기독교선교 영역으로서의 문화사역

이복수 ( Bok Soo Lee ) 한국복음주의선교신학회 2012 복음과 선교 Vol.17 No.-

Is the Christian`s work for culture a part of mission? A clear answer to this question is important. For many Christians think that the Christian`s work for culture does not belong to mission. This understanding is related to a traditional concept of mission which was understood as evangelism. For this, some Christians who work in the area of culture do not think their works as missionary affairs, so they think they do not have any meaning in their lives or are worthy. Many local churches also have a tendency to be stingy in supporting and sending a christian to work for culture. Therefore this study aims to accurately point out that the Christian`s work for culture does belongs(is a part of) to mission. The reasons why the Christian`s work for culture belongs to mission are as follows. First, it belongs to the cultural mandate which was given to Christians. Even though this mandate was given to men at first, but after men sinned, Christians who were born again in Jesus can be accomplished it. Especially by the modern concept of mission as a comprehensive one, the cultural mandate is included in mission. Second, the Christian`s work for mission belongs to the expansion of the Kingdom of God as the aim of mission. It is justifiable for the work relating to the aim of mission to belong to mission. Third, the Christian`s work for culture belongs(is a part of) to various means of mission. In fact, without cultural means, it is impossible for mission to be accomplished. Therefore it is clear for the Christian`s work for culture to be included in mission.

네팔 문화변화에 따른 선교적 대응

신성임 ( Shin¸ Sung Im ) 한국복음주의선교신학회 2021 복음과 선교 Vol.55 No.-

네팔의 문화는 변화하고 있다. 문화의 특징 중 하나로 문화는 고정되어 있지 않고 변화한다. 기존의 문화형태가 변형되거나 의미가 달라지기도 하고 또는 기존에 없던 새로운 문화와 세대가 등장하기도 한다. 오늘날 네팔은 세계화의 영향으로 미디어 문화와 디지털 세대가 등장하고 있다. 그리고 네팔 국가의 특수한 경제적 상황으로 많은 사람들이 용병이나 근로자로 해외에 진출하고 재입국하면서 사람들의 세계관과 문화변화에 영향을 끼치고 있다. 그들이 벌어오는 수입은 물질주의로의 세계관으로 변화를 일으키고, 가족 구조형태나 여성들의 지위와 역할에도 변화를 일으키고 있다. 또한 기독교가 유입된 이후로 적어도 기독교 공동체내에서는 카스트제도, 동일 계급이나 부족 간의 결혼문화 그리고 조혼풍습 등이 서서히 사라져 가고 있는 변화들이 일어나고 있다. 이런 문화변화가 일어나는 상황에서 그동안 네팔 기독교는 네팔 문화를 힌두문화로만 치부하여 거부함으로 문화연구에 집중하지 않았고, 변화하는 문화와 새롭게 등장하는 문화 세대를 향한 적합한 선교를 행하지 못하였다. 이는 문화를 활용한 선교나 문화변화에 맞춰 가는 선교를 지향하지 못한 것이고, 문화를 고려치 않는 선교는 결국 기독교 성장을 저해하게 만든다. 따라서 네팔 기독교는 문화변화에 민감할 필요가 있고, 변화하는 문화를 정확히 파악하고 분석하여 그 문화에 적합한 선교적 대응을 해 나가야 한다. 문화변화에 따른 선교적 대응으로 네팔 기독교는 우선 문화변화 연구에 집중한다. 힌두문화와 혼합되어 있는 전통문화연구와 문화변화 현상들 그리고 새롭게 등장하는 문화세대에 대한 세밀한 분석이 요구된다. 이를 바탕으로 문화를 이용한 복음전달과 변화에 알맞은 선교방안을 모색한다. 둘째로는 변화하는 문화와 새롭게 등장하는 문화세대를 향한 구체적인 문화전략을 세우고 이를 수행토록 한다. 새롭게 등장하는 디지털 신세대를 위하여 그들의 디지털 문화를 이용하여 선교적 접근을 시도한다. 또한 해외 용병이나 근로로 인한 남성(남편)들의 부재로 인하여 지위와 역할이 확대되고 있는 네팔 여성들을 위하여서는 그들의 역할 부담과 외로움에 대하여 도움을 줄 수 있는 문화 공간을 제공한다. 그리고 새로운 문화 등장에 익숙하지 않은 기성세대를 위하여서는 기존의 문화와 필요를 채우는 선교를 시행한다. 마지막으로는 무엇보다도 네팔 그 리스도인과 교회가 문화변혁의 주체자임을 인식하는 것이 중요하다. 문화 변혁자로서 변화하는 문화를 잘 파악하고 문화적 접근을 통한 선교를 지향할 때 네팔 기독교는 네팔 사회에서의 기독교 문화를 형성해 나가게 되고, 문화를 변혁하게 된다. Cultures constantly change. Cultural change happens in forms and meaning, and sometimes a new generation of culture appears. Gospel is delivered through the culture, and in order to do so, it is vital to study culture from a mission perspective, and missional responses should be made according to the changing culture. A proper understanding of changing cultures of a particular generation improves the effectiveness of the mission. At the same time, Gospel also contributes to the cultural transformation. However Christian missions in Nepal are not realizing that the Nepali culture has changed since Christianity was introduced first. They have not realized the importance of Nepali culture through which the Gospel should be delivered. Nepal Christianity rejects the culture completely considering it to be part of Hinduism. Therefore, the cultural study is rarely done in Nepal's Christianity, and mission responses are not reflecting the changing cultures. Due to various digital media and globalization, Nepali culture is changing rapidly. Economic hardship in Nepal has forced many people to leave their country to work abroad, returning home these people bring a new worldview to Nepal. The increase of income-earning contributes to the changes in people’s worldview to materialism, as a result family structure and position and roles of women in the family and society also change. Ever since Christianity reached Nepal, the caste system, marriage culture including child marriage have shown signs of changes. For this reason, this article argues that Nepal Christianity needs to understand and analyze changing culture in Nepal and reorient its mission accordingly. Firstly, it analyzes the culture change and its significance to the Nepali tradition culture and deliverance of the Gospel in Nepal. Secondly, this article attempts to provide a specific missional strategy fitting to the changing new-generation culture. Finally, this article argues that Nepali Christians and church should realize their identity as a culture transformer and carry out the works well. The assumption is that this way Nepal Christianity transforms Nepal culture into Christian culture resulting in church growth.

