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How can we preach the essence of the Gospel in terms of the biblical and evangelical perspective? This paper gives an exemplary exegesis for preaching the essence of the Gospel, particularly based on 1 Corinthians 15:1-4. Some of the Corinthian believers were questioning the truth of Jesus' resurrection, as well as his death. Paul responds in chapter fifteen, which has come to be the classic chapter on the resurrection. In it, Paul deals with a whole range of questions regarding the resurrection from the dead. This paper focuses primarily on the essence of the Gospel as it is set forth in 15:1-4. These verses, which tell of the resurrection of Christ, occupy a crucial place not only in this chapter but also in the whole Bible, because they encapsulate the essence of the Gospel (vv. 3b-4). In vv. 1-3, Paul calls the Gospel: the good news that I proclaimed to you (v. 1a); the message that I proclaimed to you (v. 2a); and [that which] I handed on to you as of first importance (v. 3a). So then, what is the Gospel that Paul proclaimed to them? What is the essence of the Gospel that Paul handed on to them with such enthusiasm? Paul responds that it is the death, burial, and resurrection of Christ (vv. 3b-4). Jesus died as a vicarious sacrifice for our sins, to propitiate for God's anger because of humanity's sinfulness, and to manifest God's love for humankind. Jesus was buried, which is evidence of the reality of his death. While he was in the grave, he descended into hades (a/{dh") to proclaim to the disobedient spirits in prison his Messiahship, and thereby achieving overwhelming victory over the demonic powers. Jesus' death and burial were complete; however, the Gospel would have stayed incomplete without the resurrection. The resurrection of Christ opened the way for our justification; it provided for us the new life we called to live with the risen Christ in this world; and it gives us an inextinguishable hope for our bodily resurrection in the future. These are the essential elements of the Gospel, which Jesus Christ fulfilled (Jn. 3:19; 5:19; 10:18) through the Holy Spirit (Rom. 8:11; Acts 10:38, 40) for our salvation, given by God the Father (Eph. 1:20).

This research aims to explore the pheumatology of Sun-Ju Kil, the main speaker of the January 1907 Pyeongyang revival meeting, as expressed in his sermons. In addition to his sermons, his biography, written by his son, will also be analyzed to understand the background of his pheumatology. Kil’s pheumatology can be summarized in four points. First, the Holy Spirit is imparted to all believers by the Father. This view is closely related with his view of history. Following the teachings of conservative missionaries serving in Korea, Kil believes in dispensationalism. Kil believes that out of the seven ages of dispensationalism, the church is in the Age of the Church; thus, the mission of the church is evangelism. The Father sends the Holy Spirit to believers for evangelism. Second, Kil teaches that believers must accept the Holy Spirit by free will. Even though he follows the traditional view of Calvinism regarding the predestination of God, he also emphasizes the significance of a believer’s will in accepting the Spirit. Third, Kil stresses two points regarding the work of the Holy Spirit in believers: disclosure and empowerment. On one hand, the work of the Holy Spirit is to reveal sin in a believer’s life. However, on the other hand, the Holy Spirit works in believers to shape them into witnesses of the Gospel. Finally, Kil is sure that revival is the one of the best ways to experience a relationship with the Holy Spirit. Although he did not mention this during the great revival, this view is prominent among his later sermons. Kil seems to develop this perspective from his experiential context of traditional revivals rather than biblical source. This study will reflect the influence the pheumatology expressed in his sermons has on the Korean church’s perspective on pheomatology

The purpose of this paper is both to fulfill my personal interest in conversion and to explore a part of my identity and the root of the Christian faith of our family. In doing so, the story of a teenager is introduced as an example of conversion, and the teenager is my father who has become a model of the Christian life to the members of our family. Since my father has a unique and special conversion experience, I hope that the story of his conversion will naturally reveal its historical, sociological, and psychological components in the phenomenon of conversion. The paper has a limited concept of conversion. It will basically deal with the Christian conversion, that is, the conversion to Jesus Christ. For the method of the paper, the researcher attempted to follow the method of a sequential stage model of Lewis Rambo. According to Rambo, a stage model is appropriate in that conversion is a process of change over time, generally exhibiting a sequence of processes, although there is sometimes a spiraling effect-a going back and forth between stages. Rambo theorized that religious conversion consists of a process involving seven stages or dimensions such as context, crisis, quest, encounter, interaction, commitment, and consequences. In this paper, the researcher will chiefly focus on the dimensions of context and crisis, which are the significant elements in the conversion narrative of my father. Conversion is always a complicated phenomenon that can be approached in various ways. In order to understand the genuine reason behind conversion, it needs to be seriously considered in light of culture, psychology, history, and the whole context in which a convert is living. It can be a dramatic and radical event. It can be an ongoing process of change in need of lifetime involvement. It is true that the conversion is created totally by the action of God in the case of my father's narrative, but it is also regarded to be created totally by the action of humans in the special cultural context in which a convert lives, thinks, questions, and decides.

