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Biblical narratives in the Old Testament and archeological evidences related to ancient Israelite lives proposes that ancient Israelite women were equally included in all the cultic activities and took some official roles, further some leading roles in the cult. Some differences between the cultic regulations for man and woman should be understood that they reflected their living conditions and socio-cultural phenomenon. No sexual discrimination against women is founded though the biblical witnesses are limited by the androcentric perspectives. As a member of covenantal community, woman could not be excluded. It is clear that the Deuteronomic family laws presuppose that male is the head of the family. However, it does not mean that the power and authority of the male head of household is unlimited. Although women’s decisions are dependence on men’s decision in some laws, it comes from consideration for a family’s social and economic well-being. Therefore, when we read the Deuteronomic family laws, we should mind the sociological perspective in our mind, not just literal understanding. To preserve their economic and territorial condition, which was acquired earned by the sweat of one’s brows, is the main purpose of their family legislation. One of the chief aims of Israelite law is to assure the integrity, economic stability of the family as the basic unity of society. When we examine the Israelite cultic laws, we can recognize that the congregation of YHWH includes the family and neither age nor sex bestow any special privileges, and there are the equal chances of women for participating in Israelite cultic events in the Old Testament and some cultic laws that obviously express the equal obligation or right for the cult for both, men and women. We can not imagine that without wives and mothers the family-centered cultic festivals would be possible. Women were only omitted by male elite biblical writers, not excluded or eliminated. The most important thing in the women’s purification regulations is that woman should be presented as individual and subject for the ritual, not by any male representative of the family. Besides women’s purification rituals and the Israelite cultic feasts that all people attended, there are many cultic activities done voluntarily by Israel women in the Old Testament. When we examine these activities, we can see that women were not much more disadvantaged in communal religious activity than general(non-priestly) males. The richest portrait of women in leadership roles is shown in the literature pertaining to the pre-monarchic period. In the monarchical period, Israel’s cultic activities became centralized and standardized in Jerusalem Royal Temple. Consequently, many cultic activities done by women in the shrines or the houses, in which pre-monarchial women were active and used to take the leading roles like Deborah, Miriam, Hannah or the mother of Micah (Jud.17), became weak. Nevertheless, during the monarchial period some women took the official place in the public worship such as women choir, women who served in the temple, or prophetesses. Therefore, in spite of some different regulations between sexes in the family cultic laws we should not regard it as discrimination or prohibition against women’s cultic participation. Although the different sociological conditions in the history had made women’s religious status changed, but women were always successful to continue their religious lives as the subjects, and will never stop doing it.

This paper deals with this translation of sursum corda in the Korean-English worship book of the PCUSA and UMC, focusing on the inculturation of the foreign language text into the Korean liturgical text within the Korean language system. That is, this research presents the method of how liturgists and clergy people should translate the foreign liturgical text into the native Korean language. While researching the translation issue of sursum corda in Eucharistic prayer in the Korean text, I have reached the strong conviction that the liturgists and church leaders sometimes favor a creative translation based on the native language system rather than on the original meaning. Such a translation promotes a more familiar understanding of the text and more abundant theological interpretations for the native Christians. Anscar J. Chupungco argues the two phases are needed for the completion of liturgical inculturation: acculturation and inculturation. Chupungco explains that acculturation is "the conjunction of three leading factors: (1) juxtaposition (merely external); (2) the dynamic of interaction; (3) the absence of mutual assimilation." It is regarded as an introductory stage of two cultures encountering one another, illustrated as A+B=AB. As Chupungco explains, the mutual assimilation between Christianity and the local culture does not emerge in the stage of acculturation. I think that the translation, "and also be with Pastor" of the KMC and the KEHC can be ranked as the stage of acculturation because there is no mutual assimilation between the Christian liturgical text and Korean langue. As I mentioned previously, "and also be with Pastor [you]"only changes the second person singular pronoun "you" into "Pastor" as the title of "you." This version remains a dialogue between the presider and the congregation like the original text, but the expression of dialogue makes some uncomfortable feeling to both the presider and the congregation. Thus, this translation is definitely the process of "acculturation," A+B=AB (A=Western liturgy, B=Korean text). Compared to "also be with Pastor," the translation of the UMC and PCUSA, "(We) believe/hope that the Lord be with us" is the result of the full inculturation process between the Christian liturgy and the Korean langue. As I discussed above concerning woo-rie, this change of words reflects the most crucial Korean identity, communitarianism, even though it is a liberal translation. In addition, this translation strengthens the identity of the liturgical assembly—the congregation and the presider—as the subject of liturgy. This transformation of the liturgical text ranks at the stage of liturgical inculturation, A+B=C. In this formula, C is the new translation of liturgy through mutual assimilation with the Korean langue, B. It is not the original form of the Christian liturgical text A, but C helps the participants of liturgy to strengthen the identity of their gathering, the subject of liturgy, more than A. Consequently, translation of the liturgical text based on the native langue is a liturgical inculturation. When seeing the translation process of sursum corda in Chan-song-gwa Ye-bae [Come, Let us Worship], I find an interesting chain reaction among the liturgy, theology, and the local context. The translation problem began with the conflict between liturgy (sursum corda) and local context (Korean langue). To solve this problem, woo-rie, reflecting one of the most important Korean identities, communitarianism, is used in the process of translation. Then, this new version of liturgical text strengthens the role of the gathering people (both the ministers and the congregations) as the subject of liturgy. This is a new theology regarding the identity of liturgical assembly. Although liturgical inculturation begins between lex orandi and lex vivendi, the inculturated liturgy affects lex credendi. This process shows additional evidence of the influence of lex orandi on lex credendi.

