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This paper attempts to search for the liturgical basic elements in New Testament. The comprehensive explanations about the early christian worship appeared in the middle of 4th century and the source of the early church is very deficient for the reconstruction of the early christian liturgy. But the liturgical basic elements in New Testament is recognizable with the aid of form criticism. The research of form criticism maintains doxology, shouting in the pray as αββα and Maranatha, the words of blessing, the words of curse, the words of acclamation, the words of proclamation, the confession of faith in connection with the baptism and the sacrament as liturgical basic elements. The Gospel of Luke and the Acts of the Apostles indicate that the doxology, the reading of holy scripture, the explanations of the holy scripture, the ethical instruction of the Apostles, the fellowship and the agapemeal are essential elements of worship. Some of the liturgical basic elements are remarkable. Firstly we pay attention to the term Maranatha(Come, O Lord!) in 1Kor 16:22; Offb 22:20; Did 10:6. This liturgical term expresses the hope of the withstanding church for the interrupt of the brute force in worship and for the restoration of justice of God. In this case the worship represents the role of an training camp for a resistance against the unjust ruling system. Secondly we pay attention to the doxology and the song as Magnificat und Benediktus in New Testament. Luke explains through the songs of Magnificat und Benediktus the threefold effects of God on the religious, sociopolitical and ethnic area. The worship of the early church reflected in the doxology and songs represents a call for liberation of the poor. Thirdly we must pay attention to the function of the holy kiss in the letters of the apostles. The holy kiss at the end of the worship functions as an abolishment of the social discrimination and conflict in church. The worship of the early church have an individual and social dimension. We must not ignore that the early church exercises protest against the brutal violence in the worship through singing and praying.

The theory of performative developed by Austin lead us to consider the relationship between the utterance and the context of the utterance. Actually, physical motions and utterances are not enough for the effective service of the liturgy without a consideration of liturgical context and its circumstances. In considering the text as performative utterances, it is necessary to interpret the text in its context in which its practical meanings can be unveiled. The performative clearly shows us that what is going on in liturgical healing service is not a kind of statement of describing some state of affairs or facts but a kind of statement of doing of an action. In that sense, the statements in liturgical healing service are neither simply describing doctrine about salvation and nor the expressions of the participant's own attitudes. The performative in liturgical healing service may lie not in the propositional content of the priest's words, but rather in the event that the whole faith community witnesses a particular illocution which counts as a specific action, say of healing or re-creating the relationships between the sick people and the loving Trinitarian God. The performative utterances in laying hands and anointing may result in the restoration of psychological, spiritual, and physical health. But, much more likely, the liturgical healing service will bring about a new state of event where the sick will be enabled, even through the illness, toward a renewing and strengthening relationship with the living and caring of the Trinitarian God.

Simone Weil (1909-1943), whose life is marked by hunger, suffering, and social praxis in a tumultuous time, is regarded as a great modern mystic in history of Christian spirituality. Although she did not want to belong to any institutionalize church, she was a mystic, experiencing God in an immediately way. She was striving for God, actively engaged in social, political issues in her time. In the mid-1930s Weil became increasingly drawn to Christianity but refused baptism into the Christian Church. However, she finally converted from Judaism to Christianity in 19131. As her faith dawned, Weil had strongly mystic experiences several times. She stayed outside of any church, but her passionate need to share the sufferings of others led her to fight with the anarchists in the Spanish Civil War and to work as a laborer. She ultimately died in England at the age of 34 by refusing to eat more than the rations Hitler allotted to her countrymen in occupied France. The extraordinary life of Simone Weil gave us a strong impression of a saint because she practiced the suffering way of Jesus Christ in her own life. Above of all, she shows us a way of encountering God in both her internal life and the suffering world, a spirituality balanced between personal prayer, contemplation, and social praxis. In addition, her spiritual journey teaches us the meaning of faith, prayer, mysticism, ritual, and church. Thus, it seems obvious that her spirituality can help us reflect ourself as Christians and formulate a spirituality of genuine prayer and action in the context of Korean churches. In this regard, it is timely significant to theologically analyze her spiritual autobiography to gain an understanding of spirituality from a new perspective in this changing world. In this article, I will explore her spirituality, focusing on her spiritual and theological writings collected in Waiting for God. In particular, I will fucus on her spiritual journey, centering on several turning points. I will first explicate the significance of her spiritual autobiography as a form of autobiography. Then, I will discuss her thought on theological themes such as God, Christ, mystical experience, truth, beauty, suffering, and Christianity. Last, I will critique some of her thought in order to develop a balanced spirituality between self and others, personal contemplation and social praxis in the context of the Korean church.

