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The Passover is understood as an exemplary of the Pentateuch at all - the presence of the salvation of God in the past, and so break the so called writing prophets with the previously valid religious tradition in her two contradicting respects: The definitive act of God is only previously existent and it is hard to exist in the future. In Hosea(1,9), Symbolna measures of his second son with the deuterium word, "You are no longer my people appear, and I will not be there any more for you." Then Moses' appeal to "my people" takes pursuant promise: "I'll be there"(Ex 3,7.14 ) conversely. The Passatradition could be similar to Amos, after Yahweh to Israel absorb the critical "preplates"(Ex 12,23:12). The insight of the first writing prophets cycle is given as God's word in a vision: "I do not go(to my people gently) over again"(At 7.8, 8.2), and the prophecy of warning(5, 17) he gives in his preaching continued: "I ​​walk through your center." Whichever currently guarded by the rite itself were affected. If no literal references are present, it is certain that "the end" has come for Israel(At 8,2; recorded Ez 7), at least materially, in contrast to the annual committed Passover and the saving faith currently obtained with it. To keep the Old Testament with the message of the prophets both criticism of one's own and faith tradition are contained. Perhaps the Priestly already met with their theological thinking of the prophetic announcement of judgment and they emphasize the experience of exile: The Community God and his people are not terminated and there is no time limitation. So a "new" device(Jer 31,31, Jes 43,18) is not required. It is rather the Passover that is required - similar to the circumcision(Gen 17,13P) - one for future generations, "statute"(Ex 12,14P). As the New Testament reformulated the deuteron word from the "blood of the covenant"(Ex. 24,8) in the Supper words, "This is my blood of the covenant"(Mark 14:24). So it takes most of the Passover smoke the appropriate supporting expression "for memory"(Ex 12:14, etc.). It continuously retains the basic structure of referring back to the past, but this refers strictly to Jesus again: "Do this in memory of me"(1Cor 11,24f, Lk 22,19). Likewise, as in the Passatradition(Ex 12,27, etc.), put into each present generation in the salvation that is identified with the former: "for you"(1Corinthians 1.1,24, Luke 22,19). Here is not a continuity in time understanding noticeable? In contrast, Passatradition(esp ex 12) is an eschatological outlook "up to that day, in the Old Testament(Mark 14,25)," "until he comes"(1Cor 11,26). And at least it is not directly witnessed and it seems that it is still unknown that he would rather come with prophetic spirit.

According to the Western linear time, the past no longer can be grasped in the present. In the same manner, the future is not accessible in the present because it has not yet come. Yet, Oriental cyclical time is different from the latter. Because East Asian philosophy is based on the phenomena of the organic world, it always recognizes the cycle or rotation of the phenomena in which one succeeds the otther until the starting point is reached again. In this the past, the future, and the present are continually interrelated and come together. This is same in Christian Worship. The past is not an isolated one from the present. The past is closely related to the present. This is same in the case of the future. The one embraces the other and vice versa. In Worship, all past events come together into the present with events which will occur in the future. Not only does the salvation work of Christ take the dominant role in worship, but the creation work of the Father comes together into the present time of the worship. They are together ‘experienced anew’ and the participants give thanks to God for both actions of God. Moreover, these events are related with the future consummation— the fulfillment of the Kingdom of God. The kingdom of God is foretasted and expected in its fulfillment in worship. In this sense, the Eucharist is an eschatological banquet. In other words, the entire history of creation, salvation, and consummation come gogether in worship. Worship is a focal point of all salvation history.

