리더십은 영향력이다. 교회는 사회에 선한 영향력을 끼쳐야 할 존재이다. 미시적 리더십을 다룬 전통적인 리더십이론인 특성. 귀인, 행위, 상황이론과 변혁이론은 각각 한국교회의 대사회적 행동에 적절한 시사점을 알려준다. 한국의 비신자들은 교회가 자기들의 가치관과 문화가 다른 이질적인 집단으로 인식하고, 교회를 색다르게 보며, 교회에 대한 부정적인 이미지가 팽배한 상태이다. 코로나 사태를 맞이 한 한국교회가 사회에 리더십을 회복하기 위해서는 교회의 의식과 태도, 행위의 변화가 필요하다. 하나님의 일하심에 대한 인식의 변화, 선교의 개념과 범위에 대한 인식의 변화, 그리스도인이 사랑을 표현(봉 사)하는 방식과 방향에 대한 올바른 인식, 예배에 대한 포괄적 인식, 이원론적 사고의 극복, 세상을 바라보는 시각의 교정, 새로운 일상에의 적응, 그리고 사회에 신뢰를 줄 수 있는 획기적인 행동의 변화가 필요하 다. 교회는 코로나 사태를 교회와 세상을 향해 하나님께서 주신 새로운 기회로 보아야 할 것이다. 교회를 갱신할 기회, 세상을 선도해 나갈 기회, 선교할 기회이다. 코로나 사태가 인간의 자본주의적 탐욕의 결과라고 해도 교회는 이 위기를 기회로 삼아 세상에 선한 영향력을 가져야 한다.

우리가 당연시하면서 누리던 것이 실제로는 조금씩 그리고 끊임없이 변하고 있으며 어떤 시점에 이르면 누구나 그것을 알 수 있을 만큼 변화의 시점에 이르게 된다. 우리가 살아가는 공동체의 문화적, 사회적 환경도 이처럼 변하고 있다. 그러므로 ‘예상치 못한 변화’는 변화를 바라보지 않으려 했던 인간의 나태한 관점이다. 변화는 시대 속에서 반복된다. 새로운 문화와 사조가 일어나면 점진적 개선을 통해 발전하 다가, 시간이 지나면 당연시되던 것이 퇴조하고 그때까지의 고정관념을 깨는 새로운 변화가 일어난다. 교회는 세상 속으로 보냄을 받았다. 교회가 세상 속에 있다는 것은 세상의 문화와 밀접한 관계가 있음을 말해주는 것이며, 교회가 세상 속에서 복음을 전하기 위해서는 문화는 끊임없이 변화하지만, 복음의 본질은 훼손되지 않고 전할 수 있도록 끊임없는 탐구와 개혁이 필요하다. 지금의 급변하는 시대도 하나님의 역사하심 가운데 있다. 주님 다시 오시는 날까지 교회를 세우시고 사명으로 인도하시는 분도 하나님이시다.

이 논문은 교회의 새로운 표현들의 모델 중에서 일터교회개척 (Entrepreneurial Church Planting)의 사회학적 함의들을 발견하기 위한 연구과정을 담았다. 비록 교회의 새로운 표현들은 영국교회에서 시작된 선교적 교회 운동이지만, 최근에 지구촌 북쪽인 미국, 영국, 호주, 뉴질랜드, 캐나다, 그리고 다른 유럽국가 뿐 아니라 한국에서도 성장하고 있다. 필자는 일터/공공장소에서 하나님의 선교(MissioDei)를 실천하는 두 일터교회개척 모델들 (오떡이어 그리고 커피와 교회)을 공공 신학적 그리고 선교적 접근으로 연구했다. 또한, 한국적 상황에서 일터교회개척이 어떻게 실천되는 가를 알아보기 위해서, 질적 연구 방법인 근거이론을 통해서 연구 자료와 분석 결과를 얻었고 그 분석결과를 바탕으로 일터교회 개척의 사회학적 함의들을 소개한다. 2장에서 교회의 새로운 표현들과 일터교회개척을 소개하고 성장하는 배경에 대해서 설명했다. 3장에서는 연구 방법론에 대해서 언급하고 사례들을 소개했으며, 4장에서는 연구 분석 결과를 설명했다. 5장에서 는 이 연구 분석을 토대로 일터교회개척의 사회학적 함의를 서술했다.

