함, 성령을 통해 저항과 희망을 노래함, 그리고 시민직을 실천함이다. 이러한 다면적 특징을 갖춘 변혁적 제자들 은 세상을 섬기고 변혁시키는 통전적 선교를 실천한다.

본 논문은 청소년들이 직면한 다양한 문제, 특히 과학적 세계관의 강한 영향아래 있는 미 정립된 청소년의 세계관에 대한 문제의식에서 출발하며, 청소년 선교의 올바른 방향을 제시하되 그것을 전도서의 세계관을 통해 드러내고자 하는 목적을 두고 있다. 세계관 형성이 아직 온전히 이루어지지 않은 청소년들은 세계관의 혼란을 겪는다. 이는 교회 내의 청소년도 마찬가지이다. 특별히 ‘복층식 기독교’의 개념은 교회 내의 청소년과 교회 밖의 청소년이 세계를 이해하는 방식에 그리 큰 차이가 없음을 단적으로 보여준다. 그러므로 청소년 선교의 근본적인 방향은 성서적 기독교 세계관의 정립을 통해 제시되어야 한다. 연구자는 이 기독교 세계관을 전도서에서 도출하되, 그 핵심 사상을 헤벨, 하나님 경외, 헬레크로 제시한다. 이 사상은 한계 속의 때를 살아가는 인간에게 모든 판단의 교만을 멈추게 하고, 그 한계 너머의 창조주 하나님을 인식하게 하며, 그로부터 모든 인간에게 주어 지는 몫을 통하여 삶의 의미를 참되게 발견하게 한다. 헤벨, 하나님 경외 헬레크의 세계관은 인생의 방향을 창조주에게 맞추고, 그로부터 주어지는 무한한 가능성을 통하여 문제들의 대안과 소망을 발견할 수 있게 한다.

The University will contribute, through its high quality of education, training and research, to the containment, reduction and management of the problems confronting humanity in the transition to sustainable way of life utilizing the latest technologies of distance learning. Through international collaboration and leadership, it will generate, mobilize and share knowledge, experience and skills throughout the world so as to promote equitable and sustainable progress and to preserve and enhance the natural world on which humanity depends. As merit of the location of center in Northeastern Asia and North and South countries, Jeju Island has a remarkable natural beauty matching with unique environmental culture tradition, and a wide range of expertise, connections and capabilities in regard to global commerce, finance and transportation, and to the management of watersheds and biodiversity as a newly established international free city, all of which are relevant to world environment of sustainable development.

This study explains the World Evangelical Alliance(WEA) mission related to evangelical mission in the mission history. The history of WEA mission opened evangelical churches of ten countries on 1846 year in the England. This WEA mission have started ‘prayer meeting’ for unity of Christianity in the world. This meeting have widely kept ‘prayer period’ with the Catholic and Christianity since 1941 years. Now the WEA have participated in 128 countries and 104 international institutions. Since 2001 years, the WEA is motivating development and revival for the world church and mission. At this time, the WEA focuses on so many themes on professional study as belows: First, the theme focuses on Global Member Care Network. This institution networks peoples of missionary member care in the world. So It bring out from the caring direction for missionaries and ministries for every world church. Second, the WEA deals with the spirituality and mission. The mission influenced by the healthy spirituality. As result of the spirituality requests for the Korean churches and world churches based on biblical spirituality toward missionaries and ministries. Third, the WEA debates about contextualization based on biblical, theological, and missiological perspectives. The biblical contextualization needs processing application in the identification, confrontation, and transformation related to the lifestlye of missionary and process of communication. Fourth, the crisis of evangelical churches in the world has the spirituality decline and stagnation from the secularism and postmodernism. The WEA needs the spiritual restoration in the world churches and mission. Therefore, the WEA mission should be restore the healthy spirituality toward the world churches. The strategy and plan of WEA mission focuses on the biblical perspective and power of holy spirit toward evangelization of the world.

The study deals with the Korea mission of Koreanization which organized alternative way of world mission. The Korean mission focuses on passion and enforcement of Korean church, deep devotion of Korean missionary based on evangelism toward the world mission. Korean mission provide with some challenge points of view to missionary activities of the world mission. The study explain about Korean mission of some advantages : wholistic ministry, supporting system of Korean church, powerful evangelism, creative mission and ministry. First, the study analyzes some types of Korean mission which developed to mission field of Korean missionary. Further the study discusses the evangelistic activities by evangelism, church planting, content development of mission, contextual mission in mission field. Second, the article describes policy and strategy of Korean mission toward alternative way of world mission in the future. Korean mission emphasis on understanding of culture about mission field, policy of self-supporting about mission field, and related to other religions. Third, the study focuses on the contributions and alternative of Korean mission and Korean missionary. Korean mission emphasis on four important reasons : mission of church-centered, mission policy and strategy based on ministry, strong evangelism, and faith mission. Korean mission mind was formed with the challenge spirit to western mission. Based on the above devotion Korean mission promoted for world mission and evangelization. In conclusion the Korean mission should be introduce Koreanization mission for cross-cultural mission and missional regions and nations.