This essay provides a substantive study of the faith-based racial conflict resolution by analyzing and evaluating the role of religious ritual to resolve racial conflicts in dealing with ethical values. It also offers a new, religiously sensitive approach to social justice and reconciliation. As this essay argues, religious ritual offers important resources for conceptualizing peacemaking processes and identity-based conflicts in and among human communities. This study considers two questions: First, what alternative religious practices might engage, in context, racial tension and be implemented as an alternative to racial conflicts? Second, what religious values provide effective pastoral resources to critically assess today’s racial conflicts and social crisis, and suggest a way to resolve them? These questions are addressed by a study of the ethical and social implications of modern American churches. Inspired by the leadership of two female pastors and their social thoughts based on forgivingness and reconciliation, these churches and their joint worship services provide a relevant way for faith-based peacebuilding projects that present concrete proposals for the social roles of the church as peacebuilders.

Spiritual discernment plays an important role in Christian life. Christian spiritual discernment connotes multi-layered tiers of meanings and involves multiple dimensions within its complicated processes. God’s will cannot be searched in an only universal way. In addition, spiritual discernment has a dimension beyond empirical observation, and thus cannot be analyzed nor explained with scientific evidences or proofs. Moreover, nobody is absolutely free from self-deception, distorted ideology or diabolical illusion. However, it does not mean that meaning can be anything, or that any interpretation is equally valid in understanding God. Ricoeur’s theory of hermeneutics, especially his idea of repeated dialectic engagements between explanation and understanding, distanciation and appropriation, and the hermeneutics of faith and of suspicion, can guide a discerner within the interpretive process to arrive at less distorted and more valid interpretation of realizing a way and call from God. For valid discernment, both accurate evaluation of context and insightful self-understanding as a discerning subject are necessary prerequisites. Ricoeur also indicates that the goal of interpretation is to disclose an alternative world and a new mode of being through discourse with the text, rather than to simply capture the original intention of the author. The discernment process may involve moments of uncertainty and of doubt, as the message of the infinite and transcendent Being is never self-evident within the finite nature of humanity. However, the transitory deconstruction of old schemes of faith and uncovering the cultural and personal distortions with suspicion during the discernment process will disclose a way to a deeper understanding of God’s will, a deeper apprehension of the world, and a new possibility of self. In this sense, spiritual discernment is a growing self-formative process.

This article is about the theories of metaphor and the application to the religious language, especially Christian divine epithet, God the Father. Through the study on metaphors, we could recognize that many religious metaphors could be fossilized and further idolized due to the stereotypical and repeated usages without reflection on the contexts. Thus it is important to discern what the metaphor's properties are and how they disclose the intended meanings in the sentences and contexts. Most religious expressions including metaphors are a kind of projection of human experiences with the absolute beings. As we see God through the incarnated Jesus Christ, through human's expressions we can imagine and understand who God is and what the God has worked for us. However, we cannot say that religious metaphors can perfectly convey the character or nature of the divine beings because human language reflects the living experiences. That's why all the religious metaphors as human's language should be re-examined whether they are appropriately revealing the divine beings and their natures based on the contemporary theological understandings. This article suggests the necessity of the renewals of fossilized or idolized religious metaphors for the living metaphors.