We used a computer of which size was so huge in order to do simple mathematical works 30 years ago. However now, we live in smart world that we can contact to all of the world with handy devices whenever we want. 21st Century is the 'Social Communication' era and its pace is too fast to adapt former change and output. There is no exception on Korea churches. We need to communicate more and more with various tools ever before and this phenomenon is spread to the churches. Therefore, in churches, the methods of gospel and missionary works have developed and turned to relationship-orientated by social communication. This paper is focused on the worship and church music on the perspective of social communication and changes. Because the service is needed much communication among the church and worship works. And also, church music is the critical key(or path) of church communication. In order to offer the understanding of church music based on 21stC and new social communication, this paper provides the practical musical evidences in christian history and considers musical role and function on the three communication categories of service-Kerygma, Koinonia, and Leitourgia -communication. The essential of communication is everlasting connection, relation and continuing changes and need to balance between love and respect. That is core of communication ability. As the change of church music will be continued, new delivery system by mass media will be emerged and new concept churches-they are based on new theology and various purpose of establishment-will be established. Thus, Korea church needs prepared worshipers and leadership for its future ministries and worship music. This paper provides some conditions for 21stC leadership and messages for the whole worshipers who don't try to expand the popularity and develop the quality of church music but also communicate with past generation and have ability to fill the churches' needs. In addition, the leadership needs to be filled with the integrated hearts and the skillful hands to lead the church music. Though classical church music feature that consist of special group, some artists who majored classical music, it became remains of traditional church due to no social communication. until now, we can discover a lot of cases that creative and experimental church music isn't accepted and ignored in Korea christianity. In 20thC, we had to try to get competitiveness by this thought, the most indigenous korean style is worldwide. Furthermore, we should get abilities to expend the point of view and accept understanding so that we can discuss the procedure that combination of our own valued korean culture and noble history brings to make something creative and future-oriented, influence to the world and lead the changes. I don't want Korea church music to resemble the classical church music in median european history. Without social communication, churches became isolated from both the object and the subject of worship. Above all, this paper is focused on facing the trend of 21stC Korea church music and considering the attitude and role for the next-generation leaders of church music and worship leaders rather than criticizing and analyzing korea church music and suggesting any new solution. However, as introducing four musical practices for opening the place of communication by service and advancing to the holy sanctuary, we can search the proper direction of worship music on the new point of view.

