Earticle

The Confessio Augustana was handed over in 1530 as a document of umiry and intends to emphasize the witness of the Holy Scripture in a precise manner. Article Ⅻ points our the nature of the sacraments as being given by God as 〃signs and witnesses″ underlining the close relationship between sacrament and faith which is in accordance with the apostolic tradition stated in 1 Cor 10:1-22. In connection with the presentation of the grace of God. art. Ⅸ stresses the necessity of baptism and also demands the baptizing of infants. According to the New Testament, baptism is an effective but incomplete event, and all Christians participate in it. Art. Ⅹ, dealing with the Lord's Supper, also mentions both Christ's real presence in the Lord's Supper and the character of a meal and of community. However, the Confessio Augustana rejects the of transsubstantiation and the idea of sacrifice(see art. XXII and art. XXIV). Apart from the statements about the character of a meal und men's participation in the gifts of salvation, Christ's real presence is of vital importance in the New Testament, whereas the idea of a sacrifices only being mentioned in the context of Jesus' death. The Confessio Augustana with its statements about the sacraments may contribute to reveal the basic beliefs common to the various Christian denominations enriching our churches.

"Liturgy" derived from the Greek leitourgia used for ‘an act of public service’ has been applied to an act of worship since the early church. The liturgy is the act of the corporate worship conducted by Christians community and has been specially applied to the Eucharist. In this paper I explore what the primitive shape of the liturgy is. It is not easy to find out the primitive shape of the liturgy before the fourth century. Some scholars, however, explore an original apostolic liturgy and its shape based on the Scripture, and early documents such as Didache and Apostolic Tradition. From the prototype of the Christian gathering, one of the essential components was what Jesus commanded at the table with his disciples, the Last Supper. The Christian Eucharist has its origin in the Last Supper. There, Jesus took bread, blessed God, broke the bread, and gave it to his disciples, telling them to take it and eat of it, because it was his body. In the same way, after they had eaten, he took the cup, gave thanks, and gave it to his disciples, telling them all to take it and drink of it, because it was the cup of the covenant in his blood. At the end he said: "Do this in remembrance of me." With this action he set a model so that we might do the same, that is, do what he himself had done. To celebrate the Eucharist, then, is to obey Christ’s command and do what he himself did. There was typically a didactic element which preceded the Eucharist- either in the form of lessons of the elements was possible in the giving of alms to those in need. A harvest in another field will reveal the differences and developments in anaphora prayer forms in the various known primitive liturgies. The common shape of those includes an opening dialogue of praise, followed by a thanksgiving over the bread and cup, leading toward a supplication for the gathering of the Church.

In the sixteenth century, the controversy of the Eucharistic sacrifice emerged as a result of Luther’ concerns that the doctrine of the Eucharistic sacrifice of the Roman Church was considered even deficient or blasphemous. For the reformers including Luther, this contradiction that existed between the Eucharistic rite and Eucharistic theology was one of the major reasons for the reformers’ opposition to the Roman Church. This liturgical conflict between the reformers and the Roman Church also caused a separation in the way the rituals of the Protestant Eucharistic liturgy and the Roman Catholic Mass were practiced. Succeeding the notion of 'Eucharistic sacrifice' of the Christian leaders of the early Christian church, the medieval Roman Catholic scholars developed this notion as one of the most important Eucharistic theologies as well as the doctrine of Eucharistic change, transubstantiation. This notion, however, misused in practical area unlike its theological area, and theological notion is even related to the corruption of Roman Catholic Mass. Confronting to Roman Catholic Church's misuse of the doctrine of 'Eucharistic sacrifice,' the reformers shaped their own Eucharistic liturgies. Especially, Martin Luther objected the Roman Catholic notion of Eucharistic sacrifice, very severely. The reason for his rejection was that the notion of Eucharistic sacrifice of medieval Roman Catholicism was the theological basis of benefit of grace by God through the Eucharist that church practiced. Luther deleted all kinds of orders in medieval Roman Mass that were related to the notion of Eucharistic sacrifice because it contradicted to Luther's theological slogan of reformation, "Sola Fidei!" This controversy presents an important example that the doctrine (lex credendi) influenced the liturgy (lex orandi) in Protestant tradition.

