This study compares and contrasts the Wales and England Organic Action Plans (WOAP and EOAP) and a Korean regional Life-Food Development Plan (KLFDP) in order to facilitate the development of the organic sector in Korea. Early action plans, for example, the first WOAP (1999) focused support on developing the supply of organic products whereas later action plans focused on marketing and consumer. OAPs may not only provide specific issue-solving roles by proposing new policy measures but also perform a regulatory role as a controller for organic sector development as a whole. The current KLFDP seems to stick to the former role but hardly has the latter role such as setting priorities， harmonizing various conflicting p이ïcy measures and factors and performing evaluation process for further progress. To secure better harmonized and sustainable development of Korean organic farming sector, constructing comprehensive national-Ievel organic action plan, which has policy developing, implementing, regulating, evaluating and evolving functions, might be the most efficient choice.

This essay examines the seventeenth century New England Congregationalists’ doctrine of the “church covenant” and its relationship with the “half-way covenant.” According to Perry Miller, there is a radical discontinuity between them. Miller points out three major differences. First, the half-way covenant introduced a new internal/external distinction into the early fathers’ church covenant, while the latter had considered their church covenant as a visible form of the internal covenant of grace. Second, accordingly, the defenders of the half-way covenant “drastically separated” the church covenant from the covenant of grace. As a result, the church covenant was “no longer viewed as a direct manifestation of spiritual conversion.” Third, there was a generation gap: While the old generation opposed the principle of the half-way covenant, the young generation tended to defend it. Miller shared the early seventeenth century critics’ view of the church covenant--as shown in Samuel Rutherford's polemical works against New England Congregationalism. Rutherford, for example, tended to identify Thomas Hooker’s concept of the church covenant with the Separatists’ view of it which was deeply rooted in their “pure church” ecclesiology. Both Rutherford’s and Miller’s thesis, however, represent a one-sided view. Hooker and his brethren present enough counter-evidence to show that the principle of the half-way covenant should be compatible with the early doctrine of the church covenant: First, the internal/external distinction does not belong to a later development because it was a basic feature for Hooker’s doctrine of the church covenant. Hooker clearly sees his church covenant as an external--not internal--covenant. Second, Hooker and his brethren make a significant distinction between the invisible/inward covenant of grace and the visible/outward covenant of grace. The latter, Hooker argues, is given for the visible church--either an explicit or an implicit form of church covenant. Third, Hooker’s church covenant does not nullify the traditional distinction of the visible/invisible church. On the contrary, it must preserve it. Finally, unlike Miller’s thought, the majority of the early Congregationalists--even in the 1630s--actually favored the principle of the half-way covenant. The above facts must account for the reason why the defenders of the half-way covenant could claim that they had the fathers of Congregationalism (including Hooker) on their side. In short, the complex reality demands that we should seek a more balanced approach to the issue of continuity/discontinuity between the church covenant and the half-way covenant.

This article aims to explore John Wesley’s position upon the slave trade and slavery in England of the 18th century and his influences on the campaign for ending the slave trade and slavery. John Wesley, as a leader of awakening movement, was concerned with the personal conversion and the revival of faith and church. Regarding his social and political position, he as a Tory was royal to the english monarch and was against American Independence. Accordingly, he has been seen as conservative in terms of social perspective. It has sometimes caused the speculation that John Wesley was not interested in ending the salve trade and slavery, which is one of the greatest atrocities of civilization at his times. That is the case with the founder of North American Liberation theology and a leading Methodist theologian, James Cone. It is really ironic that he wrote, “The Wesley that has come to us seems very white and quite British, and that ain’t no good for black people who know that the Englishmen are the scoundrels who perfected the slave trade,” and indicated, “one does not get the impression that slavery was one of the burning issues on Wesley’ mind.” Actually, the early mission to Georgia in America brought John Wesley into direct contact with black slaves there. Since then, his concern about the slave trade and slavery had not disappeared in his mind, even though he more concentrated himself on the revival movement ignited by his own conversion. We can find out his criticism upon the slave trade and slavery in his Journals and Diaries, letters, and his Writings. Especially, his tract “Thought upon Slavery,” which partly drew on some writings by Anthony Benezet and Granville Sharp, had a great influence upon the methodists and mass. In his small book, he harshly criticized the slave trade and slavery itself as sum of all inhumane evils. His criticism was based not only on the Bible, but also on the general natural law and justice. Besides, he encouraged some leader of antislavery campaign to continue to do his action. Among these was included William Wilberforce, who spent a lifetime passing the bill for abolishing the slave trade and slavery through Parliament. After death of John Wesley, his follower and methodists still supported William Wilberforce to achieve his goal.

Recently the program of direct payment for rural landscape conservation attracts great interests as it may help disadvantaged rural people. Recognized the effect of the program to improve the rural landscape and economy, it has been suggested that the program of direct payment for rural landscape conservation should be expanded. This paper presents the measures and status of Environmental Stewardship, the direct payment program for landscape conservation in England, as following; 1) rural development policies in UK organized under EU, 2) measures and agreements for rural landscape management, 3) the statues of ES enforcement. We sampled a pilot farm, surveyed inside and outside landscape of the farm, and interviewed local government officers and farmers in order to find policy implication.

This study makes a general view of human-, natural environment, actual condition of use, management and administration of Sissinghurst castle garden and proposes the following directions for our model of herb industry, herb garden plan with the analysed results. 1) The location of herb garden should be selected at a place where Is close to scenic spots, sight-seeing place or big city and conveniently situated, 2) For the basic design of herb garden, the ecological features, human -, natural environment should be analysed and for the implementation of the plan, it should have variety and coordination to give the pleasure and appreciation to the users. 3) For the plan of herb garden, time limit system and number limit admission have to be introduced by calculating carrying capacity so that the user can have a comfortable atmosphere and the garden should be environment - friendly.