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Ich bin in diesem Artikel überlegt, wie das Leben von Martin Luther, seine liturgische Reformen und Charakteristika entfaltet wurden. Dafür beschreibe ich sein Leben im Vierschritt: seine Geburt, Ausbildung und Tätigkeit des ersten Professors, reformatorische Wende, spätere Werke, Heirat und Tod. Danach erwähne ich seine Theologie des Gottesdienstes und liturgische Reformen. Luther kritisierte scharf die Messliturgie der römisch-katholische Kirche und schlagte zwei liturgische Reformen vor. Erstens erscheint er Pfingten 1523 kleine Schrift “Von ordenung gottis diensts ynn der gemeine”. Hier kritisierte er die römische Messe und stellte reformierte Theologie des Gottesdienstes auf. Im Dezember 1523 erscheint seine erste liturgische Schrift􀁴 Formula missae et communionis pro Ecclesia Vuittembergensi”, nach 3 Jahre 1526 seine zweite liturgische Schrift “Deutsche Messe vnd ordnung Gottisdiensts”. Ich analysiere beide liturgischen Schriften. Dadurch charakterisiere ich seinen liturgischen Gottesdienst. Er erwähnt aktive Beteiligung der ganzen Gemeinde für den Gottesdienst, die scharfe Kritik am Opfercharkter der Messe, die Betonung der Predigt als Betandteil des Gottesdienstes, die Gemeindeshandlung des Abendmahls und die Verwendung der Muttersprache im Gottesdienst. Nach diesen Charakteristika des liturgischen Gottesdienstes Luthers stelle ich schließlich die Vorschläge für eine Erneuerung des Gottesdienstes in koreanischen Gemeinden zusammenfassend dar.

This article attempts to construct liturgical theology through integrating worship, theology, and culture in the light of theology of culture. As a distinctive discipline seeking for theological understanding of the practice of Christian worship, liturgical theology includes the influence of culture on worship or cultural understanding of worship in the major themes of its research. When it comes to methodological approach to worship and culture, there have been three main positions. The first position is Nairobi Statement which figures out the relationship between worship and culture based on Niebuhr's paradigm. The second one is inculturation of worship/liturgy as seen in the case of Anscar Chupungco. The Third one is multiculturalism which is broadly practiced in evangelical worship. Although each of these methodological approaches contributes to renewal of Christian worship worldwide, there are some limitations to be considered in order to apply them to each different worship practice. While critically analyzing and evaluating these three methodological approaches, this article endeavors to newly deal with that issue in the perspective of theology of culture. In particular, this article premises that worship could be understood and interpreted as a distinctive culture. As an appropriate methodology of approaching to worship as culture, Paul Ricoeur’s theology of culture (poetic and narrative theory of culture) could be liturgically adopted. Although it does not offer any practical methods of implementing Ricoeur’s poetic approach to worship, this article methodologically presents an opportunity and possibility of organizing the traditional components of worship as narrative of merging human story into God’s story in a creative/poectic way.

Worship as a central act of the Church is a public and regular expression of Christian faith. Thus implications of all parts of its practices powerfully shapes the Christian lives directly or indirectly. From this perspective, it is very important to analyse and evaluate the implications in liturgical setting as well as worship itself since it would also influence upon the spirituality of worshiping individuals in symbolic dimension. This article deals particularly with democratic implications of worship that should be embedded in its structure, contents, linguistic expression and symbolic arrangement of space, and affirms how much important the participation of the congregation is in it. Thus, it encourages more developed democratic ideas in worship practices. The idea of democracy in the Church is not contradictory to her theocratic ideal, but rather is closely related to each other. The Church needs to make every effort to recover and actualize the democratic idea in her worship practices in awareness of its powerful influence upon Christian lives and faith as well as its significance.