Glauben und Wirklichkeit sind zwei Bereiche, aus denen sich die Identität des christlichen konstituiert. Der Glaube ist in der Wirklichkeit zu atmen. Dies bedeutet, daβ der 'Glaube an Jesus' und 'das Leben wie Jesus' miteinander harmonisiert werden. Die Krise des christlichen Lebens und der Kirche beginnt also mit der Lücke zwischen Glaube und Wirklichkeit. Das ganze Leben der Christen soll ein Gottesdienst sein, damit Glaube und Wirklichkeit aufeinander bezogen werden kann. Die Gemeinschaft zwischen Gott und Menschen im Gottesdienst bestimmt das Wirklichkeitsleben des Christen. Der Segen und die Freundschaft, die wir mit Gott erleben, haben Auswirkungen auf unser tägliches Leben. Deshalb sollen wir danach streben und erleben es auch, daβ jeder Bereich unseres alltäglichen Lebens immer mehr von unserem Christsein geprägt ist. Menschlicher Verhältnis zur Welt ist nicht bloβ die Folge, sondern es ist die andere Seite seines Gottesverhältnisses. Indem man die Welt versteht, versteht er sich selbst in seiner Weltlichkeit coram Deo. Diese Gemeinschaft zwischen Gott und Menschen kommt zuerst im Gottesdienst zum Ausdruck. Diesbezüglich bedeutet Arbeit Gottesdienst im Alltag der Welt bzw. im Dienst am Nächsten. Wenn die Arbeit zum alltäglichen Werk erklärt wird, so hat sie eine theologische Begründung. Das Arbeitsgebot ist die Weise, die Gott-Mensch-Beziehung auf der Ebene des Handelns zu konkretisieren und zu aktualisieren. In seiner Arbeit entspricht der Mensch dem schaffenden Gott. Der schöpferische Gott findet seine Entsprechung im arbeitenden Menschen. Damit enthält Arbeit für den Menschen nicht nur Leistungswert, sondern auch Seinswert. Sonntag und Alltag können durch Arbeit als Gottesdienst unauflöslich zusammengehört werden. Es wird immer wieder betont, daβ nach christlicher Auffassung die Arbeit ihr Ziel in der Ruhe hat, in dem Sinne daβ Schöpfung auf den Sabbath zielt. Wir haben Muβe, um zu Arbeiten. Der Gegensatz von Arbeit und Ruhe existiert für die christliche Theologie nicht. In Arbeit und Ruhe nimmt der Mensch auf seine Weise am schöpferischen Weltprozeβ und an der Freude des Schöpfers teil. Der Sabbath unterbricht die Arbeit nicht nur. Die Arbeit wird vielmehr vom Sabbath her verstanden und bestimmt. Deswegen kann er arbeiten, nicht nur aus der Ruhe heraus, die er sozusagen hinter sich hat, sondern auch in der Ruhe, an der er teilhat. Arbeit und Muβe, Sonntag und Alltag werden insofern vereinigt, als Schöpfung und Sabbath nicht aufeinander geteilt werden können.

Since the mid-twentieth century, the Christian churches in the third world have been interested in the inculturation of their liturgies based on their local cultures. In addition, many liturgical scholars have begun to research the methodologies and theologies regarding inculturation between the Christian liturgy and local culture. Among the most prominent figures to be on the cutting-edge of these efforts are Peter C. Phan, and Mark R. Francis distinctive scholars in the field of liturgical inculturation. In this research, I focus on the methodologies for liturgical inculturation formulated by each of those two major figures: Peter C. Phan and Mark R. Francis. Although each of them all asserts the importance of the inculturation of the Christian liturgy, their definitions of “liturgical inculturation” are distinct from one another. In this research, I distinguished each perspectives of the liturgical inculturation, and compared their theological and methodological approaches to the liturgical inculturation, and then rediscovered the new version of definition regarding “liturgical inculturation” in the context of the contemporary Korean Christianity. Through this research, I have reached a strong conviction that In spite of the diverse human conditions, the liturgical inculturation is indispensable for ortho-relationship with God, ortho-faith in God, and ortho-life in the community.

In this study, the writer deals with the ceremonial, pastoral, and theological dimensions of ancestor worship service and Chudo Yebae in the Protestant churches of Korea, comparing them with the celebration of All Saints. This paper does not include an analysis of the entire history of ancestor worship in Korea, and that of All Saints. Rather, the writer briefly sketches the meaning and significance of those rituals. Thus, the purpose for writing this research paper is to analyze, combine, and distinguish an understanding of the perspective in ancestors and the ways of performing ancestor worship and the celebration of the All Saints from Korean perspective. In the first chapter, the origin, history, and pastoral, theological meaning of All Saints’ Day are described. In the second part, the writer introduces the traditional Korean ritual, ancestor worship, for the dead. In the last section, a brief comparison among Chudo Yabae with All Saints’ Day and ancestor veneration is presented to find similarities and differences among the rituals. The writer deals with how they are related to each other in liturgy and theology. Their ritual elements are varied but they intersect in many ways in terms of theme and spirit of service. Honoring the departed is an idea they have in common. Unity among members of the community is highly emphasized. Though the comparison three different traditions, significant liturgical encounters are found in terms of inculturation. In this sense, Chudo Yabae could be regarded as a very effective model of inculturation of liturgy based on its motif of the theology of resurrection.

