1930년대와 40년대에 조지 오웰은 전체주의에 대한 주요 비평가였다. 오늘날 신무신론자로 알려진 사회의 지식인들은 이른바 “종교 근본주의”가 부상하고 있는 상황에 대한 비판을 주도하고 있다. 이 논문에서는 오웰과 신무신론에 대한 간략한 비교연구를 제시하고 있다. 1940년대 오웰의 작품은 저자의 의도와 상관없이 모든 글쓰기가 어떻게 동기부여 되고 그것의 역사적·정치적 맥락과 구분될 수 없는지를 설명하고 있다. 오웰의 맥락은 전시의 사회주의였던 반면에 신무신론자들은 동시대의 자유민주주의에 의해 자극을 받았다. 이 논문은 신무신론자들이 그들의 책을 통하여 강력하게 주장하고 있는 자본주의에 대한 자유이념이 간단히 말하면 이슬람 종교 근본주의자들과 관련한 신무신론자들의 전략인, “합리적”이고 “진보적”인 담론을 가진 인종 편견으로 매우 쉽게 그리고 종종 위장할 수 있다는 것을 논하고 있다.

본 논문의 연구주제인 수사학과 커뮤니케이션 관련 연구는 의사소통적 비평에서 몇몇 서구 비평가들에 의해 다루어지고 있기는 하지만, 하나의 연구주제로서 수사학적 커뮤니케이션 연구에 시를 적용하는 예가 많지 않다. 그래서 말이든 글이든 그 문화 콘텐츠를 가지지 않고는 화자의 올바른 의도나 글의 메시지를 포착하기는 쉽지가 않는 것이 사실이다. 이런 점에서 17세기 영국시인인 존 던의 경우 커뮤니케이션 스타일리스트로서 그가 수사학적 장치를 사용하는 목적과 의도에 주목하는 일은 새로운 연구방식의 하나이다. 던의 시는 ｢갇힌 사랑｣이라는 주제를 통해 여성의 문제와 시대의 편견과 사랑의 문제를 오늘날 매우 중요한 글쓰기 매체로 접근하고 있다. 그의 시는 성과 사랑의 본질을 시대적으로 조명하고 있으면서도 동시에 여성과 관련된 도덕의 중요성을, 즉 성스러움에 가까운 자기희생을 처음부터 강조하고 있어 사랑의 종교적 의미가 크다고 하겠다.

이 글은 『풀잎』에 나타난 소리의 종교적 특징을 고찰하는데 의의를 두고 있다. 휫먼은 자신의 목소리뿐만 아니라 만물과 모든 인간의 소리를 『풀잎』에 담아 썼다. 그리고 세상의 소리를 경청하고 분석하여 시를 쓰는 자신만의 방식을 보인다. 그는 시인을 자연과 우주의 모든 소리를 번역하는 소리의 번역가로 소개한다. 그는 소리들을 통하여 세상 속에 존재하는 선악의 모든 면들을 차별없이 수용하고, 흡수하고, 그것을 새로운 의미로 조명하였다. 그의 『풀잎』에 나타난 다양한 소리들은 자연과 인간의 아름다운 소리의 요소와 근원들을 제시하기도 하지만, 절망과 고통 속에 신음하는 형제의 소리, 휫먼의 영혼이 외치는 야성의 소리, 그리고 만물을 사랑하는 신의 목소리를 상징하기도 한다. 따라서 『풀잎』은 휫먼의 신의 무한한 사랑 속에 있는 모든 만인과 존재들을 축복하는 노래이고 찬미시집인 것이다.

이 논문은 예이츠의 “초자연적 노래”를 잘 이해하기 위해 연구한다. 기 독교교리에 대한 예이츠의 견해, 언어의 사용, 시의 진행 순서 등을 논의한다. 이 시 의 초자연적인 것에 대한 특이한 접근은 학자들에게 여러 가지 문제를 야기하며, 또 이 시가 초자연적인 것만을 다루지는 않는 것 같지도 않다. 벤들러도 지적한 것처럼 이 시 “초자연적 노래”는 기괴한 것과 원시적인 것에 대한 하나의 모더니스적 시학을 구체화하고 있다.

