This article is to focus on the approach and application in practical strategy for Rwanda's culture and society. The understanding of Rwanda has so rapidly changed from their history. The missionaries did not understand about Rwanda situation. Also Korean church is not interested in Africa culture and mission. This situation has some important mission fields as the Rwanda church and Christian are being considered. The practical alternatives for Rwanda mission are very significant sphere of Africa mission. This paper is analyzed understand and practices for Rwanda mission through field experience and reference books. The Korea church should be realized the missional direction toward the Africa culture. This article explains social, political, economic, and religious understanding as well as their musics, worldview, and language. For this Rwanda mission practice and method, I want to recommend several suggestions to Korea church. Firstly, we can be recognized mission of passion of Gospel. We should be understood that the church must practice important vocation for Africa mission. Secondly, We should be changed paradigm shift about Rwanda mission. We can use materially, financially, culturally practical resources in the Korea church toward Rwanda mission. We can develop contact point for Rwanda strategy and plan in various missional direction.

The Philippines is a beautiful country which has diversity in terms of ethnicity, language, faith, and culture. In the past, the Philippines was colonized by Spain, Japan, and America. In particular, Philippine culture is complex largely because of different cultures shared and transmitted by the members of Filipino society. This study attempted to study the main characteristics of some representative cultures of the Philippines and tried to effectively communicate the Gospel to the people on the basis of “points of contact,” revealed during study of the representative cultures. This study presented three culture themes as “points of contact” related to Filipino culture. First, this study discovered that Philippine society had mainly nuclear family units composed of father, mother, and unmarried children. Nuclear family units were usually linked to the larger family which occurred within the traditional bilocal extended family. This study utilized a house church model to evangelize the people who were living in this kind of family system. The house church model was effective on the basis of multiple human relationships of the oikos. Second, this study discovered that there were poor people who were living marginal lives, whether in rural areas or urban areas. They were suffering from severe poverty transmitted from generation to generation largely because of the structural evil caused by the corruption and inability of the Filipino government. Churches would need to support the poor more substantially and systematically in cooperation with the NGO’s and the Filipino government while understanding the culture of poverty. Third, this study discovered that there were plural religions including both traditional and popular religions. The main, traditional religion was animism prevalent throughout the Philippines, whereas popular religions were a mixture of various religions, developed according to indigenous situations of the Philippines. This study presented methods of evangelism which would effectively transform the Filipino world view in order to make them true disciples of Jesus Christ. They would need true conversion through the work of the Holy Spirit. The Philippines is a beautiful country in which Filipinos can experience real righteousness, peace, and joy in God's kingdom as the churches intentionally engage in holistic mission. Holistic mission calls for the house church model, solidarity with the poor, and evangelism, that is, making true disciples of Jesus Christ.