This research makes initial endeavor to elucidate the intrinsic and essential relationship between election and imagination within Ignatius of Loyola's Spiritual Exercises. Election is investigated as the primary goal of the whole progress of spiritual exercise as well as a section of the Second Week. It discovered through this investigation the significance of imagination, which includes meditation and contemplation. It delineates that authentic election inevitably entails imaginative contemplation. An analysis of imagination is presented for two of Ignatius's works. That is, Ignatius's encounter with the divine image and visions portrayed in his autobiography is described with imaginative languages, which considerably influenced Ignatius's core idea in the Spiritual Exercises. Deliberate analysis of the historical text suggests that imagination is considered as the most essential human faculty not only for experiencing God. But it also fosters the desires and indifference for seeking the will of God, which is the critical process known as Election. The last section attempts to demonstrate the way in which those two crucial components have the vital dynamic and interdependent relationship with other constitutive components in spiritual exercises: indifference and desire. This examination uncovers that imaginative contemplation is the formative and essential means for election, which is the goal of the Spiritual Exercises, and further applicable for most spiritual practices in Christian tradition.

Dating abuse has recently emerged as a fairly serious social problems in Korea. The word “dating” is called as a common sense a meeting between lovers, and also the purpose of the meeting is love. love is only unique experience and the ultimate meaning of life. and the hope and desire of man are carried out through love. but dating abuse is an expression of perverted love and the perpetrator of dating abuse likes to suppress the partner under conditions of love violently. unfortunately dating abuse is not expressed, but hidden. because dating abuse is a crime that breaks out in the private sector between couple. Ever since it was thought to be obtained because of the pain and suffering that violence is entirely the quota of victim. so pastoral counselor ever care only for the victims of dating abuse. sure enough care for the victims must be made compulsory. but if pastoral counselor does not understand, and nothing react, what the causes of violence are thorough, phenomenon of violence can only continue to receive. for the eradication of dating abuse, the change of the perpetrator has to be preceded by the psychological analysis of the perpetrator. I want a psychological analysis of the perpetrators of dating violence, using the psychoanalytic theory of Alfred Adler (Individual Psychology) and Viktor Frankl (Logotherapy). so i suggest how to help the perpetrators of dating violence.

My principal concern in this study is to answer a question of whether psychological studies and theories of battered women are worthless or even harmful for the issue of woman battering. I probe how the psychological studies of battered women play a role in the issue of woman battering, examining the contributions and limitations of psychological theories and assumptions in three categories: women’s masochism, feminine personality characteristics, and learned helplessness. I believe, first, the problem of psychological assumption of feminine masochism is in the fact that it has been spread without sufficient evidences, emerging simply from Deutsch’s theory, and uncritically applied to women and misused within a patriarchal societal norms. Secondly, the psychological assumptions of feminine personality characteristics regarding why women stay in their abusive relationships negatively impact the woman battering issue, because of its misinterpretations and misusages for the revictimization of women in the patriarchal societal norms, not because of psychological theories and assumptions, per se. Thirdly, the learned helplessness theory definitely contributes to the explanation and appreciation of battered women, but may be inevitably criticized in that an attempt to understand the victimization process of battered women can reinforce women’s oversimplified characteristics such as helplessness or passivity in the battering situation. Since the psychological assumptions of women is inherently related to social environments and societal characteristics, they, unintentionally, play their role in leading to prejudiced psychological assumptions and myths about battered women. Such myths and stereotypes about battered women are closely combined with socio-cultural and religious (Christian) norms in patriarchal systems and structures, which often support woman battering. Therefore, new psychological studies and assumptions of battered women clearly are needed regarding the strength of their characters or their psychological health for resistance.

A Study on REBT and Truth Therapy survey in a general outlook, explore ways about anger. REBT is developed counseling technique without Christian background. counseling technique connected with Christian background based on this REBT is Truth Therapy. We will observe on Jesus Christ and Bible and His Revelation from Truth in Truth Therapy. Especially, In subject of anger, we will survey kinds and causes of an anger. Anger has as various causes as kinds. If it has human nature, there is no somebody lives in without an anger. Even though God and Jesus Christ shows at anger emotions. As it showed, we can recognize as righteous anger. Although it is righteous, human being indwelling in sin nature is too difficult to do righteous anger fundamentally. Instead of righteous anger, that to express destructive anger bring forth diverse negative results. Most negative results are originated in human's prejudice and misunderstanding, we shall survey at faulted thinking methods. Therefore, there is no way live totally not angered, all we will study how to control an anger through Truth Therapy dispute effectively. Therefore, this study is a purpose how to regulate an anger with Truth Therapy.