The purpose of this paper is to examine some religious reformers and mission ideas. There are some negative aspects on the mission ideas of Religious reformers until now. Except theologians of Roman Catholic Church, Gustav Warneck, who is the father of modern missiology, also evaluated that there were not any mission ideas and mission activities to religious reformers, for Luther did not recognize mission duty, compared with those Roman Catholic which made inroad and was active abroad more than before.However, the study that there was mission to religious reformers was presented by western and Korean scholars. Despite of this positive study, the center of criticism is that if they have mission ideas and theology, how their ideas and theology are systematic and have persuasive power. Therefore, the evaluation to them may be more negative judging from the circumstances resulted in the geographical expansion of gospel and numerical increase of believers because the mission of christianity after 19th century which was called as ‘The Great Century,’ produced a large number of missionaries abroad.Through the examination of results and a limit about the study on the mission ideas of religious reformers until now, this paper, on the other, presented the mission as ‘a witness.’ Jesus Christ gave Great Commission to his disciples, and all of them carried out their duties as the witness of gospel through religious martyrdom. The Latin ‘martyrium’ of ‘martyrdom’ came from the Hellas ‘μαρτυριον.’ The ‘μαρτυριον’ means originally the word ‘witness’ and ‘evidence.’ The etymology of the word ‘witness’ and ‘evidence’ is the same.The martyrdom is the ultimate evidence of gospel. Martyrs strongly impressed to christian community as the witnesses of gospel in their lives, and took the role of enthusiastic missionaries leading the others to faith. Consequently, this paper analyzed their practice more than their theory on the mission of religious reformers, that is, their lives as a martyr for the truth, Jesus Christ. This is because the martyrdom for gospel is the most obvious witness and mission of gospel at once.

In the Harry Potter Series, the magical power wizards and witches pursue avails its potential for the everlasting dream of eternal life as we used to see in religion. The dream comes true where magic makes it real as wizards desire to. Voldemort, Dumbledore, and Harry are described once as such. Voldemort tries to use magic to live eternally with the legendary philosopher’s stone as we have long known in alchemy, including ‘seven horcruxes’ into which Voldemort stores part of his soul to incarnate whenever he wants to. Dumbledore has the same dream with the three ‘deathly hallows’ he once possesses on his own; he finally changes his mind after he observes the death of his mother and sister. A prophecy reveals Harry as the Chosen One who defeats Voldemort, freeing the world from prevailing evil power; he rises after he willingly dies at the end of the story, just as Jesus Christ did.Religious significance in magic and the occult, including alchemy, astrology, clairvoyance, numerology, is seen in that Harry Potter puts together a vision of Christianity in the world of magic. In the story, magical power makes the vision possible on material basis, seemingly in religious significance, freeing body and spirit by sublime love in family, friends, and then people in the modern society. In the story, courage, sacrifice, forgiveness, love, friendship, fellowship, and freedom in body and spirit appear to be Christian virtues even in terms of the magical power Harry uses throughout the whole story in which evils are finally defeated and goods are raised.

이 논문의 목적은 한국 근대 여성 문학사에서 ‘여성 작가 1세대,’ ‘여류 문인 1기’로 불리는 나혜석의 문학을 기독교와의 연관 아래 다시 읽고, 그 관련 양상을 구체적으로 살피는 데 있다. 여성의 자아와 타인에 대한 인식과 태도, 나아가 인생과 세계에 대한 가치관 형성에 기독교 신앙심과 기독교 정신(윤리)이 구체적으로 어떤 영향을 미쳤으며, 그 의미는 무엇인가를 규명하고자 하였다.나혜석의 대표적 자전적 작품인 「경희」에서 여주인공 경희는 ‘하느님의 딸’로 자신을 새롭게 인식하고 인간으로서 자기 자신을 정립한다. 또한 「회생한 손녀에게」에서 할머니는 하느님의 복음을 몸소 구현하는 신앙적 인물이다. 이때 무엇보다 눈에 띄는 것은 이들 여성 주인공에게서 공통적으로 나타나는 고양된 ‘종교적 정신성’에 있다. 기독교적 신앙심에서 발원된 자기에 대한 긍정적, 주체적 인식과 그에 상응하는 고양된 정신 상태는 자신뿐만 아니라 타인, 더 나아가 삶과 미래에 대한 무한한 신념과 열정을 생성하였다. 여성 주인공들의 이러한 태도와 심리는 기독교 신앙심과 연동되어 나타난다. 경희는 “자기 자신을 조선 사회의 한 여자보다 먼저 우주 전 인류의 여성”으로 자각하면서 “전 인류에 대한 깊은 사랑과 애착심”을 표출하였다. 이러한 신념과 열정은 그의 문학과 삶에 드러나는 “개척자로서의 여성 정체성”과 맞물려 있다. 나혜석 문학에서 기독교는 전통적 가부장적 구조와 유교적 이념 속에서 종속적이며, 수동적인, 억압적인 삶을 살았던 당시 조선 여성들이 독립적이며 주체적인 인간으로 거듭나 새로운 삶을 추동하도록 하는 내적인 힘이었다.나혜석의 초기 문학에서 기독교는 단순히 개인의 영적 구원을 위한 신앙으로 제한되지 않는다. 그녀는 조선 여성의 삶과 현실의 문제에 기독교를 부단히 연계하면서, 그 정신과 윤리를 적극적으로 활용하고 실천했다.