The study is intended to help understand the Christian view on the matter of sight in the postmodernistic context. In other words, the study connects and disconnects Christianity and postmodernism in terms of sight. The problem of sight is not a new one in both Christian traditions and secular histories. But its significance is nowadays anew noticed by various sectors of the church and societies. The contemporary cultural features, dominantly referred to as postmodernity, seem to challenge the traditional (premodern and modern) understandings of sight. The dominant influences of postmodernity on the overall aspects of contemporary society are supported by the unprecedented technological developments related to visuals and communications. That is, the phenomenon, named postmodernity, is more than a mere ideological movement. The author, however, assumes that postmodernism is an ism. In other words, postmodernism is not a universal paradigm, under which all things should be subsumed. The technological revolution does not necessarily produces postmodernism. The reality of postmodernistic thoughts and cultures are not denied. But postmodernism is still partial aspects of our contemporary societies. There is no postmodern Christianity as a new paradigm. Christianity is Christianity from the beginning to the end. The article focuses on the historical developments of Western views on sight from the premodern to the modernistic to the postmodernistic in light of the proper Christian transcendental vision. The study concludes that the contemporary situations are not a collage of fragments, but an fighting arena between the Christian vision of transcendence and the secular visions of self and nothingness.

Ritual has played a significant role for the ministry of care throughout the history, especially for those in need. Unfortunately, however, contemporary pastoral care and counseling seems to disregard its ritual legacy by focusing on a more individualistic and psychologically -oriented means of care. This essay endeavors to rectify the errors of contemporary pastoral practices by arguing that ritual needs to be considered as a valuable and effective ministry of care. Ritual acts, if used in an appropriate way, can be vital resources for the cure of souls. This essay briefly explores the historical background of ritual in pastoral care history, particularly highlighting the reasons why rituals have been ignored in mainline Protestant pastoral care practices. The important functions and meanings of ritual are addressed and the pastoral aspects of liturgy are described. Through this endeavor, the reciprocal relationship between ritual and pastoral care are articulated. By using a case study material, this paper illustrates how ritual can be effectively used in a pastoral care situation. Some guidelines for the effective use of ritual in pastoral care are suggested. In this essay, I make the argument that ritual can enrich the ministry of pastoral care and counseling, and that, in this sense, ritual, which is based on rich theological tradition and is effective means of the cure of souls, is necessary for contemporary pastoral care ministry.

This study examines whether there is any pattern to interpret the Scriptures in the sermons of the early church from the perspective of the Jewish synagogue sermons. Since both Paul and Jesus preached at synagogues based on the Scriptures, it is significant to examine the use of the Scriptures in the New Testament sermons from the perspective of the Jewish synagogue sermons. Previous studies on the Jewish synagogue sermons for the understanding of New Testament sermons show that each sermon either explicitly or implicitly quotes several Scriptural passages interpreting one with the other. This pattern of the use of Scriptures in the synagogue sermon has been confirmed such a pattern in our analysis of the sermons in Acts. Use of Scriptures for sermon could be traced back to the cases of the Old Testament. Of course, we could not expect that Moses had used Scriptures for sermon; nevertheless, he wrote down what had been given from God for future preaching. Prophets proclaimed based upon the Law; and later preachers used the previously given Scriptures such as the Law and the Prophets for their sermons. Likewise, New Testament preachers preached based on the Scriptures, using different divisions of the Old Testament, interpreting one Scriptural passage with other passages. Even from the very beginning of sermons in the Old Testament, sermons were proclaimed based on what had been given from God and later based on the previously given Scriptures such as the Law and the Prophets. This tradition began in the Old Testament period, and continued in the New Testament sermons and also later in the synagogue sermons. This is why sermons are preached from the Scriptures even in modern preaching. Then, if our findings are correct as seen in the sermons in Acts as well as in the Jewish synagogue sermons, it is right to follow the pattern of the use of Scriptures in modern preaching in that sermons are to be preached on the basis of the interpretation of the Scriptural text with other Scriptural passages.

