T. S. Eliot was raised and educated under the influence of his Unitarian parents and family. Thanks to William Greenleaf Eliot, the founder who is Washington University in St. Louis and the Church of the Messiah, which is the first Unitarian church, Eliot’s father and mother practised and inculcated the family religion to T. S. Eliot. His mother, Charlotte Champe Eliot, was a writer and a reformer and committed to father-in-law’s decrees. But Eliot criticized radicalism of Christianity―it made it too tepid, too liberal, too much like the enlightened Unitarianism of his family. Eliot also worried about the Church as an institution. Eliot’s denounced empty idolatry of forms with the reforming zeal that his forebears had. Eliot took up a position opposite to the humanitarian attitude of his mother and grandfather, the faith that one tries to approach God through human effort. Everytime he went back during these undergraduate years to join in his family’s Sunday’s worship, he found it an increasingly stifling ritual. Eliot suffered religious experiences “as though traversing the Boston street were like wading through time” in undergraduate years at Harvard which are described in his Four Quartets. Eliot divorced his wife through his attorney in spite of her refusal to recognize a divorce. Eliot repented his wrongdoing due to the consciousness of guilty to her and marriage life since his former wife died lonely in mental hospital. During the rest of his life he suffered from his deeds, for which he was possessed of the consciousness of guilty and sin to his dead wife. The sense of damnation, the remorse and guilt that Vivienne evoked were essential to Eliot’s long purgatorial journey that continued long after his formal conversion and their separation six years later. He could escape from her, morally, only by embracing the ascetic Way of the Catholic mystics. In “Little Gidding” of Four Quartets written during in remorse and the sense of guilt due to the debt to Vivienne, we can find the opposite meanings that are both the fire of bomb implying the death of desire and the fire of Christ implying the love of Spirit. Eliot showed a sense of sin through the protagonists of his later poetic plays. In his poetic plays, Eliot sought human love, which was the fruit of blessings of his second marriage free from guilty consciousness after revealing his sin to his family.

This study tries to illustrate that oral history can open a new prospect in the field of a Korean church history, a modern history of Korea, and World history. Firstly, this paper deals with theoretical approach about oral history. A basic direction of oral history is to supplement establishing materials and to make people’s memories be historical. Furthermore, oral history aims at new historical fields through enlargement of interviewees and reflection on philosophy of history and historical theory. General historians overlook a religious inner side easily. However that is a mistake of ‘process-reduction.’ Oral history is an alternative overcoming that kind of mistake. Especially oral history of religion is a historical method to discover new histories by their own confess-language differed from the fact-language and the interpret-language. Secondly, this paper suggests that the oral history of religion probes many varieties of historical layer, focusing on the Christians who were participated in the Korean pro-democracy. Christian democratizers played a leading role under the military dictatorial government. Moreover, they consolidated not only people in many fields such as religion, press, student, judicial officer circles and so on nationally, but also compatriots overseas. Outside of those, this paper prefigures a possibility of enlargement of oral history by illustrating examples of various historical layers. Finally, the present writer finishes, giving discourse assignments to the readers. One is to reflect the way of sharing memory. If the survivors passed away, their experiences become extinct. In order to overcome that crisis, a oral history needs to be investigated, searched for the way of sharing memory. Another is to reflect on a position of a oral history between micro-history and macro-history. A oral history is located in the context of micro-history. Nevertheless, it is important to work a oral history having a mind to criticize individuality and generality in micro and macro dimension.

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

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 study is to research the Formation and Activities of Pro-Rhee’ Christian Forces under the rule of Japanese imperialism. Relationships between Rhee and Korean Christian forces were formed by Independence Association, his conversion in prison, and his activities of YMCA in the early 1910s. Most of the Pro-Rhee Korean Christian forces were Korean Christian of Seoul, Gyeonggi-Do, and ChungChong-Do birth who were active mostly in Christian groups including Christian Association and YMCA in the 1910s. Rhee suggested Diplomatic Independence Principle and Ability Cultivation Principle as strategies of the independence movement. Korean Christian forces connected to Rhee agreed to Rhee’s strategies. They did not attract support for Korea’s independence from the international society but also developed movements of ability cultivation such as Private University Establishment Campaign and Rural Enlightenment Movement. Directly after the March 1 Movement, Korean Christian forces delivered Korea’s interim government’s document declared in Korea to Syng-man Rhee, who was out of Korea. After that time, this contributed greatly to Rhee’s becoming the supreme leader of dependence movement in and outside Korea. Korean Christian forces banded together with Rhee outside Korea and formed Heung-eop Club as an organization which agreed to Comrade Association abroad and adopted as important activities raising funds of independence movement and constructing economical networks in and outside Korea. Some members of Heung-eop Club did not participate in Shin-gan Association Movement but also played a key role in YMCA’s Rural Enlightenment Movement. However, Syng-man Rhee’s overseas position became weakened due to the bankruptcy of Dongji-Shiksan Company and conflicts related to the subscription of fund. In conclusion, Rhee’s relationships with Korean Christian forces were rapidly estranged in Korea’s circumstances (e.g. Sang-Jae Lee’s death, the conflict of Chi-Ho Yoon and Heung-Woo Shin in Heung-eop Club, the failure of establishing Industrial Department, the depression of YMCA’s Rural Enlightenment Campaign, etc.) after the mid-1930s.