Among the many stories in the book of Judges, this dissertation dealt the story of Jephthah. The book of Judges tells the story of Israelites who went astray from God’s command. It described many phenomenons such as the sinful nature of humanity, war, and death. Instead of delivering the result of triumphant victory over the war, Jephthah’s story especially talked about responsibility resulting from making choices and decisions in order to accomplish the will of God. The work has re‐interpreted the message of God embedded in the book of Judges, and examined with a theological point of view, Carissimi’s oratorio “Jephthah” which depicts detailed situation of the character and through which it proclaims the message of sublimity to us living in this time around. A musical genre of ‘oratorio’ literally means ‘place for prayer.’ It is a Christian dramatic music which performed in a place of prayer and a place of proclamation of the Word. Opera was well developed in secular world. On the other hand, another type of dramatic music based on biblical stories existed in the church. Through this the church tried to communicate more exact and certain message of proclamation by adding dramatic elements to the sound. Through this dissertation I arranged events related to tragic factors found throughout the book of Judges. The biblical incident closely related to Jephthah was examined through three view points; Jephthah’s view point, Jephthah’s daughter’s viewpoint, and interpreter’s viewpoint. My approach was to make reinterpretation of proclamation stated by this historic character and of other related consequences with various biblical and theological viewpoints. Taking the theological assessment that Samson’s life was never faithful all the time, Jephthah’s blamable attitude as a judge and his determination have been closely and theologically examined and by doing so I drew out a new word of proclamation for us to live a faithful life. In addition, people who had to face nothing but death who were related to numerous battles in those times were also examined through the eyes of Jephthah’s daughter. I set the purpose of this dissertation in studying the God’s hidden message of proclamation which was reinterpreted through a composer’s work in a more objective and theological standpoint.

Since 1962, when Charles L. Rice came to have a new approach to the Word of God and the preacher's role, he has been convinced of the significance of the dialogue between theology and literature. In his imaginative and creative homiletical work, the intention of preaching is to bring people to an encounter with God at a particular time and place. For this homiletical task, Rice relies heavily on the preacher's ability to correlate biblical narratives with contemporary experience. He invites preachers to rediscover how the contemporary human story can be imaginatively discovered in the metaphors and images of The Story. According to Rice, authentic preaching is worldly because it needs to take present human experience seriously and to share The Story with people. He suggests storytelling as the most effective method in making the connection between the person and the sermon. For Rice, storytelling is crucial to the recovery of preaching in that the very genre of story tends to open preachers both toward the communities in which they preach and toward the tradition as well. Furthermore, he proposes a more intentionally liturgical, specifically sacramental orientation for the sermon. For Rice, a primary function of the sermon is liturgical, standing as it does between Scripture, on the one hand, and Sacrament, on the other. Charles L. Rice's new understanding of preaching can be more effectively applied to preaching for young adults because they have an antipathy toward dogmatic or moralistic language. First of all, it is basic and essential for preachers to understand the contemporary culture as experienced by the youth in order to recognize their own experiences of daily life. Although Rice mainly considers contemporary literature as the way of worldly preaching, this constructive work for preaching can be done in more various ways, such as music, art, sports, movies, etc. In terms of the style of preaching for young adults, sermons need to be more spontaneous and open to the moment. Also, like art, preaching for young adults should be in the indicative more often than the imperative mood. Finally, Rice helps preachers to rethink preaching for young adults with the close relationship between preaching and liturgy. In the wider context of worship, preaching for young adults needs to employ the lectionary as well as to be more concise.

This paper argues that there is an urgent need for the Korean Protestant Church to discover genuine biblical preaching. Here the issue is the matter of "what is biblical preaching?" and "what is unbiblical preaching?" In order to emphasize the issue of the need of the biblical preaching in the Korean pulpit, above all, I will deal with and analyze the present situation and the problems of the contemporary Korean preaching in light of the historical and cultural perspectives. Secondly, I will consider one of the important discoveries of contemporary homiletics, particularly in North America, so that the critical conversation with the contemporary homiletics may challenge the Korean church and preaching to seriously rethink the faithful and responsible use of the Bible. Lastly, based on the argument of this paper that the Korean pulpit has been influenced by the messages such as "success ministry," "shamanistic influence," and "fundamentalism," I will propose a renewal of the preaching in the Korean pulpit. It is my proposal and vision that faithful and responsible biblical preaching will solve the problems of the present Korean preaching. And this preaching will not only provide the Korean people with the sense of being the people of God as well as the people of Korea, but also it ultimately will contribute to the making of a new Korean Christian community planting itself into the soil of Korean culture and history.

