The present study is an investigation of young Korean Protestants’ views of other faiths and how they understand mission and evangelism based on those views. The empirical research shows that a considerable number of young Korean Christians have now embraced pluralistic viewpoint concerning other religions, along with the postmodern relativistic perspective about truth claims. This research concludes that both perspectives weaken the motive of traditional Christian evangelism and mission toward people of other faiths. The empirical research also indicates the urgency to recognize pluralistic and relativistic tendencies among young Korean Protestants in the history of the Korean Protestant Church. In other words, the emerging pluralistic and postmodern viewpoint, which is gaining popularity among young Koreans, is beginning to compete with the dominant traditional Korean Protestant exclusivistic theology of religions. Thus, we are beginning to see the competition between exclusivism and pluralism or relativism (religious and postmodern). An important missional issue regarding exclusivism and pluralism is that both can easily fail to engage people of other faiths. While the exclusivists close their mind and try not to listen to people of other faiths, the pluralists think it unnecessary to share the Christian faith. As a result they both have that the tendency to avoid engaging with the ‘other,’ that is, people of other faiths. In response, the researcher suggests “dialogical evangelism,” with the intention to escape the missional dangers post by both exclusivism and pluralism, and to encourage Christians to engage the ‘others’ in dialogue and love for evangelism. Having taken other faiths into consideration since the 1910 Edinburgh Conference of the World Missionary Conference, many mission thinkers have become involved in how to do missions toward people of other faiths. The dialogical approach to people of other faiths has proved to be a desirable way of doing missions. On the other hand, evangelicals have argued that its ultimate goal should be evangelism. Therefore, integrating the strengths of these two approaches, for the Korean Protestant Church and the new generation of Christians, the researcher suggests dialogical evangelism as the most viable approach to people of other faiths.

As the realm of missiology got extended and the subjects of missiological research differs varies, the understanding of culture in mission field is crucial before doing mission there. In terms of definition of mission as crossing over the cultural boundary, I investigate the system of the Chinese government and power structure in relation to religious laws and regulations. I argue that if the Korean Christianity do mission for China and cooperate with Chinese church in official ways, this step is necessary. According to the Chinese Constitution, the People’s Republic of China (PRC) is organized of political party, government, and military authority. The people’s democratic dictatorship and socialism are the basic Chinese system, which cannot be inflicted by any individual person and group. The Chinese government widely accomplishes religious freedom, but this is on the base of socialistic perspectives. The United Front Work Department of the Chinese Communist Party(CCP) Central Committee, which is a substructure organization of CCP, forms the basic direction of the religious policy. Then the State Administration for Religious Affairs of PRC overall controls the policy of religion. In this kind of structure, China not only allows religious freedom, but also seeks to gradually dissolve religion through anti-religious propaganda. Religion is just one of tools, which formulates firm foundation of socialism in China. With this type of limitation, the Chinese Christianity has been existed until now under the control of National Committee of Three-Self Patriotic Movement of the Protestant churches in China, National TSPM. In fact, this agrees with United Front Strategy(UFS) and then becomes a ‘Socialization of Christianity.’ The Chinese government always emphasizes that only legal interchanges of Chinese Christianity can be allowed, which means the government wants to get absolute control. In this situation, I seek the appropriate models of religious interchanges between Chinese and Korean church. Most of all, I claim that the Korean Christianity should understand a system of Government and Power Structure in China before doing mission there. The friendly foreign interchanges, which are stressed by the Chinese government, can be promoted through China Religious Culture Communication Association (CRCCA). Secondly, based on ecumenical principles, Korean churches should develop official relationship with Chinese churches. Regarding to the organization of National TSPM and China Christian Council (CCC), Korean churches should find the subject of religious interchanges. In final, both positive and negative part of Chinese UFS should be acknowledged and then establish strategies. UFS interchanges with foreign religions based on dissolving them, but we should take advantage of their policy and use it for spread the gospel.

