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This research is regarding three theologians who began to argue different voices from the traditional eucharistic interpretation based on an ontological foundation. Christian churches have tried to interpret the words of eucharistic institution by Jesus Christ, "This is my body... This is my blood." through the lens of various methodologies. Since the bread and wine in the eucharistic rite do not change into the real body and blood of Christ, chemically and biologically, the issue of transforming the bread and wine into the body and blood of Christ has been understood as symbolic change, not real change but the change of significance, or real accidental change of the elements. The interpretation of eucharistic change had been the primary theological concern in Christian churches since the medieval era. Not only Roman Catholicism but many Protestant traditions had been tried to explain this issue based on the existential understanding of Christ. Alexander Schmemann, Edward Schillebeeckx, and Louis-Marie Chauvet are regarded as the outstanding theological figures who oppose the onto-theological eucharistic change in traditional eucharistic theology. Researching these theologians' academic efforts, I have a chance to arrive at a strong conviction regarding the eucharistic theology for the postmodern era. Eucharist is not the rite for receiving the changed elements that signify the body of Christ, but rather it is the rite for encountering and experiencing God's existential way (love) and for allowing the participants of the rite to perform their ethical responsibilities toward the world.

Modern society is aging due to medical advances and various reasons, and the number of elderly and the number of nursing hospitals is increasing. The church's ministry of caring and preaching for these people has become essential. Therefore, the understanding of hospital caring sermons has become more important for pastors. The primary purpose of this study is to explore and formulate an effective hospital sermon for the faith community. The formulation of this preaching is built from the elaboration of homiletics with other disciplines, especially pastoral counseling. This study is to explore the hospital sermon as an alternative sermon to counter conventional sermons that tend to focus on healthy church members at Sunday worship. The main reason this topic is studied is that most pastors or God's servants marginalize the hospital community as part of church services. This study uses the theory of "The Hospital Preaching Guidance" proposed by Cajetan N. Ihewulezi. Theoretically, this article is expected to provide a new perspective in homiletic study to prioritize pastoral care and preaching for the hospital-caring community. Practically, the hospital sermon model is expected to contribute to addressing the problems and needs of the hospital caring community to be faithful.

This study explores the spiritual faith journey of Lisa Kim, a fourteen-year-old interviewee born into a Christian family, by examining the interplay of psychosocial facets in the faith development theory of James W. Fowler and a theological perspective of the Holy Spirit. Drawing on the seven categories of the developmental and theological (including biblical) viewpoint related to the Holy Spirit, this study seeks to analyze the faith stage of Lisa. Lisa’s faith stage could align with the “mythic-literal” position seen in the structuring features of Stage 2 and by some dimensions of the initial transition into Stage 3. Her faith stage also has some aspects of Moralistic Therapeutic Deism, a man-works-performance-based faith, which results in American youth failing to follow Jesus Christ theologically. This study will first analyze her faith stage grounded in seven categories – the “locus of authority,” the “form of world coherence,” the “bounds of social awareness,” the “symbolic function,” the “form of logic,” the “perspective taking,” and the “form of moral judgment” - throughout her significant spiritual development. Then, this study will explore Lisa’s spiritual journey by leading her to discover gifts and vulnerabilities and offering some specific suggests for her future faith life. Finally, for her ongoing spiritual journey through the power of the Holy Spirit, I will conclude by briefly stating how her parents and church should do in the ministry of education today. The results led ideas for reflecting her own pilgrimage in the faith and her spiritual or religious quest for meanings, applying her faith in life today, and learning religious commitment and belief in the spiritual journey.

This paper is a study on John Wesley's understanding of law for the practice of neighborly love. Loving neighbor is also connected with the ethics and morals of believers. In this sense, we need to understand the evangelical law. I looked at Wesley's understanding of law, which balanced and systematized the relationship between law and gospel. This law is not a covenant of works, but a new covenant of grace, understood through Christ. In other words, this is the law of love that to love God and to love neighbor. But sinful man can not fulfill this law of love by their own effort or merits. That is why it is necessary to have faith in what Christ accomplished and perfected on the cross. And finally, we too, in the likeness of Christ, fulfill the law of love through faith in what will be sanctified, that is, eschatological faith. This is Wesley's law of love that is established by faith. Wesley also brings the law of love through faith into practical spirituality. In particular, he practices love of neighbor to the poor, slaves, and prisoners, who were the lowest in 18th century England society. Wesley did not just preach them, more than that, he tried to meet their practical needs. As a result, this paper focuses on the work that systematizes and develops the theological basis for practicing love for neighbor by properly illuminating the relationship between Gospel and the law. And by examining the good example of Wesley's practice of neighborly love, today's churches and believers will find a proper way to make the healthier Christianity that can transform the world along with Christ’ new commandment.

