본 연구에서는 사회적 도전과제 해결을 임무로 설정하여 이론과 정책을 개발 하고 있는 임무지향적 혁신정책론의 관점에서 사회문제 해결형 연구개발정책을 점검하고 그 시사점을 살펴본다. 이를 위해 시민사회의 참여, 정부의 동태적 능력의 확보, 선도적 투자와 후속 투자의 유도의 측면에서 ‘제2차 과학기술기반 사회문제 해결 종합계획’을 분석했다. 이 계획은 사회문제 해결형 혁신을 위한 시민참여의 제도화, 정부의 조정·통합능력 강화와 새로 운 생태계 형성을 위한 제도들을 도입하고 있다. 그러나 기존 활동의 경로의존성이 있기 때 문에 이를 넘어서기 위한 구체적인 프로그램이 요구되는 상황이다. 또 선도적인 투자를 이끌 어내기 위해서는 커뮤니티 케어, 기후변화 대응과 같은 사회정책 분야의 전략 사업과 혁신정 책을 통합적으로 전개하는 것이 필요하다.

The study focuses developing an effective mission strategy in a Social Network Service culture to reach the net generation in Korea. It asks these important questions: “What are the barrier for the Korean churches in evangelism to the net generation?” “How can Korean churches change their SNS culture in mission for the unchurched net generation?” In order to answer these questions, data was collected through questionnaires and interviews with members of the net generation in Korea. Both the characteristics of the net generation, and those of the emerging SNS culture in Korea, were analyzed.The effective strategies of Korea church mission was an important issues in this study of how best to reach for Christ the net generation in SNS culture. I think that experience of mission in the Korean context led N-generation to the strategy that the Korean churches need a mission approach using SNS culture. This evangelism is a challenge for Korean churches seeking to reach the net generation. Korean churches need to be develop the mission strategies using SNS appropriate for the Internet culture of the net generation. Such SNS must be part of an effective mission toward the net generation who embrace a SNS culture.

This paper is to study historical characteristics of social service mission in Korea church before the 1945 liberation of Korea. The classification of an era for historical analysis about social welfare in Korea church is not only necessary, but also is dangerous. Because it could be depended on subjective classification of the researcher, simplified complicated historical processes, and there would be a possibility to classify it individually or selectively. Nevertheless, a missiotheological reflection about christianity society service in the Korea mission history will be meaningful to many people who study social service mission according to the classification of an era and important to Korea church which is in stagnation. In this context, the summingup to social service mission of Korea church before the 1945 liberation of Korea according to period features is necessary. There are two kinds of mission service characteristics in the protestant. One of these is Luther, Calvin and Knox as an ‘ecclesiastical’ type, and the other is sure salvation by individual experience of faith as a ‘nonecclesiastical’ type. Mission movement after Pietism mainly took the 'nonecclesiastical' type. The United States of America which preached the gospel to Korea also was offsprings of the ‘nonecclesiastical’ type. The faith of these people, as a type of pious Puritan, thought a concept of church is the same as an ark separated from the world. It shows at the constitutional law of the separation of religion and politics and the guideline of mission agency. Despite their spiritual salvation separated from the world, nonpolitical actions, and irrational and dualistic faith as what is called an ‘evangelist,’ these people began education and medical works as a starting point of mission at the beginning of Korea mission. These were based on the considerate help and charitable service by each missionary. This type of faith made emotional bond with Koreans in unhappiness as a method for propagating the gospel even though there was not an attempt grasping the underlying and structural problems which were causing miserable lives and political suppression to the pioneer missionaries. So, the local section was set up in ‘Christian Council’ in 1925 and the rural section was set up in 1930, but these were only recognized as ‘something for mission works.’ For example, the local section of ‘Christian Council’ in 1930 was limited only for the dormitory foundation, missionary sending, sewage factory demolition, temperance movement and combined execution of help works. This kind of early mission, which was an unstructural service has the same basis with pious ‘Mitleid’ to the lost souls. Pietism against protestant’s legitimism in the 17th century and illuminism in the 18th century was an important movement that awakened stagnated mission work newly, but focusing on an individual’s complacency and conversion it became the important motivation of mission and the important goal of mission only to save each person from corrupted world. Therefore, the mission of unstructural service has some limitations that restrict missionary works only as a province of converted spirit, given Missio Dei erecting the sovereignty of Jesus Christ and expending the kingdom of God in this world. It was from 1920 that Korea church started to recognize the basic cause of social problems systematically. And also this is originated from the development of international missiotheology. As the first World Missionary Conference held in Edinburgh in 1910 predicted the world evangelization hopefully, it was based on mission for a human being’s spirit salvation. Consequently, it did not develop the christianity's influence beyond individual spirit salvation. But after Edinburgh conference the world’s history was changing by contraries because of World War. So the World Missionary Conference after 1910 was not held. In Jerusalem conference in 1928 the recognition about the social responsibility of gospel, secularism and other religions was on the rise strongly. Thus, Korea church in the 1920s was interested in social welfare mission according to the stream of world missionary and the social change of Korea(Chosun). Since this was the creed copy of churches of the United States of America and Japan, this social welfare mission had a problem not to include independency and a demand of the times. Many social service movements such as roll back of tuberculosis, medical work, settlement work and moderation movement, and service for women and children’s welfare, therefore, showed the limitation. During the Japanese colonial period Korea church tried to find a clue of national problem solution from a rural community movement because it was based on a type of national church against Japan. The rural community movement also developed actively for about 10 years from the 1920s to the mid of 1930s. However, it should be stopped due to the oppression in and out of church from 1938, for it should choose either religious martyrdom or a conversion to rural community movement. Korea church have experienced a special period in which it practiced society service jointly with Korean people who were in poverty, diseases, oppression and discrimination under the Japanese colonial rule. Nevertheless, Korea church separated from the society due to the limitation of its conservative theology that could not catch fundamental social problems structurally and the faith that salvation is restricted within the individual spirit. This is why Korea church is experiencing its stagnation since the 1990s.