On the occasion of 21st century, christian spiritualism has a big challenge from secular world. Even though the 20th century’s christian theology emphasized the theology of hope, which were promoted by Moltmann and Pannenberg, it seems that there is still no hope in the contemporary christianity. Christianity don’t have any solution of the contemporary issues, such as environmental destruction, economic polarization, world conflict, cultural divergence, destruction of social security, even moral hazard. It is required for christianity to be a religion of hope again in these situations. One of the responses of this requirement is the necessity of an alternative christian movement, the new monasticism is one of the movement. The new monasticism was organized in 2004 by some certain christian communities, such as the Simple Way, Rutba House, Camden Community, the Psalters, etc. They have agreed with the “12 Marks of New Monasticism” in order to make an alternative christian community of communities. Instead of the formal evangelicalism, they would like to pursue the counter cultural christian life and new spirituality. Because of the ethos, the new monasticism has been paid attention to the church in terms of christian spirituality. First, it is oriented communitarianism to overcome the problem of the individualism which prevails in modern society. Second, the new monasticism is oriented simple life and sharing their possessions in order to overcome the problem of capitalism. Third, it seeks to realize the ethical praxis with emphasizing social justice and positive community involvement in order to solve the issues of modern society. Fourth, the new monasticism seeks to expand the Kingdom of God through practicing the counter-culturalism, the non-imperialism, and nonviolent pacifism. Fifth, it conducts the new christian movement with making a community of communities which has accepted the interdenominational diversity. Even though there are some significances in the new monasticism, we can discuss some limitations of it too. Firstly, the new monasticism cannot perfectly be a alternative christian movement, since it has some radical aspects to solve the contemporary issues. Secondly, the new monasticism has a certain theological limitation, because it only emphasizes the practical elements of faith rather than all biblical dogma. Thirdly, this movement cannot realize the culture command of God in this world because it infers to the counter-culture, such as non-individualism and non-consumerism, to overcome the problem of contemporary capitalism. And lastly, the new monasticism has the limitation which is related to the possibility of development, because it has some weak points, such as absence of the systematic mission strategy, flexible solidarity between the communities, inclusive interdenominational mind. It’s very clear that the new monasticism has some limitations, Nevertheless, it proposes to the contemporary christian society an important solution of the issue of the christian spirituality. Through the emergence of the movement we are able to think of the christian spirituality as well. Holistic spirituality should be the most important element which we have to pursue to recover the religious authority nowadays. The new monasticism is one of the movement which we have to regard as an alternative christian spirituality.

In the 1926 Clark Lectures at Cambridge, T. S. Eliot redrew the map of metaphysical poetry in the Western literature by including not just the Metaphysical poets of the 17th century England but Lucretius, Dante, and Baudelaire among many others. In the Lectures, published posthumously in 1993 under the title of The Varieties of Metaphysical Poetry, Eliot also revaluated the metaphysical poems of Dante and Donne in terms of their socio-cultural, philosophical, and religious background. Especially, Christian mysticism was, Eliot insisted, one of the most important factors in understanding these great poets’ works accurately. According to Eliot’s somewhat idiosyncratic genealogy of Christian mysticism, it could be basically divided into two streams: ontological-classical and psychological- romantic. A fundamental tenet of ontological-classical mysticism is that God is transcendental and the vision of God can “only be attained by a process in which the analytic intellect took apart.” By contrast, God, for psychological-romantic mystics, is immanent and a human being has an innate capability to perceive and recognize God-head intuitively and to be united with it, whether momentarily or not.Ontological-classical mysticism, whose origin Eliot attributed to Aristotle’s metaphysics, was developed by such theologians as Richard of St. Victor and Thomas Aquinas, and culminated in Dante’s poetry aesthetically. Notably, for Eliot, Dante was not merely a religious poet faithful to his own mysticism but, far more importantly, the paradigmatic figure of what Eliot famously called “united sensibility.” Inextricably combined with Eliot’s enthusiastic support of both Dante’s mysticism and his poetic achievement is his radical revision of the aesthetics of united sensibility; in addition to union of thought and feeling, order, system, and harmony, as championed by classicism, toward which he increasingly inclined, become essential parts of united sensibility. In contrast to Dante, Donne, once eulogized as a representative poet of united sensibility by Eliot himself, was degraded into a precursor of “dissociation of sensibility.” Behind this dissociation, Eliot claimed. lay Donne’s embracement of psychological-romantic mysticism, originated from Plotinus and fully developed by Eckhardt, Ignatius, Theresa and St. John of the Cross. By reading closely Donne’s “The Extasie” and examining its dualistic view of soul and body, Eliot exemplified how the poet’s disintegrated sensibility is merged with his psychological mysticism.