This research has explored how the New Hermeneutical theology influenced the New Homiletic and how the New Homiletic is effective in communicating to humans about their life. Ebeling insisted that traditional language of the Bible should speak to us anew through human language. The important thing is the language because it “brings the speaker and the listener together in the same place.” Based on this theological shift, he believes that the church’s task is to translate and interpret the kerygma. However, his main emphasis is not on the ‘content’ of the Christian kerygma itself, but on its ‘word-character’ which causes the ‘Word-event.’ The development of language and the Word-event are important to the New Homiletic scholars. David Randolph confessed that his homiletical development has been indebted to the “understanding of reality heralded by the new hermeneutic. This research will explore how Gerhard Ebeling’s new hermeneutic theology influences the New Homiletic movement. In order to argue this, in the first part, this paper introduces the emergence of the new homiletic movement, looking at the crisis that brought about the new understanding of homiletics. In the second part, it examines Ebeling’s hermeneutical theology, which provides the theological basis for the New Homiletic movement. In the last part, it explore how the hermeneutical theology of Ebleing influences the New Homiletic movement.

This article deals with the problematics of visuality as a dominant cultural feature in our contemporary society, in terms of the traditionally acknowledged theological positions. The issue is significant not merely for solving practical matters, but also for understanding the Christian theological identity. Many sectors of contemporary Christianity, primarily motivated by missional purposes, willingly or unwillingly adapt to the prevailing visual culture. However, the issues related to the church cannot be solved by a mere pragmatic approach. The ecclesiological matters are fundamentally theological. And theology is an accumulated wisdom of the traditions of the church. Based on this assumption, the article is to understand the medieval western church’s and eastern church’s views on invisibility as a divine reality and visibility as the reality’s images. The church, making efforts to be faithful to the biblical tradition, understood the matter in terms of the relationship between word and sign. She never overlooked the somewhat inevitable necessity of visibility (visuality), but also never the dangerous pitfall of it. The church’s wise position was to keep the balance between invisibility and visibility, word/reality and sign/image, by means of giving a hierarchical ordering to their relation. The article especially focuses on Thomas Aquinas’ view as the summit of the western scholastic theologies, on the one hand, and the eastern iconography as the sum of the Orthodox apophatic and kataphatic theologies, on the other.

This research aims to clarify the relationship between the Word and the Lord's Supper in John Wesley's theology and liturgy. As a persuasive preacher, Wesley brought forth for believers a recovery of preaching in the worship service. Wesley places great emphasis on preaching and he respectfully followed the liturgy of Anglican heritage. He was an enthusiastic and evangelical preacher and a high Churchman with the appreciation of liturgy and sacrament. The Word of God is working together with the Lord's Supper to create experiences of forgiveness and reconciliation. This converting power of the Lord's Supper is clearly found in Wesley's understanding on the Lord's Supper. According to Wesley, the Lord's Supper is a living Kerygma and means of grace and it should be frequently practiced in Christian life. The eucharistic hymns liturgically combine evangelical singing and the sacramental worship. For Wesley, eucharistic hymns were a link between preaching and the Lord's supper in the sacramental worship. He prayed, praised, preached, and celebrated communion with the congregation. In addition, the intimate relationship between the Word and the Lord's Supper is not limited to the physical church. He advocated field preaching and field communion. The Word and Sacrament cannot be understood as independent or separate units in the understanding of Wesley. From this analysis and perspective, one can find integral relationship between preaching and sacrament in his ministry, theology and liturgy.