This study involves the role of the church in preventing teenage suicide. The Republic of Korea is disgraced as a “suicide republic” as it’s suicide rate ranks highest among members of the OECD. Many communities as well as the country itself rises for the prevention of suicide, but the Korean church shows that their measures are not so significant. Although institutions such as the “with house” and the “life hope” are operated with the sponsorship of the Union of Churches and the Church itself, the Korean Church is known to rather focus too much on the condemnation of people committing suicide. It is now time for the Korean Church to raise attention to the prevention of teenage suicide. Teenage suicide is not only a domestic problem, but also an issue of the Church and the country. The Korean Church must understand what teenagers are thinking, what they pursue, their willingness to communicate, their relationship with their friends, their satisfaction with their school life, and grow interest in teens becoming leaders of the next generation. First, the Church must implement appropriate education to prevent teenage suicide. Details of the education system include theory education, education for communication, education of talent and spiritual gift, and parental education. Second, the plan of consultation. The Church must implement certified counselors to consult teenager members of the Church. Lastly, a union between the Church and suicide prevention institutions. Various suicide prevention institutions branching from the government are striving to prevent suicide. The church must link with these institutions of the local community to lower teenage suicide rate and have a sense of duty to participate in the fight against it.

The purpose of this study was to investigate the interrelationships between expressing emotions and self-esteem in counseling. There were three research questions. First, the aim of this study was to provide an overview of the recent development of children and adolescent self-esteem and emotional reactions. Second, this research was found using HTP drawing tests for checking emotional expression. Finally, this research examined the relationship between self-esteem and emotional expression in counseling. According to the results of the study, the high-expression emotion group tended to have high self-esteem, while the low-expression emotion group had low self-esteem. Moreover, the high-expression emotion group had good interpersonal relationships. However, there are no relationships between expressing emotion and family relationships. Interestingly, they also did not show relationships between expressing emotion and aggressions in daily activities. The results indicate there are no significant relationship between expressing emotions and emotional problems. It means people’s emotional problems maybe occurred by many different causes. The results may be controversial when compared to the results of previous studies, but they clearly indicate that someone who has emotional matters usually relate expressing their emotions. Therefore, when children and adolescents express their emotions, counselors and parents need to respond to their emotional needs. This study aimed to examine the expressing of emotions and self-esteem of students in Korea. It also gave information about the general expressing of emotions of 1st to 12th grade students. The results produced evidence for the obvious correlations between coping behaviors, relationships with others, and self-esteem. This data will help counselors and educators recognize their students’ difficulties when they practice in counseling settings and also identify how to support and help students to use the skills they learn in counseling more proficiently.

In this study, an issue was raised that existing interpretation and assessment on suicide has been approached by apprehending causa efficiens as a cause, and a suggestion was made that a discussion that suicide problems also should be approached in a way of discussion on causality with a method of "having made each mutually responsible" other than uniformed interpretation and assessment, because, 4 kinds of cause 1>material cause, 2>formal cause, 3>final cause and 4>efficient cause that Aristoteles raised based on Heidegger's discussion can be distinguished, but each being gathered into one total, that is, constitutes causality. The implication that this study raises through such way of approach reflects responsibility eventually placed jointly on each for the suicide problem. In other words, it is not a thing that belongs to anyone but a problem of attitude toward life that I-you-we are jointly indebted to other than the cause to be returned only to society. Therefore, it is necessary to live realizing that rapidly increasing suicide problem is eventually the joint responsibility placed on all of us and bearing responsible life rather than approaching to problem of suicide with repetition of condemnation like the assessment and disposition by church on suicide that has been repeatedly carried out within existing history. In addition, church is requested for an obligation to go through maintaining "life to be lead as steward of life" along with God by joining his fatigue duty for saving, maintaining and preserving life together with christians.