오늘날 한국 교회가 처한 문화적 상황은 서구교회 못지않게 선교지화하고 있다. 이런 상황에서 선교적 교회 논의는 한국의 문화적 상황에 대해서 시사하는 바가 크다. 특히 전통 문화와 근대 그리고 탈근대 문화가 혼재한 한국사회는 세계화와 정보화의 급류 속에서 더욱 다문화 사회로 그리고 다원사회로 변모하고 있다. 특히 젊은 층 가운데 두드러지게 나타나는 기독교에 대한 높은 반감과 무관심은 그들에 대한 전도를 힘들게 하고 있다. 이러한 한국상황 속에서 전도와 사회봉사의 사역을 효과적으로 감당하기 위해서는 단순한 전도적 접근법을 넘어서서 선교적(missional) 접근법을 취해야 한다. 선교적 접근법은 먼저 성육신적인 방법으로 지역사회에 거주하는 불신자들에게 다가가며 그들과 관계를 맺는 데서부터 출발한다. 선교적 회중들은 자신의 교회문화보다도 불신자들의 문화를 존중하고 그들이 알아들을 수 있는 언어와 개념으로 복음을 소통하고자 노력한다. 그들은 먼저 불신자들과 편안한 만남이 가능한 근접공간을 만들고자 노력한다. 또한 민간, 정부, 복지기관, 기업 등 지역사회의 다양한 주체들과 공동 프로젝트를 추진함으로 지역사회의 복지와 유익을 추구하며 협력관계를 개발한다. 더욱이 지역사회에 긴요한 영리사업을 추구함으로 해당 사회의 유익을 구하는 한편, 불신자들과의 접촉점을 개발하는 가운데 선교적 목적을 이루고자 한다. 이처럼 선교적 접근법은 다양하게 불신자들과 접촉하며 관계를 개발하는 가운데 자생적 신앙 공동체를 이루고자 한다. 선교적 공동체는 복음과 지역사회 문화와의 선교적 대면을 추구한다. 선교적 회중들은 먼저 지역사회 문화 속에 함께 거주하는 자로서 복음을 접하게 된다. 그들은 자신의 내면에서 복음과 문화의 내면적 대화를 통해서 문화에 의해서 형성된 가정들과 전제들을 복음의 관점으로 전환하는 작업을 수행한다. 이러한 내면적 대화는 교회 밖의 불신자들과 외적인 대화를 나누기 위한 전제이며 선결조건이다. 선교적 회중의 내면에서 일어난 복음과 문화의 내적인 대화는 그들로 하여금 교회 밖에 있는 불신자들이 동일하게 복음을 붙잡고 또 복음에 의해서 붙잡힐 수 있도록 해석학적 렌즈를 제공하거나 불신자들에게 친숙한 용어로 복음을 전달할 수 있게 해준다. 복음과 문화의 대면에서 중요한 부분은 상호간에 공통점을 찾는 일이다. 그러한 공통점은 복음을 전하는 데에 있어서 중요한 접촉점을 제공하기 때문이다. 이미 지역사회 속에는 개인주의로 허물어가는 공동체를 살리기 위한 다양한 노력들이 시도되고 있다. 그리고 대가족중심의 복지체계에서 정부중심의 복지 시스템으로 변화하는 가운데에서 많은 복지적 욕구가 분출되는 상황이다. 이러한 지역사회 상황은 “네 이웃을 네 몸과 같이 사랑하라”는 명령을 받는 선교적 회중들이 그 명령을 따르기에 좋은 토양이다. 지역사회 속에서 봉사와 섬김의 사역을 실천함으로써 공신력을 회복시키며 지역사회로부터 좋은 호응을 받고 있는 많은 교회들이 있다는 점은 매우 고무적인 일이다.하지만 복음과 문화의 대면에서 간과해선 안 되는 점은 양자 간의 차이점이 분명하게 나타날 경우이다. 그럴 때 돌이키고 회개해서 문화적인 관점과 가치관을 복음적인 것으로 바꾸어 나아가는 작업이 지속적으로 필요하다. 교회는 대조사회로서 초월의 세계로부터 오는 주님의 음성을 듣고 응답하는 공동체이다.