It was in the year of 2010 that the news, which the thirteenth General Assembly of the World Council of Churches would be held in Pusan in 2013, was reported. Since then, the Korean Protestant church community has been extremely divided. While many Christians welcomed the news in jubilation, some opposed it in anger. Those church leaders and theologians in opposition have said that the WCC denies the orthodox doctrine of proselytism and promotes a religious pluralism through its program of dialogue among various religions The WCC’s theological orientation, they argue, “anti-Biblical, anti-Christian and anti-church.” The WCC’s theology and ecumenical movement ia “a Satanic challenge to the church. Therefore, they oppose the scheduled General Assembly of the WCC. However, their seemingly theological argument and accusation is, it seems, is political rather than theological. An anti-WCC movement in Korea, which began immediately after the Liberation, more specifically after the north-south division, was also begun not by theologians but by some politicians and ultra-conservative church leaders during the Korean War in Pusan. This article aims to explore this historical context in which the anti-WCC movement was begun. Who did initiate it, when and why? This article thus discusses such concepts as the Cold War, the emergence of a new world order, the division of Korea, the Korean War, McCarthy’s anti-communist hysteria, ‘red complex and so forth. All of these elements brought about a new doctrine that communism is anti-Christianity and Christianity is anti-communism. In this peculiar historical context, a strong militant anti-communist element is so strong in the Korean church community that some church leaders have stood militantly against the WCC.

Nach der Reformation erscheint ein eingenartiger Pfarrer auf der Bühne in der Zeit der lutherischen Orthodoxie. Er ist Johann Arndt(1555-1621), der im Gegenteil zur Tendenz der lutherischen Orthodoxie auf die Ansicht der Mystik umfangreich eingeht. Sein Hauptwerk, Vier Bücher vom wahren Christentum(1605-1610), zeigt in einigen Maßen die Neigung für die Mystik und ist ein weitgehend lesendes Erbauungsbuch nach der Bibel in Deutschland im ganzen 17. Jahrhundert und in den folgenden Generationen weiter. Besonders drückt das letzte Buch des wahren Christentums, Liber Naturae, als zwei starke Beweise für Gott grosse Welt und kleine Welt, als Mensch aus. Arndt wollte das Ziel auf die Schöpfung der grossen Welt durch Gottes sechs Tage Schöpfung im ersten Buch Mose zum Ausdruck bringen: zu loben, preisen und kennen Gott. Arndt macht uns die Schöpfung der kleinen Welt durch die Schöpfung der grossen Welt zu sehen. Er zeigt das Licht der kleinen Welt im Menschen durch die Schöpfung des Lichtes in der grossen Welt. Bei ihm ist die sichtbare Welt von der unsichtbaren Welt nicht getrennt, sondern verbunden. Deswegen sondert nicht die Bewahrung der Schöpfung Gottes von die Existenz der Menschen ab. Die Seligkeit des einzelnen Menschen steht mit der Bewahrung der Schöpfung in Verbindung. Da der Sünder, d.h. der das Bild Gottes Verlorene, seine eigene kleine Welt verderbt, mußte die grosse Welt verderben. Daher ist es keineswegs denkbar die Trennung der Wiederherstellung der Schöpfung Gottes von der Wiederherstellung des ursprünglichen Menschen. Die Zerstörung der Schöpfungswelt beruht auf die Verderbnis des Menschen, weil der Mensch sein ursprüngliches Bild verloren hat. Deswegen ist die Seligkeit bei Arndt, das ursprüngliche Bild des Menschen in der Schöpfung wiederherzustellen, weil der urspüngliche Mensch nicht verderbt, sondern gut war.