베트남의 문화적 배경과 선교전략 고찰 - 장요나 선교사를 중심으로

구성모 한국복음주의선교신학회 2020 복음과 선교 Vol.49 No.-

The purpose of this article is to discuss the cultural background of Vietnam, to examine the mission strategies using the culture, and to present mission tasks from a cultural perspective. Especially, it was examined by Jang Yo-Na, the first Korean missionary to Vietnam. For this purpose, the cultural background of Vietnam was first examined focusing on the consciousness structure formed in Vietnam’s history, Vietnamese culture influenced by China and India, diversity and unity which are the foundation of Vietnamese culture, and Vietnamese life culture. Next, mission strategies that Jang Yo-Na used Vietnamese culture critically were divided into mission, church that established local leadership, pastoral leadership administration that transferred personnel rights, seminary that applied various local churches and TEE, and church building by Jonah construction method using local culture. Finally, the mission of Vietnam was critically presented in terms of culture. First, among the communities with diverse cultural backgrounds living in each region of Vietnam, it is necessary to find the subjects whose gospel has not yet been spread and accelerate their national adoption. Second, it is necessary to continue Self-theologizing with critical situation of Vietnam’s unique culture. Third, it is necessary to expand the educational area of Viracamy Theological Seminary to the whole Vietnam area and develop various field TEE types. Fourth, the mission of Vietnam is required to go on the evangelization of culture with depth rather than width. For this purpose, it is necessary to strengthen the leadership of local people along with the next generation mission mobilization, and to achieve missions that can continue with critical situation by collecting and analyzing mission information as well as cultural data through mission area network. 본고는 베트남의 문화적 배경을 논한 후 그 문화를 활용한 선교전략을 고찰하고 문화적 관점에서 선교 과제를 제시하려는데 그 목적이 있다. 특히 베트남에 한국인 선교사로서는 처음으로 파송된 장요나 선교사를 중심으로 살펴보았다. 이를 위하여 먼저 베트남의 문화적 배경은 베트남의 역사에서 형성된 의식구조, 중국과 인도의 영향을 받은 베트남 문화, 베트남 문화의 근간인 다양성과 통일성, 베트남의 생활 문화를 중심으로 고찰하였다. 다음으로 장요나 선교사가 베트남 문화를 비판적으로 활용한 선교전략은 성육신적으로 선교, 현지인 지도력을 세우는 교회, 인사권을 이양한 목회 지도력 행정, 다양한 지역의 교회설립과 TEE를 응용한 신학교, 현지 문화를 활용한 요나 공법으로 교회 건축으로 구분하여 논하였다. 마지막으로 문화적 측면에서 베트남의 선교를 비판적으로 과제를 제시하였다. 그것은 첫째로 베트남 각 지역에 거주하는 다양한 문화적 배경을 가진 공동체 중에 아직 복음이 전파되지 않은 대상자를 발굴하고 그들의 민족입양을 가속화가 요청된다. 둘째로 베트남의 독특한 문화를 비판적 상황화로 지속적인 자신학화가 필요하다. 셋째로 비라카미신학교의 교육지역을 베트남 전지역으로 확장하고, 다양한 현장형 TEE 유형을 개발할 필요성이 있다. 넷째로 베트남 선교는 넓이보다 깊이를 가진 문화의 복음화 작업이 요청된다. 이러한 과제를 위하여 차세대 선교동원과 함께 현지인 리더십을 견고히 하여 선교지역 네트워크로 선교 정보는 물론 문화 자료를 모으고 분석하여 비판적 상황화로 지속할 수 있는 선교를 이루어가야 한다고 본다.