The reason, why so many preacher have difficulties to preach about the Apocalypse is the variety of visions. To be able to interpret these apocalyptic images correctly, the preachers have to applicate contemporary historical-critical exegesis. Using this hermeneutical method, preachers must tell the audience that many visions in the Apocalypse is not showing us the end of the world, but the hidden side of the unjust present reality. The use of implied images is a method to Johannes to cognize the given reality. Therefore the preacher must give the christian through the text a new insight into a recognition of the present situation. And the preacher must lead the churches to learn to watch the present from a future's point of view and to have resistive and critical attitude towards the present situation. And they must exhibit the end of the unjust present and hope for God's new world.

Christian Preaching has been the center of Christian faith, work, and life. Especially, Korean Church has grown up with the revivals and revival preaching. However, it is true that the influence of homiletics is being reduced in seminaries and churches today. Ironically, preaching is still playing an significant role in the church today. It is deniable that the significance of preaching is not changeable. The issue should be how it can work consistently and properly in this post-modern era. The period of greatest preaching has established the period of greatest progress in Christian history. Lyman Beecher can be an example of the statement that the period of greatest preaching is the period of greatest progress. Lyman Beecher (1775-1868) was one of the most famous and effective Protestant preacher in the first half of the nineteenth century, relating to the Second Great Awakening. The Lyman Beecher's preaching style and method might not be a answer about the question, ‘How can we continue to preach more effectively in the changing era?’ But, the theology of the preaching of Lyman Beecher provides a important challenge to the contemporary preachers. The challenge begins with a question, 'What is at the bottom of the preaching crisis in the church today? The theology of the preaching of Lyman Beecher also provide a challenge to the Korean preachers today. What is at the bottom of the preaching crisis in the church today? Why are the churches and Christians loosing the leading role in the society that the church in Korea have played in the beginning of 20th Century?

This work is for the study of homiletic persuasion in light of Aristotle’s pathos. According to Aristotle’s wisdom, meaning is already in hearers’ world of living. This is what Giambattista Vico and Stanley Fish affirm. Both of the two focus on the communal sense of people as the place from where they find their meaning. It is called “sensus communis” – communal sense or assumption of readers. People read the world surrounding them in light of their own world of meanings. The world of hearers’ consciousness and experience determines the meaning of what they read. The reader reads his or her textual world in sensus communis. And, circularly, sensus communis generates meaning to the reader. Accordingly, persuading the hearers to the life of faith, the preacher needs a humble accommodation of his or her hermeneutic lens to cultural and experiential codes of the hearers. This is what Vico and Fish help the preacher for developing homiletic persuasion. However, Sandra M. Schneiders draws us more critically and theologically. For Schneiders, the communal sense is suspicious as well as beneficial to readers because it is still under status quo. The Christian text and Jesus’ gospel subvert readers’ established assumptions and construct new sensus communis. As a faithful community, the church is born in a particular identity in the biblical world. Sensus communis of the Christian community is distinctively shaped in Jesus’ narrative. The faithful community’s value system is generated from the eschatological vision of God’s reign which is an alternative to the oppressing and violating reality of this world. To which the preacher appeals is sensus Christi as sensus communis of faith. Sensus communis of the faithful community is also circular between the scripture and the church. The church reads the biblical text and her surrounding world in the communal sense; Jesus’ narrative as her text shapes an alternative sense of community for the church. Understanding this, the preacher is invited to read the biblical text metaphorically, not literally because literalistic sense of the biblical text includes oppressing and violating reality in its hierarchical and patriarchal social value. However, the sensus communis that the biblical text builds up allows the preacher to read it metaphorically. More homiletically, such a subverting sensus communis asks the preacher of inductive method as a sermonic possibility. Developing this thesis, this work executes the dialogue between Giambattista Vico, Stanley Fish, and Sandra M. Schneiders.