This paper is to study the missionary reflection of social service mission in Korea church after the 1945 liberation of Korea. When reflecting social service of Korea churches according to the historical features, it could be divided as before and after the 1945 liberation of Korea. The social service before the liberation could be summed up as ‘un-structural service period’ that had been conducted to Korean people in poverty, diseases and ignorance during the beginning of mission by the missionaries. The other could be summarized as ‘structural service period’ that is recognized the ideological conflict and the suffering from the division of Korea into north and south and the Korean war and ‘holistic service period’ that tried to avoid a crisis into social service mission as Korea churches in quantitative growth were experiencing stagnation. The mission before the l945 liberation was an education and a medical service as the approaching method in Korean society. But those services were one method for evangelism because they were based on conservatism theology of early missionaries. So, there was no missio-theological reflection for the extension of God’s Kingdom that Jesus Christ proclaimed in the world. Therefore early Korean churches are ‘un-structural service period’ that emphasizes only individual's spiritual salvation in the absence of society. During the Japanese colonial period social service of Korea church was ‘solidarity period’ that tried to find a clue of national problem solution from a rural community movement. Korean churches in the 1920s began to recognize social salvation and the world’s structural problems. The rural community movement also developed actively for about 10 years from the 1920s to the mid of 1930s, but it should be stopped due to the oppression in and out of church in the late 1930s. Even though there were many believers who died of dire persecution, many main religious associations in Korea found the way to live in sympathy with the visit of Japan’s shrine. After the 1945 liberation Koreans experienced both the joy of liberation from Japan and fratricidal war. In this period the duty of Korea churches was to save Clients in want and received financial support from the western churches because of economical poverty and impoverishment. And the April 19 pro-democracy movement in 1960 was happened due to the political corruption, but the democratization retreated because of the May 16 military coup in 1961. Industrialization and urbanization are promoted as focusing on the economic development, and UIM that helps the human rights abuses of workers origins. In this period Korean churches begin to open their eyes about the evil of social structure and illegality and corruption stemming from the huge gap forming between the rich and the poor, materialism and the negligence of humanity. So this is ‘structural service period,’ for Korean churches that are focusing on the individual’s spiritual salvation become to recognize the evil of social structure and injustice as mission work. Finally, since Korean churches after the 1970s are interested in the church’s growth and expansion, they are not into social service. The economic growth by the military regime caused trouble such as the gap between the rich and the poor, environmental disruption and materialism and formed urban slums. And also Korean churches that disregard these problems are contaminated by growth-oriented theology, but they surprisingly growed with the military regime. In this period the large scale gathering and revival are lively held, and churches closely cooperate in turning the concern about human rights and democratization into individual’s spirit salvation and blessing. As a result, Korean churches after the 1990s have been put aside in the society and stagnated constantly. Now Korean churches stand in between temptation of growth and responsibility of social service. The early Korean churches created the way to mission through social service building up many hospitals and schools as a method of evangelism. Therefore, Korean churches should revive a tradition of holistic mission with both evangelism and social responsibility.