The text explains the latest status of research by means of the example of a new ecumenical document, which takes up the still open questions concerning the problem of the eucharistic sacrifice. The document chooses new methods including even more intensely than hitherto exegetic results of the history of tradition (Traditionsgeschichte) and the reflection on the history of the problem. The Church receives the eucharist as a gift from the Lord. St. Paul wrote: "I have received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said: This is my body, which is for you. Do this in remembrance(anamnesis) of me. In the same way also the cup, after supper, saying. This cup is the new covenent in my blood. Do this, as often as you drink it, in remembrance of me."(Ⅰ). So it is possible to win an authentic biblical outline of the concept of sacrifice. Thus the eucharist continues these meals of Jesus during his earthly life and after his resurrection, always as a sign of the Kingdom. Christians see the eucharist prefigured in the Passover memorial of Israel's deliverance from the land of bondage and in the meal of the Covenant on Mount Sinai(Ex.24). It is the new paschal meal of the Church, the meal of the New Covenant(Ⅱ). On this basis a common interpretation of the very difficult concept of "sacrifice of the church" is obtained for the first time. It is in the light of the significance of the eucharist as intercession that referances to the eucharist in Catholic theology as "propitiatory sacrific" may be understood. The understandingis that there is only expiation, that of the unique sacrifice of the cross, made actual in the eucharist and presented befor the Father in the intercession of Christ and of the Church for all humanity. In the light of the biblical conception of memorial, all churches might want to review the old controversies about "sacrifice and deepen their understanding of the reason why other traditions than their own have either used or rejected this term(Ⅲ). The text belonging to the bilateral colloquy between Lutherans and Roman Catholics does not pretend to be formally a full consensus, but it is "a common statement, which permits an agreement on this difficult subject"(Ⅳ).

The Eucharist is one of two parts of the Lord's Supper or the Lord's Table, and the other of the Lord’s Supper is the Agape as the Eucharistic Meal in a proper rite. The Lord's Supper has been regarded for a long time as a communal meal, the agape or as a different name for the Eucharist. Meanwhile, it has been assumed that the Eucharist is only a rite that Jesus institutes and wants to be celebrated, while the Agape might be just ordinary meal for fellowship and thus has been disappeared or rarely held in the Church history. However, the related biblical texts and some early Christian documents suggest that there are various Eucharistic traditions reflecting a community's historical and theological contexts. In almost all cases, the Lord’s Supper includes both the Eucharist as a sacramental rite and the Agape meal as an appropriate rite though sometimes the Eucharist seems to be woven with the Agape meal rite. Further, the Agape has been practiced in a rite unlike the supposition that the Agape was an ordinary fellowship meal in the Bible and Christian history. This article traces the origins of the Lord’s Supper in the Bible, Christian writings, and historical events, and concludes that we can reconstruct the Lord’s Supper as a whole, bringing the Agape a communal meal rite in or after Eucharist in sequence.

When I read John Dominic Crossan's writings on the historical Jesus, Jiha Kim's notion of Bab was going together with Crossan's notion of commensality. Furthermore, Crossan's notion of commensality and Jiha Kim's notion of Bab provoked me to rethink the eucharist. Namely, commensality, Bab (Babsang community) and the eucharist are deeply connected in my theological thinking. Therefore, this article tries to rethink the eucharist from the perspective of Crossan's notion of commensality and Jiha Kim's notion of Bab. Firstly, I will try to construct the life of Jesus based on Crossan's writings focusing on his notion of open commensality and free healing. Secondly, I will examine Jiha Kim's notion of Bab and describe Bab as the image of Jesus based on Crossan's theology. Finally, I will rethink the eucharist from Crossan's theology and Jiha Kim's thinking. The unique aspect of the eucharist can be said as the unification between materiality and spirituality. Even though baptism uses water, which is actually not spiritual but material, water does not enter into human being. However, in the eucharist Christians break the bread, and eat the bread and wine. Spirituality and materiality coexists in the eucharist. However, the material aspect of the eucharist is absorbing into the spiritual aspect. In other words, when practising the eucharist, only the spiritual dimension is emphasized. This brings us to focus on the fellowship between God/Jesus Christ and human being, namely, vertical fellowship. In the Lord's Supper, Jesus as 'the unbrokered broker' emphasized not only the vertical fellowship but also the horizontal fellowship through teaching 'serving life' to his disciples. Therefore, the eucharist should rediscover the horizontal fellowship through consisting of the suffering and voice of the people at the margin. In other words, the horizontal dimension of the Babsang community should retrieved in the eucharist. Furthermore, the vertical dimension of the eucharist should be retrieved in the Babsang community because Jesus transformed the closed commensality into the open commensality.

