This survey was conducted to analysis the facilities safety management of presbyterian churches in the central cities and urban areas. As a result, it need to support the knowledge of safety and protestant religious facilities partial help which located in urban areas.

이글은 개종 후 종교적 색채가 짙어진 엘리엇의 후기시에 나타난 종교적 경험의 문제를 다루려는 시도이다. 종교적 경험은 특정 종교의 도그마나 교리가 규정하는 대로가 아닌 인간이 압도적 권위나 힘을 가진 초월적 존재에 대한 관계에서 느끼는 정서적 경험으로 이 글에서는 오토와 제임스의 설명을 기초로 삼았다. 이 경험에서 인간은 대상인 절대자 앞에 나약한 피조물로 스스로를 인식하며 세계관과 태도에 있어 커다란 변화를 겪는다. 융은 이 경험을 심리적 공식으로 이해하여 인간의 의식이 그 근원인 무의식의 중심, 즉 ‘자기’에 노출되면 절대자 앞에선 ‘피조물 느낌’을 갖는다고 설명한다. 엘리엇에게 이 같은 종교적 경험이 실재했는가 하는 문제는 정확하게 답할 수 없는 문제이다. 하지만 그는 이 경험을 당연한 것으로 인정하고 있다. 또한 심리적 관점에서 보자면 그의 종교시에 자주 등장하는 여성도 시인의 종교적 경험의 개연성을 높이고 있다. 또한 그의 시는 기독교의 가르침을 무조건 수용하기보다는 스스로의 경험을 그리고 있다는 인상을 자주 불러일으킨다. 특히 ｢동방박사의 여행｣과 󰡔재의 수요일󰡕에서 이 같은 특징이 두드러지며 동시에 그의 시는 산문과 달리 종교적 가르침에 대해 회의하는 모습이 자주 드러내기도 한다.

본 연구의 목적은 엘리엇의 인본주의적 관점이 종교적 개념으로 신학적인 기존연구들과 앵글로 가톨리시즘 연구를 통해 어떻게 이해되는지 살펴보고 종교와 사회공동체를 연결하려는 엘리엇의 노력이 세속적인 인본주의와 기독교 인본주의와도 어떤 면에서 다른지 알아보기 위한 것이다. 앵글로 가톨릭으로의 그의 개종은 대부분 선조의 종교인 유니테리언과 철학적 연구를 통한 회의적 태도와 어빙 배빗의 사회적 토대, 흄의 원죄이론과 랜슬럿 앤드류즈의 삼위일체와 성육화를 강조하는 설교에 의해 복합적으로 영향을 받았으며 개인 자유주의와 신앙 문제를 제기한다. 이 연구는 엘리엇의 궁극적인 종교적 성향이 앵글로 가톨릭 공동체를 토대로 한 종교적 삶에서 인본주의와 지성인의 종교적 기능이 필요하다는 것을 제시한다. 그의 신앙의 핵심으로서 감정을 통제하는 종교적인 인본주의에 대한 엘리엇의 관점은 전통적이고 체계적인 종교적 정신을 깊게 하는 것과 앵글로 가톨릭의 옥스퍼드 운동과 밀접하게 관련된 고교회적 기독교적 성향에 헌신하는 것으로 그의 지적으로 얽혀진 종교적 신념과 사회적 삶을 이해하는 것을 가능하게 한다.