Es handelt sich bei dem Versuch, den Individuationsschritt des Volkes Israel am Beginn seiner Geschichte mit Hilfe von M. Mahlers entwicklungspsychologischer Theorie zu interpretieren. Das M. Mahlersche Modell teilt die Entwicklung der ersten drei Lebensjahre in drei Hauptphasen ein: die autistische Phase, die symbiotische Phase, die Loslösungs- und Individuationsphase. Margaret S. Mahlers Loslösungs- und Individuationstheorie ist einer der ersten systematischen Versuche im Rahmen der psychoanalytischen Theorie, klinisch abgeleitete analytische Konzepte der frühen psychischen Entwicklung mit empirischen Erkenntnissen aus der Säuglingsforschung und detaillierten Langzeitbeobachtungen der Mutter-Kind-Beziehung zu verbinden. Was die biblischen Exodusgeschichten in ihrem ersten Teil zur Sprache bringen, ist die dramatische Darstellung eines kollektiven Trennungsschrittes aus der symbiotischen Verflochtenheit mit Ägypten. Das psychoanalytische Entwicklungsmodell der Exodusgeschichte liegt sich als Interpretationsmuster zugrunde, dann geht es einzig darum, die alttestamentliche Gotteserfahrung in seiner identitätsbildenden Dynamik nachzuzeichnen als heute gültiges Modell individueller und kollektiver Subjektwerdung. Die Subjektwerdungsschritte des Exodus wird zusammenfassend in Verbindung mit dem psychoanalytischen Entwicklungsmodell dargestellt. 1. Leben in Ägypten als Symbiose, 2. Auszug aus Ägypten als Loslösung und Individuation, 3. Schilfmeererlebnis als Übungsphase, 4. Goldenes Kalb und Bundesschluß als Wiederannäherungsphase, 5. Landnahme als Identität

The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The three factors the Korean church needs for health church growth are balance between the Gospel and culture, balance between quantitative and qualitative growth, and balance between social change and the spiritual change of individuals.

With the rapid development of pastoral counseling studies in Korea, many pastoral theologians have been mainly involved in the two main jobs. One is to introduce various theories and skills of the Western pastoral counseling. The other is to explore Korean resources of pastoral counseling. Under the circumstances, not only psychologists but also pastoral theologians are actively studied. Native emotions of han or jeong has been widely discussed. In comparison with these, feminist or womanist perspectives have not been actively explored in the Korean pastoral context. This paper intended to explore the pastoral theology for Korean women with the appreciation of the cultural differences from the womanist perspective. This paper took special notices of cultural differences of Korean women such as sex, class, and race. The following issues were briefly discussed: theological foundation, the uses of the Biblical resources and the cultural-religious resources, and the counseling issues for the construction of womanist pastoral theology in Korea.

The present paper explores the relationship between the interpersonal and developmental woman psychology and feminist theory in terms of the relational self. Feminist reclaiming of women’s selfhood, such as of women’s relational self, can be central to feminism. Yet, this claim of women’s selfhood may be, at the same time, "essential" to women to determine their characteristic traits. Thus, examining the psychological assumptions of women’s relational self, such as in Miller, Gilligan, and Chodorow’s arguments, regarding feminist theories, one cannot help going back to the essentialism/constructivism debate. I suggest that the matter of women’s self, regarding feminist relationalism, seems to be eventually concentrated on the matter of subjectivity, in light of Julia Kristeva’s notion of the self, or subject, as sujet en procès. However, regarding pastoral care and counseling for women's relational self, we needs to carefully reexamine all the psychological assumptions within the patriarchal language of relationality. Since the patriarchal percepts in Christianity support women's subordinate status in terms of women's relationality, most women may have been counseled to try to love and care others. Thus, pastoral caregivers and counselors should help women to have strategies of resistance and empowerment in their relationality.

This paper inquires into spirituality, particularly christian spirituality from a psychoanalytic perspective and examines the benefits and the limits of this psychoanalytic reflection on the subject matter. In order to do so, we scrutinize the psychoanalytic understanding of spirituality and pastoral counseling. Our aim is to offer to pastoral theologians some subjects of research which might be helpful for the understanding of the Human mind and unconsciousness. We think that Freudian psychoanalysis and Jungian analytical psychology have contributed greatly to research work done on pastoral counseling, christian spirituality even though we are not a psychoanalyst our-self. We have shown how knowledge of the mind developed by Freud’s psychoanalysis and by Jung’s analytical psychology can be helpful for pastoral care and for the study of spirituality. We discuss how these psychoanalytic and analytical psychological approaches to the phenomenon of spirituality can be employed in the context of pastoral counseling and their limitations as well.

