Christian Education and theological education in the secular age has to change their traditional framework. Theological Education which regards and addresses secularization as a negative phenomenon cannot properly serve the contemporary pluralistic society. The traditional understanding of both Christian Education and Theological Education is that they serve as the “light“ of world. The traditional position of theological education in the West is that education should serve as a light that brightens the dark world with the Christian spirit. Theology was considered the most superior discipline which lit the world from its ivory tower. There is the position of Christian and Theological Education as the “salt“ which purifies the secular things of the world as well as the secular aspects which have penetrated Christianity through the process of secularization. This is the position maintained by the school of fundamental Christian and Theological Education which is against secularization. The problem of this position is that, according to the dualistic world-view, the church is not willing to go into the world but attempts to purify the world and bring it into the church. Thus it does not complete the secularization of Jesus Christ who was incarnated to come and serve the world. As such, Christian Education and Theological Education has to play the role of “leaven“ in the world just as the Church has to be the leaven of the world. Education should be like leaven which spreads the Christian spirit and the Gospel by changing the world in the pluralistic fields of mission of the secular age. For this kind of education, Christian Education and Theological Education need to become concrete and practical to befit contemporary pluralism, and further to be changed into mission-oriented education. In this sense, I would like to propose the reform of Theological Education focusing on practical Biblical Theology, practical Church History, practical Systematic theology and missional Practical Theology.

1. Die Kirche steht heute vor der Herausforderung der Globalisierung. Die ernste und dringende missiologische Aufgabe besteht darin, den Kirchen und Christen zu helfen, die von den negativen Folgen der Glaoblaisierung konfrontiert sind. Es gibt unheimlich viele Probleme, die vom Prozess der Globalisierung verursacht wurden. Aber Ich halte die folgenden Probleme fuer die Gewaltigste, naemlich, die Vertiefung der Armut durch die Polarisierung, Konflik der Religionen, Gewalt, und die Zerstoerung der Vielfaeltigkeit der Kulturen. Das Ziel dieser Arbeit liegt darin, zu untersuchen, welche theologische Herausforderung die Globalisierung mit sich bringt, inwieweit diese Herausforderung im theologischen Ausbildungsprozess in Korea und Taiwan beruecksichtigt wird, und wie das Curriculum fuer den veraenderten Kontext neu konstituiert werden kann. Dafuer habe ich zwei Laenderbeispiele gewaehlt, denn Korea und Taiwan haben sehr aehnlichen historischen Erfahrungen hinter sich, bzw, die kolonialherschaft, die westliche Mission, die politische Unterdrueckung und kirchliche Widerstandsbewegung und die gemeinsamen religioesen Traditionen(Buddhismus, Konfuzi -anismus, Taoismus, Shamanismus etc.). Der Grund dafuer, warum die Tehologie sich fuer die Wirkung der Globalisierung interessiert, liegt insbesondere darin, dass der grosse Teil der Menschen von den sehr negativen Folgen der Globalisierung betroffen sind und darunter leiden. Nicht nur auf der internationalen Ebene, sondern auch auf der Ebene des Binnenlandes vertieft die Globalisierung den Kluft zwischen Armen und Reichen, die Polarisierung der Arbeit und Ausbildung durch die Integration des Weltmarktes, das FTA und die revolutionaere Entwicklung der Kommunikationstechnologie. Die Globalisierung aktiviert die internationale Wanderung der Arbeitskraft und die daraus folgenden interkulturellen Begegnungen. Das Ostasien war und ist heute noch eine multireligioese Gesellschaft. Viele Laender leiden unter der strukturellen Armut. Der ethnische und religioese Konflikt ist die latente Krise, die zu jeder Zeit explodiert werden kann. 2. In Asien haben Korea und Taiwan sehr aehnlichen historischen Erfahrungen: zuerst im sozio-politischen Sinne, die japanische Kolonialherschaft, die Unterdrueckung des autoritaeren Regimes, der Kampf fuer Demokratie, Freiheit und Unabhaengigkeit. Und dann im kirchlichen Sinne, die beiden Laender waren ein Missionsland und die Kirche, insbesondere die presbyterianische Kirche war gepraegt von der kontextuelle Theologie auf Grund der politischen Situation. Dies fuehrte zur Vernachlaessigung des interreligioesen Dialoges. Im Curriculum der theologischen Ausbildung ist der interreligoese Dilaog entsprechend wenig berucksichtigt. Die theologische Ausbildung began in Asien etwa vor 200 Jahren und war von der europaeischen und amerikanischen Mission bestimmt. Die theologische Ausbildung war auch ein Produkt der Missionarischen Theologie. Aber dennoch hat sich die theologische Ausbildung inzwischen sehr viel veraendert durch die aktiven oekumenischen Bewegungen. Der oekumenische Merkmal der theologischen Ausbildung muss sichtbar werden im offenen Verhaeltnis zu anderen religioesen Traditionen, zu anderen theologischen Versuchen und im aktiven Engagement der Laien. Die Theologische Ausbildung in Korea orientierte sich lange auf die USA und Europa und zeigte weinige Interesse fuer die Entwicklung der asiatischen Theologie. In anderen asiatischen Laender ist es m.E nicht viel anders. Es ist an der Zeit, dass die Kirchen in Asien voneinander lernen und versuchen, im kulturell und historisch gemeinsamen Kontext theologisch zusammenzuarbeiten. Die oekumenische Theologie ist nicht ein Disziplin oder ein Anhang der Theologie. Oekumene bestimmt den Charakter und die Orientierung der Theologie ueberhaupt. Theologie ist ihrem Wesen nach oekumenisch oder nicht oekumenisch. Oekumene wird im weiteren Sinne als 'Haushalt' verstanden, bzw. als 'lebendig machen aus der Kraft des Todes'. Die oekumenische Theologie richtet sich nach Leben und Gleichheit des Menschen. Es kann keine Theologie geben, wenn sie die Wirklichkeit der Zerstoerung des Lebens stilschweigend duldet und Gott des Lebens nicht verkuendet. Oekumenische Theologie im Zeitalter der Globalisierung zu treiben, beginnt zuerst mit grundsaetzliche Veraenderung des traditionellen Curriculums aus der Sicht des Lebens, also aus der Perspektive des leidenden Volkes.