본고는 콘스탄티누스 이후 그리스도인 황제들이 변화시키려고 했던 로마제국의 공적 영역을 율리아누스가 어떻게 개혁하려고 했는지를 규명하고자 한다. 이를 위해 먼저 율리아누스 집권 이전의 로마제국의 국가와 종교의 상황을 서술하고(II), 그 다음에 이러한 맥락에 비추어 율리아누스의 종교 정책의 내용을 분석하고(III), 마지막으로는 그의 종교정책의 성격을 제시하고자 한다(IV). 결론적으로 본고는 율리아누스의 종교 정책을 전기와 후기로 나누어 고찰할 수 있지만, 기본적인 정책 기조는 동일했다는 것을 보여주었다. 정책의 전환은 페르시아 정벌과 다신교의 부흥이 기대보다 저조하다는 인식에 따라 이루어졌으며, 후기에는 다신교의 재조직과 함께 교육법, 그리스도인의 공직·군대 배제, 교회 재산 몰수, 교회 지도자 추방에서 나타나듯 보다 강력한 조치가 취해졌다. 하지만 본질적으로 다신교를 부흥시키고 신들에 대한 제의의 회복을 통해 국가의 번영과 안정을 도모하고 이를 위해서는 그리스도교를 실제적으로 약화 내지 제거해야 한다는 인식은 전기나 후기나 동일했다. 율리아누스는 “거룩한 행위”에 대한 강렬한 체험을 지니고 있었고, 스스로 제사를 드리며 신들의 뜻을 분별할 정도로 강한 신심을 지니고 있었다. 그의 정책은 이러한 “거룩한 행위”와 직접적으로 연관되지는 않는 듯하다. 다신교의 재조직은 기존의 다신교를 강화하는 틀 안에서 이루어졌다. 다만 가난한 자의 자애에 대한 요청은 분명히 그리스도교에서 영향을 받았다고 볼 수 있다. 그는 페르시아 정벌을 준비하면서는 신들의 호의를 얻기 위해 더욱 강력한 정책을 추구했고, 그의 신심과 열정으로 볼 때, 상황의 변화에 따라 정책의 강도가 조정될 수 있겠지만, 근본 목표는 동일했다. 율리아누스의 갑작스런 죽음으로 로마 제국에서 그리스도교화의 흐름은 막을 수 없는 추세가 되었다. 그는 후기 로마제국의 그리스도교와 다신교의 공존과 대립과 갈등의 역사에서 큰 분수령이 되었다. 하지만 그의 등장과 성장은 후기 로마제국의 그리스도교와 다신교의 관계가 얼마나 복잡하고 다면적인지, 그리스-로마 세계의 그리스도교화가 얼마나 길고 어려운 과정이었는지를 잘 보여준다.

본 논문은 엘리엇의 종교관을 기존의 ‘기독교적’이라는 광범위한 개 념대신에 ‘앵글로 가톨릭주의’로 규명하고 이러한 종교관이 드러난 한 예시로서 대성당의 살인에서 사용된 그레고리안 성가, ‘디에스 이레’ 를 제시한다. 그의 종교관을 규명하기 위해, 본 연구는 당대의 영국 국 교회내의 저교회파와 고교회파와의 양상을 확인하고, 성육화 교리를 중 심으로 그 특징을 파악하였다. 복음주의적 저교회파보다는 전통적 교회 로의 회귀를 주장하던 옥스퍼드 운동에 의해 부흥하였던 고교회파의 앵 글로 가톨릭주의는 엘리엇의 성향과 잘 부합된다. 앵글로 가톨릭주의와 그레고리안 성가의 부흥에는 동일하게 옥스퍼드 운동이 동일하게 유발 하였으며, 기존의 복음주의적 성향의 예배식과 평성가 보다는 더욱이 앵글로 가톨릭주의의 엄격한 수행과 관련이 있었다. 또한 ‘디에스 이레’ 의 심판의 날에 대한 주제는 기존의 복음주의보다는 보다 엄격한 앵글 로 가톨릭주의와 관련이 있었다. 기존의 작품에 대한 텍스트의 접근법 뿐 아니라 작품 속 작은 부분을 차지하는 한 성가역시 작품 속 흐르는 엘리엇의 순교에 의미를 함축적으로 드러내고 있음을 확인할 수 있었 다.