The cultural diverse in Korean society has impacted many social communities including Korean Christianity. Particularly in this postmodern ear, cultural trend and influence play a significant role to reform a content and frame of those communities. In this stream, the Korean Protestant churches started to pay attention to new worship patterns including praise and worship, seeker's service, and emerging worship, etc. However, before approaching those new trends, the Korean Protestant Church is genuinely asked who we are as a Korean. This paper tries to demonstrate an answer for the question not only from liturgical understanding but also from pastoral aspect. The Korean Protestant Church is asked “self-reformation.” The Korean Protestant Church is urgently claiming its openness toward Christian’s and non-Christian’s living context and culture. Thus, in this paper, I examine the current situation of the Korean Protestant Church in terms of a process of to-chak-wha (indigenization/inculturation), and look for an adequate possibility of to-chak-wha for the Korean Protestant Church. I describe several terminologies regarding of encountering local culture and Christian faith, such as adaptation, indigenization, contextulization, incarnation, and inculturation. Furthermore, I present the current address of Korean Church in terms of inculturation and look for the future possibility for the inculturated Korean Church; the ancestoral worship and church music. Ancestor worship has embraced a beautiful Korean tradition. Because Korean Protestant church observes Chu-do-sik to be in memory of the ancestors, I believe that a Korean Protestant church also, like a Korean Catholic Church, provides a Christian liturgy. Instead of a Confucian one, the Korean Protestant church should present a liturgy in terms which Christians can make ancestor worship into a Christian family worship together with ancestral souls. The church music needs to rediscover its criteria based on the context of Korean worship community. It is not right to treat Korean traditional music as simply a part of the products of pagan culture, but the heritage in which emotion of Koreaness is evoked. Rather by rediscovering the value and function of Korean traditional music in Christian culture, the Korean church can provide various and rich worship service in which Korean people constantly experience encounter with God. It is inculturation. I strongly believe that Jesus was the one who had a strong desire to inculturate the Gospel.

Es handelt sich bei dem Versuch, eine Überlegung zur Ana-Maria Rizzutos Gottesvorstellung darzustellen. Ana-Maria Rizzuto entwickelt ihre Thesen zur Entstehung und Entwickelung der Gottesvorstellung über S. Freud im Rahmen des Winnicott‘schen Übergangsobjekt und betreibt nach Religionspsychologie. Ana-Maria Rizzuto wird vielfach herangezogen belegen, die Gottesvorstellung nicht nur durch die Erfahungen mit dem Vater verwandt zu werden, sondern die frühesten Wurzeln der Gottesvorstellung in der Beziehung zur Mutter und ihrem Spiegeln zu finden. Ebenfalls ihre Beachtung fand die These, die Elternvorstellungen auf verschiedene Weise modifiziert in die Gottesvorstellung einzufließen, es sich aber nicht nur um eine immer veränderte Elternvorstellung handelt, sondern um eine vom Kind erschaffene neue Vorstellung, in die sehr frühe Erinnerungen einfließen und die nicht nur von Objektvorstellungen, sondern auch von Selbstvorstellungen geprägt ist. Zudem Ana-Maria Rizzuto verknüpft es mit Eriksons Modell von der Entwicklung im Lebenszyklus; die Wurzeln und Veränderung im präsymbolischen Bereich, in der Separationsphase, in der ödipalen Krise, in Pubertät, Adoleszenz und in späteren Lebensphasen. Nach Ana-Maria Rizzuto nimmt der psychische Prozeß der Erschaffung und des Auffindens Gottes den ganzen Lebenslauf kein Ende. Es ist ein Entwicklungsprozeß, der den ganzen Lebenszyklus von der Geburt bis zum Tod anhält. Ausschließlich trägt die Gottesvorstellung in verschiedener Weise zum psychischen Gleichgewicht bei, indem es die Beziehung zum eigenen Selbst, zu anderen und zur Umwelt austariert.

The purpose of this essay is to examine diverse worship scenes in Korean church, especially on choir which has been playing various roles and functions as the center of gravity of the church music throughout the long history of church, and, on praise teams which has been newly emerging with applied music that has its background on popular music since the 1980s. This essay tried to seek for reasonable alternatives to face the change and challenges coming from the shift from the choir to the praise team. It also aimed to explore on how to understand and approach these changes and challenges in an appropriate way as being Christians in the 21st century. To achieve the goal, first of all, understandings and viewpoints on worship of people who participate in all kinds of worship were collected through wide and broad method to approach those ideas such as video clip, survey, article, internet, and interview, etc. As looking over the worship scenes in Korean church, through the conceptual understanding and approaching of the 'worship of worshiper' for the last 30 years, the purpose of this essay focused on seeking and recognizing the value of mutual existence of classical liturgical service music (which its form and procedures are based on the long tradition of classical music) and modern praise and worship music (which follows expressive forms of popular music of the western Europe since the mid 20th century and also which was influenced by American and English revival movements in the 19th century) through mutual communication rather than opposition trying to hold fast onto its reason of existence. Choir is now representing the older generation, and praise team the younger. Within a church, there exist two types of worship and praise forms. There are being compared and opposed to each other which in result producing estrangement between the generations, and further more hostility. Yet, the two are representing each generation through playing the most significant roles in modern church music, however, they have failed to establish the standard of common value in cooperation and relationship. Therefore the essay reviewed biblical and historical origins in order to find the essential linkage for the communication and union of those two. In addition to that, the essay briefly provides conceptual understanding and approach to the definition of the worship, classification of worship music, and the relationship between worship and music. And also, it compared various functional roles that the praise involves. Most of all, by musically classifying and analyzing the composition of choir and praise team, positions at services, and each roles and functions of the two, appropriate plan had been sought in order to achieve mutual communication and union. In the conclusion, the essay dealt on the various applications, roles, and plan to expand the function of the choir in the 21st century worship ministries, and necessary conditions for the united ministry of choir and praise team and its operations. I pray that through this essay, worshipers could see the necessity for change and mutual communication in the church music with broader viewpoint and understanding, in order to prepare the future.