This study aims to discuss the first priority for Christians to live the new life as a living sacrifice in the world. Fundamentally, it seeks to acquire biblical direction from Paul’s teaching in Romans. In Romans 12:1-2, Paul exhorts the first priority to his readers before he presents his teachings on the ethics required for believers. In Romans chapters 1 through 11, Paul reveals that said believers have been saved through God’s mercies. Paul outlines two aspects that encompass the first priority: “to present the body” and “to renew the mind”. Based the discussion on the interpretations of the New Testament, scholars can conclude that ‘to present the body’ translates to surrendering “the entire person as the fallen human being” so that God can minister into the believer’s daily life. This offering of the entire person will be the “living, holy, and acceptable sacrifice to God,” which is the “spiritual worship.” Additionally, “to renew the mind” translates to renew the “attitude, viewpoint, or way of thinking.” Essentially, “to renew the mind” is to affirm the Word of God as the truth in the believer’s life. Subsequently, the believer should continuously discern the implications of the Word of God and apply it to his or her personal situation so that he or she might identify “what the will of God is.” We, however, must further analyze the presentation of our entire being under God’s control, and the renewing of our attitude, viewpoint, or way of thinking. Paul stresses that the believer is transformed by the Holy Spirit in Romans 8:12-14. Therefore, the issue at hand is how the believer remains in the Spirit continuously. According to the perspective of the Eastern Orthodox Church, the inner being, which Paul emphasizes in Eph. 3:16-17 is the center of the human being. The inner being includes both the heart, and the mind. The teaching of the Eastern Orthodox Church underlines how the mind should be integrated with the heart because the Holy Spirit presents itself within the heart of the believer. For the integration of the mind and the heart to be possible, the believer must practice a spiritual discipline through which the mind overcomes distracting thoughts, and attains stillness within the heart. When the mind reaches the heart, the integrated being waits for the coming of the Holy Spirit like the thirsty deer in Psalms. When the Spirit begins to present itself in the heart, it works to transform “the attitude, viewpoint, or way of thinking” of the fallen human being.

Since the Christianity had been introduced to Korea, the Korean church has been well known to the world for its rapid growth. In addition, Korea is now the second high-ranking country in numbers that sends missionaries to the world. However, it does not mean that the evangelization and mission work in Korea have been finished. Korea took a radical turn into more secular and more plural society in 1980s. The forces of postmodernism and globalization have seriously affected to Korean people since the early 1990s. Since the mid-1990s, the number of church members in Korea has begun to decrease. One of the common problems that Korean churches face today is the rapid decrease of teenagers and young adults who attend church. Korean churches should be sensitive to current crises and respond to various challenges from the world, which is very secularized, postmodernized, and globalized. In a word, Korea still remains a mission field today and a apostolic church model is asked for performing more effective missions in Korea. In this article, the researcher discusses the apostolic ecclesiology, particularly its structure. The definition, identity, and characteristics of the apostolic church are discussed, and then a model of the biblically faithful and functionally effective structure of the apostolic church is detailed with suggestions for Korean churches to be truly missional.