This study is designed to demonstrate reorganization of the social and religious time in the later Roman empire through legislation of Christian feasts by the Theodosian Code. It first examines the social rhythm of Roman society in the middle of the 4th century with recourse to the Codex-Calendar of 354. Then it proceeds to demonstrate how the imperial laws in the fourth and fifth centuries had changed traditional Roman time into Christian time. The legislation of Sundays/Lord’s days as feriae publicae introduced weekly holidays into Roman society. Subsequent laws designated Christian feasts such as Easter, Epiphany, and Christmas as public holidays, while they abolished feriae connected with pagan gods, thereby making them workdays. Creation of many imperial anniversaries may be understood as a process of modifying a pagan Roman society into a Christian one. Reorganization of the social time can also be seen in imperial legislation which prohibited spectacles on Christian feast days. Many imperial laws which abrogated pagan cults and superstitions and strove to preserve and keep spectacles demonstrate secularization of public entertainment. Furthurmore, prohibition of spectacles, even those linked to imperial anniversaries, on Christian feast days as well as conceptual distinction between “time for prayer” and “time for entertainment” displays a process of separation between religion and festivals. Other imperial laws emphasized humanitarian concerns on Christian feasts. They demanded Easter amnesty, prohibition of tortures during Lenten seasons, and visitation of prisoners on every Sunday. This study corroborates that the process of Christianization of the later Roman empire included reorganization of the social and religious time through imperial legislation.

The 1830s was a crucial decade within the shifting context of American religious culture in the nineteenth century. This changing context had an influence on the way religious conversion was viewed, especially on the Frontier. One significant religious leader in this period was Alexander Campbell (1788-1866). In an attempt to position himself in relation to both Calvinist and Arminian theologies, Campbell was further required to respond to the growing tide of both revivalism and restoration in America. In the end, with the rise and spread of both revivalism and Joseph Smith and the Latter-day Saints on the American frontier, Campbell offered his own morphology of religious conversion. Based upon his reading of the Scriptures, he proposed “immersion” as the spiritual act that procures religious conversion in the individual. Campbell’s The Christian System (1839) offers a full reading of his view of religious conversion, being the most systematic of his written theological statements. Within the pages of The Christian System, Campbell develops an apologia for religious experience, one that he identifies as biblical and at the same time avoids two perceived extremes: “Enthusiasm” (revivalism) and “delusion” (Campbell’s response to Joseph Smith and the Latter-day Saints).

The constitution of the Republic of Korea clearly states the separation of church and state. While pure religious action should be separated from politics, Koreans with religion have some duties and rights based on the fact that religious people also are members of the Korean nation and society. This article aims to describe an aspect of the relationship between politics and religions with a special attention to Christianity. First of all, Christianity of Catholic and Protestant played a great role in the building of the Republic of Korea. After the World War Ⅱ, other religions in Korea did not support liberal democracy. Also they had a very ambiguous attitude toward democracy. Some of them accepted even communism. In the ideological chaos, Christianity clearly counted as one of the important anticommunistic groups. At this point, Christianity should be considered as one of great contributors to the nation buildings of the South Korea. This close relationship of Christianity and anticommunism has been maintained from the World War Ⅱ to the present day. However, several presidents of Korea became dictators in the name of anticommunism so that many liberal Christians have protested against authoritarian government as well as anticommunism which became a hated word in Korean liberal society. Many struggles between governments and liberal Christians had been appeared in other areas such as industrial problems, rural society, as well as environment. Recently, many Buddhists has been strongly involved in such agendas of liberal Christianity. During transition from industrialization to democratization in South Korea, this nation has tried to find out a national identity and the Korean government have supported traditional religions such as Buddhism under the title of support of traditional and national culture. This support from government has been appeared in the area of culture, tourism and education. At this point, traditional and national religions of the South Korea have received a lot of financial aid from government.