The thesis of this paper is that particularly congregational Christian preaching is a highly contextual act of constructing and proclaiming a local theology in response to the cultural needs of a congregation within, and on behalf of, a local community of faith. As every theology is contextual, so is every preaching. Preaching occurs in a particular local context when a particular congregation listens to a particular message given to them. In this sense, preaching can certainly be understood as a local theology. Throughout the paper, above all, the researcher deals with the correlation between a local theology, preaching and a local community, based on the model and its term ‘local theology’ from missiologist Robert J. Schreiter. Secondly, the focal point of the writer is how preaching, being regarded as a theological act in a particular context, can be a local theology and how this theological act can be related to a particular local community. On the other hand, the paper not only emphasizes the necessity of thinking and constructing contextual preaching which represents the locality of a particular Christian community, but also criticizes the problem of Christian preaching which ignores cultural and ethnic backgrounds of the listeners. In this process, the reader will come to know that there is always ongoing tension between local theology and the common ecumenical faith revealed in the gospel message. Therefore this project will provide the reader with much insight and vision for the Christian ministry and ultimately contribute to understanding of the correlation between Christ and culture.

The authors of the Synoptic gospels commonly place the events of the transfiguration in the same sequence: the confession of Peter, the announcement of Jesus’ suffering and death, the transfiguration, and a repetition of the prophecy about the passion. The event of Jesus’ transfiguration reveals that the glorious resurrection and ascension come only after suffering on the cross, of which the idea of “spirituality of suffering” can be developed from. When Christians practice the “spirituality of suffering,” they experience three blessings. First, the person who receives from them benefits materially as well as spiritually. As Christians practice the “spirituality of suffering,” they live a life of love, which is giving. Even though they do not give their whole life for others like Jesus, they still live the life of giving. Thus, the person who receives benefits as much as the one who gives. Second, the Christians who live in the “spirituality of suffering” experience complete joy. Jesus, in his parable of the vine and the branches, teaches that “my joy may be in you, and your joy may be complete.” He promises that the Christians who live the life of love will be rewarded with complete joy. Therefore, the “spirituality of suffering” becomes the “spirituality of joy” in the life of Christians. Finally, the Christians experience their own transfiguration through the “spirituality of suffering.” When they practice the “spirituality of suffering,” they experience the presence of God through the Holy Spirit as the Bible promised. As they experience God’s presence in their soul, their inner beings are purified and illuminated. Then, the Christians seek the presence of God even more. As a result, they are united with God in His will. At the same time, their inner beings are ignited by the light of God and become bright. Then, their faces shine, since they reflect the divine light in their hearts. In that spiritual state, they realize that the event of the transfiguration becomes their own experiences, although it is not the same experience as Jesus’, since it is fully realized only in heaven or after the second coming of Jesus. Still, they discover that the transfiguration of Jesus gradually becomes their own until the end of their life on earth.

Julian of Norwich is the woman mystic who points out that suffering is necessary to be close to God and lead to spirituals growth as well as realizing God's love and truth. For her, suffering is very important motivation to desire God and lead people to be united with God, even though it is painful. Because of suffering due to sin, Julian insists that people can know God's love in which God is powerful enough to bring good out of it, know limited humanity, have compassion for others, and finally, they discover their suffering turn into joy if they are endure their suffering and choose Christ. Her understanding of suffering justifies the suffering of some marginalized people. When the marginalized people suffer, Julian's understanding of suffering may say that they have to endure and surrender themselves to God because it is the ways to experience joy that God gives. This understanding may miss the reality of the suffering of the marginalized and can be dangerous to people who suffer from the injustice structure and reality. However, Julian's understanding of suffering can help people come to have compassion to the suffering of other individuals through suffering as Christ has compassion to humans. Julian's understanding of suffering let us know that compassion can lead people to see other's suffering and to have mind to relieve it.

Complexity theory is focused to describe the mechanism and process how to appear ongoing and critical changes both globally and locally through mobile connections. An individual has an impact on the globe while the global boom or bust has an influence on the individual in multiple ways. A local congregation can generate an impact on the globe while the global events determine the congregation in multiple ways. Complex systems include large number of parts, because complexity happens in interactions between huge numbers of subunits. It is the dynamical and diverse behavior generated from simple interactions between their parts. Complex systems are nonlinear dynamical systems with emergence, self-organization, feedback, and criticality. Congregations are complex systems in that individual members in a congregation are complex systems. They are self-organizing and evolving without clear boundaries. Their cannot be replicated through simplicity of linear models such as their senior pastors' leadership or locations. In complex systems pastors need understanding, openness, centeredness, and engagement. They can understand that congregations are complex systems. They accept and engage ongoing, multiple, and radical changes. And they need psychological flexibility and skills to enable their parishioners to change the rules of interactions among multiple agents. Therefore they enable their parishioners to enhance their own openness, flexible contact with the present moment, and valuing and committed actions.