The small group movement is a new model of church growth, allowing the modern day church to grow continuously. Many churches that pursue church growth, including the Korean church, support the small group movement and deem it as the most appropriate way to grow in modern times. However, the problem with small groups that each church, or Christian organization are operating is the lack of the leaders' leadership. The lack of development of leadership is also an immediate and urgent problem as well as church growth The general purpose of general management is to secure one's position, but the purpose of Christian leadership is to change believers' minds. God has called the Christian leaders not for managing the small groups but for encouraging the members to grow. Small group leaders should fulfill the objectives of the group in order to revitalize the group while serving them. In order to do so, the leadership needs to be developed through worship, suffering and training. These areas of development are not fulfilled at once but they takes a life to develop. The leaders who want to grow the church should first switch the paradigm of the church to support small group ministry. They should also be familiar with the principles of leadership development. Church leaders should establish a philosophy for leader training. And they should teach reserve leaders preparing them to lead a small group. Also they should lead all church members to worship whole-heartedly, to serve each other with love, and to preach the Gospel. And then they should nurture reserve leaders through leaders' training programs as a discipleship training, to double the size of a small group. Leadership is innate, but it can be also be developed though leadership training. The leadership development cannot only satisfy the urgency in spreading the Gospel but also propagate a small group growth. Therefore, the principle of leadership development and a plan to train small group leaders play an important role in church growth.

The pulpit of the Korean church has reached a crisis stage. The Word of God has been disappeared and distorted at a pulpit. Preachers do not proclaim the message which meets the actual need of congregations, only thinking of their expressed needs and interest. In this situation, (triune) God-centered preaching(that is, God-centered hermeneutics, God-centered application, God-centered communication) is keenly required.

Since the postmodern world we live in today closely mirrors that of the Classical Christianity, Robert E. Webber claims that the resources of the Classical Christianity will be the most appropriate for our age. Based on this claim, which he calls the Ancient-Future paradigm, Webber who sees consumer culture as secular argues that Christians in consumer culture will move from experiencing time as constraint to experiencing time as rhythm in Christ by observing the Christian year and that, as a result, they will become better people. Unlike Webber, however, Dell deChant who interprets consumer culture as religious insists that contemporary people do not experience time as constraint but as different rhythm. According to him, observing the Christian year is a matter of choice between two rhythmic patterns. While considering deChant’s understanding of consumer culture, this paper modifies Webber’s interpretation of time: practicing the Christian year is a matter of choice between a rhythmic pattern that makes contemporary people experience time as constraint and a pattern that makes them free in Christ. In order to use the Christian year more effectively for contemporary Christians’ spiritual growth, the church must consider the concept of three levels of meaning of ritual: the official, the public, and the personal meaning. When the church effectively communicates the official meaning of the Christian year to people so that they will accept it as their personal message in worship, they will probably choose the proper rhythmic pattern. Then, the Christian year will be a means of genuine spiritual changes as Weber hopes.

This paper examines the theological foundations for Christian education. Christian theology provides truth arguments the educator’s efforts to formulate his reformed view of Christian education. Christ is the means whereby the blindness can removed and the regeneration of the soul made possible. In this regeneration the sinperverted mind of man was also renewed. Here is the point where Christian education is made possible only through regeneration. Jesus Christ gives us the Great Commission before His ascension. Holy Spirit not only enables man to understand God’s revelation, but also gives him an insight into meaning of truth at all revels, so that he can see things steadily and see them whole. Man who bears the image of God came into being by a direct, immediate act of the Creator. But man’s original state, at creation, has been changed by intervention of sin. Redemption is provided by God, in the life, death and resurrection of Jesus Christ. By faith in Him as Saviour, and obedience to the Holy Spirit, man may now be transformed unto godlikeness and restored to fellowship with God. Covenant theology provides us educational insight for the education of the children and next generation in Christian community. Also, the sound understanding of the priesthood of all believers will vitalize our Christian education.

The study assesses the ongoing debate over the involvement of spirituality in social work practice. There has been a growing global interest in spirituality. In particular, cultural diversity caused by international migration has increased the demand for social workers who are spiritually competent in South Korea. However, the perspective on integrating spirituality into social work remains skeptical. While social workers agree that spirituality significantly affects their professional work, they have not reached a consensus on the definition of spirituality and the application of spirituality to their practice. In addition, most of them do not have proper education promoting competencies for addressing spiritual and religious issues in practice. Previous studies consistently suggested the healing power of spirituality for people at risk. In addition, spirituality is a significant factor that encourages people to take action against social injustice. Overall, social workers should make an effort to find a way to incorporate spirituality into their practice and education.