The Anabaptists was one of the most tragic in the history of Christianity. Perhaps there is no group within Christian history that has been judged as unfairly as the anabaptists. They were widely misunderstood. The word "Anabaptist" means "one who rebaptizes." The Anabaptists proper were those in the radical Reformation who gathered and disciplined a "true church" upon the apostolic pattern as they understood it. In general they looked to the scriptures and especially the New Testament as their authority. They wished to return to the primitive Christianity of the first century. The founders of Anabaptism in Zürich were Conrad Grebel and Felix Manz. The Anabaptists pledged themselves as true disciples of Christ to live lives separated from the world and to teach the gospel and hold the faith. This was clearly the most revolutionary act of the Reformation. First and fundamental in the Anabaptist vision was the conception of the essence of Christianity as discipleship. They wanted a church free from the guardianship of the state, accepting such members as joined out of an uncoerced decision. For the Anabaptist, the church was neither an institution (Catholicism), nor the instrument of God for the proclamation of the divine Word (Lutheranism), nor a resource group for individual piety (Pietism). They believed that the church of the Restitution, the True Church and should be followers of the Great Commission. According to Anabaptist understanding of right faith, the Great Commission was fundamental to individual witness and to the ordered community of believers as well. The Anabaptist made the Commission binding upon all church members. The expansion of the Anabaptist movement issued three centers : Switzerland, South Germany, and Moravia. At the end of the Reformation period, anabaptist congregations existed, apart from Moravia, in Switzerland, the Palatinate, the Netherlands, and Friesland, in Prussia and Poland. The Anabaptist often was called "the radicals," "the left wing of the Reformation." The Anabaptist vision included three major points of emphasis ; a new conception of the essence of christianity as discipleship, a new conception of the church as a brotherhood, and new ethic of love and non-resistance. Evangelical Anabaptists contributed their efforts for establishing "the true church" to follow the Apostolic patterns in evangelistic ministry and training their members. They also realized that the evangelistic job was every believer's calling from God. Their Evangelistic motivation should be emphasized and applied upon the modern churches and Christian's daily life.

The Emerging Church’ is a contemporary Christian issue among Christians who are interested in understanding the church in terms of its origin, its essence, how it should be looked like, or how it must be working in the midst of the world. Broader term of ‘the emerging church’ is ‘missional church.’ The emerging church is one type of missional church. The phenomenon that various types of churches keep coming up means many churches do not function its own original roles. That is why Christian leaders, scholars or pastors try to describe the biblical church with different terms. The emerging church is a church came out because modern or traditional church has not well communicated the gospel with the postmodern people. The emerging church puts all their energy to create, develop, and innovate the tools or ways of communicating the gospel because there are numbers of shifts taking place in our world. The shifts are the way people understand science, the way people acknowledge the objective truth, and attitude toward spirituality. So the emerging church provides “Vintage” theology, continual theologizing, different ways of measuring success. This study will look at all these themes in more detail.

One major challenge facing the Korean church in contemporary society has to do with leadership. While hierarchical structures and patterns of leadership made for an effective contextualization of the Christian faith in Korean society, changes in society since the end of military dictatorship have led many to question the propriety of authoritarian patterns of leadership. The younger generation prefers leadership structures which are significantly different from those based on hierarchy. However, any change in leadership structure and practice should not be divorced from reflection on theory and on biblical principles of leadership. Identifying biblical principles of leadership adds a necessary depth and soundness to any proposed changes in church structure and leadership style. Among the many figures and patterns of leadership that are represented in the Bible, David stands out as the idealized king of Israel. Not only was David’s time as king a golden age for Israel, but the people looked for a future king like David. An understanding of David’s leadership will help us to understand both the expectations that were applied to Jesus and to see how David and Jesus were similar to and different from each other. Given the differences in their contexts and practices, and approach that identifies leadership principles in the lives of Jesus and David could help Korean pastors develop a principled approach to biblical leadership. This sort of an approach has the potential to reach across cultural and structural differences and inform the development of contextually appropriate structures and styles of leadership for the next generation of Korean Christians With that in mind, this article identifies seven principles for leadership from the life of David and examines them through Yukl’s four conceptual processes of leadership. Yukl’s conceptualizations of leadership can help us to develop a holistic understanding of leadership, which is necessary for understanding leadership in a complex system such as the Korean church. At the intra‐individual level, we can see that God is the leader and anointer. At the dyadic level, we can learn from the way David related to his courageous followers and friends, while an examination of the group level leads to the recognition of David’s skills in building community and team. Finally, at the organizational level, celebration and shared authority are significant leadership principles demonstrated in the life of David.

