목 적: 안경광학과 학생들의 사회봉사활동의 실태와 인식을 분석하여 학생들에게 필요한 사회봉사 인식 을 제고시키고 사회봉사활동의 활성화를 위해 필요한 사항들을 제시하고자 한다. 방 법: 안경광학과 학생들을 대상으로 사회봉사의 필요성에 대한 인식, 참여한 사회봉사활동 실태, 사회 봉사 만족도 등으로 설문조사하여 건축공학과와 컴퓨터공학과 학생들의 설문 결과와 비교하였다. 설문문항 에 대한 모든 응답데이터는 Sorting, 평균치 계산, 최빈값 계산 등을 통해 분석되었다. 결 과: 안경광학과 학생들은 건축공학과나 컴퓨터공학과 학생들과 비교하여 사회봉사의 필요성에 대한 인식이 높았으며 사회봉사를 본인들의 전공이나 특기를 살려 수행한다는 생각이 컸다. 그러나 사회봉사에 대한 정보를 쉽게 접하지 못하고 있으며 사회봉사를 성적이나 취업 등에 반영되는 원인으로 수행하는 경향 이 있다. 또한 사회봉사를 통해 타인을 존중하고 새로운 인간관계를 형성할 수 있다고 생각하고 있는 반면 자신감, 리더십, 지역사회에 대한 관심 등은 미약하였다. 결 론: 대학에서 사회봉사교육을 통해 사회봉사에 대한 필요성 인식을 고양시켜야 하며 사회봉사에 대한 충분한 정보제공이 필요하다. 또한 사회봉사 사전교육을 통해 인성을 함양시켜 성적이나 취업에 반영되는 것 과 상관없이 자발적인 동기로 사회봉사활동을 수행하게 하여야 한다. 결과적으로 졸업 후 안경광학과 학생들 의 봉사에 대한 긍정적 인식을 높여 전공 및 직업 만족도와 성취도를 높일 수 있다.

본 연구는 자원봉사자가 인식하는 노인복지시설의 사회적 책임이 자원봉사 지속성에 미치는 영향에 대하여 조직신뢰 조절효과를 검증하였다. 연구 자료는 2013년 9월부터 12 월까지 서울, 경기권 노인복지시설의 20대 이상 성인 남녀 자원봉사자의 설문지 237부의 설문자료를 분석하였으며, 통계프로그램 SPSS 18로 조절회귀분석을 통계분석방법으로 사용하였다. 측정도구는 독립변수로 자원봉사자가 인식하는 노인복지시설의 사회적 책임, 조절변수로는 조직신뢰, 종속변수로는 자원봉사 지속성을 측정하였다. 연구결과 노인 복지시설의 사회적 책임 중 윤리적 책임과 조직신뢰의 상호작용이 조절효과가 나타나는 것으로 나타났다. 이에 따라 노인복지시설의 사회적 책임이 자원봉사 지속성을 검증한 점에서 연구의 의의가 있으며, 이상과 같은 결과를 통하여 노인복지시설에서 자원봉사자들의 지속성을 높이기 위하여 사회적 책임을 실천해야 하는 함의를 제시하였다.

이 연구에서는 대학생들이 지역사회에 참여하여 해당 지역에 실질적으로 도움이 되는 서비스를 제공하는 프로젝트를 실시하고 프로젝트 수행 과정에서 참여 학생들의 지리학 개념 이해 및 지리공간기술 이용 능력이 향상되는지 살펴보았다. 학생들은 관악산의 등산로를 개발하였는데 이 과정에서 지오투어리즘 논의, 관악산 관련 지형학 이론, 지역사회 참여 지리학 등의 개념을 적용하고 GIS, GPS, Google Earth와 같은 지리공간기술을 이용하였다. 프로젝트 수행 결과, 등산로를 따라 주요 지형경관에 대한 사진·동영상·설명, 환경 놀이, 경로 난이도 정보 등이 포함된 결과물이 산출되었다. 학생들은 프로젝트와 관련된 지리적 개념 이해에 대한 자신감을 높이고 지리공간기술을 효과적으로 활용하는 모습을 보였다. 지역사회의 관계자들 역시 본 연구의 결과에 긍정적인 반응을 보였다.