This paper examines a distinctive Christian slogan, “What would Jesus do?” which was emerged from Charles Sheldon’s social gospel novel, In His Steps (1897). This book eventually became one of the most influential bestseller during the last century. It is known that In His Steps has sold more than thirty million copies. However, this important Christian legacy has generally been ignored by the academic scholarship. The goal of this research is to rediscover a popular old evangelical heritage. How has this “sappy” “popular” novel received such a massive response from the ordinary readers generation by generation. I examine the history of the birth and reception of In His Steps, examining the Christian literary culture in author’s time. Also, I analyze and evaluate the contents and messages in this novel. What could be the author wanted to tell through this fictional narrative? Which portraits of Jesus are described in this book and in the slogan, “What would Jesus do?” Is it really possible for today’s Christians to follow in Jesus’ steps through asking this question, as the author suggested in the story? I discuss theological and ethical validity of Sheldon’s “imitation ethics.” I define that Sheldon’s message was an evangelical social gospel influenced by the holiness evangelicalism of his era. Sheldon believed that Jesus’ teaching should be applied to government and that the church has a definite responsibility for social reform. However, evangelical readers in the 20th century ignored the “social gospel” spirit in this book, only accepting his emphasis of personal morality and piety. However, in both Sheldon’s social gospel message and the recent evangelical movement, popular media are actively used to embrace the question, “What would Jesus do?” Sheldon aimed to “make religion interesting.” His writing of religious fiction was only for presenting and spreading gospel message, not creating interesting plots nor producing literary masterpiece. Scholars has criticized that Sheldon’s novels are too naive and sentimental with the lack of realistic anthropology. Surely his optimistic idealism overlooked the gray part of complex human life, simply dividing a (good) christian way from a (evil) secular way. However, his suggestion does not primarily aim for the possibility of following in Jesus’ steps, but for the motif of Christian life. It is a spiritual technique for devoted Christians with seriously asking what Jesus would do in one’s context. It is not for the “right” decisionmaking but for a disciplinary method, expecting the presence of the Holy Spirit. It is appropriate that Stanley Grenz expressed Sheldon’s imitation ethics as an “evangelical autonomy.” His imitation ethics observe that devotion to Christ unifies faithful Christians with their cosmic Master in the deepest aspect of their personhood. Sheldon strived for “social reform” through individual transformation, which is the very message of his religious fiction.

Augustine has been claimed to be the progenitor of the theory of just war in Christianity. In the medieval age his position was taken advantage of by the Roman Catholic Church to justify the persecution of heresies, the crusades, and other wars. It is true that especially in his controversy with the Donatists, he articulated the reasons and methods of religious coercion. Yet he did not advocate relgious coercion outrightly. Augustine, who valued the universal nature of the Catholic Church, abhorred the provincial character of the Donatist Church. He took notice of escapism in the Donatists' understanding of religious purity. Moreover, Augustine chided them for practicing rebaptism. This rite had been confirmed in North Africa, but not anywhere else. Augustine asserted that though the baptism administered in the Donatist Church was valid, it was not efficacious. So long as they remained separated from the Catholic Church, their baptism did not work remission of sins. Augustine believed that for the maintenance of order and peace, religious coercion can be exercised to schismatics. The Christian order ushered in by the advent of Constantine should be preserved not only in the world but also in the church. Furthermore, Augustine thought that as a means of discipline religious coercion is necessary. Yet, it is not for punishment or persecution per se but for correction and education. He even believed that it is a means of love. Because people who love never do evil, even their coercive measure can be justified.

It seems that persecution is not an appropriate subject of discussion in the time of 'no' persecution. Looking back over the history of Christianity, however, one finds that persecution has been one of the main concerns for all times. Persecution for cause of personal conviction and practice has been a dark side of human history, whether religious or political. That the religion whose main teaching is 'to love God' and 'to love others' has been a protagonist of 'hating and hurting others' in history must be blasphemous to its God and hypocritical to humanity. Baptists have been more the persecuted than persecutors in their history. Baptists were from the beginning the persecuted. Just as Anabaptists in sixteenth-century were persecuted by both Catholics and Protestants, Baptists were persecuted by both the then established church, the Church of England, and reforming Puritans. They have shaped their convictions, theology, and way of life through dealing with persecution, including the concept of religious liberty and separation of church and state. Roger Williams initiated the movement of religious liberty in American history. From the very beginning of his life in America, he was driven to struggling for 'soul liberty' and building a 'wall of separation' between the church and the state. Persecution was always there as he fought through his activities and writings in Old England and New. Persecution was a negative experience that made Williams go beyond orthodox Puritanism and reach the idea of religious liberty and separation of church and state. This paper is an investigation as to how persecution had an effect on Williams's view of religious liberty and separation of church and state. Chapter one is introductory comments. Chapter two sketches Williams's life around persecution and the New England situation of the time. Chapter three deals with different perspectives on his view of persecution: biblical, historical, ecclesiastical, and civil. Chapter four is implication and conclusion.