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Singularity is a combination of human and robot. If this single point phenomenon develops, human beings can be controlled by robots. This means that mankind can be exposed to a threatening situation. So it can be a difficult situation to distinguish what is human and what is robot. At this time, mankind must identify the natural identity of mankind. This way, we can secure the identity of the person who made the robot. And we can confirm the spiritual identity of mankind created by God. Humanity gains human identity while professing God's creativity. Through this faith, we can find human identity by interacting with God. But animals, machines, or robots can not communicate with God. For example, if someone claims that anything other than human beings can communicate with God, it is a blatant claim in God. They are not spiritual beings. In God, what is meaningful to man is a spiritual being, that is, spiritual communication with God. It is in confirming the nature of the Christian faith that practical theology can have a special identity in the age of singularity. It is the content of the Christian faith found in the possibility of spiritual communication with God. That is, in the belief that God's creativity is acknowledged. And the acknowledgment of man as a sinner, and the confession, recognition, and acceptance of God's grace, including the crucifixion of Jesus Christ, which forgives sin. The differentiation of Christian faith is also the belief in the Second Coming of Jesus Christ. And with the belief in the End of Humanity, it will live as a discriminated existence in the singularity era. Through this, Christians can ascertain the nature of the holy Christian faith in the advanced science era, such as singularity.

The Sarum Rite (The SR) not only facilitates sacred objects such as salt, saliva, oil, a white cloth, and a burning candle but also bodily ritual actions such as “eating salt,” “spiting and touching with saliva,” “wearing a white cloth,” and “dipping the baptizand’s head/body into water and turning their head/body to the side of south, east, and north by turns in the water.” As for The SR, sacred objects and bodily ritual actions play a significant role in helping candidates actively participate in their baptismal rite. With regard to the baptism of the Korean Methodist Church (the KMC), The Korean Methodist New Book of Worship (The KMBW) rarely applies sacred objects and bodily ritual actions. This impoverished use of sacred objects and moderate ritual actions might not help the candidate actively participate in his or her baptismal rite. As a result, this passive participation of the baptizand might make his or her baptism a perfunctory ritual. Hence, the KMC needs to consider applying for sacred objects and bodily ritual actions. The KMC can learn significant ritual elements in terms of theological and liturgical aspects from The SR. The KMC does not need to follow the sacred objects and bodily ritual actions The SR uses. The KMC can develop any sacred objects and bodily ritual actions based on their sociocultural context for their baptism. The KMC can dynamically partake in their baptismal rite and make their baptism a more powerful, meaningful, and graceful ritual through using sacred objects and bodily ritual actions.

The study is to discuss how modern popular culture influences the church in terms of the relationship between worship and culture. The author assumes that worship is the comprehensive cultural actualization of the church, in which the inside and outside cultures of the church encounter each other. The author is particularly interested in popular culture’s impact on conservative congregations. The conservative churches are supposed to stand against secular culture. This supposition is not so clear and convincing as to articulate always the borderline between secular culture and non-secular culture. Conservatism today in religious domain may be quite ideological; we may face a secular conservatism in actuality. The article takes the Southern Baptist Convention churches for a typical case to inquire into the subject matter. The churches are not only one of the representative conservative churches but also the largest protestant denominational group in North America the most influential protestant region in the modern world. Above all, the Southern Baptist churches have inherited the Separatist tradition of England and the old continent, which struggled to separate the church from state and the less Christian multitude. The separatist ideal was to establish pure church in both spirituality and culture. In addition to the separatist heritage, the Southern Baptists are sectionalized by their environmental peculiarities. All these notwithstanding, the Southern Baptist churches adopt show business culture into their worship after all. Methodologically the study is not to analyse the current secular aspects of the Souther Baptist worship but to trace back the historical developments of the traditions so as to find out what possibly made them as they are now from their own perspective. And the research does not find any definite causal relation between the past and the present. What this means is that secular culture in their worship is an accidental intrusion from the outside. The article shows that the force for such intrusion is the ubiquitous dissemination of modern mass culture propelled by the modern technology and media, whose persuasive appeal lies in entertainment as against the expositive Christian traditional culture.

According to selfpsychology, we need selfobject(it shores us up to the last moment with the cognition, "I'm O.K." or "I'm worth while to live in spite of this frustrations.")to keep stable and inner peace in self, regardless of the results(happy or tragic). So especially, in a competing, stressful contemporary times, one needs stable selfobject more than ever. And affirmative emotions, such as gladness or joy are essential sources to keep selfobject stable and calm. And there are levels about the state of happiness, gladness and joy. If a man seek happiness only in possessing materials, his self is likely to lose inner peace easily when he fails to get something he want, materially. But if a man pursue gladness, including mental and spiritual level, his self is not likely to lose inner peace so easily. In this light, christians can experience profound and deep peace and inner joy, than non-christians, with the help of the calming structure of the presence of God in his self. Jesus shows the truly and dedicated empathic role to whomever he meets, by letting them enjoy inner joy by experiencing the presence of God, so they can have cohesive self. Pastoral counselors are to play their roles, as helpers in letting clients have the calming structure of selves, through experiencing the presence of God, following Jesus Christ who shows the most dedicated model.