This paper is to study historical characteristics of social service mission in Korea church before the 1945 liberation of Korea. The classification of an era for historical analysis about social welfare in Korea church is not only necessary, but also is dangerous. Because it could be depended on subjective classification of the researcher, simplified complicated historical processes, and there would be a possibility to classify it individually or selectively. Nevertheless, a missiotheological reflection about christianity society service in the Korea mission history will be meaningful to many people who study social service mission according to the classification of an era and important to Korea church which is in stagnation. In this context, the summingup to social service mission of Korea church before the 1945 liberation of Korea according to period features is necessary. There are two kinds of mission service characteristics in the protestant. One of these is Luther, Calvin and Knox as an ‘ecclesiastical’ type, and the other is sure salvation by individual experience of faith as a ‘nonecclesiastical’ type. Mission movement after Pietism mainly took the 'nonecclesiastical' type. The United States of America which preached the gospel to Korea also was offsprings of the ‘nonecclesiastical’ type. The faith of these people, as a type of pious Puritan, thought a concept of church is the same as an ark separated from the world. It shows at the constitutional law of the separation of religion and politics and the guideline of mission agency. Despite their spiritual salvation separated from the world, nonpolitical actions, and irrational and dualistic faith as what is called an ‘evangelist,’ these people began education and medical works as a starting point of mission at the beginning of Korea mission. These were based on the considerate help and charitable service by each missionary. This type of faith made emotional bond with Koreans in unhappiness as a method for propagating the gospel even though there was not an attempt grasping the underlying and structural problems which were causing miserable lives and political suppression to the pioneer missionaries. So, the local section was set up in ‘Christian Council’ in 1925 and the rural section was set up in 1930, but these were only recognized as ‘something for mission works.’ For example, the local section of ‘Christian Council’ in 1930 was limited only for the dormitory foundation, missionary sending, sewage factory demolition, temperance movement and combined execution of help works. This kind of early mission, which was an unstructural service has the same basis with pious ‘Mitleid’ to the lost souls. Pietism against protestant’s legitimism in the 17th century and illuminism in the 18th century was an important movement that awakened stagnated mission work newly, but focusing on an individual’s complacency and conversion it became the important motivation of mission and the important goal of mission only to save each person from corrupted world. Therefore, the mission of unstructural service has some limitations that restrict missionary works only as a province of converted spirit, given Missio Dei erecting the sovereignty of Jesus Christ and expending the kingdom of God in this world. It was from 1920 that Korea church started to recognize the basic cause of social problems systematically. And also this is originated from the development of international missiotheology. As the first World Missionary Conference held in Edinburgh in 1910 predicted the world evangelization hopefully, it was based on mission for a human being’s spirit salvation. Consequently, it did not develop the christianity's influence beyond individual spirit salvation. But after Edinburgh conference the world’s history was changing by contraries because of World War. So the World Missionary Conference after 1910 was not held. In Jerusalem conference in 1928 the recognition about the social responsibility of gospel, secularism and other religions was on the rise strongly. Thus, Korea church in the 1920s was interested in social welfare mission according to the stream of world missionary and the social change of Korea(Chosun). Since this was the creed copy of churches of the United States of America and Japan, this social welfare mission had a problem not to include independency and a demand of the times. Many social service movements such as roll back of tuberculosis, medical work, settlement work and moderation movement, and service for women and children’s welfare, therefore, showed the limitation. During the Japanese colonial period Korea church tried to find a clue of national problem solution from a rural community movement because it was based on a type of national church against Japan. The rural community movement also developed actively for about 10 years from the 1920s to the mid of 1930s. However, it should be stopped due to the oppression in and out of church from 1938, for it should choose either religious martyrdom or a conversion to rural community movement. Korea church have experienced a special period in which it practiced society service jointly with Korean people who were in poverty, diseases, oppression and discrimination under the Japanese colonial rule. Nevertheless, Korea church separated from the society due to the limitation of its conservative theology that could not catch fundamental social problems structurally and the faith that salvation is restricted within the individual spirit. This is why Korea church is experiencing its stagnation since the 1990s.

South Korea is a regional Protestant superpower with a successful mission history. It has the largest Christian congregation in the world: Yoido Full Gospel Church built by Paul Yonggi Cho. As of 2009, it dispatched more than 20,000 missionaries abroad. However since the 1988 Seoul Olympic Games and the breakdown of the Cold War in 1991, evangelical Protestantism in the country has been steadily declining. Moreover, its social credence is continuously lowering as a result of controversy such as hereditary transmission of pastors, clergy’s sex scandals, financial dishonesty, and privatization of the church. Because of this, Protestant Christianity in South Korea is in some real sense viewed as controversial. The purpose of this paper is to examine the sociocultural change in South Korea in the midst of neoliberal globalization in order to build the socalled ‘missional church,’ a collection of missional believers acting in concert together in fulfillment of the missio dei. The‘missional church’ is faith communities willing and ready to be Christ’s people in their own situation and place. The paper consists of the following sections. The introduction focuses on the emergence of the ‘missional church’ along side with the recent crisis of Korean Protestant Christianity. The first section describes some new cultural trends propelled by globalization. The second section explores sociocultural changes within present South Korea from the sociological perspective of mission: (1) from collectivism to individualism, (2) from ‘regulation society’ via ‘task society’ to ‘fatigue society.’ The third section investigates the outer situation of the ‘missional church’: (1) class disparity, (2) change in demography and family, (3) emergence of ‘N (net) generation.’ The conclusion provides some suggestions including ‘progressive Pentecostalism’ (in Donald Miller’s words) for building the ‘missional church’ within contemporary Korean society under the turbulence and division in terms of ideology, region, class and generation.