Humanity is finite, and God is infinite. Totally different being! Such an ontological or epistemological barrier lies between the naturally finite man/woman and the supernaturally infinite God. But how can humans imagine God? How can we men and women know and experience the God who is beyond that barrier? For the most part, Christian theology pushes these ontological/epistemological issues into the ream of revelation, making them approacheable through the New Testament mystery of the Incarnation —that is, the flesh of Jesus Christ, whom Karl Barth once identified as a veil that un-covers and covers God’s hiddeness from creation. However, this approach has resulted in Christian theology gaining one and missing the other. Christian theology certainly gained a New Testament perspective that captured the divine-human discourse on a Christological level, but not the Old Testament perspective that framed the same discourse on a different (non-Christological) level. The purpose of this study is to construct an appropriate response to these failures, especially by reading the Old Testament with reference to Jewish sources and interpretations. To this end, this study will focus on the three ‘old’ veils implicitly mentioned in the Old Testament rather than the ‘new’ veil that Barth had defined as the flesh of Jesus Christ with reference to the New Testament. The old veil includes ‘mezuzah,’ ‘tefillin,’ and ‘tallit,’ all suggesting a practically and spiritually theological significance functionally similar to the new veil (Jesus Christ’s flesh): God is holy and transcendent, separate from the world He created. Yet God is intimately accessible.

This research as a literature study is to clarify that the role identity of ROK military chaplains through US military chaplains′ work in wartime. War is not only the participation of combatants, but also, the activities of military branches as a combat organization. The US military participated in the Korean War as a friendly country and directly demonstrated the military system that was unfamiliar to ROK military. In addition, US Military helped establish the military chaplain system in ROK military. The ROK military chaplain system began by replicating that of the US military from the time of its establishment. Until recently, the US military directly led many wars in Afghanistan and Iraq, or had experience participating in the war as an allied force or support force. It is thought that the military chaplain activities and the activities of military chaplains in wartime were systematized by the US military, which had a lot of experience in war. In this research, by analyzing this, it is intended to be used as a guideline for the wartime military activities of the ROK military and to be referenced in establishing the role identity of the military chaplain. Previous experiences on the role played by the US military chaplain on the battlefield may be important data for considering the mission and role identity of the ROK military clergy in wartime. The purpose of this study is to explore the role identity of ROK military chaplains through wartime military chaplain activities of US military chaplains. In this research, five themes were dealt with regarding the role identity of the military chaplain. The researcher dealt with military chaplain as a special minister, military chaplain as a psycho-spiritual specialist, military chaplain as a representative of God’s presence, military chaplain as a supporter of ‘just war,’ and military chaplain as a death theologian.

In this study, I outline a pastoral psychology for Korean shame, drawing on the pastoral-psychological perspective of Donald Capps, which is informed by Heinze Kohut’s formulations, and I further broaden Capps’ perspective to include Korean psychological constructs. Using the integrated perspective that I employ in exploring a psychology of the Korean shame experience, I propose distinctive pastoral implications for the Korean shame experience. Kohut’s formulations concerning shame in his self psychology, with emphasis on the selfobject’s empathetic resonance in self-selfobject relationships, have greatly influenced understanding of the potential care and healing of shame in the fields of pastoral care, counseling, and theology. Although he does not apply his self psychology to pastoral work directly, his research contributes to the enhancement of it, particularly in his focus on the interrelational nature of being human and healing through empathetic attunement. In line with the appreciation of Kohut’s insights, Capps, drawing on the work of Kohut, is concerned with a pastoral theology for healing shame with regard to the narcissistic self. His argument for a theology of shame and his suggested pastoral methodology for healing shame, in interdisciplinary dialogue with Kohut’s self psychology, are very useful for and congruent with my study of integrating the psychological examination of shame into appropriate pastoral care models. To interpret the Korean experience of shame properly from this perspective, I analyze Korean indigenous psychological constructs such as “uri” in connection to shame, and I refine and modify Kohut’s frameworks of shame for application to Korean culture. I also suggest distinctive pastoral implications for responding adequately to the shame experience in the “uri” culture by expanding Capps’ pastoral frameworks for a relevant application.

This paper discusses the correlation between the Bible and Christian education. All truth to the Christian is the reflection into the soul of the truth that is in God. God has revealed Himself both in what He has created and what He has spoken. Christians expected to be diligent in understanding both of these sources of revelation. Biblical revelation does not pretend to answer all questions but theology does provide one with a guide to the understanding of all other channels of revelation. The Bible stands alone in its own right as a subject of study, but it also operates synoptically by providing a service function to all other disciplines in the subject matter curriculum and even to school administration as a whole. Essentially, the Bible is an educational code and its history is the history of education. From its opening pages in Genesis to the closing chapter of Revelation, the God of light and truth has sought to bring light, truth, and life to mankind. The whole content of the educational curriculum stems from the creation by God. In the beginning the purpose of God's education was the maintenance of a perfect relationship between Himself and man. It can be readily observed that the Bible is basic in Christian education. It is formative in its educational influence. The Scriptures are saturated with educational implications and imperatives.