This study aims to teach youth how to lead their lives in Christian social behavior to biblical standards. Modern youth, particularly in our secular and humanistic society, deeply yearn for a sense of purpose. The teenage years is the decisive period in the set up of life direction. Much of our youth culture today promulgates non-biblical standards. Youth violence, youth crime, rebellion, youth sexual violence and sexual stimulation are rampant. And anthropologist Margaret Mead said “youth are the current scapegoats for adult apathy, indifference, lake of responsibility, and lack of imagination.” Many adolescents, whirled in today’s vortex of change, experience mental confusion, moral abandon, social estrangement, and spiritual decay. To understand the behavioral problems of adolescents, it is important to understand the factors of youth behavioral problems. The factors of behavioral problems of youth can be divided into private homes and social environmental factors, and psychological factors of adolescents. Individual psychological factors include self-esteem and self-control. How can our Christian youth escape the maelstrom of non-biblical forces and influences? How can Christian education help our children maintain biblical standards? In this sense, providing Christian religious education for teens living the Christian life has a very important meaning for people working in the Christian educational field. Therefore developing the direction of teen Christian education and strategy is the most important task. This study focuses on finding new practical educational methodologies that embrace both Christian education principles and the cultural needs of young people. For the aim of this study, is there a distinct teenage culture that we should know more about? What are the role and the relevancy of the church with today’s teenagers? It is appropriate to attempt to examine the sociological context in which youth behavior occurs, and the implications of these sociological for the Christian church. And the following stage is to assist each person in developing such biblical attitudes and appreciations that he will have a biblical approach to all of life. Moreover, this study will how to teach the biblical standard.

This study is to explore whether or not free grace in Wesleyan spirit is combined with evangelism. When it comes to salvation for those who cannot decide to believe in Jesus, Calvinists talks about the entire God's grace, while Wesleyan mentioning free grace. The problem is if free grace is offered, people would think they can come into heaven anyway. Then people may think that evangelism is unnecessary. That theological stance is totally against the Great Commission. Therefore, the purpose of the study is to show how free grace in Wesleyan spirit is combined with evangelism. In the process, first, Wesley's free grace is articulated. In this section, this study shows that the range of Wesley’s free grace covers from creationism to eschatological salvation. Plus, Kenneth Collin’s view on free grace as initial prevenient grace is discussed. Second, the relation between free grace and evangelism is discussed. In this section, the comparison between Calvin's TULIP and Wesley's free grace is made. Then Marrow Controversy also is mentioned to undergird the necessity of evangelism. Third, in order to avoid misunderstanding of free grace in Wesleyan spirit, free grace theology is dealt with evangelism. In this section, Lordship salvation, Wesley's ordo salutis, and John Chrysostom's soteriology are discussed to show whether or not free grace theology is combined with the biblical way of evangelism.

Austin Farrer was possibly the greatest Anglican mind of the twentieth century. Many Western scholars and preachers would agree with this statement, describing him as “the greatest Anglican thinker of his generation.” Susan Howatch, an editor of a collection lf Farrer’s lectures, tries to explain him as “a Prayer-Book Anglican in the Tractarian tradition” and “quintessential Anglican Catholic.” Actually, He led the Anglo-Catholic wing of the Church of England in the mid-twentieth century. However, Austin Farrer is not still an well-known figure in Korean Christian scholars and preachers. If so, why do we, Korean Christians, give our interest on him? To study him gives some benefits. For a start, this research can explore what the Anglican spirituality is. In the course of wrestling with it, we can see another way to understand christian faith, even though our religious traditions are not much similar with the Church of England. More importantly, Farrer’s theological and practical understanding of faith helps our struggle examine the tension between faith and reason or spirituality and philosophy founded around Christian's lives. The most important contribution of Farrer is that he shows us how the unity of them can be established in his understanding of God. His notion of ‘double agency’ which is used to be expressed in ‘Jacob’s laddar’ is Farrer’s predominant contribution to Christian thought. Simply speaching, his ‘double agency’ means that human actions are fully our own but also are the work of God, though perfectly hidden. For him, an entire faith is balanced by a luminous philosophical wisdom. Farrer's image of Jacob's ladder for this two-way relationship between the finite and the Infinite helps us to travel in the unity of theology and spirituality.