The emerging church movement is one of movements how the church identifies its identity and performs its mission in the postmodern era. The emerging movement is divided into three categories - “Relevants”, “Reconstructionists,”, and “Revisionists.” In spite of the diversity of emerging churches, the understanding and evaluation of the emerging church movement introduced into Korean churches are negative and unbalanced. The reason is most of critiques are concentrated on “Revisionists” and “Reconstructionists.” Therefore to get a more balanced understanding and evaluation of the emerging church movement, we need a holistic understanding and evaluation of the three sub-movements. This study is to identify the characteristics of the third way of Jim Belcher, which is the characteristics of “Relevants” within the emerging church movement by analyzing distinctions of the view of truth, evangelism, gospel, worship, preaching, ecclesiology, and culture between traditional church and emerging church with his view of Reformed tradition. In the emerging church movements, “Relevants” try to keep the essence and the mission of the church without compromising with postmodernism by keeping the reformed theological tradition. This study provides a more balanced understanding and evaluation of the misunderstood movement. This also provides important insights to the secularized Korean Church and as a result marginalized by the consequences of modernism and the emerging postmodern culture.

This thesis focuses on a current inundation of mass media in Korean culture and homiletical strategies for the media generation. As the preliminary step, this study explores media theories of Marshall McLuhan and Neil Postman who were the most influential media critics in 20th century. On the basis of that, this study researches rapid changes due to modern media development and present changes in the Korean pulpit. In the main body of the thesis, this study suggests four homiletical strategies to create effective messages for media generation. First, a preacher needs to proclaim biblical truths in his messages to provide his audience staunch criteria in the postmodern society. Second, he should implant homiletical authenticity that efforts to faithfully live as he preaches during his ministry. Third, he can increase homiletical effect by using the visual language and storytelling skills. Finally, he needs to emphasize the importance of community in faith to overcome the individualism.

Contemporary Korea cultivates the most develped internet infrastructure in the world. This well-developed electro communication media ecosystem gives a great influence upon the Koreans’ way of thinking and religion as well. This paper analyses the preaching ecosystem shift by media ecosystem shift. Media determinists, such as Heraold Innis, Marshal McLuhan, and Neil Postman, insists that information communication media affects social culture shifts and change of worldview. Heraold Innis divides time-binding media and time-binding media. Time-binding media can not move a specific place. Its communication distribution is restrictive. However, this media could draw the more powerful authority and inter solidarity among the communication participants. But space-binding media is the more free from the time and space confinement. Marshal McLuhan understands media in terms of message and extension of the human sense. Neil Postman criticizes the contemporary civilization entering into technopoly in which technology rules over the human beings. Contemporary preaching ecosystem shift influenced by media ecosystem shift can be found from indifference about the preachers' integrity, sermon message bias, ignorance about action-value in preaching, communication absence irony in sermon communication. One homiletical strategy to reduce information-action gap in preaching communication is to study about the preaching ministry for the missional church for the glory of the Word of God.

This paper aims to suggest alternative ways for the recovery and renewal of biblical preaching through the homiletical theory of Sidney Greidanus. The reason that we pay attention to his homiletical view is not only that he diagnoses the problems of contemporary preaching, but also that he suggests the right direction for biblical preaching. In this paper, only three significant issues are explored. First, as an alternative way to overcome the limit of “subjective/atomistic sermon”, he suggests textualthematic sermon. His textual-thematic sermon is similar to “big-idea sermon” or “expository preaching” of Haddon Robinson. Second, as another alternative way to overcome the limit of “anthropocentric/ moralistic sermon”, he suggests “theocentric-Christocentric preaching. Through the distinctive theory, which is often called redemptivehistorical homiletics, he ties to use hermeneutic opinion in order to emphasizes the organic unity of the history of redemption climaxing in the person, ministry and teaching of Jesus Christ. Third, as the last alternative way to overcome the limit of “dualistic application sermon”, he suggests relevant preaching. It is not a thoughtful evaluation to criticize his homiletic theory as losing the importance of application for contemporary audience. To him, “to preach the word means, therefore, to pass on the church here and now the message of the Bible.”