Communication is one of the most essential and essential competencies for teachers. However, this communication issues have become a more serious problems for education experts serving the Korean churches in recent years. Due to the polarization of political ideologies and conflicts between generations, communication has become a much more difficult problem than before, and teachers have been burdened with the need to actively communicate online after the COVID-19 pandemic. The main purpose of this study is to explore how communication is associated with leadership in certain contexts. This study attempted to define leadership and communication, and then analyzed the roles of communication in leadership by examining several studies which have scrutinized communication and its potential in actual contexts. This study found three important findings from this literature review of some empirical studies on communication and leadership. First, a leader's communication competence can maximize their employees' job satisfaction and enhance the performance of their employees. Second, person-centered communication and motivating language are positively associated with subordinates' job satisfaction. Third, people's perceptions of communication and leadership play a significant role in creating a working environment for quality improvement. These findings provided many meaningful implications for Christian education. First, Christian education can be revitalized through communicational renovation. Second, the findings of this study present a new perspective on the leadership development program in Christian education. Finally, a leader's effective communication skills will enrich the environment of Christian education.

This study initiates its question about the idea of the orthodoxy theology with criticism of Stephen Bevans' contextual theology, as such theology is contextual. To develop this thesis, this study delves in the theological meaning of Asian-American theology. To begin with, this research studies the emerging identities of Asian-Americans such as suffering(han), marginality, hybridity and mimicry as the foundation of Asian-American theology. The theology of the healing and forgiveness of the suffering is established by the theology of Tao (the way). Second, women's diasporic and historical memories formulates Asian postcolonial feminist theology, like the experience of jeong, as related to Korean and Korean American women's memories of love, related to a postcolonial feminist theology. Furthermore, this study also demonstrates a theological ethics based on Jung Young Lee and Paul Tillich, since theological ethics is also based on experiences of marginality. The awareness of marginality drives people to go to the place of morality based on the notion of human-relatedness and acknowledgement of difference. Finally, theological ethics reaches to the ultimate place of love, agape, the final goal of theological ethics. Theological ethics formulates a new center through the divine love, agape, in order not to have a new ruling power, but in order to build a new community of love. Thus, this study argues that Asian-American theology and ethics contribute to this new possibility of ethics.

The Korean Church has grown very fast in a short period and is still struggling with many issues posed by Korea’s cultural and religious heritages. Korean Christianity has still conflict with traditional religions such as Shamanism, Buddhism, Taoism, and Confucianism. While conservative Christianity, particularly Protestantism, was begun in Korea by Western missionaries, Korea has long been a society of religious pluralism. The Christianity sown and grown in the Korean soil is still not fully indigenized and inculturated into Korean cultures. That is, the Korean Christianity does not have a proper understanding of Korea’s pluralistic religious thoughts and culture, so it still considers them as heretical and idolatrous. Thus, Christian-Confucian dialogue is an urgent task for Christians to fulfill the task of indizenization of the Gospel in Korea because two religions as living forms of culture have together strongly influenced the Korean society. In this article, I explored the theme, “Indigenization of the Gospel in the Korean Soil,” focusing on the Christian-Confucian Dialogue. I first examined encounters of the two religions in the history of the Korean Church with regard to the issue of ancestral ritual. Second, I explicated methodology in the encounter between Christianity and Confucianism in the Korean context. Specifically, I presented some guidelines which are important for this comparative theological work. Then, I suggested process theology and Yulgok's Confucian thought as a model of Christian-Confucian dialogue in Korea. Finally, I discussed tasks for the dialogue between Christianity and Confucianism, especially the task for indigenizing Christianity in Korea.

The word ‘diakonia’ is a Greek word widely used in the secular society of the Greeks. This word, therefore, appears many times in the New Testament. Today, the term diakonia is frequently used to mean ‘social ministry’, ‘social action’, ‘social engagement’, ‘social responsibility’ or ‘social work’. In order to study the understanding of diakonia of the World Christian Churches. I investigated how World Christian Churches understand diakonia. In particular, the study explored three main Christian Churches: Methodist, Baptist and Reformed Church. The Methodist movement seems to be a faith movement to achieve holistic salvation by socially linking evangelicalism and pietism. These values are an important source of how Methodism responds to the social issues of each age. Baptists have been making social efforts since the early Baptist World Congress with their interest in race, justice, human rights and religious freedom. They also seem to be making efforts for more professional and concrete diakonia practices using the aid organization of their congress. It appears that these organizations are engaged in ecumenical activities that are beyond Baptist churches, cooperating with other organizations and religions. The WCRC raised interest in the Reformed Church’s attitude to the world’s structural poverty issue. This church seems to be making an effort for a diakonia approach with interest in the definition of global economic injustice and ecological destruction. These world churches have continued their diakonia efforts, dealing with social needs and issues based on their beliefs and theology, although their emphasis on the realm and scope of diakonia practices are slightly different.