In Germany’s medical institution history, the application of spiritual care (or welfare) was originally initiated within the neuropsychiatry branch. Initially, the Catholic Church has systematically advanced this movement in a substantially greater rate than the Protestants. Additionally, these two sides share a very different methodology, not only in the areas of hospital management but in the concept of spiritual care. The Catholic Church practices a decayed methodology of spiritual care which has been progressively modernized to embrace the evolving social-cultural world. Therefore, I will conduct a study at the Confessional Hospital, a Christian hospital in Germany, to understand Christian’s methodology in management and spiritual care now. In addition, in depth research will be done to identify the similar case in hospitals in Korea with the focus on child poverty. This research is to provide a stepping stone to finding an end solution for the current problem amongst child poverty in Korea. Furthermore, it is to infuse the Christian hospital brand with the same spirit of the Christian ethics and beliefs in their future development. It is to implement and integrate true Christian methodology into these hospitals’ organization, management, and spiritual care, enabling them to provide true holistic care rather than treatment focused approach. As this is a condensed research of much broader topic content, further research must be continued.

This article is an attempt to construct contextually relevant theodicies for pastoral caretakers who have complex realities of suffering and evil. In a postmodern era, traditional theodicy cannot be contextually relevant or meaningful enough for complex human predicaments. Traditionally, theodicy has been constructed as a way of defending God. It has focused primarily on God's goodness and almighty power rather than the reality of human suffering and evil. God’s compassion has not been applied enough into constructing traditional theodicy. This article, based on the personal relationship between God and human beings, tries to focus mainly on exploring the reality of human predicaments, seeking constructing contextually relevant theodicies for practicing pastoral care. In the process of constructing a new theodicy, eventually the sufferer needs to have an experience of empathizing with God and God with the sufferer as well. For this experience, a deep and open questioning about our predicaments is required. Approaching the end of our journey of questioning we should experience the mutually communion of heart with heart in our personal relationship with God. Lastly, this article presents three steps to construct a contextually relevant theodicy for practicing pastoral care: 1) deeply questioning in human predicaments–completing the unfinished question, 2) empathizing with God–encountering God personally, and 3) constructing a new theodicy. Through our wholehearted and desperate questioning about suffering and resisting evil, we can start a journey of constructing a new theodicy. Pastoral caregivers need to elaborate and appropriate the process of constructing new theodicies in order to practice a contextually relevant pastoral care.

This paper discusses historical foundations for Christian education, and focuses on the history. The historical perspective of education in the church is vital in helping Christian educators access the heritage of educational development. First, a historical view helps the educator evaluate-in the light of sound Biblical and educational principles-the purpose, curriculum, and methodology of the past. Second, history helps to understand contemporary Christian education by assisting educators in understanding the origins and reasons of the present educational philosophies, curricula, and methodology. Third, history provides insight into the future development of Christian education. The purpose of history is to stimulate action, and as people get involved in the church's educational ministry, they are setting the direction for the future of Christian education. All the festivals and ceremonies were to be utilized as means for the instruction of children. The educational task of priests were seen as twofold. First, they were to provide religious instruction to those who were being apprenticed in the priestly vocation. Second, they were instruct the people who came to the tabernacle(or later the temple) regarding the proper procedures for the presentation of their offering. Prophets were rugged individuals who were assigned the task of confronting Israel's national leaders with the consequences of their poor leadership decisions. They often burst on the scene from obscurity with prophetic words destined to pierce the heart of their intended listener. Jesus was a skilful educator. He was dedicated and committed to the task of instructing His learners in the knowledge of spiritual truth. He also used parables because they required higher levels of critical thinking from His disciples and those who came to challenge him. The life and work of the early church revolved in large measure around teaching. In the periods of church fathers, medieval church, reformation and post reformation, and modern developments we could identify the contents and patterns of Christian education. We have seen throughout the history of ministry that God is more than able to use lay leaders to reach the lost.

