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Prof. Kwangshik Kim’s “ Theology of Blessing" understands the salvation work of Jesus Christ on the earth as an expulsion of the demon: healing the sick in the mirac1e of “ two fishes and five breads." He interprets the main work of shamanism as an expulsion of the ghost by healing the sick and blessing the good. He combines the blessing ideas of Confucianism, Buddhism and Shamanism with the salvation doctrine of Christianity, typologically from the perspective of religion phenomenology. However, such an interpretation comes from the understanding that the salvation history of God is just a forgiveness of the human beings' desire to be emancipated from the universal sin. But, this is quasi a try to messianic justify the original and universal sin of the mankind. The theological and traditional theme of Christianity is the idea “ Immanuel" which is implied in the Theology of “ Creation of God," “ Reconciliation with the sinners in Christ," and “ Salvation History." In other word, the true benediction in Christianity is that Jesus came to set the men free from the suffering of the demon, hunger and power of the earthly world, and that he will live with such men, forever, in the kingdom of God. However, the “Theology of Blessing" by Prof. Kwangshik Kim has overseen the covenant theology, which is a very important theological theme in the Old and New Testament. Certainly, God has made his promise to the mankind by saying, “1 will be your God, and you shall be my people" (Jer. 31 :31).

노인들은 신체적， 심리적， 사회적으로 특별한 성격을 경험하고 있다. 그들은 신체적 죄퇴와 건강 상실， 심리적으로 자신감의 상실과 죽음에 대한 막연한 두려움， 사회적으로 은퇴에 따른 역할 상실의 상태에 있다. 하지만 그들은 영적으로 인생을 의미 있게 정리하면서， 영원한 세계를 소망하는 종말론적 축복의 예비단계이며， 인생의 마지막 계절을 보내고 있다. 이러한 노인들의 삶의 정황은 교회의 영적， 선교적， 교육적， 사회복 지적 측면의 과제를 암시해 준다. 나는 연구를 통하여 심리적으로는 영 적인 전망과 삶의 의미를 통합하는 것， 교육적으로는 평생교육 차원에서 참여적인 안드라고지 방식을， 사회복지적으로 노인들이 평안한 삶을 살 수 있도록 돕는， 이른바 살롬의 실천과 체계화로서 미시체계와 중간체계의 중재자로서의 역할을 강조하였다.

The purpose of this study is to explore some possibilities of the old adults christian education by integrated approach of mission . education . social welfare. In recent, problems of the old adu1ts have grown up in modern korean society. The old adu1ts in korea have experienced special characteristics of physical, psychological, and social. They are in degeneration of physical and loss of health, loss of self-confidence and misty anxiety of death, and loss of social role from retirement. Nevertheless they are spending times to adjust their own life meaningfully that hope to reach an etemal world, which means a pre-stage of eschatological blessing. In these situations of the older ask some tasks of modem church in korea on the spiritual, the mission, and the social welfare. Thus 1 emphasized on the integration of between spiritual perspective and meaning of life , participated andragogy approach in life long education, church the mediator between microsystem and mesosystem in system of social welfare practice, that means a systemization and practice of ‘Shalom’ (it means an aided system for the olders’ life sake.). Traditionally christian education in the most of korean protestant church have done under concerning on the one sided spiritual perspective. But there emerged new problems of the old adult in modem korea society needs an new perspective for solving of their problems. Especially we more need being structuralization, sustaining, and systemization of Yahweh’s shalom for solving of their new problems, which contains some meanings of integrated dimension of mission, education, and social welfare in practice of pastoral ministry. And also programs that Yahweh’s shalom contains a perspective with achievement of kingdom of God. So 1 suggested to apply of integrated programs in christian education regards on mission, pastoral care and social welfare practice.

The purpose of this article is to show the ways in which the Old Testament took up the concept of true and false prophet, enlarged its connotations, and adopted it as one of the more available and important means in order to preclude particular social and religious behaviors, from the perspective of redaction criticism.

This thesis is to study Philosophical Peacelogy, the peace of Spirituality. The peace of God coming from a person, to a community of faith, or to a or nation and ethnic group. We search the peace of spirituality in Damian, Thomas A. Kempis in order to study the nature of humanity, and the peace of spirituality of a Christian. The goal of this thesis is that the meaning of total peace is from human relationships, to the peace of religion, to having the true peace of spirituality going up to shalom. So, we study thε Immortal Peacelogy of Kant and peace in the Process of the Philosophy of Whitehead, and seek the peace of spirituality of the human beings inner personality through the life of Damian, the c1assical book of Thomas A. Kempis(Imitation of Christ). The spirituality of Damian is the mission of the spiritual love of Jesus. Damian lives for the Hansen people in Molrokai Hawii, and shows us the practical peace. His mission is to live like the incarnation of Jesus. Thomas A. Kempis shows the spirituality of the inner person the necessity of spiritual discipline. His spiritual peace or spiritual monastic is morality and the most important factor of a Christian life. Spiritual peace as a social reformer is needed from personal spirituality to social salvation, and freedom.