This study pointed out the problems in the history of discipleship training of Korean church and proposed their countermeasures. Although there are many previous studies on the growth of Korean church and discipleship training, there is very few of studies on the problems and their countermeasures. To this end, this study examined such issues. This study described the history of discipleship training in Korean church focusing on Sarang Community Church which successfully combined and fulfilled discipleship training with Korean church. For theoretical understanding, this study described the definitions of discipleship training as well as its purposes and stages. This study also summarized the history and achievements of para-church such as Campus Crusade For Christ and Navigators in relation to Korean church. In addition, focusing on the textbooks, publications and papers used missionary organizations and Sarang Community Church to describe the responses to and process of discipleship training. From the early 1970s, Campus Crusade For Christ used 10 step bible study textbooks and Navigators used the stepwise textbooks for discipleship training, which were found to focus on evangelism and nurturing. In particular, this study described the influence and history of discipleship training in Korean church focusing on the minister of Han Hem Ok at Sarang Community Church. Korean church rapidly expanded discipleship training in 1980 along with stable economy and the increased need for qualitative education and training for plenty of believers in church. Socially the increase of Christians increased the social responsibility of Korean church, under which discipleship training was more needed. The training and nurturing process of missionary organizations focusing on systematic bible study challenged the church. Under this situation, Han Hem Ok at Sarang Community Church combined this to build the framework for practical discipleship training. Han Hem Ok published「Awakening the Laity」in 1984, which described the theory and practices of discipleship training and opened a seminar to distribute it. However, unlike such goals, there were many problems. This study proposed their countermeasures to help Korean church grow in a healthy manner.

Although a pastor is required of high level of ethics, the modern church becomes large with rich human and material resources. For this reason, issues of sex, money and fame among pastors evoke social problems. This phenomenon revile entire Christianity as well as an individual pastor and his family, which blocks the door for the Gospel as well as is tried before the judge of “Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'”(Matthew 7:22-23) when Jesus comes again. Under this situation, this study proposed 11 piety training methods for pastors through the resolution of Jonathan Edwards (1703-1758). First, method through priority; Second, method through the Scriptures; Third, method through removal of sinful nature; Fourth, method through time management, Fifth, method through emotion control; Sixth, method through sufferings; Seventh, method through throwing away; Eighth, method through the attitude of pastor; Ninth, method through verbal life; Tenth, method through personality development; Eleventh, method through repentance. In the modern society where the temptation of sin is extremely strong, the present author hopes that pastors can overcome the temptations of sex, money and fame and play the roles of bright light for the world by implementing piety training.