Teen violence, which is currently a serious social issue, exists not only in schools and society but also in churches. It is not safe to say that Christian youths are not involved in youth violence. It is obvious that there's a problem in Christian education. Churches need to solve this problem with careful consideration. Therefore, rather than focusing on the behavior of youth violence, churches need to develop proper education and church leadership. On the Christian educational level, churches should manage youths' problems, being aware of what kind of role churches should take. In this regard, alternative solutions on youth violence need to be found. Next, alternative solutions should be explored for families. This study will delve to form a correct methodology and theory with the purpose to find new alternatives for Christian education in dealing with youth violence. For this purpose, first, the causes for youth violence and the current circumstances will be examined. Furthermore, youth violence in churches will be examined and the direction for church education in dealing with this problem will be suggested. And then, alternative plans on teen violence will be explored at the Christian educational level. In other words, the importance of the church and families working together in their roles in Christian education is recognized. Also, a basis is provided for the solution of youth violence through Christian education to help young people regain a healthy self-image. The research will show a significant correlation between youth violence and Christian education as a solution to this problem.

This study aims at providing preliminary information for developing and implementing a curriculum that can help realize the educational philosophy, Christianity, of autonomous private high schools. The survey research method was employed in order to examine diverse cohorts’ responses to essential components necessary for establishing those schools. The participants were selected from diverse groups: Christian undergraduates, Christian teachers of secondary education, and sunday school teachers. They were asked about the basic components necessary for establishing an autonomous private high school, such as an educational spirit, directions, and a curriculum. The response rate was 76.8%. The data was analyzed by SPSS/PC+ program. The result of this study revealed six findings. First, paradigm of the faith education should be constructed in order to provide balanced education between spirituality and intellectuality. Second, a customized curriculum reflecting students’ career aptitudes needs to be developed and implemented. At the same time, the curriculum should also be more innovative and dynamic for fostering global leadership education. Third, specialized programs need to be developed for enhancing students’ spirituality, intellectuality, creativity, physical strength, sociability, and communicative competence. The school should adopt graduate accreditation systems in order to help students accomplish those goals. Forth, principals and teachers have to be faithful Christians, the former with vision and leadership, and the latter with professionalism and passion. Fifth, proper screening process for selecting students should be adopted in order to train global leaders based on Christianity. Sixth, school foundation should be a driving force behind school development, especially by participating in school management more actively. Meanwhile, proper facilities are prerequisite for implementing the well-devised curriculum.

This study explored the possibility of constructivist methods as an instructional tool for the church and demonstrated that learner-centered instructional methods based on constructivist presuppositions can provide a variety of educational benefits, There is a hunger for effective teacher equipping programs for adult volunteer teachers for the educational ministry of today’s churches. At the same time, these programs for teachers need to be well-suited for adult learners and relevant to their real-life problems. This is why learner-centered activities based on a constructivist approach should be applied for effective teacher training programs in the churches. Within the constructivist view, when learners face new knowledge or experiences, they internalize the new information based on their past experiences or previous knowledge. In other words, knowledge is constructed through the learners’ own interaction with the world; thus learning is “an active process of constructing meaning and transforming understandings.” Constructivism has provided a variety of implications for effective teacher training programs in the churches. Constructivist approaches can enhance volunteer teacher education in the churches by overcoming the weaknesses of the traditional lecture-based approaches and meet new needs for teacher education. Also, biblical Foundations for the Use of Constructivist Approaches for Teacher Education were found in the Master teacher’s teaching methods. However, although constructivism has contributed to a variety of educational contexts, one needs to examine the prepositions of this theory. According to constructivism, knowledge is constructed by the learner’s experience and his or her own interaction with the world. Therefore, constructivism has weakened the importance of objective truth and placed more emphasis on the personal interpretation of an individual. Therefore, Christian educators for the 21st century churches need to not only seek the fullest understanding of constructivism through the lens of Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Col 2:3, NASB) but also filter it through Christian theological and biblical perspectives in order to properly adopt the instructional insights of constructivism.