This paper studies upon on the changing mission of world Christianity and interreligious dialogue. This study is an attempt to develop the interreligious dialogue as the new mission method in the changing world. In order to examine the contextual change of world Christianity mission, I used the Michael Amaladoss' analysis. According to him, the theory and practice of mission is in a crisis today. This crisis is the result of two related development: the field of mission, namely the world , has changed; the theology of mission has had a rather than rapid development in recent years. This study has three chapters: the first chapter was to study changes in the world based on the mission and interreligious dialogue. The second chapter intended to explore the interreligious dialogue as the mission method in the changing mission context. It is main chapter of this paper. In this chapter, the factors of interreligious dialogue, the three theological and missiological approaches on the other religious traditions, and the future prospect of interreligious dialogue were studied to assist world Christian churches. The contemporary churches have had difficulty in communicating the gospel in an changing context. This study will provide insights to dialogue with other adherents of religions. It is includes a six new paradigms of interreligious dialogue so that the Christian churches may respond to holistic nature of the gospel through the interreligious dialogue.

It is well-known that the Rev. Kyung-Chik Han was very active in world mission. Interestingly, however, there has been few, if not any, studies on his ministry of world mission. This study reviews his ministry of world mission, summarizing it into several patterns, clarifying its main issues, and evaluating its historical legacy. His ministry of world mission can be divided into several patterns, which is closely related to the development of his pastoral ministry. The patterns are as follows: first, the period of pasturing a migrant church (1945-1950); second, that of representing the Korean Church to the world churches (1950-1955); third, that of participating in ecumenical mission (1955-1966); and last, that of participating in evangelical mission (1966-2000). We may recapitulate the Rev. Han’s ministry of world mission as follows. To begin with, let us examine his strong points: first, with the idea of evangelism being the core, he expanded his ministry, starting from national evangelization to world mission; second, he carried out both gospel ministry and relief ministry; third, he greatly contributed to the mobilization of the Youngrak Presbyterian Church and its daughter churches for world mission; fourth, he enhanced the church’s awareness about the world churches, and thus let it naturally accept the challenge of world mission. However, it is necessary to point out his weaknesses: first, his framework of the two-faced ministry, gospel and relief, gradually became behind the times, as he failed to respond to the new ideas of world mission; second, his role in introducing the ideas of ecumenical mission to the Korean Church was limited; third, thus the Korean Church in general, including him, remained under the influence of the viewpoint of traditional mission; fourth, owing to his close relationship with the evangelicals, his leadership was gradually confined to the evangelical camp. In conclusion, it can be safely said that he was a missionary activist rather than missionary thinker, and that he contributed to the mobilization for mission rather than the vitalization of missiology.

The relationship between mission and imperialism has been one of the central themes which recur throughout missiology, in particular, mission history. In the case of the Korean Church, this theme also has particular significance for church history in that it was related to the origin of the Korean Church, especially the Korean Protestant Church. This study attempts to examine this theme, with special reference to the World Missionary Conference in Edinburgh, 1910. It is because, first, the Korean Church was established in the context of imperialism; second, in Korea did arise an irregular case of the relationship between mission and imperialism, namely, western mission versus non-western imperialism rathallthan normal one, namely, western mission versus western imperialism; and third, the abovementioned Edinburgh Conference was held at the peak period of imperialism, from the late nineteenth century to the early twentieth century. Since the last year was the centennial of the Edinburgh Conference, the Conference was almost thoroughly investigated. In this context, it may also be well worth exploring the Conference from the perspective of the relationship between mission and imperialism. In particular, this study tries to grasp the reality of the Korean Church at the period under consideration, through unearthing archival material, that is, the draft reports to the Commissions of the Edinburgh Conference, which have rarely been utilized in the hitherto studies. In conclusion, this study makes it clear that the western mission, including the western mission working in the non-western imperial context, in the pre-World War Ⅱ period was largely under the influence of the ideology of imperialism, although mission could not totally identify with imperialism. It is against this backdrop that arises a question of whether the end of imperialism means the end of mission. This is why the post-colonial period exacts a new paradigm of mission.