Significance of this study is that a clue to an ethical problem of the church being represented in the contemporary society is intended to be inferred in a perspective of social learning theory based on teachings of Jesus Christ that 'pastor should becomes a model of disciples (followers)' (1 Peter 5:3). In a viewpoint of social learning theory, it is explained that 'as a leader is regarded as an attractive and reliable model showing normatively proper behavior, disciples are imitating such leader's behavior'. In other words, life of a leader means a model itself (role model as a conduct model). Therefore, this study intends to empirically explore as to what kind of effect of demonstration of pastor's ethical leadership is exerted over altruistic behavior of church members in their practice of love, an inherent value of Christianity. There are 2 kinds of theoretical hypotheses in this study. ‘Hypothesis 1: Ethical leadership of pastor and altruistic behavior of disciples may represent difference depending on demographic factors’. ‘Hypothesis 2: Ethical leadership of pastor may exert a positive(+) influence over altruistic behavior of disciples’. Each of these hypotheses was verified. As a result, It was revealed that the more age was old (the middle-aged over 50 years old), the more period of religious life was long, the more did such factors exert an influence over ethical leadership of pastor and altruistic behavior of disciples. In addition, in case of persons having high education level over graduate school and persons having important position in church, they were represented to exert more influence over altruistic behavior of disciples. Therefore, <Hypothesis 1> established by this study was endorsed. Next, as a result of analysis based on <Hypothesis 2>, relation between ethical leadership of pastor and altruistic behavior of disciples was observed. As a result of this study, it was revealed that ethical leadership of pastor exerted a positive(+) influence on altruistic behavior of disciples. In other words, it was revealed that the more ethical leadership of pastor was high, the more was altruistic behavior of disciple high. By his result, <Hypothesis 2> was endorsed. While a lot of pastors of modern times fiercely but vaguely criticize church problems of today as saying that churches used to lean on materialism (mammonism), compromise with secularism or take a thorough selfish attitude while ignoring the pain of neighbors, they were observed to stay away from such problems as if they have fulfilled their own obligation. But actually, problem of church is the problem of their own and they have to understand that such problem is directly originated from lack of moral recognition of the pastors. Disciples wish to watch that religious belief declared by pastors would be embodied through pastors themselves. By clarifying that Paul himself is "a person of emulating the Jesus", Paul repeatedly requests in every corner of his letter "to become a person emulating himself"(1 Corinthians 4:16; 11:1, Philippians 3:17). In other words, this confession of Paul means that he could exist as his present self as a result of following the footstep of Jesus Christ who became a role model of Paul himself as a conduct model. Like this, pastor as a leader of church has an authority of being able to exert an important effect on conduct norm of church. And such pastor becomes a role model of organizational members, that is disciples, as a conduct model. Therefore, in order to create a foundation upon which disciples could behave ethically, pastors are required to support and encourage ethical behavior of those disciples by practicing these principles in a forefront of disciples. By doing so, disciples may construct a community practicing altruistic life based on teachings of Jesus Christ.

A psychoanalytic approach to children enables one to understand complex aspects of children's psychology such as autism. This article introduces experienced clinicians and theorists with a psychoanalytic approach who show special interest in autism. They have developed ideas that could be applied to any aspects of clinical areas, and helped people to understand normal development of children. The psychoanalysts who contributed to provide deeper understanding of mechanisms of psychosis in childhood and autistic children made improvement of care and cure for autism and psychosis in childhood possible throughout 20th century. Those psychoanalyst's views are different from each other. But, each psychoanalyst contributed to clarify mechanisms of autism and psychosis in childhood clinically and theoretically. Among those psychoanalysts, we examined Winicott, Malher, Bettelheim, Bion and Lacanian analysts' psychoanalytic approach related to autism. Then, we explored how to provide care for autistic children spiritually.

This paper explored the nature of shame and possible assessment of it in psychologically and theologically. Shame often brings forth many negative effects such as depression among many people. In order to heal shame among people, this paper explored Kohut's psychological perspective and Patton and Capps' theological perspectives. According to Kohut, shame is a possible result due to the relationship between the self and the selfobject. It means that shame is the result of disturbed relationship with children and parents. In order to heal shame, he suggests that people have to obtain cohesive self through good relationship with the selfobject such as counselors which is based on empathy. When counselors understand clients with empathy, Kohut believes that clients can continue to grow and obtain the cohesive self. As a result of it, people can have a strength to resist unhealthy shame easily. The desires that were not satisfied in the past can be achieved through nontraumatic optimal environments by good selfobject in later. Patton and Capps also suggested revised practice in the church in order to heal shame. They pointed out that theology of sin and fearful image of God could be the important cause of shame among many people. Whenever many people violated certain criteria theology, they felt guilt and feared God's punishment. Under this, people often experienced negative self-evaluation and therefore blamed themselves which was to deteriorate the self. In respond to this, they suggested that the churches should look at and try to understand the injury of the people before judging people with theology of sin. Before seeing the result of behaviors, it is better to see why people behave like that way. Also, when God is understood as the being who continuously love and care for people, Capps believes that people can obtain their individual strength. This strength can guide people to deal with problem and failure constructively in their life journey. Therefore, in order to assess with shame appropriately, Korean churches also try to understand people's injury before encouraging them to forgive and humble, and should teach that God is loving and gracious being who understands people's injury.

