본고는 개혁주의 신학의 관점에서 기독교 예배가 갖는 공동체적 차원과 이웃 섬김의 차원을 고찰한다. 통상 예배는 하나님을 향해 배타적으로 드려지는 시간으로 이해된다. 하지만 본고는 개혁주의 신학, 특히 종교개혁자 존 칼빈(1509-1564)의 신학을 매개로 하여 하나님에 대한 예배란 기본적으로 다른 신자들에 대한 관심과 섬김을 포함한다는 것 을 주장한다. 말하자면 예배란 하나님사랑과 이웃사랑이 일치되는 양상을 원형적으로 보여주는 자리라는 것이다. 특별히 본고는 초대교회에서부터 예배의 필수 요소로 여겨져 온 성찬이 교회로 하여금 이러한 이웃 사랑의 정신을 온전히 구현케 하는 장이된다는 것 을 보인다. 이것은 예배란 신자들이 단순히 이웃사랑에 대한 가르침을 받을 뿐 아니라 그것을 실제로 구현해 보이는 자리라는 것을 의미한다. 나아가 본고는 이러한 이해들에 입각하여 예배와 성찬이 보다 이상적으로 거행될 수 있는 방안들을 모색하고 제시한다. 결론적으로 본고는 신앙의 전형이라고 할 수 있는 예배에 대한 올바른 이해와 실천이 우리를 보다 균형 잡힌 신앙으로 이끈다는 것을 주장한다.

The term servant-leadership was first coined in a 1970 essay by Robert K. Green Leaf (1904-1990) entitled “The Servant as Leader”. In the development of leadership theories, there has been no consensus for the definition of leadership. In the course of explosion of many theories in the middle of 20th century, many people were tired of the emphasis on the styles, traits and other secrets for successful leadership based on the achievement. In this context, the servant leadership opens a way to give room for human beings, that is, relationship and emphasizes the importance of leaders’ identity rather than methodology. Greenleaf defines Servant leader as what is sharply different from the person who is leader first. The difference manifests itself in the care taken by the servant-first to make sure that other people's highest priority needs are being served. But because the words servant and leader are usually thought of as being opposites, they frustrate and annoy scholars and practitioners. Furthermore, some critics criticized Greenleaf’s writings are discursive because he never defines nor argues for any coherence in the features of leadership that he proposes. Others also point out that its biblical background is not based on the sound Christology. To overcome the shortcoming of the servant leadership theory, witness-based leadership, which is based on the atonement and the great commission of Christ, is suggested in this paper. The servant role is not inferior to the vocation of witness, but the two are seen as constituting a whole.

Es handelt sich bei diesem Artikel um einen Versuch, wie man die Spaltung der Kirche und der Theologie in Korea zu überwinden. Die Verhältnisbestimmung der Mission und der Theologie bei Karl Barth hilft dieser Uberlegung analogisch. 1m Vortrag “Die Theologie und die Mission in der Gegenwart", den Barth am 11. April 1932 an der Brandenburgischen Missionskonferenz in Berlin gehalten hat, versuchte er zu Wlssen, wie die Theologie der Mission dient，was die Mission von der Theologie erwartet. Nach ihm steht auch die Theolgie “ irgendwo neben der Mission als Versuch kirchlichen Gehorsams". Er sieht die Missionswille und die Theologie als zwei unabhängige Handeln der Kirche mit eigenen Gultigkeit. Die koreanische Kirche steht der Theologie wie die meisten andere christliche Lander gegenüber. Vor allem die evangelikale oder konservative Kirchen sind stark dafur verantwortlich. Die methodistische Rivalen Koreas schlossen zwei Theologen 1992 aufgrund von Häresie aus der Kirche aus. Die Theologie scheint durch dieses Ereignis einen großen Schock zu errcahren. In diesem Zusammenhang muß man diese dualistische Spalrung zwischen der Kirche und der Theologie abbrechen. Dazu trägt die oben etwähnte Uberlegung von Barth analogisch bei. Es darf nochmals betont werden, daß sich die Theologie von der Kirche unterschedet. Aber Ihre Funktion in der Kirche und der Theologie liegt nicht gegenüber. In dieser Bescheidung werden die Kirche und die Theologie auf alle Fälle beieinander sein müssen. Mit anderen Wort müssen die Kirche und die Theologie fur gesundes Kirchenwachstum zusammendienen.