임무형 지휘가 조직 효과성에 미치는 영향에 관한 연구 - 조직문화의 매개효과를 중심으로 -

황성훈,Hwang, Sung-Hoon 대전대학교 군사연구원 2018 군사학연구 Vol.15 No.-

The purpose of this study is to verify the relationship between mission-oriented Command, organization efficiency, organization culture of 626 field officers in JFMU. Firstly. the study found that decision making in the relationship between mission-oriented command and organization efficiency had negative effect on job satisfaction. Planning and trust lead to positive effect on job satisfaction and organizational commitment and no significance in self decision. Secondly, mission-oriented command may differ depending on the types of organization culture and organization culture has positive effect on job satisfaction and organizational commitment. Thirdly, mission-oriented command has some effect which derives from its impact on organization efficiency that also effects rational culture and rank hierarchy culture. These study results suggest different measures in terms of practice and policy. Firstly. within the military organization, precise communication will lead to job satisfaction without unnecessary overload of communication. Also. we have rationale culture, agreement culture and rank hierarchy culture forming our organization culture. There is a need to apply elements of mission-oriented command depending on the types of organization culture. Secondly, to maximize organization performance through mission-oriented command, we have to strengthen the rationale and rank hierarchy cultures and especially introduce development culture which should be established within the military organization.

선교적 교회론의 실천에 관한 연구

최형근(Choi, Hyung-keun) 한국선교신학회 2011 선교신학 Vol.26 No.-

This paper aims to deal with the background of emergence of the missional church, to analyse changing cultural context in Korea, to suggest indicators of the missional church, and to delineate the essence, leadership and ministry, and structure of the missional church. In conclusion, it simply evaluates the Korean church based on the practical discourse of the missional church and suggest a future outlook of the Korean church. The emergence of the missional church(or the missional ecclesiology) orginated from Lesslie Newbigin's mission work and his mission theology. It has been expanded to the movement, so-called “the Gospel and Our Culture conversation” in the early 1980s in England. The missional challenge Lesslie Newbigin faced was the missional response in between the gospel and western worldview. Influences of the movement has spread by American missiologists as it formed a “network” in the mid 1980s in north America. In the early 1990s north American churches had been loosing social credibility due to the influences of materialism and secularism. In this situation “Gospel and Our Culture Network” became spreading its influences on the church and society by producing books and articles which contained missional insights and analyses of the north American church and American culture. The church's reaction to changing cultural context can be shown in three modes: (1) relevancy; (2) resistance; and (3) adaptation. But these approaches distort the essence of the gospel and cannot properly cope with the rapidly changing context. So we need a new approach in order to overcome the limits of these approaches. This must be a missional church that is grounded on the Bible and sensitively responds rapid culture change, and is created and led by the Holy Spirit. The missional church that firmly responds to a changing cultural context is a forming and reforming church as being called by the triune God and sent to the world. That is, the church must be both confessional and missional. The missional church reveals the triune God in the encounter between the gospel and culture. The very reason that the missional church exists in the world is not because of human purpose or hope, but the result of creating and redeeming work of God in the world. Therefore to participate in the mission of triune God(Missio Dei) who calls the church, sends it to the world, and renews it in the power of the Holy Spirit is a long journey that A key of the formation of a missional community is missional leadership. The essence of the church, being the church, determines the ministry and structure of the church. The missional leadership is incarnational(servant leadership) and apostolic leadership. The holistic leadership that mobilizes believers to various ministries is closely related to the doctrine of priesthood of all believers and is a leadership form which equips believers to be ministers. The five leadership roles, apostle, prophet, evangelist, pastor, and teacher, which are shown in the book of Ephesian, are decisive factors determinating on the church's ministry. These concepts of Christian ministry claims a paradigm shift from clergy-centered hierarchical leadership to divine gift-centered lay leadership. In order to verify the fact that the church is missionary in essence, the church must rediscover the gospel. A church trying to restoring the gospel can find crucified and risen Jesus Christ, and firmly realizes the meaning of Christian discipleship in carrying out the great commission, and is empowered to live out the gospel in every sphere of its life.