The church couldn’t be free from the inner conflict in church history. That is why the heterogeneity of church members from various backgrounds has revealed differences in major areas related to theology, ministry, mission, education and so on. Conflict within the church is not just a matter for the church. That's because church members are connected to society. Conflicts in the church may be overcome or resolved by the church, but in some cases, they may be known outside the church. If conflicts in the church are known outside the church, it is highly likely that the reason, content, and degree of the conflict are not common or difficult to understand from a social perspective. In this case, society may look at the church negatively while questioning the nature of the church or may be skeptical about the church's social role and responsibility. These results can cause the church to eventually shrink the inner or outer functions of the church. The primary purpose of this study is to provide a curriculum for conflict management that can be performed in the church. So, when church members who have learned this curriculum based on relational communication face various conflicts in the church, they have the ability to ease and resolve the conflicts. Furthermore, through this, the ultimate purpose is to faithfully perform not only the inner function of the church but also the social responsibility. To this end, I will explore interdisciplinary capabilities by analyzing various types of conflicts within the church, their causes, and attempts to resolve them through domestic and foreign literature. During the COVID-19 pandemic, the church's relationship between church members was estranged as non-face-to-face worship was established by quarantine guidelines such as prohibition of gatherings and social distancing. After the COVID-19 pandemic, the church will face various demands. For example, it may be a re-joining of church members who have left due to prohibition of gathering and social distancing, restoring spirituality, re-operating various church programs, restoring passive and disconnected relationships, and opportunities for lost communication. These demands are likely to demand a more strengthened communication environment as a reward for the situation that has been suppressed. The relational communication curriculum provided in this study will contribute to managing the conflict that the demands for more strengthened communication can cause.

In this vein, eating and drinking in meals is recorded importantly in many parts of the Bible. The first church gathered day by day and was taught by the apostles while sharing bread in sacramental communion. Paul also conveyed the importance of this sacramental meal. Yet in modern churches, the first church’s formation of the sacramental meal was vanished and formalized conveniently and efficiently to the point where people question its importance and purpose. Unlike religious reformers, Korean churches did not have momentous conflicts and decisions caused by the theology of the Eucharistic sacrament. However, Korean churches have grown quantitatively through dissension between various denominations and continuing conflicts within the church. Nonetheless, achieving the church communities union as one body in Christ is yet out of reach. Particularly, the Korean church is based on the memorial theory among theories of the sacrament of the Eucharist and stays in a ceremonial atmosphere. All the various theories and theological meanings have to be revealed about the sacrament of the Eucharist from now on. This study examined the theoretical reflections of theories of the sacrament of the Eucharist, as well as the understandings of the union of the church and proposed practical plans for union through the sacrament of the Eucharist. The following are the specific plans: 1.Plan through sacrament education. 2.Plan through sacrament worship. 3.Plan through sacrament fellowship. 4.Plan through sacrament daily life.

The silencing and shaming of Asian comfort women by Japan represent prime examples of dehumanization through female objectification. The Japanese government’s World War II-era sinful and evil predatory actions towards these women have been perpetuated in the years that have followed through the government’s political efforts to silence this history of women’s enslavement. Recognition of two faces of shame—the shame of the perpetrator, guilty of structural and social sin and evil of Japan, and the shame of victims, innocent but wrongly imposed upon by the perpetrator and their culture —can be a pivotal theological line of discussion and reflection. The shame of the formerly subjugated women, and the guilt shame of the Japanese government can only be alleviated with a substantive response to the growing call of social justice activism. This can be supported by theological and psychological reflection for the restoration of Asian comfort women’s human rights and by Japan’s proper apology and compensation directly for the victims and their families. The implications—of a theology of shame and guilt shame—promote awareness of the seriousness of dehumanization through the sex slavery system of sex-trafficking orchestrated by imperial Japan and invite comfort women, Japan, and their communities to move forward in reconciliation. It is through breaking the hold of tendencies of silencing and shaming that perpetuate the dehumanization of these women. Furthermore, this critical reflection can advance calls for social justice on behalf those who are victims of human-trafficking— particularly sex-trafficking—in modern days and a restoration of their full human rights from the dehumanization process of sex slavery.