범죄인에 대한 교정의 이념인 교육형주의와 관계되는 모더니즘시대와 달리 교정복지주의 이념의 시대는 학제적인 포스터모더니즘의 성격을 내포하게 된다. 따라서 교정복지이념하에서의 사회봉사명령은 여가학, 사회복지, 사례관리, 형사정책, 심리학, 사회학, 제3섹터론, 교정복지 등 다양한 학제적 접근을 해야 한다. 그러나 사회봉사명령에 관한 국내의 선행연구들은 거의가 모더니즘적 성격에 기반한 형사정책학이나 형사법적 측면에서 획일적인 접근을 하여 오고 있으므로 본고에서는 그러한 선행연구들의 문제점에 대하여 학제적인 비판을 하고 정신적 사회봉사명령, 부정기형 사회봉사명령 등 기존의 논문에 없는 새로운 프로그램을 제시하여 사회봉사명령의 경로혁신적 접근을 시도하고자 한다.

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.

This paper is to study the missionary reflection of social service mission in Korea church after the 1945 liberation of Korea. When reflecting social service of Korea churches according to the historical features, it could be divided as before and after the 1945 liberation of Korea. The social service before the liberation could be summed up as ‘un-structural service period’ that had been conducted to Korean people in poverty, diseases and ignorance during the beginning of mission by the missionaries. The other could be summarized as ‘structural service period’ that is recognized the ideological conflict and the suffering from the division of Korea into north and south and the Korean war and ‘holistic service period’ that tried to avoid a crisis into social service mission as Korea churches in quantitative growth were experiencing stagnation. The mission before the l945 liberation was an education and a medical service as the approaching method in Korean society. But those services were one method for evangelism because they were based on conservatism theology of early missionaries. So, there was no missio-theological reflection for the extension of God’s Kingdom that Jesus Christ proclaimed in the world. Therefore early Korean churches are ‘un-structural service period’ that emphasizes only individual's spiritual salvation in the absence of society. During the Japanese colonial period social service of Korea church was ‘solidarity period’ that tried to find a clue of national problem solution from a rural community movement. Korean churches in the 1920s began to recognize social salvation and the world’s structural problems. The rural community movement also developed actively for about 10 years from the 1920s to the mid of 1930s, but it should be stopped due to the oppression in and out of church in the late 1930s. Even though there were many believers who died of dire persecution, many main religious associations in Korea found the way to live in sympathy with the visit of Japan’s shrine. After the 1945 liberation Koreans experienced both the joy of liberation from Japan and fratricidal war. In this period the duty of Korea churches was to save Clients in want and received financial support from the western churches because of economical poverty and impoverishment. And the April 19 pro-democracy movement in 1960 was happened due to the political corruption, but the democratization retreated because of the May 16 military coup in 1961. Industrialization and urbanization are promoted as focusing on the economic development, and UIM that helps the human rights abuses of workers origins. In this period Korean churches begin to open their eyes about the evil of social structure and illegality and corruption stemming from the huge gap forming between the rich and the poor, materialism and the negligence of humanity. So this is ‘structural service period,’ for Korean churches that are focusing on the individual’s spiritual salvation become to recognize the evil of social structure and injustice as mission work. Finally, since Korean churches after the 1970s are interested in the church’s growth and expansion, they are not into social service. The economic growth by the military regime caused trouble such as the gap between the rich and the poor, environmental disruption and materialism and formed urban slums. And also Korean churches that disregard these problems are contaminated by growth-oriented theology, but they surprisingly growed with the military regime. In this period the large scale gathering and revival are lively held, and churches closely cooperate in turning the concern about human rights and democratization into individual’s spirit salvation and blessing. As a result, Korean churches after the 1990s have been put aside in the society and stagnated constantly. Now Korean churches stand in between temptation of growth and responsibility of social service. The early Korean churches created the way to mission through social service building up many hospitals and schools as a method of evangelism. Therefore, Korean churches should revive a tradition of holistic mission with both evangelism and social responsibility.