This study aims to explore the meaning of pride in Reinhold Niebuhr’s The Nature and Destiny of Man, as well as its relevance to Korean society. Niebuhr presents the pride of power, knowledge, and virtue as causes of various conflicts in American society. His thoughts are helpful to apply for an understanding of the underlying issues concerning Korean society. Niebuhr asserts that the pride of power, prompted by a sense of insecurity, causes economic injustice in society, since it seeks an even greater gain in order to guarantee their security, inevitably at the expense of others. Niebuhr also points out that the pride of knowledge causes a cultural imperialism by a majority group over the minority groups. He then argues that moral pride is revealed in all “self-righteous” judgments, in which the other is condemned because he fails to conform to the arbitrary standards of the self. Niebuhr stresses that self-righteousness has been one of the major causes for racial, national, religious, and social struggles in history. In Korean society, the pride of power exists among the plutocrats who possess many companies in various economic fields. In addition to economic problems, there is also an issue of intellectual pride. This is expressed in the attitude of native Koreans towards international laborers. But just as America faces tension with its immigrant population, so does Korea not always fairly treat those who arrive enamored by its seemingly prosperous economy. One more problem with which Korean society struggles is moral pride. The exclusive attitude of Christianity towards other religions is shown among Korean Protestants. It is necessary for the Korean Protestant church to cooperate with other religions in order to resolve social issues. Niebuhr’s analysis, however, is not alone sufficient to provide a solution to social problems, given the lack of practicality in motivating believers for moral practice. The reason is that Niebuhr does not emphasize the work of the Spirit to motivate believers. He seems to simply say that faith in Christ is enough. This has been criticized by some scholars. An examination of the narrative of the superintendent of a railroad company in In His Steps supports my thesis. In addition, I have discussed the current influence of Min Joong theology on Korean society as a case study. In sum, personal spiritual growth cannot be disregarded in a discussion of Christian social ethics, since motivation from Jesus is crucial in the moment of an ethical decision, and this is not alone derived from knowing or believing him but from following him through an intimate relationship.

Dietrich Bonhoeffer(1906-1945) was the director of the "illegal" seminary at Finkenwalde. Through his experience with the seminary students at this time The Cost of Discipleship(1937) and Life Together(1939) were published. These two important books, written during the chaotic times of the church struggle, reveal the true life of a disciple of Christ. It was the darkest time in the history of German Protestantism, resisting the evil shadows of the Nazi Party. Dietrich Bonhoeffer focused on the true meaning of a follower of Christ and how one should live accordingly. Bonhoeffer, not only as a theologian and pastor, but as a disciple following Jesus Christ deeply agonized with the practical aspects. Tragically, discipleship was a neglected concept during the Protestant Reformation. Bonhoeffer sharply pointed out the misguided notion of being justified by faith. Bonhoeffer repeatedly emphasized the distortion on the part of the German Church which swore allegiance to Adolf Hitler and its falsely misplaced views of cheapening the grace which is involved in the precious faith and actions of following Jesus Christ. Bonhoeffer linked the discipleship of a Christian and costly grace. Costly grace and genuine discipleship are inseparable. For Bonhoeffer the Jewish Question posed a serious problem to the church struggle. Unless the church responded in an urgent manner the Jews were doomed to unfair and unjust treatments and ultimately would be persecuted to their death. Tragically Bonhoeffer's foresight proved right and Bonhoeffer, along with other brave men gave their lives for the sake of the Jews. The purpose of this study is to examine Dietrich Bonhoeffer's theological and ethical response to the issue of the Jewish question posed by the Nazi party's anti-Semitic policies affecting Jews throughout Germany during the reign of Hitler.