Increasing number of churches are adopting church social volunteer programs. A major issue in organizing social volunteering concerns the management that are most effective for recruiting member participation. Grounded in previous research and discussion, this study develops and estimates a model identifying the relationships of religiosity, church social volunteer recruitment management, and level of church members’ social volunteering. Using survey data from 1,490 church-going Christians and employing multiple regression method, this study demonstrates the importance of organizational intervention such as church social volunteer recruitment management to promote Christians’ social volunteering. This study discusses directions for future research on same research topics.

본 연구는 예수 그리스도의 공생애에 따른 구원사역에 있어서의 상담자의 모본을 보이신 몇몇 사례를 들어 구원사역의 증거, 구원의 순서 등과 상담 적용 관계를 살펴보고, 또한 지속적이고 체계적으로 한국적 교회사회복지 상황에 적용할 수 있는 예수 그리스도의 상담에 대한 이론적 자료나 실천적 개입방법에 관한 연구의 필요성을 제기하면서 문제 방향 제시적인 그 중요성을 살펴보고자 하였다. 사회복지학 중 교회사회복지, 기독교상담학, 조직신학 중 구원론, 목회학 분야의 문헌 연구를 토대로 하여 성경, 특별히 신약성경의 4복음서의 내용의 일부분을 중심으로 예수 그리스도의 구원사역의 내용과 증거, 적용 원리, 구원의 순서 등을 고찰하였고, 상담자로서의 모본이 되신 예수 그리스도의 자질 요건과 역할, 상담 방법을 살펴보았다. 그리고 4복음서 내용 중 예수 그리스도가 직접 개입한 상담 유형을 제시하면서 그 적용 측면을 교회사회복지 상담 분야와 전인적 관심에 대한 영향과, 구원사역의 완성에 따른 상담자의 모본의 적용의 두 측면으로 나누어 고찰하였다. 상기한 고찰을 통하여 후속 연구를 위한 설계 제안으로 예수 그리스도의 구원사역과 교회사회복지 상담과의 관계의 도식을 제시함으로써 성경에 나타난 예수 그리스도의 상담자의 모본의 교회사회복지의 적용적 가치를 실증적으로 연구할 수 있다는 가설을 제시하였다.

본 논문은 기독교사회복지의 정체성을 찾기 위한 연구이다. 일반사회복지와 기독교사회복지가 그 차이점을 발견하면서 기독교사회복지의 정체성을 확인하였다. 그리고 이에 따라 기독교사회복지가 실천되고 있는지의 여부를 분석하였다. 이러한 시도는 오늘날 기독교가 사회복지활동에 참여를 많이 하고 있는 상황이기 때문이다. 그리고 일반사회복지가 기독교 신앙과 다른 입장에 놓여있는 부분들이 있기 때문이다. 뿐만 아니라 가치 충돌이 기독교사회복지 현장에서 일어날 수 있기 때문이다. 이러한 이유로 기독교사회복지의 정체성을 확보하고자 시도한 것이다. 본 연구는 기독교사회복지가 무엇인지를 밝혀내기 위해서 포커스그룹 인터뷰 연구 방법을 채택하였다. 연구 결과 사상(이념), 가치, 주체, 대상, 동기, 목표, 영역(범위), 방법, 재원 등 9가지 차원에서 다르다는 것이 밝혀졌다. 사상(이념)’ 차원에서는 하나님의 형상인 인간을 소중히 여기는 하나님 중심의 사상인 ‘신본주의’ 입장을 취하고 있고, ‘가치’ 차원에서 ‘진리가 주는 자유’, ‘하나님의 형상으로서의 평등’, 그리고 ‘하나님 나라의 정의’를 그 가치로 여겨 결국 성경이 제시하는 가치를 추구하고 있다고 밝혀졌다. ‘주체’ 차원에서 교회, 기독교기관, 기독교관련단체, 기독교공동체, 그리고 기독교신자개인이 주체가 되었다. ‘동기’ 차원에서 ‘이웃사랑’이 실천의 동기가 되었고, ‘목표’ 차원에서는 ‘하나님의 나라’가 목표가 된다는 것이 그 차이점으로 나타났다. ‘영역(범위)’ 차원에서 영적 차원도 포함시키는 영역을 갖는 것으로 나타났고, ‘방법’ 차원에서 삶을 변화시키는 ‘총체적 회개’가 중요한 방법으로 등장하고, 사회복지학과 인접학문의 이론과 실천 기술에 대한 기독교세계관에 기초한 적용이란 방법을 채택하고 있는 것으로 나타났다. 그리고 ‘재원’ 차원에서는 일반사회복지의 재원 모두와 특별히 교회 지원금 및 성도의 후원금이 추가되는 것으로 나타났다. 마지막으로 기독교사회복지 실천 실태 분석에서는 일반적으로 기독교사회복지의 정체성에 입각하여 실천하고 있는 것으로 드러났다.

