The present study is an investigation of young Korean Protestants’ views of other faiths and how they understand mission and evangelism based on those views. The empirical research shows that a considerable number of young Korean Christians have now embraced pluralistic viewpoint concerning other religions, along with the postmodern relativistic perspective about truth claims. This research concludes that both perspectives weaken the motive of traditional Christian evangelism and mission toward people of other faiths. The empirical research also indicates the urgency to recognize pluralistic and relativistic tendencies among young Korean Protestants in the history of the Korean Protestant Church. In other words, the emerging pluralistic and postmodern viewpoint, which is gaining popularity among young Koreans, is beginning to compete with the dominant traditional Korean Protestant exclusivistic theology of religions. Thus, we are beginning to see the competition between exclusivism and pluralism or relativism (religious and postmodern). An important missional issue regarding exclusivism and pluralism is that both can easily fail to engage people of other faiths. While the exclusivists close their mind and try not to listen to people of other faiths, the pluralists think it unnecessary to share the Christian faith. As a result they both have that the tendency to avoid engaging with the ‘other,’ that is, people of other faiths. In response, the researcher suggests “dialogical evangelism,” with the intention to escape the missional dangers post by both exclusivism and pluralism, and to encourage Christians to engage the ‘others’ in dialogue and love for evangelism. Having taken other faiths into consideration since the 1910 Edinburgh Conference of the World Missionary Conference, many mission thinkers have become involved in how to do missions toward people of other faiths. The dialogical approach to people of other faiths has proved to be a desirable way of doing missions. On the other hand, evangelicals have argued that its ultimate goal should be evangelism. Therefore, integrating the strengths of these two approaches, for the Korean Protestant Church and the new generation of Christians, the researcher suggests dialogical evangelism as the most viable approach to people of other faiths.

Korea is recognized home and abroad as a country where various religions exist without conflict or enmity which is rare in the world. However, it's certain that Korea is one of the country where social conflict can happen caused by religious conflict or enmity at any time. The conflict and enmity among religions are already deep and it can’t be solved by temporary measure. It will be difficult to overcome this problem without continuous and honest conversations among religions. This study was done with this issue and I aim at finding the new way for conversation and collaboration to reach peace among religions. In Korea, the portion of protestantism and buddhism is biggest and these two religions have the most serious conflict between them. In this situation, I analyzed two survey results. One is ‘the survey for social credit to Korean churches’ done by ‘Christian Ethics Movement of Korea’ with the aim of “evaluating the social credit of Korean churches and finding a way to enhance it.” The other is ‘social culture in Korea and survey of people about religion’ done by ‘Buddhism Society Institute,’ affiliated by Jogye Order of Korean Buddhist with the aim of “finding a indicator for religions in Korea including buddhism and to utilize as a fundamental data on social culture and religion in Korea.” The result of the study shows that the future of Korea churches will be pessimistic if they continue church individualism and aggressive evangelism for the growth of church. It is an urgent task to reform such a image. The way to reach the harmony and co-existence for the peace among religions may be different but being different does not mean wrong. I believe that we can reach harmony with the spirit of ‘Hwa-i-bu-dong’(peace in difference) which is admitting and respecting others. In this era, community spirit is required for rebuilding of community. Religion is not an exception of it. Furthermore, religion has more responsibility and duty compared to other sectors in the society to enhance community spirit and social spirit. Like this, it can be the way to reach the ultimate goal or original function of the religion. For conversation and collaboration among religions, the authenticity from the deep inside of people’s heart is required absolutely.

As the realm of missiology got extended and the subjects of missiological research differs varies, the understanding of culture in mission field is crucial before doing mission there. In terms of definition of mission as crossing over the cultural boundary, I investigate the system of the Chinese government and power structure in relation to religious laws and regulations. I argue that if the Korean Christianity do mission for China and cooperate with Chinese church in official ways, this step is necessary. According to the Chinese Constitution, the People’s Republic of China (PRC) is organized of political party, government, and military authority. The people’s democratic dictatorship and socialism are the basic Chinese system, which cannot be inflicted by any individual person and group. The Chinese government widely accomplishes religious freedom, but this is on the base of socialistic perspectives. The United Front Work Department of the Chinese Communist Party(CCP) Central Committee, which is a substructure organization of CCP, forms the basic direction of the religious policy. Then the State Administration for Religious Affairs of PRC overall controls the policy of religion. In this kind of structure, China not only allows religious freedom, but also seeks to gradually dissolve religion through anti-religious propaganda. Religion is just one of tools, which formulates firm foundation of socialism in China. With this type of limitation, the Chinese Christianity has been existed until now under the control of National Committee of Three-Self Patriotic Movement of the Protestant churches in China, National TSPM. In fact, this agrees with United Front Strategy(UFS) and then becomes a ‘Socialization of Christianity.’ The Chinese government always emphasizes that only legal interchanges of Chinese Christianity can be allowed, which means the government wants to get absolute control. In this situation, I seek the appropriate models of religious interchanges between Chinese and Korean church. Most of all, I claim that the Korean Christianity should understand a system of Government and Power Structure in China before doing mission there. The friendly foreign interchanges, which are stressed by the Chinese government, can be promoted through China Religious Culture Communication Association (CRCCA). Secondly, based on ecumenical principles, Korean churches should develop official relationship with Chinese churches. Regarding to the organization of National TSPM and China Christian Council (CCC), Korean churches should find the subject of religious interchanges. In final, both positive and negative part of Chinese UFS should be acknowledged and then establish strategies. UFS interchanges with foreign religions based on dissolving them, but we should take advantage of their policy and use it for spread the gospel.