This paper discusses Biblical foundations for Christian education, and focuses on the revealed Word of God in the Old and New Testament. The Biblical revelation of God is dealing with His covenant people Israel and the examples of Jesus and His apostles from the seedbed for what we know today as Christian education. We look to the Biblical record for both its origin and form. Its purposes, methods, and institutional expressions are rooted in the Scriptures. God intended the education He would have had His chosen people carry on to be an important means of achieving His plan for them and for all men. The Mosaic Law is contained within itself a plan for instruction in its provisions, it regulated education also. Parents were commanded to teach their children the history of the people and commandments and the ordinances of the Law. Teaching in the home was basic in the plan God had for the education of His people. All the festivals and ceremonies were to be utilized as means for the instruction of children. The priests were responsible for acquainting the people with the teaching of the law which had been delivered into their hands. Moreover, the priests had the duty of transmitting to generations of priests to come knowledge concerning the rituals and ceremonies of the Law. Also, the priests were to teach the people how to worship, to instruct them in the law of sacrifices, in ritual, and in religious duties. Prophets represent in their teachings the highest education, an education that centered in God. They were not against the ritual and ceremonies of the Law but they pleaded for a spiritual worship of God instead of the mere outward form. The prophets taught that goodness of character was obtained through repentance, faith, and obedience to God. The roots of Christian education run deep into the soil of Judaism. The religious rites of the Hebrew people were occasions for pedagogy. Christian education had its beginning with Jesus. Christian education in the early church had its beginning in the teaching done by Jesus. Apostolic preaching formed the core of action, calling men and women to repentance. Emphasis was upon the death, resurrection, and exaltation of Jesus. The life and work of the early church, as revealed in Scripture, revolved in large measure around teaching.

Like other diaconical work that use state money for their work the Korean Church diakonia faces a dilemma. On the one hand it risks that their impassioned work is not recognized as a Christian achievement. It is in danger of withering in the shadow of the state system of social help. On the other hand it must not be suspected of attracting new church members with the help state funds. In this situation it is of vital importance to provide a unique, markedly different help without giving up the cooperation with state social work. This paper intends to point out how this difficult task can be carried out with the help of theological reflection. The diaconical work of the Korean Churches must make clear that it is only willing to offer "help to help yourself". It does not accept a new passive grab-what-you-can-get mentality supported by social help. The motivation for achieving this difficult balancing act can only be developed when the diacons are not left without guidance but receive a Christian course of studies connecting them with the biblical-theological foundations of diaconia. The Christian foundation can only be secured by concentrating on justice, love and reconciliation as taught by Jesus Christ. Therefore a beneficial diaconical work of the churches must be "altar-centered" which means the diaconical work must be carried out together with worship and sacramental liturgy. It must be made clear that diaconical work is not a subordinate, second-class office in the church, that it is a silent creed for the Gospel through love, that it is faith put to work. This is the contrary to helping people in order to convert them to Christianity. This difficult task can only be achieved by training the professional diaconical worker to be able to meet the demands of the world and to come up to the demands of Jesus Christ, the redeemer of the world.

The purpose of this research is to look into the first female elder of Gwangju and the "mother of Gwangju" Sosimdang Ah-ra Jo's life and spirituality, process of spirituality formation, social welfare practice fields and content, and the meaning of social welfare practice. Ah-ra Jo's spirituality can be represented by love, justice, honesty, vocation, and leading by example and her life was based on trying to live like Jesus and practicing sharing and serving. Her spirituality and love was learned from her devout Christian father who shared with poor neighbors and vocation and justice from Florence E Root, Elisabeth Shepping and non-possession and honesty from Heung-jong Choi, Young-heum Baek, Joon-mook Lee, In-se Chung, and from the YWCA activities she learned to lead by example. For specific social welfare practice, Seongbin Yeosa was for socially isolated war orphans, Honam Yeosuk a night school for poor girls who couldn't attend middle school, and Gyemyung Yeosa for prostitute relief center, Byulbit Institute to teach Hangeul, family legal counseling center to protect rights for those who have been legally violated and had nowhere to appeal, and establishing the guiding condition indictment delay system to improve the reality of adolescents who are stigmatized for trivial crimes. Ah-ra Jo's social welfare practice excludes the private management of social welfare institutions and establishes thorough publicness, client-based welfare practice rather than provider-based to enhance the pride of clients, the combination of social publicness and social service professionalism to obtain efficiency and professionalism of institution management, and has been evaluated that the facility-based protection has been elevated to a rights movement based on the clients.