This article is for investigating the basic concept of the innovation -oriented leadership and its brief understanding of th foundational styled of the several leaderships. The innovation is one of the most significant concepts in terms of social and organizational change by leadership. The fact that most of the modern organizations and communities are requiring the innovation by leadership, shows us that the innovation -oriented leadership is a significant instrument to transform the organizational world and to enhance the effectiveness of accomplishing the organizational goals. The change, reformation, transformation and innovation are the similar terminologies to perform the goals of leadership. The many literature for leadership shows several innovational leadership styles. In order to comprehend and develop such leadership paradigm, three related styles of leadership are considered: the boundary leadership, the transformational leadership, and the visionary leadership. First, it is the boundary leadership that combines the mutually -exclusive paradigms and produces the creative perspectives of a leader on the boundaries between cultures. Second, it is the transformational leadership that is one of the most powerful models that are able to lead to the innovation by its well-developed strategies of transformation. Finally, it is the visionary leadership that is able to lead the organization to the innovation by its well-developed strategies of the visionary approach. These three styles of leadership can be the foundations for the effective innovation for the social organization. as well as the Christian organizations.

The purpose of the study is to articulate pastoral ethical leadership in church administration and the decision-making process. In the 21st century, as society becomes even more demographically diverse, pastors need to be able to develop, foster, and lead tolerant and democratic faith community. Church leaders, today, will have more difficulties of decision-makings and face real-life dilemmas in their churches and communities. From this point of view, ethical leadership is necessary for church administrators and leaders to solve the dilemmas in their everyday decision making process. Moreover, pastoral leaders need moral principles which inform and guide lay leaders who make hard choice under complex and ambiguous circumstances. Through the study of ethics, thus, pastoral leaders of tomorrow will be better prepared to recognize, reflect on, and appreciate differences. This need for ethical preparation is important for church leaders in an increasingly diverse society. This study will attempt to synthesize and explain a large body of literature with which pastoral leaders want and need to be familiar. First, it will explore the nature of leadership and pastoral leadership. Then, it will explain the needs of ethical leadership in church administration and decision making. Next, it will introduce a multiple ethical paradigm approach to assist church leaders in grappling with complexity and diversity. Finally, it will discuss William Grace’s the four "V" model for ethical leadership development in administration programs.

Serving a church for God himself is one of the best works for those who became Christians. As a Christian, I was dreaming of what I would be and how I could serve a church. Now I became a minister for God and serve his church, congregation. When I made up my mind to be a minister, I was thinking of what kind of minister I would be and how I would be doing my ministry at a local church in which I would be involved. So, it is important for me as a minister to know the meaning and function of the church, and, based on this, to know how I take part in my ministry. Therefore, the purpose of this paper is to develop the true meaning of the church. To do this, I will look at three points about the church in this paper: (1) the nature of the church, (2) the function of the church, and (3) the strategy of my ministry. Points (1) and (2) will be discussed based on the Bible and the third point on my personal philosophy and experiences about the ministry at the local church. It will be based on my personal ministry, goals and objectives. The church, which I will serve, will be formed based on my study which the Lord has led me to study.

My research work on autism has been inspired by the clinical and theoretical advances achieved by famous psychoanalyst, Frances Tustin. The notions I refer to are therefore essentially psychoanalytical. The notion of autistic sensation objects and autistic sensation shapes for example seems to me essential for understanding protection mechanisms used by autistic children. Tustin deals with new psychoanalytical concepts particularly relevant for clinical practice with autistic children. She discovered enlightening ideas about child psychic development and about its failures. So what should we think of a psychoanalysis, which would make an attempt at analyzing the religious dimension in men? However, a careless use of psychoanalysis and of analytical psychology in doing research on theological fields such as spirituality, and pastoral care could create problems. Therefore we must use them while respecting theological ideas. We must also acknowledge that psychoanalysis and analytical psychology have their own limits regarding the understanding of the Human mind. Using psychoanalysis and analytical psychology can help a theologian in his work. In fact it enables him to guess more correctly what are the internal psychic meanings, and the origins and causes of feelings, of motivations and of actions. We do not mean here that analytical psychology’s and psychoanalysis’ points of view should replace every other point of view.