Korean society has experienced a significant change during the last couple of decades. The importance of community life to the well-beings of the inhabitants has increased. A community is an area where inhabitants get together with other peoples. A community development is a process by which the inhabitants improve their leaderships to solve problems which are imminent to the people in the same area. The central government entrusts much of its job related to the social welfare to the local government. And the local government has to draw abundant resources from its community for the well-beings of the inhabitants. Korean churches are required to be involved in the process of community development. During last couple of decades, Korean churches have not been active in contributing to their communities. Nowadays people do not have positive opinions towards the Church. The younger generation especially has an anti-Christian attitude towards the Church. It tends to be very hard to evangelize the non-believers because of such bad reputation. To change this situation, Korean churches have to reconsider their responsibilities concerning their participation in their communities. Seoul Jangsin University is located in Kwang-ju, which is nearby Seoul. In comparison to neighboring cities around Seoul, Kwang-ju city is underdeveloped. That is because the government put many regulations to preserve drinking water for the people of Seoul area. When churches located in Kwang-ju city try to participate in the community development ministry, they have to understand the situations related to the welfare system. If they can cooperate with the local government, their services will be more effective and their influence more broad. CHE mission, a mission agency which has lots of experiences related to community development in an international scale, can help the local churches obtain much information and skill related to community development. The churches can cooperate with CHE Mission. In cooperation with CHE Mission, Seoul Jangsin University held a seminar for community development named “Salt and Light Training.” It is to prepare the leaders of the local churches with the necessary concepts and methods needed for community development. The purpose of the seminar is to facilitate the participation of the local churches in the process of community development in Kwang-ju. When the leaders of the local churches cooperate with the three sectors mentioned above, which are the local government, CHE Mission and Seoul Jangsin University, the resources of the churches can be utilized more effectively and strategically. In Kwang-ju city, local churches have to cooperate with each other. In that way, even small churches can discover what they can contribute to the development of the city. CHE Mission has developed a strategy called “the Seed Project.” It is an implementation project starting from small deeds like cleaning the streets or helping chirldren cross the sidewalks. The Seed Project begins with examining the conditions of the inhabitants in the community. When Christians planning a seed project find the need of the inhabitants, they try to satisfy the need. With God‘s help, they can expect great results from small efforts. In the process of community development, it is important to cooperate with the people of the community. Community development has to be operated in cooperation with the inhabitants. Without their participation, developing the community can not persist. To bring about the long-term effects, the leadership of the inhabitants have to be developed. Community development is one of God’s plan of recovering the world. When the people of God participate in obeyance to God’s command, “love thy neighbors,” they will greatly contribute to the well-beings of their communities. At the same time, their beliefs will be confirmed to be correlated to the realization of their beliefs.