Jong Hyun Jang proclaimed “Life Theology” through the Baekseok University under the name of Baekseok theology. The Korean church and christianity is undergoing a difficult time. Especially the social welfare mission became due to statistics and evaluations more focused on capacity and results than the way of Jesus Christ. Jong Hyun Jang's “Life Theology” revived the Gospel in that sense. Although his work seems like the “Life Theology” of Alfred Jaeger, however he focuses on a much more pragmatical way on becoming more like Jesus Christ. He shows a crossroad in which “Life Theology” and Social Welfare Theology meet. Social Welfare Mission is the fastest way to actually do the work of Jesus Christ and spread his word as he did. “Life Theology” is the center of the Social Welfare Theology in which we live and serve as servants. This is why “Life Theology” is the future of the Social Welfare Theology. Thus, “Life Theology” with the aid of Social Welfare Theology will be able to revive and encourage people in desperate need to a new way of life. The background of this can be described in three points. 1) the center of the Social Welfare Theology-Christianity- Jesus Christ centered, 2) the framework of the Social Welfare Theology-church theology-the member and the leader of a community 3) the context of the Social Welfare Theology - Kingdom of God - behavior and attitude. These 3 components are important parts in practicing Social Welfare Theology. Since today Social Welfare Mission took a variety of forms and experienced difficulties in establishing itself in a dynamic changing society. Social Welfare Theology has more non religious factors (financial support, management, etc.) than ordinary mission itself. Thus it lead to arguments of the purpose of the mission and its meaning itself. The Social Welfare Mission also had difficulties in adapting in a secular and diverse society. Such difficulties now stand before the "Life Theology" to achieve a core meaning centered around Jesus Christ. Thus, not something which just looks like spreading the good word, but doing it like Jesus did is the main idea of the Social Welfare mission. Jong Hyun Jang’s “Life Theology” has been proven through the Baekseok University to work hand in hand with the social welfare mission. It remains subject to the next generation of scholars to see how Jong Hyun Jang’s Life Theology establishes itself in the future.

광주 선교 스테이션은 의료활동을 통해서 복음의 접촉점을 가졌을 뿐만 아니라, 당시 열악한 위생상태와 질병을 통하여 죽어가는 사람들을 치료해 주었다. 특히 광주 선교스테이션의 한센병과 폐결핵환자에 대한 치료는 헌신적이었다. 많은 사람들이 치료를 받고 새로운 삶을 살아가게 되었고, 그리스도의 사랑을 실천함으로 이를 통하여 주님께 돌아오는 이들이 많았다. 환자들을 찾아가기도 했다. 의사가 없는 지역에 순회진료를 했고, 그리고 농어촌 의료봉사, 보건예방교육 등을 통하여 국민건강 증진과 위생에 대한 인식을 변화시켰다. 의료활동은 광주지역을 넘어서 여수와 순천으로 그리고 남부지역으로 확대되었다. 또한 치료와 회복 그리고 재활 프로그램을 통하여 사회의 소중한 일원으로 살아가게 했고, 의료인재를 양성해서 장차 선교한국으로의 토대를 마련했다.