This study analyzes the works of Origen and Julian of Norwich to show the patristic background of Julian of Norwich’s theology of love from the perspective of the relationship between knowledge and love. Even if some commentators regard Julian as “unlettered” or “little creature” in accordance with Julian’s own words in her Long Text, we can regard Julian as a theologian because of Julian’s theological integrity in terms of Julian’s use of Biblical text and patristic tradition. This study briefly explores what Origen’s theology of love is through Gregory Thaumaturgus’ The Oration and Panegyric Addressed to Origen and Origen’s Commentary of Song of Songs in the first place. And then, it examines Julian of Norwich’s theology of love throughout the long text of Showing of love for the preliminary to the comparison. The comparison focuses on two things: one is the relationship between the love of God and the knowledge of God, and the other is the role of prayer in their theologies of love. Not only should there be no gap between their knowledge of God and their commitment to the Christian community, but also love is the essential theme in Origen’s theology as of Julian of Norwich. When their theologies of love are explored with the notion of the relationship between love and knowledge, we can say that Julian of Norwich’s theology of love is located in the patristic tradition.

Modern society values competence, intelligence and autonomy, it devalues those who are unable to demonstrate their ability to communicate and experience problems with cognition. Beyond the question of why dementia occurs, what this means for those living with dementia gives families and friends a significant challenge. The challenge which dementia brings raises questions regarding not only what it means to remember, but also what it means to be human. As a theological discussion, this paper considers the stories of people living with dementia and how the scientific discovery of dementia brings fear of loss of self and relationships around us, where assumptions are made about people with dementia accompanied with the fear of embarrassment by stigma. After a few theological considerations, I recount the stories of people living with dementia and reflect on them, particularly regarding the issue around the meaning of loss. This paper also suggests ways in which the church community may respond to the need to care for people with dementia and their families; by holding the person’s identity rather than being threatened by them after the diagnosis; and by being attentive to the need for moral solidarity and care for people with dementia. As implicated, the radical gesture of Christian hospitality in communion is proposed for the Church to demonstrate the imminent presence of God’s shalom to hold people with dementia and their identity together in the body of Christ. This paper is also a small tribute for my dear friend, Ruth, who had lived her life in honoring Jesus regardless of Alzheimer’s related dementia.

My principal concern in this study is to examine the Freudian theory of religion more carefully and to look at it deeply, in particular, in terms of the Father-God image for Freud from the feminist perspective. Sigmund Freud’s work has been clearly controversial since its beginning, in particular, with regard to his views on femininity. This critical attitude toward Freud has been adopted by feminists also in terms of religion. I suggest the reexamination and reevaluation of Freud’s view of religion in the image of the Father-God, and of its relations to feminist concerns, in terms of the Freudian analysis of patriarchal religion in the Jewish-Christian traditions. Many feminists have often referred to Freud’s misogyny and have criticized it when they encounter the androcentric assumptions in the psychoanalytic theory of religion. I offer, yet, that Freud’s critique of religion is not much different from feminist concerns in that both may focus on the patriarchal and oppressive structure of the Jewish-Christian religions in the image of the Father-God. According to Judith Van Herik, Freud’s misogynist theory of gender grounds his critique of religion and his theory of gender are placed on paternal etiology within a patricentric and patriarchal mental world. For Freud, attachment to the father and femininity, and then religion are correlative; the feminine relationship to the father is like that of the naïve believer in the Father-God. Freud understands his view of gender asymmetry in terms of a male-centered hierarchical and oppressive society and religion, although the misogyny in Freud’s psychology of women is criticized by feminists. This attempt to link the Freudian view of religion in the image of the Father-God and feminist concerns may offer a helpful way to understand more deeply, especially psychologically, both Freud’s theory of gender and religion, and feminist issues in religion.