The term “culturally refracted contexts” means the distorted, twisted, and fixed contexts which have lost the functional roles of the social integration in the specific cultural situations. The author tries to categorize three kinds of the distorted cultural patterns among the culturally refracted contexts of Korean society by using an anthropological method. The first one is related to “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea. It has been shown up to the society as a phenomenon of worshipping the national forefather Dangun. The second one is to be known as “extremely twisted totalism” in a culturally refracted context of militarism in Korea. It has impacted on the politic, the economy, the religion, and even the education of Korean society. The third one is to be tied with “distorted mammonism” in a culturally refracted context of materialism. It has been rooted and fixed to “extreme ethnocentrism” in Korea. The author, then, argues that Korean churches should have God’s mission to integrate the distorted and twisted society with the gospel of Jesus Christ which brings reconciliation and recovery to the culturally refracted contexts of Korean society. The distorted and twisted contexts of Korean society should be recovered to the grace community of God, the peace community of Jesus Christ, and the mission community of the Holy Spirit. In other words, the “distorted nationalism” in a refracted context of the traditional pre-modern culture in Korea has to be deleted in the society by God’s universal grace. The social oppressed and the weak can be protected and empowered by the grace of God. The “extremely twisted totalism” in a culturally refracted context of militarism in Korea can be nullified by Christ‘s sacrificial peace which brings the culture of resurrection and life. The “distorted mammonism” in a culturally refracted context of materialism in Korea should be transformed into the sharing community to the world by the witness of the Holy Spirit who gives the forgiveness and reconciliation. Korean churches as the community of the Holy Spirit, Jesus Christ, and God the Father should have a social and missional role of integration within the refracted Korean contexts of the distorted nationalism, totalism, and materialism with God’s grace, Christ’s peace, and the Holy Spirit’s sharing witness to the world and the society of Korea.

This study is designed to demonstrate reorganization of the social and religious time in the later Roman empire through legislation of Christian feasts by the Theodosian Code. It first examines the social rhythm of Roman society in the middle of the 4th century with recourse to the Codex-Calendar of 354. Then it proceeds to demonstrate how the imperial laws in the fourth and fifth centuries had changed traditional Roman time into Christian time. The legislation of Sundays/Lord’s days as feriae publicae introduced weekly holidays into Roman society. Subsequent laws designated Christian feasts such as Easter, Epiphany, and Christmas as public holidays, while they abolished feriae connected with pagan gods, thereby making them workdays. Creation of many imperial anniversaries may be understood as a process of modifying a pagan Roman society into a Christian one. Reorganization of the social time can also be seen in imperial legislation which prohibited spectacles on Christian feast days. Many imperial laws which abrogated pagan cults and superstitions and strove to preserve and keep spectacles demonstrate secularization of public entertainment. Furthurmore, prohibition of spectacles, even those linked to imperial anniversaries, on Christian feast days as well as conceptual distinction between “time for prayer” and “time for entertainment” displays a process of separation between religion and festivals. Other imperial laws emphasized humanitarian concerns on Christian feasts. They demanded Easter amnesty, prohibition of tortures during Lenten seasons, and visitation of prisoners on every Sunday. This study corroborates that the process of Christianization of the later Roman empire included reorganization of the social and religious time through imperial legislation.

The purpose of this study is to introduce and evaluate Rodney Stark’s Theories of Rational Choice in Religion. To this end, chapter I identifies some foundational issues related to the historiography of the writing of church history after Ranke, including the work of Max Weber, Ernst Troeltsch, and H. Richard Niebuhr. Chapter II describes the formation of the sociology of religion and surveys Stark’s attempt to combine sociology and church history. Stark emphasizes a sociological approach to church history over traditional approaches involving psychology or doctrinal interpretation. His approach uses sociological elements such as demography, in addition to social, political, and cultural interpretative models. Chapter III delineates Stark’s position with regard to Theories of Rational Choice in Religion. He first defines these theories by arguing that they suggest “people are as rational in making religious choices as in making secular decisions.” He further qualifies this, claiming that “within the limits of their information and understandings, restricted by available options, guided by their preferences and tastes, humans attempt to make rational choice.” In short, people usually attempt to pursue what they perceive to be the best option for achieving their goals in religion. The major content of such Rational Choice theories is that subjects adopt a cost-benefit assessment before adopting a new religious product such as a church or a denomination. These theories do not apply in the case of state churches but to free churches in the context of a religious economy. He defines this economy as “consist[ing] of all the religious activity going on in a society; a ‘market’ of current and potential adherents, a set of one or more organizations seeking to attract or maintain adherents, and the religious culture offered by the organization(s).” Thus, Stark proposes that religion is necessarily pluralistic in such a religious market. Chapter VI of the present study concludes with an emphasis on the a critical evaluation of Stark’s theory and the possibility of applying these doctrines to Korean churches. This paper also emphasizes the urgent necessity of dealing with new sects or churches in Korea.