Government’s public policy on the christian religious school is enforced in the direction of securement of the educational publicness than the private school’s independence. Therefore the identity and independence of the christian religious schools is very dangerous. The private school law which was revised in 2007 pursues the publicity. democratization, and transparency of the private schools through such as the open trustee system and external auditor. The christian private schools are arguing that this policy is violating the nature of a private body corporate of the school corporate body and it is insisting the government’s function of supervision over the private school but don’t have the support policy for the healthy development of it. The christian private school is asking the re-revision of the private school act and the legislation of the Private School Support Act. The christian private middle schools are considerably restricted at the right to select the students under the system of standardization. Accordingly they are confronting the strong danger in the direction to realize the idea of building school which educates the students the christian religion. So in the future at the christian religious schools, the before-appliance and after-election which guarantees the religious choice, not the choice by the examination marks should be extended. As a result the freedom to educate the christian faith should be secured. Also the better solution is to transform the christian private school into the autonomous private school. It will be freed from the control of the government and can do the religious education on the ground of the christian world view. The government asks the christian private schools that the Bible class must be operated in the direction of the religious theology as the liberal arts and the chapel have to be managed in the extra-curriculum and secure the autonomous participation of the students. In this case, the Bible class and Chapel will be seldom managed from the point of the religious education. In order to solve these problems, the christian private schools should recover the right to elect the student and should deeply study the method to fill the religious needs of the students

This paper explores the function and the role of poverty in the theology of John Calvin. In recent years, Calvin scholarship has been concerned to the ministry of the Genevan Church to social welfare policy, especially the poor. The writer tries to reveal peculiarity of Calvin’s system with respect to social welfare, examining numerous studies on his social and economic ethics. This study demonstrates that Calvin’s theology of poverty undercuts merit piety of medieval Roman Catholic Church, and that he relates the issue of poverty to his Christology, the nature of the Christian life, and the Church. This study proceeds as follows. The introduction discusses the concept of the Church Fathers and understanding of medieval church on poverty. The second chapter describes Genevan context of the sixteenth century in regard to civil relief system. This chapter shows that before Calvin comes to Geneva, there has been social care system developed by Genevan citizens. The chapter sketches an historical context for Calvin’s theological view on poverty. This fact plays an important role in reconstruction of social welfare institutions by Calvin. He endeavors to reform relief system of the poor in coordination of the ecclesiastical system and civil magistrates. Chapter three will be divided into three parts. First part examines Calvin’s theology of the poverty in his writings and sermons. Calvin interprets multifariously the poverty of Christ and its significance for the Christian life and the church, investigating theological meanings of physical and spiritual poverty. Second part examines the right use of wealth, showing that Calvin is essentially primer among the Reformation theologians to wrestle with the interrelation of secular economic development and the material and moral welfare of the individual. Third part argues the relationship between the ecclesiastical system and civil system in Calvin’s social welfare. This part demonstrates that for Calvin, coterminous interaction between the church and civil government on charitable work was unique. Conclusion part says several remarks of Calvin’s theology of poverty.