다문화선교 유대교 개종자 운동과 초대교회 선교를 통해 본 다문화선교 연구

이충웅 ( Chung Ung Lee ) 한국복음주의선교신학회 2015 복음과 선교 Vol.30 No.-

We live in a Multi-cultural Age. There are almost 2 millions` multi-cultural people in South Korea, but not everyone feels good about them. Above all, the most important thing is Korean churches did not preach the Gospel to them, which is their mission, and make them become the people of God. If we send a missionary abroad and expect good results, we need to invest a lot of energy, money and sacrifice. But there is an easier way which is to preach the Gospel to the multi-cultural people who are already in our country and make them disciples and then send them back to their countries. So the Multi-cultural Mission is the mission of Korean churches in this era. Then what is the effective way to do the Multi-cultural Mission? I tried to find the way through Jewish Conversion Movement before Jesus came. Jews were ethnocentric people like Korean. But during 100 years before Jesus came, they devoted to the Conversion Movement actively and made great achievements. Shammai school was still conservative and thought that only Jews are God’s chosen people and the gentiles should be judged by God’s judgement. But Hillel school thought that not only Jews, but the gentiles should also know God and receive salvation. They tried hard to preach the Gospel themselves. we can say that they were missionaries who devoted to mission movements before Christianity appeared. Therefore, a lot of gentiles converted to Judaism during that 100 years. In order to gain gentiles, the Jews who belong to the Hillel School did not force gentiles to follow the laws which are hard for them to follow. That’s why they made great achievements and won a lot of followers convert to Judaism. And the idea spread to the period of the Early Church, specially Paul who belonged to Hillel School accepted it positively and devoted to gentile mission. And finally a lot of gentiles were led to church. Above all, circumcision problem which was the biggest problem of the Early Church was solved in the first council of Jerusalem. With the problem solved, more gentiles were led to church. Especially, Paul learnt from Gamaliel who was the grandson of Hillel which meant that the law problems were not problems at all. This made it possible to preach the good news to gentiles more freely and also made great achievements. It is the same today. We should find out the stumbling block which prevents us from preaching the Gospel to the Multi-cultural people. And in order to preach the Gospel to the Multi-cultural people we need to invest more energy. In fact, it is still an issue both in the theological part and faith to accept the Multi-cultural people and preach the Gospel to them in a right way. Even now we should find an effective way to preach the Gospel to them. We should find out the barriers which prevent them from coming to church and get rid of them completely. There are several barriers that we can know through research which are language, leadership, the mandatory of worship and offerings etc. About these problems, we should learn from the Gentile Conversion Movement and the mission of the Early Church and get rid of these barriers completely. We should get rid of all the law parts except Jesus who himself is the Gospel. And above all, the believers of Korean churches should improve their understanding to the Multi-cultural people. Also their passion of preaching should be restored. It is hard to expect the revival of the church in the era when people``s preaching passion is gradually decreasing. It is clearly God`s will that South Korea has entered the multi-cultural society at a high speed since 2000. We should not only send missionaries abroad, but also need to preach the Gospel to them who are already in our country and make them disciples, and then send them back to their countries as missionaries. In this era of mission is gradually blocked, the Multi-cultural Mission is apparently a good chance. Korean churches should not miss the good chance.