The popular and traditional models in grief are the stage model. Bowlby's and Kubler-Ross's stage models are analyzed. His model consists of four phases in mourning including numbing, yearning and searching for the lost figure, disorganization and despai, and reorganization. Her model is composed of five stages: denial and isolation, anger, bargaining, depression, and acceptance. The stage models are criticized. They assume that grief is the emotionally linear process. They overemphasize universality and simplicity with ignoring individual differences or multiplicity. They view the griever as a passive victim, and consider the attachment to those who died as dysfunction. They do not recognize the influence of the griever's personality, family, society, and culture upon grief. Overcoming the challenges, there emerge Martin and Doka's model of grieving styles and Stroebe and Schut's dual process model. Martin and Doka's model is consisted of grieving styles and adaptive strategies. In their model, there are four grieving styles such as intuitive, instrumental, blended, and dissonant grieving styles. And there are four strategies that an individual employs in managing her or his grieving styles. They are cognitive, affective, behavioral, and spiritual strategies. Stroebe and Schut's dual process model identifies stressors and adaptive coping process in grief. It specifies the two types of stressors in grief such as loss-oriented and restoration-oriented. And it shows that the functional coping process is composed of fluid fluctuation between confrontation and avoidance. Based on the two emergent models in grief, three guidelines are formulated in the Korean pastoral care of the grievers. First, the intuitive grieving style or grief work is respected and promoted. Second, both loss-and restoration-oriented care are encouraged and implemented. Third, free fluctuation between confrontation and avoidance and open oscillation between loss- and restoration-oriented are accepted and supported.

The purpose of the study is to articulate the relationship of spiritual formation and imagery drawing on biblical literature, giving attention to how the Christian educator uses imagery in process of knowing God. Imagination has a power to change, reverse, and re-create our existence and present reality. Imagery influences spiritual formation in one’s spiritual growth and faith formation. First, this study will figure out the tension in interacting with one another in the process of religious imagination. It will find out the examples for understanding the basic relationship between imagery and spiritual formation in the scriptures. Next, it will study describe examples of Christian imagery in modern church. as a case study. This study will describe examples of religious imagery, finding in a regular Sunday worship service. Finally, this study will discuss ways of spiritual formation using spiritual imagery. There are several ways to know God in regard to spiritual formation. This study understands that imagery is not to be equated with fantasy, rather, a powerful force underlying all knowing.

The purpose of this research is to provide implications for Christians who pursue spirituality that concurs with faith and lifestyle by probing into the life and spirituality of Hyunpil Lee, who is representative of Christian spirituality in the Honam area, and studying the people who influenced him Lee’s spirituality can be represented by nobleness, purity, martyrdom; he wished to follow the life of Jesus and he was most influenced by Sejong Lee. Heungjong Choi, Hyunbong Kim, Youngmo Yoo were also his mentors; Dongwan Hyun, Codington were Lee’s sharers in practicing love. In Lee’s teens, Naechongamsam led him to church, and nobleness, purity, martyrdom was enrooted by Sejong Lee. During his 20s, Heungjon Choi and Hyunbong Kim greatly influenced on Lee’s life direction and patterns of behavior. In his 30s and 40s, Lee became companions with Youngmo Yoo, who influenced more of Lee’s disciples while Dongwan Hyun and Codington were companions with Lee in sharing love. Other figures such as Soonmyung Kang, Sepyung Seo, Inse Jung, Bukwhan Oh, Choonsung Baek, Gyungsun Won also had an impact on Lee’s life. Hyunpil Lee’s life and community management principles were influenced by the above figures, especially Sejong Lee and Youngmo Yoo’s introvert self‐examination principle composes the primary principle. On the other hand, Heungjong and Codington’s outer self‐examination composes the secondary principle. Also, in the base, there is the grand proposition in concurrence of religion in the pattern of Naechongamsam and lifestyle.

