We live in the what is called 'Age of Something Religious'. In this age, we need some virtues to read and interpret everyday life. This writing is focused on what korean folk religion retains in meaning. People used to have a notion that korean folk religion is something deficient, even not official or not modern. I can't agree that opinion. I have mind to think it such as 'Dasein' by M. Heidegger. Many people should rather think that some religions in each epoch have been taken part in important roles and positions. So I focus on korean folk belief. I think that korean folk religion have important meaning, religious meaning. So I call korean folk belief 'Gikimi Faith'. 'Gikimi Faith' means belief for keeping their 'Sitz im Leben'. And it is to be divided into faith of village and faith of house. In faith of village, people served their gods with religious ritual on the mountain or at the entrance of their village named as San-je Keori-je or Maul-je. And in faith of house, each family served house gods. They believed each house is body of god, named Sung-ju. As building house, people look upon as making body of god. Out of House, especially, Maru is very important space in two aspects. At first, Maru is sacred place on which religious rituals have been performed as house belief. Next, on Maru encounter the sacred and the profane. And we can also experience the sacred. In other words, we can encounter the sacred through the profane. The profane is our everyday life through which people experience the sacred. Because of this ways, I call the same space like Maru by inter-space. Holding their keeping faith, they understand their location for daily life as small cosmos and wish to keep it from others. According to Mircea Eliade, that is because of 'Religious Humanity'. In our secular age, 'Gykimi Faith' for keeping themselves can become a solution to find meaning of something religious. That keeping faith may appear to us as a sort of 'The old future'. 'Gikimi Faith' also says that we have to take religious searching for something meaningful and true. And also we need focus on religious ritual and inter-space for shifting every place into holiness. In the age of something religious, we need also 'Religious Human' who can read usual things religious. According to M. Eliade, Religious person lives within open world, and therefore, His existence is unclosed to the world, while Non-religious Person dwells within closed world, therefore His vision is not clear, has no dialogue-partner with, and has no keyword for our world. Now we need Religious Person who is open hermetically. This paper consists of five chapters as followings. Ch.Ⅰ. Prologue Ch.Ⅱ. Theoretical Research of Eliade's Understanding for Religion Ch.Ⅲ. Religious Thought for Korean Gikimi-faith Ch.Ⅳ. Cultural Significance for Gikimi-faith Ch.Ⅴ. Epilogue I hope that people should inquire into korean traditional faith with affection more openly.

This thesis is review on a study for the relation Gospel and local culture in Korea. There were theological efforts to searching for the relation between Gospel and traditional culture since transmitting christianity to Korea. I call the discussion of the relation between Gospel and traditional culture theology of inculturation. The notion of inculturation is a term that is mainly discussed in the context of encounter between the Christian Gospel and the local culture. Inculturation also means that Christianity takes root within a particular culture, bears fruit and continues to thrive. It is to be lived and evangelized in the life of korean people. Thus when the local culture of Korea have received the evangelical values of Christianity, it had undergone the process of being renewed and perfected. The inculturation of Christianity brings about mutual progress and renewal. When the Gospel meets the culture of Korea, it renews and perfects local culture. In turn, the Gospel gains the richness of the proper value of the local culture. The objective of inculturation is to embody the spirit of Gospel in hope that its Christian message permeate the lives of the people. IncuIturation needs to undergo the process of local and historical adaptation. This presentation will examine the literature on inculturation and focus on the reality of inculturation, what contemporary Koreans desire concerning the inculturation of the Christianity, and the direction that Inculturation needs to take at this time in history. Inculturational theology in Korea is a result of searching for the relation between Gospel and korean traditional culture. In this Thesis I also share putting the question of inculturational theology in Korea. At first I will review the styles of inculturational theologies by korean theologians. An next I will also look upon theological duties which we should have take. There are much studies on the progress of inculturation in Korea. I am proud of that. In conclusion, I will propose some tasks for the theology of inculturation in korean Christianity. At first, there must be relevance of context in the inculturation. And We must study christian culture which has been inculturated since the first age of mission to Korea. I think that the Korean Church is expected to take root in Korean society as Korean Christianity is always being inculturated according to time and place.