Aiming to examine the understanding of the foreign social service and religio-culture of the Korean religious organizations, the article analyzes the foreign social services of the American religious organizations and those of the Korean religious organizations comparatively, which have been practiced in Cambodia. Further the article compares how the Korean faith-based organizations understand the religio-culture among the cross-cultural social services in Cambodia with how the American faith-based organizations understand that in Cambodia. The research on the understandings is achieved through 3 methodological tools: critical method of literatures, visiting and surveying offices and field sites, and interviews with the persons in charge of the organizations. First, the article starts with discussing the religio-cultural context in Cambodia of which Theravada Buddhism has dominated lives of the people historically. Also Cambodian authority for the NGO/CSOs including Christian organizations and the NGO Forum on Cambodia are analyzed to impose requirements on the international NGOs. Second, the research discusses the theological policies to understand the religio-culture among the cross-cultural social services of the 7 Christian NGOs in the U. S. such as AFSC, CRS, CRWRC, CWS, MCC, MKLM, WVI which have maintained different traditions. Third, the article deals with the religious policies for understanding the religio-cultural social services of the 7 Korean religious organizations such as Catholic OBOS, Dail Community, Korea Food for the Hungry International, World Vision Korea, Buddhist JTS, Buddhist Goodhands, Won-buddhist NGO. Most of the Korean organizations show that they do not keep the policies to the cross-cultural issues. Fourth and Conclusively, the article compares the characteristics of the policies of the American FBOs with those of the Korean FBOs. Briefly speaking, the former focuses on the humanitarian and development issues as the NGO do, however the latter keep no policies, which are oriented to mission works to expand their religious identity. Therefore the Korean FBOs are asked to arrange theological or religious policies to be open to other religions and cultures. Inclusive of other religio-cultures the FBOs may do their mission-oriented development works. CRWRC can be a good model for Korean FBOs to contribute to exercising the holistic perspective development mission.

The theology of religions, which examines theologically the meaning of other religions and their relationships, is important, but controversial issue in theological world. In the religiously pluralistic society, Christians who are participating in the interaction with other religions should be attentive to the theology of religions and have rules and principles. In the era of the Enlightenment and modernism, the radical continuity between the natural and supernatural and between God and humans was also connected to continuity among religions, and relativity and the seeds of pluralism were highly fostered beyond Augustinian exclusivism. However, Karl Barth rejected mancentered theology in modern context and liberalism, which made religion a matter of this world by magnifying humans at the expense of God. For Barth, there is no natural theology as a point of contact between God and humanity, and rather there is total discontinuity between them standing in opposition to each other. This article especially focuses on Barth’s theology of religions which is described as complex and self-contradictory and gives some missiological implications. On the one hand, in Barth’s rejecting natural theology or general revelation and regarding religion, which is contradicted to revelation, as unbelief, his theology does not seem to be helpful for the dialogical basis with other religions. However, on the other hand, by the view in his later writings, Barth’s theology provides for a more positive and implicit view of the religions. In the doctrine of reconciliation of Barth, God’s self-revelation could not be confined to the realm of the Christianity, and other lights and words which come from outside the Christian church are in some sense represent a view on God’s revelation. Furthermore, relational aspects in Barth’s theology based on imago Dei builds a common ground for inter-religious interaction. On the whole, Barth is not only in commitment to the Christian faith, but also in profound openness toward other religions beyond outright denial. However, in making theology relevant to contexts, Barth cautions against losing the faithfulness to the Word of God or the distinctiveness of the Christian message. Barth’s theology of religions is a guidepost in this respect today.