Nowadays, Korea is moving into a more multi-religious society. Along the way, the incidents of religious conflicts between Buddhism and Christianity have been happening occasionally. One of the insulting behaviors against Buddhism is the liturgical walking inside Bong-un temple, one of the biggest temples in Korea. It seems to me that parts of Christianity in Korea is becoming more conservative. This article attempts to examine the analytical comparison between Buddhist meditation and Christian meditation. The author intends to find the similarities and differences between the two. It would help the interreligious dialogue progress and enhance the richness of the spirituality of each religion. The methodology is the foundational pneumatology of the theology of religions. It has been suggested by Amos Yong who draws on a Catholic theologian, Donald L. Gelpi building on the work of Lonergan. Gelpi suggests that The Holy Spirit is present and active, not only in the world that Christians inhabit, but also on the cosmic or universal level. This point supports this project. Buddhist meditations such as Seon in Korean(Chan in Chinese, Zen in Japanese), Vipassana, Mindfulness are based on Buddhist philosophy. Among them, mindfulness becomes the main subject of the psychologists who scientifically studies it to facilitate the healing and growth of ordinary people. In contrast, Christian tends to interpret the experience of contemplation as the work in the Holy Spirit within its institution. In this respect, Christians seem likely to be a barrier to progress in the dialogue between the two religions. While the voices of the extreme conservatives has become even stronger, the significant number of Christian voices for the interreligious dialogue has also gradually increased. This study shows that there has been a minority view which emphasizes spirituality and inner dimension of faith. For example, Thomas Merton and Paul Knitter recognize that an essence of Buddhist meditation would contribute to the renovation of Christianity.

Diese Arbeit versucht die Wiederentdeckung der Gnosis als eine Suche nach der Inkulturation durch A. Pieris kritisch zu analysieren. Was die Gnosis angeht, kann man feststellen, daß diese durch die positive Interpretation im asiatischen Kontext wiederentdeckt werden kann. Diese allgemeine Darstellungen bedurfen weiterer Erklarungen, ehe ich mit meiner Untersuchungen beginne. Denn die Festsetzungung einer Methodik fur diesen Dialog oder der Prozeß der Inkulturation, die sie interpretiert, kann nicht diskutiert werden, ohne zunachst eine Uberlegung des Standpunktes, mit dem man sich bis heute beschaftigt hat, zur Folge zu haben. Deshalb werde ich in den folgenden Abschnitten, die einen Uberblick geben sollen, versuchen, die Gnosis zu verstehen, die asiatische Annaherung an die Gnosis, d.h. die methodologische Struktur zu verstehen und mich insbesondere mit der Wiederentdeckung der Gnosis durch A. Pieris auseinandersetzen.

Why did God send us his Holy Spirit? Obviously, one of the marks of the Spirit in the church is mission. It has been so from the first days of Christianity. Once we find out the fundamental place of the Spirit's missionary activity, we can no longer be content with the traditional way in which the relation between mission and church is posed. The mission is not just a practical, necessary instrument in the expansion of the church. The mission is not at the disposal of the church; both are at the disposal of the Holy Spirit. In saying that the church is the instrument of the mission, we speak a half-truth. the relation between the two is a result of the mission. The movement of the Holy Spirit has an end - it is not an end in itself. That end is beyond the church; it is that "the earth shall be full of knowledge of the Lord as the waters cover the sea"(Isaiah 11:9). Realization of the kingdom and instrument of the kingdom lose their character as soon as they isolate themselves from one another. The strongest missionary force of the church is always in demonstration of the Holy Spirit. The Holy Spirit came upon believers at Pentecost in order to constitute the church. They were not anointed with the Holy Spirit individually, but in a corporate body as a whole. In this paper our study attempts to understand the Holy Spirit's relation to the mission of the church. To do this, first, we will confirm that the Holy Spirit is the liberator of His people from the bondage of sin and the death, from life under the law, not only is He the initiator for both congregational and mission structures, but also He is the one who unifies His people as well as directs them in the activities of their church and missions. Second, we will discuss the Holy Spirit's serving to complete His missionary works by training, by empowering, and by preparing. In conclusion, we will apply the relationship between the Spirit and the Mission to the Korean church of today which is at a stand-still in growth and evangelization.