The growth of the Korean church was increasing rapidly from 1960 to the beginning of 1990. In the middle of the 1990’ s, the church growth stopped or became slow. And the same time the Korean church was confronted with thes ocial criticism of moral role in the Korean society. This paper is a study of the relation between the Korean church growth and the Korean politico-economical ideology from the 1960’ s to the 1990 ‘s. This also is a case study about the church growth of Y oido Full Gospel Church and the idea and leadership of Rev. Cho Y onggi. The Pentecostal Movement is the symbol of the changing map of the Korean church growth after 1945. In 1945 , there were only Pentecostal churches in Korea. In 1990, there were over 2,000 churches and over than one million people in the pentecostal denomination. In the center of the rapid growth of the pentecostal church, there was Yoido Full Gospel Church. The church started as a small community church by Rev. Cho in 1961 but it became one of the largest churches in the world in the 1980’ s. Rev. Cho adopted the politico-economic idea of re-constructionism of president Park, Jeonghee to his leadership; the idea of development and growth, exclusive leadership and power in the church. It became a general trend of church ministry and leadership of the Korean church. From 1960 to 1990 the Korean church restructured her idea and system with growth, economic blessing and secular evaluation. In the middle of the 1990’ s, the Korean society began to accept multiple and various social values. But the Korean church is still searching for church growth and can not accept the new trends of Korean society. The Korean church needs to adjust to this new situation and accept the new paradigm of society.

Even though in pluralistic situation that doesn ’ t allow a certain religion to evangelize one-sidedly with coercion in a society, the mission of ‘transforming cu1ture ’in the world is not optional for Christians and churches but is a kind of given imperative. How could they do such a mission in this pluralistic world without coercion to others or alienation from society? So it is requested that the concept of ‘transformation of cu1ture' have to be reinterpreted theologically to reflect changing conditions in society. Recently the discussions on that issue are proceeding with a rethinking of H. R. Niebuhr’ s theology especially in concem with his concept of ‘ transforming cu1ture ’ in Christ & Cu/ture. There are scholars to criticize it for a tendency to be inc1ined to ‘ the Christendom ideology' which was abolished in modem world. Yet most of those challenges have a reference just only to Christ & Culture which was published in 1951. For the more appropriate research of that we need to dig down in Niebuhr’ s theology with reference to other works. In fact for Niebuhr the concept of ‘transforming cu1ture' is related to the responsibility of responsible self who interprets every events and relations hermeneutically in this world according to the loyalty to God. The purpose of this research is to contribute to propose a public role of Korean Churches with a cultural communication strategy in pluralistic and multicultural society. From Niebuhr’ s theology, we could find out the real meaning of ‘transformation’ and grope for its possibility to be practiced in Korean society.

According to Jesus, God and Mammon are two mastε， rs. You can’t serve both. But, Jesus praises the shrewd money manager, and lauds those who grow their wealth in his parables(for example, Lk 16:21; 16: 19-31). MAMMON is a biblical term, Aramaic in origin, that refers to all material wealth or corporeal substance. Its reference is to one’s possessions, one’s property and equity, and, most importantly, one’s spiritual attitude toward all things owned. An important measure of any individual is the way in which that person views the matεrial world around him. The array of personal possessions which enhance and crowd our lives is boundless. People define themselves by what they own and consider wea1th and valuable possessions to be a blessing. Success is also often defined in material terms. In contrast, the teaching of the Jesus Christ in the synoptic Gospels were dedicated to freeing mankind from the slavish pursuits of material mammon. Of all Jesus' parables, none has worked its way deeper into the Christian consciousness as the Parable of the Good Samaritan(Lk 10: 25 - 3 7). The phrase “Good Samaritan" is used to describe any person who goes out of his way to help another. It’ s a theme that newspaper reporters love to feature because it captures readers' attention and fires the imagination. In this parable “ Jesus told every Christian, ‘Go and do likewise" ’ (10:37b). Jesus isn’t content just to define what “ neighbor" means. He commands us to do as the Samaritan does, to show mercy to our fellow man who is in need. I must ask myself, what we, as disciples of Jesus, are supposed to leam from this story. And for me the answer is to examine my own heart. What motivates me? For me, Jesus' command, “Go and do likewise," means that I must value acts of mercy over personal productivity. What does it mean for you?