이 연구는 교정시설에서 활동하고 있는 종교인 자원봉사자의 역할에 관한 것 이다. 수용자 교정교화에 대한 높은 기여도에도 불구하고, 그동안 그들의 역할과 교화업무에 대한 기여에 대해서는 상대적으로 덜 연구되어 왔다. 종교인들이 교정시설에서 종교적인 역할을 광범위하게 수행하고 있지만 많은 직원들은 그들의 역할이 세속적인 분야에까지 확대되어야 한다고 믿고 있다. 수용자 상담, 취업 지원을 포함한 출소 후 보호, 수용생활 적응 등이 그 확대영역으로 될 수 있다. 아울러, 교정직원들은 종교인의 여러 가지 공헌에 대해 감동하고 있지만 때로는 그들의 역할에 대해 의문을 가지고 있기도 하다. 현재의 활동에 머무르기 보다는 본래의 역할 및 활동영역에 대해 다시 한 번 검토하여 종교인의 수용자 교화활동이 갖는 가치를 더 높여야 할 것으로 보인다. 그러기 위해서는 교정 기관도 종교인의 활동을 지원하는 시스템을 구축해야 하고, 현재의 종교프로그램의 효과성 검증과 교화프로그램의 재조정, 그리고 수용자 교화를 위해 필요한 분야의 종교인 역량을 개발해야 한다. 이 연구는 질적연구의 방법으로 수용자 교화업무를 담당하는 전국의 교정시설 교정직원 104명으로부터 이메일로 자료를 수집․분석하여 수행되었다.

본 연구는 결혼 예식장 종류에 따른 서비스스케이프 배색 이미지를 호텔 예식 연회, 일반 예식장, 종교 결혼식장 간에 비교하여 분석하고자 하였다. 서울 및 경기 지역 20~39세 400명을 대상으로 직접 방문 및 우편조사를 실시하였고 315부를 분석에 사용하였다. 통계 분석은 SPSS/WIN 17.0을 사용하였고, 신뢰도 분석, 요인분석, t-test, 분산 분석 등을 실시하였다. 요인 분석 결과 결혼식장 배색 이미지는 경쾌함, 고상함, 은은함의 3개 요인으로 분석되었다. 크론바하 알파값이 조사 도구의 신뢰도 분석을 위해 사용되었으며, 0.7 이상을 나타내어 적합하게 나타났다. 결혼식장 배색 이미지 분석 결과, '깨끗한'이 3.60으로 가장 높게 나타났으며, '온화한' 3.50, '은은한' 3.38 순으로 나타났다. 결혼식장 배색 이미지에 대한 결혼식장 유형별 차이를 분석한 결과 통계적으로 유의한 차이를 나타냈으며, 배색 이미지 중 '경쾌함' 요인은 일반 예식장이 3.00, '고상함' 요인은 호텔 결혼식장 3.64, '은은함' 요인은 호텔 결혼식장에서 3.60으로 가장 높게 나타났다. 결혼식장 배색 이미지에 대한 인구통계학적 차이 분석 결과, 성별, 결혼 유무, 한달 총수입에 따라 통계적으로 유의한 차이가 나타난 반면, 연령, 학력, 직업에 따른 차이는 나타나지 않았다. 본 연구 결과는 결혼식장 색채 마케팅 연구의 기초 자료로 활용될 수 있을 것으로 기대된다.