The pace of aging in Korea is the fastest in the world. At the same time, this situation tells us that measures for coping with the problems of the aging sociality should be urgently should be taken since the number of senior population is on the rise. Therefore the church should be involved in senior problems which are in the blind‐area of the government and society. In the past the ministry of the Korean the church was concentrated on the growth of human resources and physical resources. However, the church should realize that all the resources the church has are great resources to carry out senior welfare ministry in the aging society. Korean the church should try to follow the love and power that God had showed many people and should realize that it must give its love to the elderly. The church should develop various programs which could understand the emotions and identity of the elderly and try to make systematic welfare service. Therefore, this paper describes that the Korean church should be actively involved in social welfare work through mission work according to the requests of the society and the practice of the essence of Christianity. At the same time, the purpose of this paper is to make the Korean church pay more attention to social problems and have them participate in social welfare service via missionary work. In the early days, the Korean church showed unconditional love and service spirit but churches in modern society focuses on external growth. Korean church, in the aging society, tries to find out the implication of Christianity social welfare ministry and then to recover its healthiness by participating senior welfare ministry.

In a context of globalized capitalism, the global market abandoned untreated victims of HIV/AIDS infected people. This is only one example of an exploited people. Living justice is not an option for Christian believers anymore. Rather, it demands a collaborating work of economics, politics, and religion. In its educational ministry, the church should be aware of the need to engage in theological conversation on each global issue, sharing a contextual reading of the Scripture, and consistent engagement in conversation that will lead to action. In the Christian history, this was the very natural consequence of whole‐hearted moral life, and so it should be for those who claim to live according to the gospel in addressing the dehumanizing situation in the 20th century. In the post‐modern era, suspicious ethicist, Robin Peterson, suggests the decentralization of domination from abusive exercise of power finds hopes against hope. For theological reflection, the doctrine of Creation, humanity, and theodicy are reflected in HIV/AIDS victims. God intended all creatures to coexist and be dependent on one another in freedom; God’s good creation for the sub‐Sahran infected means all creatures to coexist and be dependent on one another in freedom. If the image of God in humanity was ruined by the fall and distorted, there can exist mutual relationships of love through the new humanity of Jesus. Contextual reading of the biblical text makes God’s grace accessible for HIV/AIDS pandemic in Africa caused by poverty and ignorance. Many women, in Africa especially young women, who are dying with no access to treatment stand in solidarity with people who find their sisters within new light of the Holy Spirit. Re‐imagination of the Bible stories while counteracting cultural belief opens discussion about how we can educate the churches in the world to come into the circle of partnership and solidarity with the powerless. Finally, theological economy connects Christianity with the global reality of capitalism. Tanner’s noncompetitive characteristic of the economy of grace resembles God’s creation of the human being, because we are the gift itself. Her proposal provides the foundation for a win‐win game, both for people who are disadvantaged by the present system and for people in the circle of solidarity. It is a communal and collaborating work of humane solidarity.