Empathy as an essence of therapeutic relationships has been drawn attention not only by psychotherapists, philosophers, educators, medical professionals, but also by theologians and pastoral counselors. From the tradition of self psychology of Heinz Kohut, empathy has been dealt with an observational and therapeutic tool to bring information and healing in the clinical environment. Also Edmund Husserl in the phenomenological stream reveals “higher psychic sphere” to transcend one’s own mental state and to remain reciprocal intersubjectivity. Nathan’s storytelling allows David to enter into the poor man’s inner world through his intuitive imagination. David re-experienced the poor man’s suffering from unfairness and was able to access rich man’s misconducts and greedy mind through Nathan’s prophetic metaphor and direct address. Marion Taylor points out Nathan’s parable as a teaching model of empathic understanding in the biblical context. It, however, can be debatable for readers to regard David’s compassion as authentic empathy in terms of lack of reciprocal intersubjectivity. Nathan’s narrative informs us of inspirable pastoral implications for Korean pastoral caregivers, in particular, how to bring empathy in faith community and how to improve empathy with another in spiritual blindness. Awareness about power dynamics in empathic relationships can be one of effective strategies to improve pastoral care-givers and counselors’empathic understanding.

This research discusses the theological foundations for Christian education, and focuses on some implications of theology for Christian education. As Christian education can contribute to the tasks of theology, so theology can contribute to Christian education. Theology can be a tool for reflecting upon the thought and practice of Christian education. Theology can also inform the faithful practice of education by raising questions regarding consistency in relation to biblical values. A dialectical interaction between theology and Christian education as separate disciplines can be established that enables the actualization of faithful Christian living within the church and the world. Thus cooperative dialogue can enhance the effectual and creative work of each discipline. Theological integration and grounding of educational tasks is an ongoing task, achieved by beginning with a theological premise, such as “grace,” or “mercy” or “justice,” and then reasoning from it to a variety of educational concerns, asking how the theological premise might inform any given educational category. A constant conversation between theology and education becomes the goal, with theology providing the lens through which educational issues can be examined, Educational practice and structures worthy of the adjective Christian must be intentionally rooted in theological frameworks, and be guided by theological perspective.

Where is the importance of home education today? Home education would be influenced by parents’ values and their teaching methods. We live in an era in which we emphasize the importance of parents' understanding of Christian home education in Christian families. If so, what is the value of parental child education in Christian families and what education would be desirable? This study emphasizes Christian nurturing in the family by studying Bushnell’s Christian nurture. Bushnell’s Christian Nurture tells two significant concerns of his ministry. First concern is all about the prevailing view of infant baptism. Although he did not deny the sacramental grace, Bushnell thought that the rite as practiced implied too sudden and radical a change in the character of the child. The approach seemed to him as unrealistic and verging on superstition. Bushnell’s second concern was a discontent with revivalism as the sole means of salvation. Even he was not opposed to all revivalism and revival conversion, because when he was a law student at Yale, a revival started him on his final career path. But he opposed all revivals because Calvinism did not teach a valid Christian experience. The situation in the United States at that time was the days of the Great Awakening, in which Jonathan Edward and others were active, and the main emphasis was on the total depravity of man, the grace of God, and the salvation through conversion and faith. In this context, it is very unusual for children born in Christian families to be recognized as Christians and to emphasize Christian nurturing for their children. Therefore, we examine Bushnell’s conversion, infant baptism, child care and evangelism, and seek implications for his family education. In addition, the importance of today’s balanced Christian home education is to cooperate with the church to provide Christian education to children with parent education and to become healthy homes.

This paper discussed how to vitalize churches through educational ministries. For this, this paper attempted to show the present situations of Korean church. The statistical resources of Korean Statistical Information Service was cited for comparing the situation of major religion in Korea: Protestant Christianity, Buddhists, and Roman Catholics. From this statistics, it is known the fact that Protestant Christianity became the largest religion among the major religions but the absolute number of Christianity decreased. From this fact, the necessity of vitalizing church and church ministries is suggested. Then the core concepts such as educational ministries and vitalizing were discussed in order to clarify what this paper aims. The necessity of educational ministries provides the warranty of this paper. That is, through this paper it will be emphasized that the educational ministries is the most important factor for vitalizing local churches. And the basis of educational ministries was suggested as the Bible, theology, the principles of education, and the view of man. In the final chapter, Howard Snyder's theory for vitalizing local churches and educational ministries are introduced and discussed. He points out five theological principles such as worship, Church life, healthy balance between worship, fellowship, and evangelism, and building up leadership. With the theological principles, he suggests four practical principles. He points out five theological principles such as worship, Church life, healthy balance between worship, fellowship, and evangelism, and building up leadership. With the theological principles, he suggests four practical principles. Many scholars' views were presented and discussed. And the in this paper, the strategies for vitalizing local churches are suggested in three points such as spiritual worship service, leadership building, and clear vision.