This paper is to study historical characteristics of social service mission in Korea church before the 1945 liberation of Korea. The classification of an era for historical analysis about social welfare in Korea church is not only necessary, but also is dangerous. Because it could be depended on subjective classification of the researcher, simplified complicated historical processes, and there would be a possibility to classify it individually or selectively. Nevertheless, a missiotheological reflection about christianity society service in the Korea mission history will be meaningful to many people who study social service mission according to the classification of an era and important to Korea church which is in stagnation. In this context, the summingup to social service mission of Korea church before the 1945 liberation of Korea according to period features is necessary. There are two kinds of mission service characteristics in the protestant. One of these is Luther, Calvin and Knox as an ‘ecclesiastical’ type, and the other is sure salvation by individual experience of faith as a ‘nonecclesiastical’ type. Mission movement after Pietism mainly took the 'nonecclesiastical' type. The United States of America which preached the gospel to Korea also was offsprings of the ‘nonecclesiastical’ type. The faith of these people, as a type of pious Puritan, thought a concept of church is the same as an ark separated from the world. It shows at the constitutional law of the separation of religion and politics and the guideline of mission agency. Despite their spiritual salvation separated from the world, nonpolitical actions, and irrational and dualistic faith as what is called an ‘evangelist,’ these people began education and medical works as a starting point of mission at the beginning of Korea mission. These were based on the considerate help and charitable service by each missionary. This type of faith made emotional bond with Koreans in unhappiness as a method for propagating the gospel even though there was not an attempt grasping the underlying and structural problems which were causing miserable lives and political suppression to the pioneer missionaries. So, the local section was set up in ‘Christian Council’ in 1925 and the rural section was set up in 1930, but these were only recognized as ‘something for mission works.’ For example, the local section of ‘Christian Council’ in 1930 was limited only for the dormitory foundation, missionary sending, sewage factory demolition, temperance movement and combined execution of help works. This kind of early mission, which was an unstructural service has the same basis with pious ‘Mitleid’ to the lost souls. Pietism against protestant’s legitimism in the 17th century and illuminism in the 18th century was an important movement that awakened stagnated mission work newly, but focusing on an individual’s complacency and conversion it became the important motivation of mission and the important goal of mission only to save each person from corrupted world. Therefore, the mission of unstructural service has some limitations that restrict missionary works only as a province of converted spirit, given Missio Dei erecting the sovereignty of Jesus Christ and expending the kingdom of God in this world. It was from 1920 that Korea church started to recognize the basic cause of social problems systematically. And also this is originated from the development of international missiotheology. As the first World Missionary Conference held in Edinburgh in 1910 predicted the world evangelization hopefully, it was based on mission for a human being’s spirit salvation. Consequently, it did not develop the christianity's influence beyond individual spirit salvation. But after Edinburgh conference the world’s history was changing by contraries because of World War. So the World Missionary Conference after 1910 was not held. In Jerusalem conference in 1928 the recognition about the social responsibility of gospel, secularism and other religions was on the rise strongly. Thus, Korea church in the 1920s was interested in social welfare mission according to the stream of world missionary and the social change of Korea(Chosun). Since this was the creed copy of churches of the United States of America and Japan, this social welfare mission had a problem not to include independency and a demand of the times. Many social service movements such as roll back of tuberculosis, medical work, settlement work and moderation movement, and service for women and children’s welfare, therefore, showed the limitation. During the Japanese colonial period Korea church tried to find a clue of national problem solution from a rural community movement because it was based on a type of national church against Japan. The rural community movement also developed actively for about 10 years from the 1920s to the mid of 1930s. However, it should be stopped due to the oppression in and out of church from 1938, for it should choose either religious martyrdom or a conversion to rural community movement. Korea church have experienced a special period in which it practiced society service jointly with Korean people who were in poverty, diseases, oppression and discrimination under the Japanese colonial rule. Nevertheless, Korea church separated from the society due to the limitation of its conservative theology that could not catch fundamental social problems structurally and the faith that salvation is restricted within the individual spirit. This is why Korea church is experiencing its stagnation since the 1990s.