노르베르트 베버의 한국 선교정책 연구

박일영(IL-Young Park) 한국종교학회 2012 宗敎硏究 Vol.67 No.-

Originally, the meaning of ‘mission’ is understood as acceptance and practice of God’s message. Since the colonial period, however, the meaning of mission had been distorted as the same meaning as a quantitative expansion of the ecclesiastical power in collusion with imperialism. The Second Vatican Council, which was all about reflecting the church’s problematic issues, turned to a different direction of mission. Thus, the traditional concept of mission was replaced with the concept of ‘evangelization’. Evangelization implies all the more the qualitative meaning of mission from the very nature of the church. Since 1980’s the concept of evangelization has been revised the concept of ‘new evangelization’ keeping up with the profound turning of the new era. In such a context, this article aims to illuminate a new way of evangelization suggested by a German Benedictine abbot, Norbert Weber, in Korea a century ago.<br/> ?;?;Norbert Weber was the man who sent German monk-missionaries since 1909 to Korea. The Benedictine monk-missionaries from St. Ottilien engaged themselves in mission activities with respectful attitudes toward Korean culture and tradition, its own religion and folk belief. According to such a mission doctrine, the Benedictine monks showed enormous interest to Korean traditional culture, art, education, religion etc. In the core of this mission doctrine stands arch-abbot Norbert Weber. This study focuses on the alternative mission doctrine and activities by the Benedictine missionaries in Korea. It will show a new way of mission or evangelization.<br/> ?;?;N. Weber acknowledged a kind of ‘mutual mission’ between Korean quality and Christian world-view. He did not regard Korean people as an object for one-way mission by westerners. Rather, he recognized Korean as a nation of high level culture. Furthermore, he as a monk-missionary considers that he has even something to learn from them. The main idea of Andreas Amrhein, the founder of the St. Ottilien Benedictine Monastery, was just the composited culture mission. N. Weber applied this idea in four doctrines for his Korean mission: firstly, acknowledgement and respect to their own native culture, secondly, adaptation to the changed mission condition, thirdly, concentration of total ability to education and finally, awareness of the importance of social evangelization.<br/> The Benedictine monk-missionaries tells us not only Korean religion in general and Catholic church, but also close discernment and objective evaluation about Korean society, culture and history in early 1900’s. Especially, Norbert Weber shows us completely different mission doctrine and activities in comparison with other Catholic and/or Protestant missionaries. The exemplary case of new evangelization by the Benedictine monk-missionaries one hundred years ago, seems to be reached at the point of reappraisal.

포스트모더니즘과 선교

전석재 한국선교신학회 2006 선교신학 Vol.12 No.-

This study is to focus on the contribution and explain in Christian missions toward postmodernism in cultural change. The study can be of interest to Christian missions desiring to be effective in bridge connecting the culture of postmodernism One of the challenge that Korean culture has to face in contemporary society is postmodernism. The study is the different characteristics between modernism and postmodernism. Modernism mentions that the following list represents a variety of characteristics: industrial revolution, nationalism, autonomous self, optimism, natural world, skeptical, didactic, non contradiction, scientific method, and scientists. On contrary, postmodernism explains that the following list represents a several characteristics: information revolution, globalism, authentic community, pessimism, supernatural world, spiritual, narratives, artists, contradiction, and create truth. Concerns for effective bridges of Christian mission is an important issues in this article of how best connect for Gospel to the unchurched people in postmodernism. Some bridges are available to those who would be Christian missions to persons living within the worldview of postmodernism. I have explain some possible bridges connecting for between the gospel and postmodernism. I mention that the following list represents a several bridges that are available to evangelicals: spirituality, community, experiential, and participative. This study revealed the need to develop appropriate missional tasks and perspectives in postmodernism culture. Frist of all, we need to establish the work of mission theology and biblical contextualization in postmodern period. Postmodern society and culture are rapidly changing in various mission fields. These changes profoundly influence to the Christian mission. So Christian mission requires biblical contextualization and mission theology in various mission fields. Secondly, we can be understand thought and pattern of postmodernism culture, for effective mission strategies toward postmodernism culture, we need using movie, multimedia, drama, music, and art for the cultural mission. Finally, the study emphasis on the missional church community toward the unchurched people in postmodern period. The missional church community can respond effectively from the challenge of postmodernism.