The purpose of this study is to examine the applicability of the economic approach to mission studies. In fact, the economic approach to religion was already attempted by some sociologists and economists. Sociologists noticed the phenomenon of marketization in religion and explained it in terms of the theory of secularization. According to this theory, modernity causes a plurality of worldviews, which in turn reduces religion to a private sphere. As religion becomes a matter of choice, religious decline, they argue, will be inevitable. Since the middle of 20th century, however, they have confronted with a somewhat unexpected situation. Namely, religious resurgence in secularized societies. Contrary to their expectation, not only Islam but also evangelical churches have grown remarkably all over the world. Furthermore, scholars have observed that neoliberalism and free trade also in the late 20th century have been influencing the marketization and privatization in public services, such as law, education, health care, and even religion. All these unexpected situations have requested a new paradigm in religious studies. After all, the socalled new paradigm thinkers attempted to explain all these issues in terms of the economic approach. They concluded that the decline of religion, has nothing to do with secularization. To explain the resurgence of religion in the modern period, furthermore, they have shifted their interest from the demand side to the supply side of religion. For them, religious competition and plurality do not decrease religious vitality; rather, they increase it. To deduce this conclusion, they have used two main key concepts: 1) rational choice theory and 2) religious market model. The former theory assumes that people act rationally to maximize their selfinterest. This applies equally to choices about religion. After evaluating costs and rewards, people decide what religion they will choose. Of course, religious organizations also act rationally in order to increase their membership and maximize their interests. After all, religious deals between religious buyers and suppliers establish religious market. Religious market model has been developed from this context. Then, is it possible to adopt above perspective and theories in mission studies? Simply, we may assume two different positions: 1) positive and 2) negative. The former position considers economic theories in a positive light, focusing on the phenomenon of marketization in mission. In many cases, competition with other religions or among Christian denominations often drive a mission field to a market context. In this context, people choose this religion or that denomination rationally just as they do when choosing a car or buying a computer. To meet their needs and attract more believers, missionaries use various strategies just as commercial firms do. Viewed in the light of economics, the natives and missionaries may correspond to the demand and supply side; religion or denomination can be considered as a religious product or brand. In mission studies, this economic approach will be useful in mapping out the mission strategy. Especially, the religious market model of this approach is very helpful in grasping religious terrain, religious market structure, and degree of government regulation of religion in the mission field. Furthermore, the economic approach can contribute to the study of denominationalism or ecumenics as well in a different angle. For instance, while theologians and missiologists see these issues in terms of ideology or theology, economists of religion see them in terms of a kind of religious cartel or spinoff. This perspective can give mission studies different but more effective insights regarding denominational split or unity. On the contrary, others may have a negative position to adopt the economic approach in mission studies. While the former position prefers to take a social scientific or valuefree attitude, this position prefers to take an ethical or normative attitude, assuming that there is no common ground between Christianity and economics. Especially, they may criticize this economic approach for the reductionist way of thinking in religion. The concept of ‘Homo Economicus’ or universal applicability of the theories also are likely to be criticized. In spite of some controversial issues mentioned above, it is obvious that the economic approach to religion has made great contributions to religious studies. Unfortunately, this approach has not been much discussed so far in mission studies. As we saw before, many areas of mission studies can receive help from the academic achievements of the economic approach to religion. In that sense, I suggest taking further discussion on the economic approach to mission.

This paper explores central Asia's area studies and mission strategy focused on culture and islam's identity. This articles attempts significance of the area studies in taking pursuit of mission strategy in Central Asia. By researching Central Asia's historical surroundings, cultural identity, islam’s ideas after break up Soviet Union, it enables us to take out the essence of the mission’s methods in this areas. This article explores examining particularly Central Asia's historical meaning of the Mongolian tradition and the origin of the Central Asia's peoples, study the ideas of the religious essence, above all Islam's fundamentalism and the religiopolitical strategies as a politics of discourse focused on the concept in Central Asia. The history of Central Asia has been about empires and tribes. The concept of nation to denote a triangular relationship among territory, ethnocultural identity, and political authority is very recent in this region. The causeandeffect links between geopolitics and national identification in Central Asia were revealed by religion and national identity. By this conception, we must design mission strategy. The process of religious identity and national identity and Central Asia’s geopolitics have been connected each other, and I emphasized strong significance on the connection of domestic political surroundings and mission strategy. The leap from culture to politics is made by portraying the nation at one moment as a cultural community, and at another, as a political community. Nationalists can build up the nation from different political events and economic surroundings to be fot their country have special culture identity. Chapter II examines cultural mapping as the essence in Central Asia's study. Chapter III reviews islam's identity in Central Asia. Chapter IV analyzes politics factor focused on international relations between the west, USA and the Russia government. The aim of this article is to present a general overview of the mission strategy in examining culture and the ideological concept of the newly governments in Central Asia dealing with the process of the Nation building and State building in this areas.