The article explores the lifegiving holistic mission and strategy for the community in the Korean context in the global and ecological crisis era. The main body of the article consists of three parts. First, the paper deals with the issues of the Korean society in the global context and the responses of the Korean churches against them. The issues are as follows: the climate change and ecological crisis, widening of gaps between the rich and the poor in the globalization market system, conflicts of two Koreas, multicultural immigrants society issues in Korea, rapid emergency of the civil society as mission partners of the churches. Against the issues the Korean churches which have been fallen into scandals of bipolar tensions between the super and big churches and the small and selfsupportless churches in Korea, have lost energy to drive missionary activities to take measures to the issues. Formation of a new missional church in the view of community mission is asked in the Korean context. Second, the article discusses the lifegiving holistic mission for the community in which various organizations including faithbased organizations are active together for common good. The church mission for the community is necessary to be based on the mission of the trinitarian God of which the Holy Spirit leads the missions of churches for the community in the diverse ways of networks. The lifegiving holistic mission works for elevating quality of life of the community even in the ecological destruction crisis. Third, the paper suggests some strategies of the holistic mission for the community, analyzing mission experiences of three churches such as Bupyung Church (a small church in the city), Kwangyang Deakwang Church (a medium size church in the city) and Boryung Zion Church (a small church in the rural area) which are oriented to drive a lifegiving holistic mission for the community. In order to do mission activities in unity for the community the churches need to understand the solidarity concepts such as the covenant, responsibility for the other, and the conciliar process. Further the paper emphasizes the mission spiritualities for the lifegiving holistic mission for the community: incarnation of Jesus Christ and selfemptiness spirituality, integrity of worship in communication with community life, and the works of the Holy Spirit among the people of God.

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.

Increasing number of churches are adopting church social volunteer programs. A major issue in organizing social volunteering concerns the management that are most effective for recruiting member participation. Grounded in previous research and discussion, this study develops and estimates a model identifying the relationships of religiosity, church social volunteer recruitment management, and level of church members’ social volunteering. Using survey data from 1,490 church-going Christians and employing multiple regression method, this study demonstrates the importance of organizational intervention such as church social volunteer recruitment management to promote Christians’ social volunteering. This study discusses directions for future research on same research topics.

As more and more the social environment change, the companies try to improve industrial structure. The role of enterprise changed direction from position power to communication power. Social contributed activity - representative of social responsible activities in companies - is means of communication with the community and new marketing strategy. The most important element of successful social contributed activity is member's volunteering minds. Volunteer mind based on practical behavioral philosophy. This is right people for company. In this paper, we discussed company social responsibility and suggested standard guide line for voluntary record reflection when the company hire new employees.