The fully-grown Korean church has been criticized from all social standings since the church had lost its nature and mission filled with non-christian and non-ideal factors. The purpose of this paper is to seek practical measures to deal with problems the Korean church has and to restore the church’s dynamic characteristics in order to identify the necessity about the roles of Christian education. The most significant factor can be found in the education for layman. To deal with th layman education, this paper will analyze the church problems which have been created in the rapidly-changing Korean society. By doing so, Korean church could develop its potential to perform the ministry for layman more effectively. Theretofore, this paper concentrates on the layman education of the several roles of the Korean church. Korean church has paid much attention to its expansion and growth while it has been indifferent to its internal growth. Meanwhile, when many church members are gathered in the church, it was considered that this is the work of the Holy Spirit. In fact, that it is true that various Christian events such as revival conferences and Big Inviting Day, etc. greatly affects the revival of the church. However, it is still questionable whether the church has internally grown as much as the church has quantitatively grown. In Korea, about a quarter or a fifth of the total population is Christians. However, it is lamentable that the Christians could not act as Christians in the society. This is largely because the Korean churches have been accustomed to carrying out he ministry for the entire church itself, but having not paid much attention to each church member’s faith life. Thus, this paper will describe a right methodological theory for education aimed at laymen through the doctrine on education and find a new direction for the layman education. This will be described with four steps. Firstly, the purpose of this paper is to establish proper methodological theory on layman education through doctrine on education. To illustrate the purpose, the effects of church education for layman based on the Bible and the Historic view of the church. This will describe the direction and responsibility for church education. Secondly, this paper examines Calvin's doctrine on education and its significance for the education of the laymen on the ministerial standpoint. At the same time, it will consider in the viewpoint of education ministry how Calvin concerned about the matter based on theological basis. In doing so, this paper will emphasis the necessity of the doctrine on education and suggest its direction for future. Thirdly, it establishes the relationship between the implication of church education through the doctrine and the education for laymen. For this, it will analyze present condition of church education and based on this, it offers suggestions for improving awareness of pastors. This approach could suggest that how the doctrine on education of Calvin can be applied and performed to the layman education in the modern society. To accomplish the purposes, this paper will attempt to find the implication for the layman-education-based ministry on a basis of the doctrine on education of John calvin who was a pastor in the 16th century, educator, reformer and distinguished theologian.

The article starts with a problem-posing of how Christians understand complex reality of the current society and respond to it. In many cases, many young adult members in the context of Korean churches are asked to just ignore harsh realities of the society with so-called “faith.” In this article, thus, we need to help young adult lay members to analyze and interpret what is going on in the society and critically raise a question of what Christian responsibility may look like in the era of globalized society. To help them to participate in acting toward a more just society, a practical class for Christian social engagements can be proposed, which includes the following sessions of 1) Christian economic life, 2) critical issues of GMOs in our life, 3) power relationships in cyberspace, and 4) making connections among social issues and consciousness. In the consecutive sessions, there are four important focal points emphasized and shared with each other: 1) social and ecological values beyond monetary values, 2) intrinsic values of all beings and current life-manipulations in the globalized economy, 3) relocation of ourselves in the web of interrelations, and 4) possible actions and practices for a more just society. These practical class sessions motivates young adult lay members to responsibly live their Christian life based on what they believe and what they learn. In this project of lay member’s class, we come to know that teaching and learning as a whole for Christian social engagements is a continual process of realizing what we believe for correcting, motivating, and sustaining our interrelations around and among us toward a more just society.

In the Christian ethic the discussion about the essence of suffering necessarily includes the discussion of cross. It is because the cross becomes the first explanatory model over the meaning of suffering. Meanwhile, Christian theology has insisted that all kinds of sufferings can obtain their meaning through the cross. Especially, the concept of redemptive suffering affirms that suffering has the potential which can give a meaningful place in human life. It is because the root and original form of redemptive suffering come from Jesus’ suffering and the theological understanding of suffering always inherently has the nature of Christology in its nature. Theological line of this insistence is clearly revealed, but we need to make matter more clearly revealed how the cross can be a basis of criteria for the approach to suffering. To make the attitude toward the mystery of suffering revealed more clearly, Karl Rahner sees that theology needs to approach to the cross. According to Rahner, theological task is to show why our salvation is achieved through Christ’s death and how this kind of special free action has the meaning of salvation. Rahner asks how Jesus’ freedom decisively and receptively is involved in the suffering and salvation. Since this question testifies the connection between the moral attitudes in which human beings take action to reduce the suffering and the theology of suffering, it will be a very important issue in this study. Therefore, in this study, after we examine the interaction between Rahner’s Christology and theological Doctrine of Man, we see that three elements in Rahner’s theology of cross are given as one pattern and paradigm to practice the freedom in the face of suffering. First, meeting with Jesus’ death as human share of common prospect which is called as death can make all human beings accept their own ‘destiny’ in the common way as they practice their own freedom perfectly. Second, since Jesus’ death as an ethical behavior accepts the death with consciousness and teleology, theology of death as act makes us see the death as an active participation in God in the experience of Jesus’ suffering and death. Finally, the cross is a meeting with the part of incomprehensibility of suffering, that is, in Rahner a part of incomprehensibility of God. According to Rahner, the unavoidable and uncontrollable fact which is called as death, which is anticipated in all experiences of suffering, is the context which realizes Jesus’ own identity and His freedom.