This paper is to propose the possibility of new issues in mission studies by examining new religions in a phenomenological way. The phenomenology of religion emphasizes the stopping of value judgment and the empathetic understanding of religious essence. Though scholars in mission studies pay attention to the study of world religions including Islam and Buddhism, they seem to have overlooked the necessity and importance of the study of new religions such as Unification Church and Mormonism. The scholars in the West, especially, the USA, UK, Italy, and Sweden, initiated the study of new religions in order to give proper information on new religions to the public, government, and churches. Anticultist's criticism on new religions often distorted the contents and image of new religion, so we need more objective research on new religions based on the analysis of text analyses, interviews, and field works. The death of Mun Sun Myung(19202012), the founder of the Unification Church, recently increased the public concern to new religions. Considering its influence on Korean society and the world, scholars should study new religions existing in the world. According to tradition, the six classification of new religions is possible: ① Christian tradition, ② Islamic tradition, ③ Asian religious tradition, ④ UFO tradition, ⑤ selfcultivating tradition and ⑥ New age tradition. New religions have different views on religious authority, scriptures, family, and the role of women from existing majority religions. Their mission strategies focus on the youth group and the elite intellectuals seeking for the new meanings through individual contacts and mysterious experiences. Like the case of 1978 mass suicide of the People's Temple, new religions sometimes shows the destructive respect. Therefore, more objective and scientific studies on new religions are necessary for us to protect the security of society and the health of religion from its fanaticism. In conclusion, the author proposes three possible issues related to new religions in mission studies. First, the updated information on new religions is needed. Second, the publication of documents, the training of religious experts, and the establishment of academic institutes on new religions are necessary. Third, rather than theological debate, ethical engagement should be considered.

The paper aims to do a comparative research on foreign social services and cultural understanding of the religious organizations of Korea and of the United States which have been active in Cambodia. The results of the research will be helpful to contribute to develop the support policies of the government authority to religious NGOs and to achieve more effective results in the field of international development by the religious NGOs in Korea. The first part of the paper defines some concepts on community development, international cooperation NGOs, understanding of culture, and foreign social services of the religious organizations. Further the paper makes clear the practical structures of goals and processes of the social service (community development) of religious NGOs which transform the religiocultures of the native population. The second and third parts analyze the religious NGOs of Korea and of the United States. The activities in Cambodia and staff education on the culture of the 12 religious NGOs of Korea are examined to influence the community development or social service which is closely related to cultural change. The third part discusses the activities and staff education of the 7 religious (Christian) NGOs of the U.S. which have practiced the social services in Cambodia. The fourth part compares with the merit points of the religious NGOs of the two countries and discusses the issues of NGO activities in the fields. Finally the paper suggests three points to the NGO authorities in Korea such as financial support of the government authority to the religious NGOs, enforcement of religiocultural education for the staffs of the religious NGOs, and establishment of new department such as world relief service by the denomination basis in the Korean churches.

본 연구는 청소년의 우울이 자살생각에 미치는 영향에 대해서 살펴보고, 우울이 자살생각에 미치는 영향에서 종교적 신념과 개인통제력의 조절효과를 살펴보고자 하였다. 이를 위해서 서울시의 2개 구에 거주하는 청소년 총 409명을 대상으로 설문조사를 실시하였다. 수집된 자료는 SPSS 17.0 프로그램을 사용하여 연구문제를 검증하였다. 연구 결과는 첫째, 청소년의 우울이 자살생각에 영향을 미치는 요인으로 나타났다. 둘째, 청소년의 우울이 자살생각에 미치는 영향에서 종교적 신념이 조절효과가 있는 것으로 나타났다. 셋째, 청소년의 우울이 자살생각에 미치는 영향에서 개인통제력이 조절효과가 있는 것으로 나타났다. 즉, 청소년의 우울이 자살생각에 미치는 영향에서 종교적 신념과 개인통제력이 조절효과가 있는 것으로 나타났다.