본 연구는 사회복지 전공 대학생의 자원봉사활동의 개인적 특성요인과 자원봉사활동 동기 및 태도 요인 간에 어떠한 관련성이 있는지를 알아보고자 하였다. 자원봉사활동에 관련된 요인들이 다양하지만 본 연구에서는 개별적 특성 중 특별히 동기, 태도가 각 개인의 특성요인과 어떻게 관련되어 있는지를 밝히고자 하였다. 자원봉사활동 경험과 자원봉사관련 교과목 이수 경험이 있는 I대의 사회복지 전공 대학생 120명을 대상으로 구조화된 설문지 조사방법을 사용하였다. 자료분석 방법은 SPSS Win 13.0 프로그램을 이용하여 빈도분석, 기술통계분석, t-검정, 일원배치 분산분석, 신뢰도분석, 상관관계 분석을 실시하였다. 연구 결과는 자원봉사활동과 관련된 개인적 특성요인 중에 연령, 출생순위, 봉사업무, 희망업무, 주거지, 그리고 성격유형별 특성에 따라 동기 및 태도요인 중 친교동기, 성취동기, 성취 및 친교 혼합 동기, 성취 및 권력 혼합 동기, 적극성, 사교성, 수용성, 협조성, 객관성, 그리고 자원봉사활동에 대한 지식과 통계적으로 유의미한 관계로 나타났다. 연령에 따라 동기요인 선호 정도에 차이가 있다고 할 수 있다. 그러나 종교는 자원봉사활동 동기 및 태도요인들과 통계적으로 유의미한 관계가 없는 것으로 나타났다. 자원봉사활동의 개인적 특성요인과 동기 및 태도요인의 적용을 기반으로 한 활용가능성을 연구함으로써 사회복지 전공 대학생 자원봉사자에 대한 효율적인 자원봉사업무 배치 상담 및 관리 프로그램 설계에 기초 자료를 실증적으로 적용할 수 있다는 결론을 도출하였다.

지난 10년 동안 법원에서는 일반 형사사범에 대하여 집행유예 선고 시 많은 경우 사회봉사명령을 부과하여 외형적으로는 사회봉사명령제도가 정착되어 있는 것으로 보인다. 그런데 법원에서는 사회봉사명령을 어떠한 범죄에 대하여, 어느 정도, 어떠한 내용으로 부과하여야 하는 문제에 있어서 진지한 고민과 그 효과를 고려하기 보다는 과거의 관행대로 부과해온 경향이 적지 않아 보인다. 사회봉사명령제도의 발전은 집행하는 보호관찰소 만의 일이 아니고 부과하는 법원의 결정내용에 따라 이루어 질 수 있다. 법원에서는 우선 사회봉사명령 제도의 중요성을 인식하는 것이 중요하고, 그 부과 대상의 확대와 시간의 탄력적 부과를 통하여 종래의 관행에 안주하지 말고 피고인의 재사회화를 위한 과감한 부과결정을 하여야 할 것이다. 또한 봉사내용의 지정, 봉사기관에 대한 법률상의 감독권의 행사와 집행유예의 취소에 있어서도 사회봉사명령이 법원의 권한임을 인식하고 그 권한 행사에 주저하지 말아야 할 것이다.

본 연구는 지방자치단체 및 지역사회복지 서비스 공급에서 자발 혹은 자원부문(the voluntary sector)이 가지는 중요성에 착안하여, 이의 자원화를 통해 지역사회복지 서비스를 향상시킬 수 있는 방안을 모색하는 데 목적을 두고 있다. 이를 위해 본 연구는 다음과 같은 몇 가지 측면에 논의 및 분석의 주안점을 두었다. 첫째, 자원봉사 활성화가 지역사회복지 서비스 향상에 미치는 이론적 논거를 파악했다. 둘째, 이러한 이론적 근거를 바탕으로 자원봉사를 활성화하기 위해, 경북 북부 지역의 자원봉사 활동실태, 사회복지시설 관련 자원봉사 활동실태, 자원봉사조직 관련 자원봉사실태 등을 조사하면서, 각 유형의 파트너십 및 네트워크를 집중 분석했다. 본 연구에서는 연구의 목적 달성을 위하여 문헌연구를 통한 실증분석의 연구방법을 주로 사용하였는데, 국내․외의 학술서 및 학술지를 비롯하여 각종 연구보고서, 학위논문, 정부와 공공기관의 각종 통계자료, 인터넷 자료, 기타 월간지와 계간지 등을 중심으로 하였다. 문헌 연구로 부족한 것은 지역사회복지 관련 담당 공무원과 NGO 그리고 주 수혜자들과 자원봉사 조직 관련 전문가들을 심층 면접하여 보완자료를 수집하였다. 사례지역의 자원봉사활동을 분석한 결과, 낮은 참여율과 낮은 지속율, 학생이나 주부 위주의 참여, 자원봉사자에 대한 교육 부족, 전담기구의 부족 및 자원봉사 육성․추진기관 간의 네트워크 부족 등의 문제점을 안고 있는 것으로 나타났다. 지역사회복지 네트워크 구축의 목적은 공동체 사회를 만드는 데 있다. 이를 위해서는 지역 내에 있는 사회복지 이용시설과 수용시설, 보건소, 시민단체와 의사협회나 변호사 등의 전문가단체, 종교기관, 지방정부 등이 망라된 지역복지 네트워크를 형성하는 것이 필요하다. 그리고 자원봉사센터가 직접적으로 복지서비스를 제공하지 않더라도 자원봉사센터가 지역단위의 사회복지 네트워크를 구축하는 구심점이 되어 복지 네트워크 형성을 주도해 나가야 한다.