This thesis aims to Know the views of the religious reformers including Jan Hus, Martin Luther and Jean Calvin on missionary work, and to know if they actually partake in missionary activities themselves. How did their views on mission influence the way in which future generations conduct missionary work? To approach this theme, we must first establish a clear definition of what missionary work is. And lastly, according to Karl Hartenstein, missionary work is to participate in God’s mission, that is Missio Dei. The author of this paper is interested in the latter definition since this concept seems to have originated from the religious reformers. Jan Hus placed the authority of the Bible over the authority of the church. According to him, the missionary work is to reform the church, when it goes away from the truth of the Bible. According to Martin Luther, the missionary work is the salvation of the world by the promulgation of the Gospel: “only by the belief in Jesus Christ.” According to Jean Calvin, man’s salvation depends upon only God’s sovereignty. Therefore, only God can practice the missionary work by his sovereignty. Like Jan Hus, Luther made efforts to reform the church, when it went away from the truth of the Bible. Jean Calvin taught many theologians in Geneva and sent them to France and other European countries. The religious reformers exerted an important effect upon today’s church. They taught us what is the genuine meaning of missionary work and what must be the direction of today’s missionary work.

In its Annual Reporton Religious Freedom, U.S. Department of State labeled North Korea -along with China, Myanmar, Laos, and Vietnamas‘ Countries of Particular Concern’ that do not have freedom of religion. In order to become a part of the globalization world, North Korea should change its religion policy to ensure the freedom of religion for its people. A country that guarantees freedom of religion would never force its people to believe or not to believe in a certain religion. In order for North Korea further strengthen its collaboration with other nations around the world, freedom of conscience and religion should be guaranteed as the basic rights for its citizens. For successful reunification of North Korea and South Korea to be attained, internal unification should happen first before any legal or systemic unification. In order for internal unity to be fulfilled, collaborative integration of North and South should be achieved in every area of society including politics, economics, and culture. Most importantly, unification of religion can play a critical role in restoring true unity of North and South through reconciliation and forgiveness. Until now, North Korea established religious groups and institutions and partially allowed religious activities with the political intention to advertise itself as a nation with religious freedom. Until 1988, North Korea’s religion policy was hostile and persecutory in character. However, since 1988, North Korea gradually moved into a more positive direction that was manifested in changing laws on religion and definition of religious vocabularies in encyclopedias. Furthermore, by attempting to integrate the juche ideology and religion, North Korea intended to take steps necessary to guarantee individual’s religious freedom. Instead of being forced by external pressure, now is time for North Korea to walk side by side with other nations by independently pursuing religious freedom. North Korea should abandon their misconception of Christianity as anticommunism and antigovernment system. From the past exchange between South and North Korea and the humanitarian aids by Christian organizations, North Korea has to recognize that Christianity is the most genuine supporter of North Korea. Instead of labeling religion as a threat of a regime collapse or a leadership change, North Korea has to utilize religion as a tool to connect the people and the government. Furthermore, churches in South Korea have to acknowledge North Korean church as a church existing in a unique culture and environment. Churches in South Korea have to play an important role as a mediator between North and South Korea so that the two nations can be in good terms with one another and that the freedom of religion will be guaranteed in North Korea.

인간은 극한상황의 극복을 위해 상상력을 동원하게 되고 이는 곧 절대자에 대한 제의적 행위의 발생을 가져오게 된다. 인간은 이를 종교로 발전시키고 종교는 상징적 언어나 이미지를 사용하여 공간속에 내재된다. 이러한 과정은 오랜 세월특정다수의 집단에 의해 그 가치와 문화 그리고 제의적 관습이 축적된 종교적 경관을 형성하게 되는데 이것을 종교적 경관이라정의한다. 연구의 목적은 특정종교가 그 종교의 본질을 전파하기 위해 경관에 사용한 종교적 상징은 무엇이며 어떤 방법으로표현하고 있는지를 파악하는 것이다.연구의 결과는 종교적 경관의 구조는 내/외부적 공간으로 구분할 수 있으며 종교적 경관이 내포하는 상징은 중심, 통로,경계로 대별된다. 종교적 경관에 나타난 상징의 표현방법은 물리적 외관에 의한 방법, 환경과 결부된 행위에 의한 방법,그리고 환경에 부여된 의미에 의한 방법으로 나누어진다.물리적 외관에 의한 방법은 수평/수직적 형태에 의한 방법과 영역성, 그리고 중심성을 통한 방법이 있으며, 환경과 결부된방법으로는 제의적 행위를 통한 방법, 그리고 환경에 부여된 의미에 의한 방법으로는 명명, 유출, 입지와 방위에 의한 방법이있다. 이러한 상징표현을 위해서 수사학적 기법이 사용되기도 하였다.