Korean church nowadays is facing same situation as Missional Church appeared in the West. Korean church is corrupted inside and brought the disability and loss of trust externally due to loss of the essence of faith and lack of the suitability to the society. The fact that Korean church is confronting the worst crisis in Korean history urges us to bring appropriate solutions to recover the fundamental worth and to communicate with altered Korean society effectively. As we are to recover the identity and the suitability and to solve internal and external problems in the church, neither the present church paradigm nor the program and the pastoral methodology is the key. Korean church reached at its prime with the programs and pastoral methodology and now these are bringing the dark age upon Korean church which is darker than ever. Therefore, it is the time for Korean church to be changed in every direction. The Missional Church was resulted in developing the main theme of mission that took the half of the century in western church. It does not mean to recover Christendom and to find better principle and method to pursuit church growth but it is the movement–which started with church movement and mission recovering movement–that examines the situation that church is in seriously and studies it academically. GOCN(Gospel and Our Culture Network) has been working on Missional Church movement in the area of Missional Hermeneutic recently. Since Mission comes from the nature of God, the whole Bible should be dealt with Mission but not some specific verses. Therefore, this essay will focus on introducing Missional Hermeneutic Christopher Wright provide. This research will give an opportunity to illuminate the characteristic of Missional Church–the ethical perspective of Mission.The relationship between Mission and ethics is very close. The author insists that ethicality is the sign to distinguish the church from the secular world and it forms Mission. Ethics itself forms Mission in Missional Church as church exists as the light and the salt to the local society. Without biblical ethics, there is no biblical mission. This essay will prospect the Bible in Missional Hermeneutic and show the relationship between ethics and the aspect of election, redemption and covenant in the Israelite and church respectively. Biblical Mission needs biblical ethics. Moreover, ethics itself forms mission. Missional Church provides biblical basis for Missional Hermeneutic. Since Bible gives the right answer to the nature and the method of missional obedience, Word is the basis for church mission. The steps toward Missional Church should show the effort to examine the systems of every church throughly and biblically to be rooted and worked in serious relationship with God’s word. Missional Church movement should provide biblical basis on the nature of gospel and the essence, ministry and structure of church, In such need of these facts, this essay will provide examples to illuminate the biblical basis about Missional Church with the eyes of Missional Hermeneutic.

Is it possible to read the Bible in missional sense? Are there any proper method to study the Bible in Missiology? The Bible is very essential to Missiology. God of mission has sent the church, the koinonia he called, into the world. The basis of the commission is strictly based in the Bible. Hence, from the time of the early church, there were unique trends that the church treat certain verses as the premise of missions. Even without the direct citations, those verses implicitly express the missional paradigm of the age. However, ‘missional hermeneutic’ on the Bible not just provides a biblical foundation of Mission but supports the mission as a whole. Which that the Bible, from cover to cover, it is constructed into the grand narrative, the mission of God.The study describes the mission of God by focusing on the concept of ‘covenant’ which is the repeating biblical narrative. The Idea of covenant is a major subject that forms the identity and the world view of Israel. From the covenant of Noah to the New Covenant in New Testament including the covenant of Abraham, Mount Sinai, and David, the idea is integrated into the grand narrative, the mission of God. Each covenant is not discontinuous from another but related since they were given according to the context of Israel. They were reconfirmed and reapplied in a large extent. In the Bible, the idea of covenant, the mission of God forms the core like the central nervous system. This paper proves the consistent idea of mission of God in the Bible by briefing the formation and the reconfirmations of the covenant. Jesus Christ was sent to ‘Yes’ all the promises(Cor II 1:20). God in Jesus of the Nazareth gave the suffering servant who is the descendent of Abraham blessing all races, who is the prophet overwhelms the Moses in bringing the grace and the truth into the world, who is the son of David reigning with righteousness endlessly, and who is the covenant gathering his people to him. Jesus who resurrected indeed reflected his identity to the Bible and also opened the eyes of his disciples