Almost 20 years or more than 10 years have passed, Since Korea has received community service order into the juvenile justice system in 1988 and into the adult justice system in 1995. In this paper, the community service order system and practices during last 20 years are analysed and new directions of community service order in Korea are pursued. Recently Korean ministry of justice have started the missions to expand the scope of community service order and to diversify it. In this paper, the missions of the ministry of justice are also evaluated. With these purpose the contents of this paper is as follows; I. Introduction II. The realities of community service oder in Korea 1. The provisions on community service order in the statutes 2. The practices of community service order 3. evaluation III. The community service order as an alternative to detention at a workhouse 1. The fine system and the detention at a workhouse 2. The realities of the detention at a workhouse and its' problems 3. The plan of the ministry of justice 4. evaluation of the plan IV. The community service order as a independent disposition 1. Suggestions 2. The draft of the revised Juvenile Act 2007 3. evaluation V. Diversifying the community service order as a criminal sanction 1. The possibility of coexistence of probation order and community service order 2. The community service order as a condition of a suspended sentence 3. The community service order as a condition of parole 4. The community service order as a condition of a suspended prosecution VI. Conclusion

The article deals with the roles of Chinese Christian NGOs for social service and the implications for North Korea. The article consists of 4 parts: Chinese NGOs and the roles for social service, possibility of Chinese Christian NGOs for social service, the implications for North Korea, and missionary tasks of Korean Churches for both China and North Korea. The first part discusses necessity of NGOs for social service in China which has been in sufferings such as gap of the rich and the poor, and unemployment due to the economic reform policies of China. The reform policy motivated to establish many kinds of NGOs in Chinese civil society. Under the socialist political rule Chinese NGOs are characterized with the supplementary roles for Chinese authority or mediation roles between the authority and people. The second part analyzes the Chinese Christian NGOs and their social roles. Under the religious policies of the Chinese regime, the history and theology of the three-self church and so-called the home-based church are described. Their social roles are analyzed in the perspective of NPO which is existed for public service. Particularly the activities of the Amity Foundation, an excellent Christian NGO in China are emphasized. The third part describes some possibilities of Christian NGOs for social service in North Korea which has just started to exercise the economic reform policy. During implementing the policy most of North Korean people have been suffered from social problems such as gap between the rich and the poor. NGOs can contribute to relieve North Korean from social poverty. Also the society needs some Christian NGOs. In conclusion the article suggests two tasks to the Korean Churches in the perspective of NGO. First, the Churches are asked to support to establish Christian NGOs in North Korea such as the Amity Foundation in China. Second, the Churches should reflect their mission policies for China which emphasized on conversion and church planting. Instead the Churches are asked to support to develop Christian NGOs in China.