Das Christensein lässt sich Hauerwas zufolge nicht auf das Individuum reduzieren, sondern muβ immer die Gemeinschaft im Blick haben. Das Individuum ist lediglich als ein Mitglied der Gemeinschaft zu verstehen. Diese Gemeinschaft ist die Kirche. Die Kirche vertritt Individuum und Gesellschaft. Das Individuum erfährt die Wirklichkeit durch die Kirche. Die Kirche ermöglicht die Wirklichkeitswahrnehmung des Individuums und bestimmt damit sein Ethos inhaltlich. Die Kirche formt den Charakter von Menschen so, daβ sie Gott gemäβer leben und so Gott kennenlernen können. Charakter ist für Hauerwas dabei die Fähigkeit, sich das eigene Leben, Entscheidungen wie Widerfahrnisse, durch die Einbettung in einen narrativen Zusammenhang zu eigen zu machen. Hauerwas findet im narrative‐Konzept das passende Instrumentarium, um den menschlichen Charakter in christlicher Prägung sittlich zu entfalten. Er präzisiert seine Rede von narrative zu dem theologischen Terminus, der an der bestimmten Geschichte von Gottes Handeln an Israel und an Jesus Christus ausgerichtet ist. Er entwickelt entlang des narrative‐Konzeptes eine christliche Ethik als politische Theorie der Kirche und gelangt so schrittweise hin zu einer kirchlichen Ethik, Gottesdienst ist für Hauerwas die konkrete Haltung der Kirche gegenüber der Welt. Ethisches Handen wird vor allem im Gottesdienst vollzogen. Kirche ist für Hauerwas schon aufgrund ihres Gottesdienstes nicht auf die private Welt beschränkbar, sondern in ihrem gemeinschaftlichen Anspruch dazu bestimmt, Kirche für die Welt zu sein. Das Verhaeltnis von Kirche und Gesellschaft ist bei Hauerwas Bezogenheit in Differenz. Hauerwas formuliert daher das Spezifikum kirchlicher Weltverantwortung durch die Bildung eines Kontrastes zur Welt. Das Kontrastmodell beinhaltet die Aufforderung an die Kirche, eine wahre Gemeinschaft zu sein, damit die Welt sich selbst dieser Gemeinschaft entsprechend wahrnehmen kann. Zwar schreibt Hauerwas keine Pneumatologie, aber diese bleibt im Hintergrund seiner Ekklesiologie und Ethik. Der Heilige Geist bringt ihm zufolge das erinnerte Narrativ zum Leben und setzt die erwartende Hoffnung auf das Reich in die Tat um. Christliche Ethik ist Ethik aus dem Geist, die in der Gemeinschaft Gestalt annimmt. So bietet der Geist einen Weg zur Kirche, um ihre Identität wahr zu sein. Die Christen lernen durch den Heiligen Geist, wie die Form und der Inhalt ihrer Praxis von dem zu erwartenden Charakter des Lebens mit Gott verwandelt werden.

The nationalism is a old and traditional topic, which makes a key term understanding for not only domestic events but also foreign policy. For example man can experience nowadays national conflicts between the religions: christianity and islam, islam and hinduism, islam and buddhism, etc. These incidents let know from time to time, how deep the nationalism in the countries exists. Under the political situation in Eastern Asia, specially China, Korea and Japan, the nationalism makes a great role. We cannot deny, that every state will be influenced from the nationalism. It's the one subject of the most useful terminology understanding world. This study wants to regard german church history in that years 1930, where the nationalism arise acutly in the modern history, and to clear up, how aggressiv the nationalism criticized the german church and how it struck down the church. Under german nationalism activated the so-called national faith movement. But tragically it ended as anti-christianity movement and became finally as a pseudo religion. Here we can find the myth. In mythical foundation the nationalism will emphasize its identity and make very fine method of political manipulation. Indeed german nationalism played a bad role with the help of the nationalsocialism, so that it drove mankind to the world war. In the development to the national identity it fetched the Teuton and Aryan myth and thus dared it the christian faith to change. The nationalism became a total ideology, which suppressed german christian church. With theories from the such myths the nationalist criticized without consideration the german church and faith. Now one is interested in the fact that the relationship between the religion and the myth is age-old. The religion since mankind exercised uncanny influence on the ranges history, politics, culture and society. As Tillich states, the religion is the nature of the culture. And how is the relationship between the religion and the myth? One can say, it is inseparable. The religion makes that for myth and makes that turned around for myth the religion. It is not wrong to state mankind history comes at the border between the religion and the myth. In the german society in the years 1930 the religion and the myth were particularly stated. But here one is not to survey that the religion and the myth the monster transformed, whereby they came themselves with political power into contact. Here that played nationalism a large role: as it were the right-wing extremism. We will certainly recognize that it deforms the christian faith. It wants to become a political religion, so that it has the german nation with total power in its hand. We will find, how the nationalism on the side of right-extreme can make false Weltanschauung. The nationalism, for example in the german church-history 1930, shows us a tragic case.