이 연구는 교정시설에서 활동하고 있는 종교인 자원봉사자의 역할에 관한 것 이다. 수용자 교정교화에 대한 높은 기여도에도 불구하고, 그동안 그들의 역할과 교화업무에 대한 기여에 대해서는 상대적으로 덜 연구되어 왔다. 종교인들이 교정시설에서 종교적인 역할을 광범위하게 수행하고 있지만 많은 직원들은 그들의 역할이 세속적인 분야에까지 확대되어야 한다고 믿고 있다. 수용자 상담, 취업 지원을 포함한 출소 후 보호, 수용생활 적응 등이 그 확대영역으로 될 수 있다. 아울러, 교정직원들은 종교인의 여러 가지 공헌에 대해 감동하고 있지만 때로는 그들의 역할에 대해 의문을 가지고 있기도 하다. 현재의 활동에 머무르기 보다는 본래의 역할 및 활동영역에 대해 다시 한 번 검토하여 종교인의 수용자 교화활동이 갖는 가치를 더 높여야 할 것으로 보인다. 그러기 위해서는 교정 기관도 종교인의 활동을 지원하는 시스템을 구축해야 하고, 현재의 종교프로그램의 효과성 검증과 교화프로그램의 재조정, 그리고 수용자 교화를 위해 필요한 분야의 종교인 역량을 개발해야 한다. 이 연구는 질적연구의 방법으로 수용자 교화업무를 담당하는 전국의 교정시설 교정직원 104명으로부터 이메일로 자료를 수집․분석하여 수행되었다.

This thesis aims to Know the views of the religious reformers including Jan Hus, Martin Luther and Jean Calvin on missionary work, and to know if they actually partake in missionary activities themselves. How did their views on mission influence the way in which future generations conduct missionary work? To approach this theme, we must first establish a clear definition of what missionary work is. And lastly, according to Karl Hartenstein, missionary work is to participate in God’s mission, that is Missio Dei. The author of this paper is interested in the latter definition since this concept seems to have originated from the religious reformers. Jan Hus placed the authority of the Bible over the authority of the church. According to him, the missionary work is to reform the church, when it goes away from the truth of the Bible. According to Martin Luther, the missionary work is the salvation of the world by the promulgation of the Gospel: “only by the belief in Jesus Christ.” According to Jean Calvin, man’s salvation depends upon only God’s sovereignty. Therefore, only God can practice the missionary work by his sovereignty. Like Jan Hus, Luther made efforts to reform the church, when it went away from the truth of the Bible. Jean Calvin taught many theologians in Geneva and sent them to France and other European countries. The religious reformers exerted an important effect upon today’s church. They taught us what is the genuine meaning of missionary work and what must be the direction of today’s missionary work.

In its Annual Reporton Religious Freedom, U.S. Department of State labeled North Korea -along with China, Myanmar, Laos, and Vietnamas‘ Countries of Particular Concern’ that do not have freedom of religion. In order to become a part of the globalization world, North Korea should change its religion policy to ensure the freedom of religion for its people. A country that guarantees freedom of religion would never force its people to believe or not to believe in a certain religion. In order for North Korea further strengthen its collaboration with other nations around the world, freedom of conscience and religion should be guaranteed as the basic rights for its citizens. For successful reunification of North Korea and South Korea to be attained, internal unification should happen first before any legal or systemic unification. In order for internal unity to be fulfilled, collaborative integration of North and South should be achieved in every area of society including politics, economics, and culture. Most importantly, unification of religion can play a critical role in restoring true unity of North and South through reconciliation and forgiveness. Until now, North Korea established religious groups and institutions and partially allowed religious activities with the political intention to advertise itself as a nation with religious freedom. Until 1988, North Korea’s religion policy was hostile and persecutory in character. However, since 1988, North Korea gradually moved into a more positive direction that was manifested in changing laws on religion and definition of religious vocabularies in encyclopedias. Furthermore, by attempting to integrate the juche ideology and religion, North Korea intended to take steps necessary to guarantee individual’s religious freedom. Instead of being forced by external pressure, now is time for North Korea to walk side by side with other nations by independently pursuing religious freedom. North Korea should abandon their misconception of Christianity as anticommunism and antigovernment system. From the past exchange between South and North Korea and the humanitarian aids by Christian organizations, North Korea has to recognize that Christianity is the most genuine supporter of North Korea. Instead of labeling religion as a threat of a regime collapse or a leadership change, North Korea has to utilize religion as a tool to connect the people and the government. Furthermore, churches in South Korea have to acknowledge North Korean church as a church existing in a unique culture and environment. Churches in South Korea have to play an important role as a mediator between North and South Korea so that the two nations can be in good terms with one another and that the freedom of religion will be guaranteed in North Korea.