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.

In the 21st century, the era of change in Northeast Asia, Korean Christianity encounters a crisis of identity being Korean or Christian. Korean people tend to regard Christianity as a western religion connected with America and its faults and negative sides are widely broadcasted through the mass communications. Futhermore, the confucian fundamentalism revives and focuses on Korean nationality and the indigenous national religions has emphasis on their national identity. In order to respond their challenges to Korean Christianity, she should find her national identity in Korean people’s distinctions which can be found in the indigenous religions of Korea. The author finds some Korean indigenous distinctions with an analysis on the indigenous religious phenomena by using Friedrich Heiler’s analysis frame of religious phenomena. These are as follows: 1, 3, 7, 21, 40, 100 days as sacred times; mountains, divine place, and council rooms as sacred places; religious specialists as sacred persons; traditional religious words and writings as sacred words and writings; purification, sacrifice, unification as sacred practices; the concept of reconciliation as a sacred concept. These indigenous distinctions can be applied to Korean Christianity to be Korean and be indigenous Christian which may solve the problem of the identity crisis. Some cautions can be noticed when they are applied to and used by Korean Christianity. These distinctions must be contextualized critically by the consensus among the intercultural hermeneutic community in Korean and the world Christians. Through the process of the critical contextualization of Korean Christianity, she can be Korean and be Christian also in Korea.

Guarino Guarini(1624-1683) is one of great Baroque architects who developed new spatial concept in architecture. He refused to static space typically appeared in Renaissance architecture. Instead, to make it possible to generate complicate form and moving space, he made use of generative diagram. It provide him with an abstract machine to generate automatically architectural inferiority. His generative diagram consists of three types: single circle diagram, matrix diagram and longitudinal diagram. The first diagram uses single circle as primary generator and develop this by means of overlap and equiangular division. La Cappella della Santissima Sindone, Sanctuary of Chiesa di Oropa, Chiesa dei Padri Somaschi, San Gaetano are designed according to this diagram. The generator of the second diagram is nine circles in $3{\times}3$ matrix, which provide the base for the interpenetration of space in Guarini's architecture. He inspired this diagram from Kepler's $\ulcorner$Harmonices mundi$\lrcorner$. The Churches of San Lorenzo, Ste-Anne-la-Royale, San Filippo Neri, San Gaetano are generated by this diagram. The third diagram has several circles in Lantin-cross plan. Guarini adopted this diagram because he had chances to design several churches in Northern Europe. The churches of Santa Maria di Ettinga, Immacolata Concezione, San Maria della Divina Providenza, Church without Name, San Filippo Neri are representative examples for this diagram.

As a form of a private prison, a religious prison implies to a prison with religious programs arranged by a religious organization and operated based on such programs. We denounced a private prison a great deal repeatedly until its introduction was finalized in 2001, and it was approved in a form of a religious prison. A religious prison was approved under great expectations of securing effectiveness of correction, enhancing efficiency of correction, and assuring and expanding human rights of prisoners based on the spirit of religion originally. However, a possibility of an unfair treatment, infringing human rights of prisoners, losing the authority of a national prison, and misusing the rights of punishment by a religious prison may also be raised. Because such possesses ambivalence of being able to accomplish the results appropriate for the purpose of introduction or to show an adverse effect depending on how a religious prisoner is operated. Accordingly, various forms of a religious prisoner must be introduced based on thorough supervision of the country in order for a religious prison to produce expected results. In addition, the outlook of a religious prison would be bright when an equal treatment and an unrestrained option for prisoners are guaranteed.