The purpose of this study is to search for a relationship between Gospel and Culture. According to traditional typological study, Gospel and Culture are sorted into five groups. Also, this paper seeks to evaluate five typological models between Gospel and Culture. A study between Christ and Culture began with H. Richard Niebuhr, who divided five Types:　Christ against culture, Christ of culture, Christ above Culture, Christ and culture in Paradox, Christ the Transformer of Culture. Paul G. Hiebert sorted Gospel and Culture into three types: Gospel against Culture, Gospel in Culture and Gospel about Culture. John T. Seamands sorted Gospel and Culture into four types: Fundamental model, fulfillment model, discontinuity model and liberal model. And Theo Sundermeier sorted Gospel and Culture into six types: ‘Konfrontationsmodell’ which is based on ‘Dualismus’, ‘pluralistische’ Modell, ‘Fortschrittsmodell’, ‘Erfullungsmodel’, ‘antithetische Modell’ and ‘Konvivenz Modell’ based on good relationship with neighbor. This study is based on the above preceding research that is sorted into six models on study between Gospel and Culture: fundamental model. pluralistic model, fulfillment model, discontinuity model. transformation model and creative model. The fundamental model is based on relationship between Gospel and Culture that is considered devil and no value to dialogue. The pluralistic model is based on the scriptural phrases Ⅰ Timothy 2:3-4 and Hebrews 11:6. This models recognizes another religion as one way to salvation as Christianity. The fulfillment model is based on the theory of evolution that Christianity is the fulfillment of another religions. The discontinuity model is based on the theory of H. Kraemer that no continuity between the Christian Message(Gospel) and Non-Christian World(Culture). But the only one continuity between Gospel and Culture is girded with ‘Einstellung und Haltung des Missionars’. The transformation model is based on the theory of H. Richard Niebuhr that Christ is authorized as the Transformer of Culture. But this model is based on the dualism that Gospel is an invariable truth and Culture is an variability. According to the results of study of models, this paper suggested one useful model between Gospel and Culture. This creative model is based on the dynamics of Gospel and respect to neighbor culture and religion that are focused on the mission of the Holy Spirit, who is the presence of Christ. The free action of the Holy Spirit The purpose of this study is to search for a relationship between Gospel and Culture. According to traditional typological study, Gospel and Culture are sorted into five groups. Also, this paper seeks to evaluate five typological models between Gospel and Culture. A study between Christ and Culture began with H. Richard Niebuhr, who divided five Types:　Christ against culture, Christ of culture, Christ above Culture, Christ and culture in Paradox, Christ the Transformer of Culture. Paul G. Hiebert sorted Gospel and Culture into three types: Gospel against Culture, Gospel in Culture and Gospel about Culture. John T. Seamands sorted Gospel and Culture into four types: Fundamental model, fulfillment model, discontinuity model and liberal model. And Theo Sundermeier sorted Gospel and Culture into six types: ‘Konfrontationsmodell’ which is based on ‘Dualismus’, ‘pluralistische’ Modell, ‘Fortschrittsmodell’, ‘Erfullungsmodel’, ‘antithetische Modell’ and ‘Konvivenz Modell’ based on good relationship with neighbor. This study is based on the above preceding research that is sorted into six models on study between Gospel and Culture: fundamental model. pluralistic model, fulfillment model, discontinuity model. transformation model and creative model. The fundamental model is based on relationship between Gospel and Culture that is considered devil and no value to dialogue. The pluralistic model is based on the scriptural phrases Ⅰ Timothy 2:3-4 and Hebrews 11:6. This models recognizes another religion as one way to salvation as Christianity. The fulfillment model is based on the theory of evolution that Christianity is the fulfillment of another religions. The discontinuity model is based on the theory of H. Kraemer that no continuity between the Christian Message(Gospel) and Non-Christian World(Culture). But the only one continuity between Gospel and Culture is girded with ‘Einstellung und Haltung des Missionars’. The transformation model is based on the theory of H. Richard Niebuhr that Christ is authorized as the Transformer of Culture. But this model is based on the dualism that Gospel is an invariable truth and Culture is an variability. According to the results of study of models, this paper suggested one useful model between Gospel and Culture. This creative model is based on the dynamics of Gospel and respect to neighbor culture and religion that are focused on the mission of the Holy Spirit, who is the presence of Christ. The free action of the Holy Spirit breaks down the walls between culture, religion and nations.

This thesis is review on a study for the relation Gospel and local culture in Korea. There were theological efforts to searching for the relation between Gospel and traditional culture since transmitting christianity to Korea. I call the discussion of the relation between Gospel and traditional culture theology of inculturation. The notion of inculturation is a term that is mainly discussed in the context of encounter between the Christian Gospel and the local culture. Inculturation also means that Christianity takes root within a particular culture, bears fruit and continues to thrive. It is to be lived and evangelized in the life of korean people. Thus when the local culture of Korea have received the evangelical values of Christianity, it had undergone the process of being renewed and perfected. The inculturation of Christianity brings about mutual progress and renewal. When the Gospel meets the culture of Korea, it renews and perfects local culture. In turn, the Gospel gains the richness of the proper value of the local culture. The objective of inculturation is to embody the spirit of Gospel in hope that its Christian message permeate the lives of the people. IncuIturation needs to undergo the process of local and historical adaptation. This presentation will examine the literature on inculturation and focus on the reality of inculturation, what contemporary Koreans desire concerning the inculturation of the Christianity, and the direction that Inculturation needs to take at this time in history. Inculturational theology in Korea is a result of searching for the relation between Gospel and korean traditional culture. In this Thesis I also share putting the question of inculturational theology in Korea. At first I will review the styles of inculturational theologies by korean theologians. An next I will also look upon theological duties which we should have take. There are much studies on the progress of inculturation in Korea. I am proud of that. In conclusion, I will propose some tasks for the theology of inculturation in korean Christianity. At first, there must be relevance of context in the inculturation. And We must study christian culture which has been inculturated since the first age of mission to Korea. I think that the Korean Church is expected to take root in Korean society as Korean Christianity is always being inculturated according to time and place.