Recently, one of the most significant issues in church management and growth is about traditional churches in a state of plateau or decline. Becoming a breakout church or a comeback church is, however, not a matter of church quantity (number) but of church quality (health). Why is a healthy-breakout church paradigm necessary (the why)? What essential factors should be revitalized to become a healthy-breakout church (the what)? What are essential strategies for becoming a healthy-breakout church (the how)? The primary aim of this study is to claim traditional churches can be breakout churches by revitalizing church health. For this purpose, this study is to discusses about the necessity of a healthy-breakout church paradigm, to synthesize vital factors of healthy churches, and to suggest essential strategies for the purpose of becoming a healthy-breakout church in the context of North American churches. On the assumption that Rainer’s model is one of the most well-balanced models for becoming a breakout church, the researcher suggests vital factors and essential strategies. In order to become a healthy-breakout church, essential components that are confirmed by scientific researches (i.e. Rainer’s model) need to be implemented and contextualized in the contemporary Korean context. In sum, revitalization of health in traditional churches is the pathway to achieve the vision of healthy breakout/comeback churches.

In the first century, the Early Church experienced both church growth and making-disciples. However, in the twenty first century, we seem to lose this balance while only emphasizing numerical church growth. Without making disciples, the undiscipled are encouraged to be involved in church ministry and evangelism. As a result, nominal Christians are out of track of Christian faith. Worse still, this tendency causes stagflation of church growth. In this vein, this paper seeks to profile nominal Christians for strengthening evangelism strategies today. In the process, causes and characteristics of nominal Christians are investigated in three aspects such as philosophical, social, and ecclesiastical. For philosophical concerning, postmodernism is stated. For social concerning, secularization is discussed. For ecclesiastical concerning, absence of companionship in discipleship is investigated. In this regard, Robert Coleman’s the principle of association is suggested to strengthen discipleship strategies. The goal of this article is to encourage church leaders to focus on nominal Christian in evangelism strategies. Nominal Christians are defined as the undiscipled. They do not pursue Christian lifestyle. They merely participate in Christian rituals as a part of appeasing a God. Their lifestyles are not paired with Christ. In this circumstance, they frequently experience disruptive relationships with Jesus. For them, one of the core ministries of the Church is evangelism, which is defined as discipleship, needs to be renewed. Not only for informing the Gospel, but also for conveying transformative lifestyle, nominal Christians are supposed to be connected with matured Christians. The ultimate purpose of the connection is to be synchronized with Christ. That is why spiritual companionship is emphasized in discipleship. In this vein, this article suggests necessity of the principle of association for nominal Christians in discipleship strategies in the twenty first century.

Mongolia is a blessed country, from AD635 the Gospel has been spread, the quickening period(AD1206-AD1368) when the great task of mission was involuntary, crossing the restoration period(AD1798-AD1923), and currently the glory days(AD1990-AD2010). God has sent Nestorian missionaries in the early days, Catholic missionaries in the middle, and protestant missionaries nowadays to plant Churches, medication, documentation, education, and NGO ministry not only to spread the Gospel in the land, but also to assign the great task of global mission work. In 1990 when there was not even one christian in the land of Mongolia, 20 years past, over 450 Churches were found, and more than 40 thousand christians believe in God. But Mongolia even though they were blessed, they also had the time of abyss. As the history of mission work tells us, Mongolia lost it's two opportunities to follow the great task that God has prepared for them. Mongolian Churches should be listening to the message that God is sending, the message that tells them to protect this revival against the abyss they were in. Even though, I'm thankful for their ethnicity of love towards music and that we have plenty of professors and missionaries to teach them. If the Korean missionaries abandon their apathy and prejudice towards Church Music, and abandon a Church or a denomination centered into a unified one community, and use music as a tool to help the Mongolian Churches, God will show us much great grace and will be largely glorified through Korean missionaries and Mongolian Churches. Korean missionaries must remember this and put their efforts and passion not on the growth of the outside, but in the inside teaching liturgy and Church Music theology to Mongolian Churches, so that they might worship God with the proper concept. Therefore, the writer, through this research, suggests two methods in changing the catharsis of obtaining with strength into serving and giving, alteration of dedication through worship and preaching, and an alliance between the Korean missionaries that are currently in utter disruption. First, Training Program for Nomadic Church Leaders. Second, Producing Music Documents for Mongolian Music Leaders. Third, Characterizing Education Program for Worship and Church Music. Music is the biggest gift that God has given to Mongolia, and also it is a outstanding resource for God's mission. Ministers train and work hard to find local ministers for succession, as this missionaries should study the upright Church Music and liturgy for the growth of the Church within God's presence, and not only missionary himself but also he should put in effort and passion in training Church Music leaders with true faith.