Since 1884, many western Protestant missionaries came to Korea. The missionaries initially treated of the spiritual perspective of Koreans as superstitious and ignorance-oriented. Especially in the field of medicine, the Western perspective seemed to be far advanced than the Korean traditional perspective. According to the Korean traditional view, sicknesses was in many cases caused by intrusions of spiritual beings. Therefore, to cure the sick, one had to cast out those spiritual beings out of the bodies through placations or by force. With such perceptions, Korean people were not able to overcome the hard situations caused by the contagious diseases such as pestilence, small pox, and typoid fever. Western missionaries could take advantage on those matters in order to help Koreans and thereby achieving the trust of Korean government. Even though Western science and medicine proved their effectiveness through such medical works, excessive reliance can cause one to fall into the idolatry of worshipping medicine instead of God. Throughout the development in the area of science and technology, Westerners have tended to look everything through the scientific perspectives. Through such trends Western societies were believed to run the course of secularization throughout the 19th and 20th centuries. God and His supernatural world have been marginalized especially in public areas. According to Professor Paul G. Hiebert, even missionaries with severe Western cultural backgrounds have difficulties in understanding the spirit world of the native people. Early missionaries to Korea were not exceptions. They also had difficulties when they first met the Koreans and tried to understand their spiritual view points. In contrast to the Westerners who generally do not recognize the spiritual beings around them, the Koreans recognized the spiritual beings such as ghosts, ancestors in almost every aspect of their lives. Koreans were famous in maintaining the practices related to such spiritual beings throughout their ancient history. When the missionaries first observed practices related to the spiritual beings, they judged Koreans to be ingnorant or superstitious. However, the missionaries continuously tried to understand the people and their worldviews. When they were unable to understand the Korean worldview on the spiritual beings, they resorted not to the Western naturalistic perspective but to the Bible. Through comparison between the Korean traditional perspectives and the Biblical perspectives, they discovered that the Biblical perspectives were more similar to the Korean traditional perspectives. And with careful observation and examination of the Korean ministers’ deliverance works, they changed their thought about the spirit world. The demons and spiritual beings which were regarded to harass Korean people were not supterstitions or fatacies. They were real beings confirmed by the Bible. The native Korean ministers contributed a lot in the paradigm shift from Western perspective to the Korean perspective on the reality of spiritual beings. The Korean ministers viewed the Bible differently. They believed Bible stories where the possessed were released by Jesus and his disciples. The faith of Korean ministers proved to be simple and firm enough to follow the practices of Jesus and his disciples in casting out demons. When the missionaries heard about the stories of deliverances by the Korean ministers and believers, they did not stop but rather carefully examined such behaviors in light of the Bible. The final criteria of missionaries were not the western but the Biblical perspective. With such criteria, they accepted and recognized the deliverance ministries of the Korean believers. Some missionaries, when asked if they could cast out demons out of troubled, succeeded in the deliverance ministries. In my estimation, the Nevius mission plan contributed greatly in making harmony and cooperation between the missionaries and the Korean ministers. God brought Koreans who were troubled with spiritual bondage into the Kingdom of God through such faithful servants of God. The reasons the early protestant missionaries to Korea brought such great success in evangelizing Korea were foremost their deep reliance to the Bible as the Word of God and secondly their deep understanding of Koreans and their ways of thinking.