인간은 극한상황의 극복을 위해 상상력을 동원하게 되고 이는 곧 절대자에 대한 제의적 행위의 발생을 가져오게 된다. 인간은 이를 종교로 발전시키고 종교는 상징적 언어나 이미지를 사용하여 공간속에 내재된다. 이러한 과정은 오랜 세월특정다수의 집단에 의해 그 가치와 문화 그리고 제의적 관습이 축적된 종교적 경관을 형성하게 되는데 이것을 종교적 경관이라정의한다. 연구의 목적은 특정종교가 그 종교의 본질을 전파하기 위해 경관에 사용한 종교적 상징은 무엇이며 어떤 방법으로표현하고 있는지를 파악하는 것이다.연구의 결과는 종교적 경관의 구조는 내/외부적 공간으로 구분할 수 있으며 종교적 경관이 내포하는 상징은 중심, 통로,경계로 대별된다. 종교적 경관에 나타난 상징의 표현방법은 물리적 외관에 의한 방법, 환경과 결부된 행위에 의한 방법,그리고 환경에 부여된 의미에 의한 방법으로 나누어진다.물리적 외관에 의한 방법은 수평/수직적 형태에 의한 방법과 영역성, 그리고 중심성을 통한 방법이 있으며, 환경과 결부된방법으로는 제의적 행위를 통한 방법, 그리고 환경에 부여된 의미에 의한 방법으로는 명명, 유출, 입지와 방위에 의한 방법이있다. 이러한 상징표현을 위해서 수사학적 기법이 사용되기도 하였다.

This paper is intended to explore three models of Islam mission from a perspective of religious studies. Instead of traditional overemphasis on sudden conversion, these new models seek for social transformation. among Muslims. Due to the prejudice and misconception of Islam, we often fail to understand Muslims from their points of view. The comparative studies of the Bible and Qur'an and the field research and interview of Mosque and Muslim communities help us to understand Islam sympathetically. Traditional studies of Christian-Muslim relations pay more attention to similarities between Islam and Christianity than differences. In order to enhance openness to Islam, partners in dialogue should be honest to their own faiths. Sharing faith with partners will lead to the mission of dialogue. This dialogue is not a tool for evangelism but the mission itself. World Council of Churches and Roman Catholics have particular guidelines for Islam mission. In conclusion, mission studies includes religious studies. Various methods of religious studies will strengthen Islam mission and its strategies in different areas.

범죄와 교정의 문제는 다양한 시각으로 볼 수 있다. 오늘날 우리사회가 그 어느 때보다도 역동적인 변화를 겪게 되면서 사회문제들이 복합적으로 일어나고 그 원인들 또한 복잡해졌다. 최근 잇따른 납치사건들과 살인사건들, 초ㆍ중학교생 집단폭행사건들은 국민의 우려의 증가시키고 기존 교정프로그램들의 효과를 논의하지 않을 수 없게 한다. 이러한 상황에서, 영성(spiritualiy)과 종교 관련 교정프로그램들이 높은 재범률과 교정프로그램들의 비효과적인 측면을 보완하기 위하여 고려될 수 있다. 영성과 종교가 관여된 사회적 서비스가 국제적으로나 국내에서 이미 논의를 되어오고 있다. 특히 교정분야에서는 2010년 개소될 민영교도소에서 종교프로그램이 전적으로 도입될 예정이어서 이러한 논의는 더욱 활발해질 것으로 보인다. 본 연구는 교정시설에서 재소자들이 종교프로그램에 참여하면서 어떤 변화가 있는지를 파악하는 것이다. 종교프로그램에 참여하기 전과 후의 자신에 대하여, 동료재소자에 대하여, 가족/친지에 대하여, 교도관에 대한 생각에 어떤 변화가 있는지를 조사하였다. 연구결과로는, 시설내 종교프로그램이 자아존중감, 심리적 안녕감, 가족관계, 동료관계 등의 변수에 있어서 유의미한 변화가 발견되었다. 특히 심리적 안정감에 있어서 재소자들에게 의미있는 변화가 감지되었다. 이는 종교프로그램이 재소자들의 자아존중감, 심리적 안녕감, 가족관계수준, 동료관계수준을 높여주었고, 그중에서도 종교프로그램이 심리적 안녕감에 긍정적으로 기여한 것으로 보인다. 이들은 재소자가 자신을 찾아가고 동료재소자와의 관계와 가족과의 관계를 유지 발전시키는데 영향을 미쳤다고 생각된다. 특히 저학력의 경우 이러한 효과는 두드러지게 나타났다. 또한 프로그램참가자의 신앙성숙도와 자아존중감 사이의 상관관계를 살펴본 결과, 프로그램 참가자의 신앙성숙도와 자아존중감이 서로 상관관계가 있어 신앙성숙이 될수록 자아존중감이 높아질 것이라는 결론을 얻을 수 있다. 또한 재소자의 영적 영역생활 즉, 영적 안녕감과 신앙성숙도가 깊어질수록 교정시설내의 적응이 향상될 것으로 보인다.