As a process of exchanging information and feelings, communication plays a significant role in human life. At the same time, communication is the heart of the learning process. Through communication, people are able to teach and learn. However, communication is not free from the influence of culture. Although Korea is in a transitional Western culture, there are unique characteristics in communication patterns in Korean classroom due to the traditional Korean culture. As a high-context and collectivistic culture, Korean culture leads people to communicate in indirect, implicit ways. Also, one-sided communication is pervasive in Korean classrooms according to Confucianism. Furthermore, many Korean teachers employ authoritarian manners in teaching their students according to the Confucian mindset. These cultural characteristics of communication can be a hindrance to effective interaction between teachers and students, particularly in cross-cultural contexts. The first goal of this study is to provide Korean teachers, who will teach in other cultures, with a better understanding of their own culture and communication styles. The second goal of this study is to offer listening skills as the first step for a culturally responsive teaching. Here, the importance of listening skills for cross-cultural teaching was examined and rediscovered. Many Korean teachers exercise a one-way communication in their classrooms. They are not adequately trained for open communication. Therefore, Korean teachers need to enhance their listening skill as the key to developing a successful cross-cultural teaching. In order to learn another culture, one must build a close relationship with students in different cultures, and make a connection to their communities; listening can be the first step.

This study is intended to promote communication to build a healthy family. In the information age, the technological development of telecommunication equipment has a deep influence on communication. The various devices related to communication take an important central place in the home. Families demand more means of communication. And people's use of communication devices is further expanded and more personalized. Communication is the heart of family life in that family members interact through verbal exchanges to express their thoughts, wishes, and core emotions. Through their honest expressions of thoughts and emotions (love and anger), family members come to know one another in very personal ways. When family members communicate and express themselves in their own unique ways, family relationships grow and deepen. Conversation is education, that parents teach by their words. Conversation sets the climate of the home. Conversation is how parents mostly make their influence good or bad felt. Also, communication is the key. Good communication is the solution to nearly everything, from arguments at Little League game to Cold Wars. Good interpersonal relationship cannot develop without good communication. Therefore, research for establishing a healthy family is urgently needed. For the aim of this study, first, it looks at the form of communication in the home. And then, what makes it difficult to communicate at home. Based on this, this study will discuss communication for establishing a healthy family followed by suggested alternatives. This study will give significant meaning in building a healthy family.

The purpose of this study is to explore Thomas Henry Groome's vision of Christian religious education, which leads to ‘inform, form, and transform' Christians and Christian community in the direction of the Kingdom of God. Most scholars usually examine their discipline and reflect upon Christian education to ask and answer critical questions for the past, present, and the future. In this sense, we can call the Christian religious education (hereafter, CRE) of Thomas H. Groome (1945-present), a leading Roman Catholic educator, a good example of such a study. Groome's work, an accomplished formative and informative model of CRE, tries to show that we Christian educators need to recognize and attend to six foundational questions consciously and critically ㅡ what, why, where, how, when, and who ㅡ to shape and transform our practices. Groome's intention is not that all of us as Christian religious educators need to use his shared praxis approach to CRE; rather, he stresses that we should be aware of and consciously attend to the six great questions in CRE. These questions should be answered by each generation. Groome proposes a CRE toward education for the Kingdom of God by wresting with viewpoints of a wide variety of theologians and religious educators ㅡ from those of ancient Greek thinkers to the more recent Jean Piaget. In what follows, I will first attempt to explain the main features of Groome's CRE with reference to the six major questions, which represent the nature of, the purpose of, the context of, an approach to, the readiness for, and the copartners in CRE. Second, I will explore his approach to CRE and/or to educating for Christians and Christian community from a practical theological perspective. Third, I will offer the contributions of his model of CRE, which challenges us to rethink and strengthen Christian education or the educational ministry, along with critical review. Finally, I will conclude by stating what Groome's CRE means to us in our time.

The purpose of this paper is to study political activities of Korean Christians after liberation. After liberation, Christians concentrated on two things. One was to restore the deteriorated faith and the destroyed churches. The other was to participate in politics to build a new country. For the latter, they concentrated their efforts on organizing political parties or building organizations. This paper focuses on the latter. Christians who participated in politics were divided into two categories. One was to organize parties or organizations based on Christian spirit. The other was to participate in parties or organizations organized by the general public. In the former case, there were GYLRRKI, SDP, CNPA, CCCI, FC and CDA. In the latter case, there were HDP, NP, WARRKI, GYLRRKI, CCI and NSRRKI. Christians who were rightists opposed communism and trusteeship through political organizations, and actively participated in legislative activities to establish a new independent nation. Despite the opposition of the Soviet Union and North Korea, there was NCA election for the sole government on May 10, 1948 under UN surveillance. As a result, many Christians were elected at NCA. They in NCA promulgated the Constitution on July 17, 1948 and launched the Republic of Korea on August 15. In summary, it is the core of this article that Christians have had a lot of influence in the process of establishing the Korean government since liberation.