The Korean church had been faced the tendency of the decline of Church growth. fundamentally, the crisis was caused by the lack of qualified Christian Leadership for church rninistry. Under this cunent situation of crisis this article tried to confirm and analyze those problems of the lack of Christian leadership. Generally tbe leadership means to lead rnernbers to the specific goals for the groups. There are many deflnitions for the leadership. But in the context of the church ministry, there are clear differences between the spiritualleadership and the secular leadership. Above all, the spiritual leadership emphasize on the Bible, church and the faith to the God. In the spiritual leadership, the purpose of the leadership is not ruling his group. In the Bible, Jesus told us clearly in that fact. Jesus said that who want to be a leader should become a servant fIrst. And Jesus Christ encapsulated the gospel into two commandrnents. He said to love God with our total being and our neighbor as ourselves. Effective leadership should be follow tbose two commandrnents A future question that arises for the spiritual leadership is about how can we develop the spiritual leadership. For the future ministry, we have to consider radical changes in our society. It is said that in the twenty-first century, to limit church by area wilI be meaningless. And the influences of the computer and multimedia is stronger than before. People wilI seek more spiritual relief in the church. This article explored the spiritualleadership for the future ministry. When we face our circumstances we can notice easily that the future would be very different with all technical developments. We found already radical changes in our daily life. The future minisσies confront severe challenge from the radical changes and high-technical society. How can the church survive under those radical changes? Therefore this article tried to describe about future changes. Our church needs to attempt new techniques for our future ministry. But the most important thing is even its methodology can be changed but not the essence of Gospel. We have to establish our future on the Word of God. Future ministries wilI claim more spiritual leadership than ever. Stronger spiritual leadership wiU be requested because of those rapid changes in our society. So in this article suggest some helpful tips it can help to develop effective Christian leadership for the future ministry and church growth.

예이츠에게 있어 아니마 문디, 혹은 세계영의 사상은 여러 가지 역할을 하고 있으며 그중 가장 중요하고 기본적인 것은 역시 작품의 배경으로서의 역할일 것이다. 특히 그의 연극작품들에 나타나고 있는 아니마 문디는 아일랜드적 배경들과 함께 작품과 관객(혹은 독자)들에게 공통적인 감정을 이입시켜 연결하게 해준다. 그의 연극적인 배경이 되는 신화적 요소들과 현실과 환상이 공존하는 공간적 배경들, 삶과 죽음의 세계와 그 중간의 세계가 윤회적으로 나타나는 시간적 배경들은 모두 작가와 그의 독자들에게 모두 친숙한 세계이다. 이런 소재들과 사건들을 다루면서 예이츠는 그의 민족주의적 연극이 관객들에게 줄 수 있는 메시지를 스스로 조절할 수 있었으며, 관객들이 작가의 의도를 알아차리는 데는 별 문제가 없어 보인다. 이 글에서는 예이츠의 연극 열 편에 등장하는 켈트적인 신비와 상징을 중심으로 아일랜드인들이 모두 공유하는 집단적인 대기억들이 조국의 문화적 동질성을 회복시키며 정치적 종교적 분열을 치료하여 민족적인 통일을 이루어내기 위하여 직접적으로 또 간접적으로 사용되었다는 것을 밝힘으로써 세계영의 사상이 이론에 치우친 허황된 개념이 아니라 국민들의 의식속에 실재로 존재하고 있다는 것을 밝히고자한다. 물론 공연을 염두에 두고 쓰여졌으며 민족주의적인 메시지를 담고있다는 목적이 뚜렷하고 또 무대공연의 제약이 있기에 시에서처럼 심오한 의미를 전달하기는 어렵지만, 이들 연극에서 신비한 과거의 세계가 원형으로 사용되어 현재와 미래를 동일시하게 해주고 있음을 잘 알 수 있다.

As the educational function of Confucian school in the late Chosun dynasty had been declined, the other educational institution called YANGSAJAE was established. The founders of the institution was either local authorities or local Confucianists. Otherwise the institution was established by the cooperation of both local authorities and local Confucianists. YANGSAJAE began to be established from the 16th century. Most of them was founded in 1700s. In 1800s, it was not so difficult to see YANGSAJAE in many towns in Young nam and Honam provinces. The institution was located in separate places at the early stage of foundation. But since the middle of 1700s, the institution was located in or near the Confucian school. As a consequence, this influenced the location of Confucian schools in the late Chosun dynasty. In Youngnam province, the institution was mainly located near the Confucian school or in a separate place. On the contrary, most of the institution were constructed within Confucian school in Honam province. There were two types of the flat composition: one is based on hall and the other is based on room. The hall type, which had a hall in the middle and rooms in both sides, was general. The hall type usually had a size of 4-kan in width and 1.5-kan in length. The half-hipped roof was the general type and intimately related to the roof of Myung-Ryun Dang of local Confucian School.