Diverse issues pertinent to justice are incessantly disturbing contemporary society, provoking appropriate responses and, certainly, Christian ones, as well. In this context, this paper tries to critically investigate Georgia Warnke's Justice and Interpretation to see how her contentions can contribute to Christian praxis and theology, and in what ways they are limited. Warnke is among the scholars who have brought hermeneutics into the discourse of justice, conceiving justice as something that emerges through the participation of every member of the community. Warnke's understanding of justice is advantageous as it overcomes the Kantian understanding of justice. However, it is disadvantageous in overlooking the pragmatic dimension of decision making. We contend that this point of Warnke is problematic, particularly for theology that is indispensably related to praxis. In order to supplement Warnke's justice hermeneutics, this paper invites Francis Schüssler Fiorenza's reconstructive hermeneutical theology. While recognizing the importance of hermeneutics, Fiorenza tries to overcome its limitations, suggesting that we should consider the background theory of the interpreter and the text. Background theory is beneficial as it would enable the interpreter to understand both the text and himself/herself with a more critical stance. Moreover, he emphasizes three essential factors required to do hermeneutics - solidarity, community, and integrity - so that theology could place more weight on decision making toward justice. In short, this paper aims to contribute to nurturing these two points: (1) the importance of accommodating as many voices as possible in the course of decision making, and (2) the importance of decision making within time constraints for practical application in concrete situations. By this way, theology could be more concretely connected with contemporary praxis concerning the issues of justice

The purpose of this paper is to compare the two different contexts based on a hermeneutic of dynamic analogy. The way of this hermeneutic helps provide mutual interpretation and analysis of the two different contexts by seeking generic similarities, although these two different contexts in many cases are obviously separated and disconnected from each other. The hermeneutic of dynamic analogy presupposes comparative analysis on the two different contexts with social scientific strategies and categories in order to ultimately reconstruct the meaning of a certain dimensions of the compared contexts. With this hermeneutical premise, the goal of the study was to read and compare both biblical Israel and historic Korea, hoping that this study might expand our hermeneutical horizon. For example, the detailed historical records of a Korean agrarian society made me realize that the possession and distribution of the land is deeply related to the power structure of the privileged in an agrarian society. This discovery led me to reconsider the social and political situation of ancient Israel, which was also typical of an agrarian society. Concretely speaking, the comparison was for the two important kings, David and Wang Kon, who lived in the different contexts of biblical Israel and historic Korea. With the method of dynamic analogy, the study focused on the stories of their rise to the throne and then criticize the historical descriptions of the two kings that may have been colored by royal apology. Therefore, this paper argues that every historical description of a monarch is somehow deeply related to royal apology or royal propaganda. On the other hand, the fruit of the comparative analysis of this paper can be relevantly related to the current pastoral ministry of the Korean Church, which needs to imagine and develop the creative and responsible ways of different hermeneutic skills. My argument is that some aspects of the Korean Church have been influenced by the problem of royal apology, so it needs to be redressed by critical interpretation. In particular, it is true that the numerical growth and the building of huge churches have made Korean Christians proud of them, appreciating of God's blessing and favor. However, in this situation, we need to be cautious of whether our Korean Church is faced with some patterns similar to the royal apologies of David and Wang Kon, which always tend to praise and legitimize all the achievements and success without a critical view. In recent times, the Korean Church has been generally criticized because it seems that they have lost the power of prophetic voice, particularly toward social and political reality. Rather, they have given legitimacy to unjust and unfair policies of their irresponsible governments, numb with their ideology of other-worldly faith and prosperity theology. Now, it is time for the Korean Church to recognize and regain the critical and creative voice of the Church for which it came into being and was called in and for the society of Korea. Thus, the Korean Church will have to exert itself to have a critical and creative interpretation of reality and to proclaim it in its aspiration to build always a better and new reality. Authentic reality will come from the criticism of the ideology of the power and privilege, which always tend to be covered and colored by a contemporary royal apology.