GOCN의 선교적 교회론과 교회 성장학적 평가

최동규(Choi, Dong-kyu) 한국선교신학회 2010 선교신학 Vol.25 No.-

The purpose of this study is to analyze The missional ecclesiology of GOC (Gospel and Our Culture Network) organized in North America late in The 1990s and criticize it positively from The perspective of church growth. The term 'missional ecclesiology. ' often called missiological ecclesiology, point s to an academic discussion of The relationship between the church and mission . Comprehensively speaking, it as an academic field where missiology and ecclesiology cross involves all studies of The ministry and organization of the church, which is based on The basic proposition th at the church is naturally missionary. GOCN's missional ecclesiology starts from the publication of Missional Church-A Vision for the Sending of the Church in North America ( 1998) edited by Darrell L. Guder. Dealing with mission issues in The interrelation of the Gospel, the church. and the culture is one of import ant methodologies to construct the missional ecclesiology of GO . The church works in the reciprocity with The Gospel and the culture. The church should exist as the Gospel-centered community as well as the communicator of the Gospel according to its missional nature 10 the world. The missional ecclesiology of GOCN has four core subjects . Firstly ,it emphasizes God's redemptive reign as the foundation for the nature, The ministry, and the organization of The church. Emphasis is laid on God's sovereignty it self. Here is an intention to overcome distortions that attempt to restrict the church into the institutional, functional. and organizational dimensions. Secondly. it is based on God ' s Mission (Missio Dei). This concept, which is 10 a striking contrast to human mission(Missio Hominum) and the church's mission(Missiones Ecclesiarurn), makes clear th at God Himself is the motivation, instrument, and goal of mission . Thirdly, it rediscovers the significance of local hurches, which functions an element to emphasize contextual dimension in GOCN's missional ecclesiology. Lastly, it lays stress on The concept of the public discipleship to overcome The limitation of individualistic faith caused by The harmful effects of modern culture. Basically, the missional church refers to the social community created by the Holy Spirit, which is called and sent to participate God 's mission in The world . In understanding of The concept ' the missional church ' of GOCN , the crucial issue is about using The term 'missional' . By using the term , scholars in GOC advocate a new paradigm of mission which abolishes the old mission paradigm found in Christendom and The modern world. The missional church movement by GOCN could g ive some positive effects on the school of church growth th at has developed since The 1950s. Especially, GOC 's missional ecclesiology could contribute to the ongoing development of church growth theology. It could also help to expand the narrow concept of mission to which church growth scholars mostly adhere. However , although GOCN's missional ecclesiology has many theoretical strengths , it exposes a weakness that its concept of 'missional' life of the church or God's people is obscure. Because of this weakness, GOC 's missional ecclesiology is less pragmatic in relation to planning and strategy . Today, there is a strong need for God 's people to be The true church th at experiences real church growth by living out as The missional church in its own context. In order to meet the need , GOC ' s missional ecclesiology and church growth should learn each other.

다문화 선교에서 목회자 교육

안영혁(Yonghyock Ahn) 신학지남사 2016 신학지남 Vol.83 No.4

Multi-cultural mission is the ministry to deliver the Gospel to the men who have other cultural traditions. But now the range will be expanded. Multi-cultural mission workers will send missionaries with people in different cultures. and the men who are mission target will also have other cultural backgrounds. Besides the cultural understanding of the post-modern era should be parallel. To comprehensively perform all these activities is a multicultural mission. In this mission it can show the core and whole of multi-cultural mission education to train ministers. Therefore this paper will seek the foundation of minister training curriculum. In content it should be revealing the details of multicultural mission as a whole, and in methodology it shall be based on the pedagogical curriculum theory. This curriculum should contain the history and actual contents and prospect of multi-cultural mission. And it should reveal the dynamic directions of it by paying attention to the role of ministers. And methodologically this paper will follow the modern curriculum theory to propose the minister training curriculum for multicultural mission. It is as follows. 1. introduction which focuses on the purpose; 2.detail particular contents which enumerate the status and organization of the contents; 3.tour to identify the concrete wholeness of multi-cultural mission 4.deepening of understanding to the curriculum and recognition to find the new start point for the learning 5.writing autobiography 6.resolution and evaluation.