who shall go forth to all nations with the power of the spirit(Lk 24:45-47). He is the only one who has the right to open the scroll that represents the entire history for he completed the mission of God(Rev 5:9). Therefore, every hermeneutic readings on the Bible must be messiahnic and missional. The ultimate object of the grand narrative must be found in Jesus Christ who died on the cross and resurrected from the deads. Missional hermeneutic overcomes multi-cultural hermeneutic and post-modern hermeneutic. Christian missions has experienced the challenges from post modern world for decades. The Bible rejoices diversity and approves the various human cultures with praise. Post-modernism also welcomes such characteristics of the Bible(cultural, local, relational, narrative). However, it limits those contexts into local and particular and generalize those as a whole. There are no narrative that includes all of them. There are no concept of the truth that integrates all the meaning of life with wholistic consistence. Diversity in hermeneutics does not affirm to a free licence to pluralism or relativism. Missional hermeneutic is different from them for it integrate the diversities, localities, and particularities into the grand narrative. The mission of God is a enormous story that clearly shown from the creation to the new creation in the Bible. It is the universal narrative that affirms the ultimate meaning to the human race that carries the particular cultural diversities. Missional hermeneutic is also a ecumenical hermeneutic since it contributes in church unity through biblical interpretation.

Even though the Bible has been the most essential text of both missiology and biblical studies, each disciplines’ approaches in reading the Bible have been very different. On the one hand, missiologists approach the Bible too superficially by ignoring the richness of the biblical text, and selecting a few biblical text to naively support their missionary enterprise. As a result, missiologists’ approaches to the biblical text easily fall into the problem of reductionalism. On the other hand, biblical scholars tend to fall into the other problem. As emphasizing the diversity of the text, biblical scholars become very reluctant to use Bible as the guide for the today’s mission work of the churches. Due to their reluctance of connecting Bible and mission, they seems to fail to provide the appropriate answer to the legitimate question of churches regarding mission. The gap between two disciplines seems insoluble. Currently new attempts to overcome the gap between two disciplines in dealing with the Bible began to appear and more constructive models have been developed. I had identified two models in this article, and they are the ‘dialogue model’ and the ‘model of reading the Bible as tapestry’. The ‘dialogue model’ has been first suggested by David Bosch with the name of ‘critical hermeneutic.’ And the dialogue model, based on critical hermeneutic approach, has been developed by Johannes Nessen. In my opinion, the ‘dialogue model’ is the new approach mainly carried out by biblical scholars. Second, ‘the model of reading Bible as Tapestry’ was started by Johannes Verkyul and later much developed by Charles Van Engen. This model has been developed mainly by missiologists. Recently, as realizing that reading the Bible missiologically takes in-depth approaches, new approaches was more suggested with the title of ‘missional hermeneutic.’ Even though the same terminology of ‘missional hermeneutic’ has been used, the contents are different according to scholars. James Brownson and Michael Barram emphasize the plurality of the interpretation which was originated from the diverse context of the interpreters. They emphasize the significance of interpreter’s social location and to privilege the missiological location as the key to faithful approach to the Bible. Christopher Wright also emphasizes ‘missional hermeneutic’ from a slight different view. For him, missional hermeneutic is to read the Bible with the premise that the Bible itself is missional phenomena, because the Bible is self-revealing story of mission of God. Therefore, Wright suggests that missional hermeneutic is to read the Bible in the light of five perspective; the perspective of God’s purpose for his whole creation, the perspective of God’s purpose for human life, the perspective of God’s historical election of Israel and role in relation to the nations, the perspective of the centrality of Jesus of Nazareth, and finally the perspective of God’s calling of the church to be the agent of God’s blessing to the nations. As the writer examines various attempts to construct missional hermeneutics, none of them are fully satisfactory, and the journey of searching the missional hermeneutic seems to be still on the way. Such task will be finally accomplished by the constant interaction between missiologists and biblical scholars to build missional hermeneutics. Even thought such task can not complete easily, the search for missional hermeneutic itself is meaningful process and it may be the characteristics of ‘mission on the way.’