This paper is designed for examining the Christian religion and the Christian social thought of the early Rhee Syngman (1875-1920). Rhee Syngman is a leading figure on modern history in Korea. He is an activist for national independence; a fighter, a statesman, an educator, a diplomat, etc. In particular, as the first President (1948-1960) in the Republic of Korea (ROK), he made great contributions to the founding as well as to the developing of ROK. To our surprise, such activities were on the basis of the Christian religion of Rhee Syngman. Having converted to Christianity in a jail, he lived in a Christian for about seventy years. After his conversion, Rhee Syngman was sure that Christianity is the only way for a national salvation. This standpoint appears to his Christian social thought; a national salvation idea by Christianity, a western civilization theory, the conception of the people’s rights and the equality, a practical theology thought of participating realistic affairs. These thought were mostly formed about the same time of his prison life and had an influence on his life and multifarious activities after that time. Being considered his position as the pivotal leader and Governor of a nation, therefore, it is certain that his Christian ideas filtered into the various fields of social in Korea. For that reason, this paper is focused to above theme.

Six kinds of Korean Modern History’ Authorized Textbook have the fixed places in which the contents of Christianity were described. The Comparison between the tables of them shows the similarity of the large units, th meddle units, and the little units of six textbooks. According, first of all it must be examined that the places of Christianity in textbooks is fitting. The places of Christianity in textbooks were decided according to the editing principles of textbooks and the historical view. All textbooks have the nationalistic historical viewpoint and the immanent development historical viewpoint. Some textbooks have the left-oriented historical viewpoint plus these common features. When the textbooks were written with the nationalistic historical viewpoint and the immanent development historical viewpoint, the modernization and the armed independence movement as the most urgent of modern history tasks have the most important places. So the written contents of korean modern history were comprised with those. Now the debating problem is the cognition about the causes of the modernization. The nationalistic historical viewpoint and the internal development historical viewpoint have the viewpoint that the modernization was progressed by the internal development, but interrupted by the Japan. After that, the national independence was achieved by the armed independence movement and the modernization was progressed. But the Christianity contributes very much the modernizing process of Korea in the modern history. Therefore in the future, the some important roles of Christianity in the korean modernization process must be known and the Christianity should be recognized as the core of modernization. The upright historical viewpoint for the description of modern history has to be established for the recognition of the roles of christianity in the modernizing process. The new historical viewpoint should be comprised with the internal factors and the external factors.

This study investigates John Wesley’s ecclesiology (or his understanding of church, ministry, and sacraments) in the Christian tradition. John Wesley, the founder of Methodism, was a man of tradition. He inherited his rich legacy from various traditions, and the traditions were instrumental in shaping his ecclesiology. The major traditions on which he drew include primitivism, Anglicanism, Puritanism, and Pietism. He also, though not heavily, drew on the mystics of the Roman Catholicism and indirectly on the reformers. Primitive Christianity offered Wesley an ideal of the church and a model for his personal religious life and Methodist movement. The medieval mysticism, with its stress on inward religion and selfdiscipline, was influential upon Wesley, and its influence lasted throughout his life. Although there is no evidence of medieval Catholicism’s direct influence upon Wesley’s ecclesiology, the character of Wesley’s United Societies is akin to that of Tertiaries of medieval Catholicism in that they were both designed to be auxiliary to the parent body. Wesley drew certain themes such as sanctification and discipline from the reformers indirectly through the Anglican and Puritan traditions. The Anglican tradition was the initial influence upon and a lasting contribution to Wesley’s ecclesiology. Particularly the early Wesley was attached to the High-Church Anglican churchmanship and was enthusiastic to share in its sacramental life and to induce others to do the same. His High-Church Anglicanism, however, clashed with the evangelical conversion of 1738, and later was overshadowed by the combined influence of Puritanism and Pietism. From the Puritans Wesley drew an image of the Christian disciplined life and the instructions in its practice. Puritanism was also a main contributor to Wesley’s unorthodox churchmanship after he became a field preacher in 1739. From the Pietists Wesley learned the importance of the role and training of laity and was impressed by their discipline and enthusiasm for mission. The particular influence of the Pietists was most prominent in the creation and development of Methodist Church organization. Pietism also permanently influenced Wesley’s soteriology, in relation to which he established the character and validity of his ecclesiology. In a sense, Wesley’s ecclesiology was an amalgam of the multiple traditions that he inherited and sought to appropriate in a creative eclecticism. Investigating the historical sources which assisted Wesley in shaping his ecclesiology, this study examines Wesley’s doctrine of church as a whole in relation to the concept of salvation, since soteriology took the central place in his understanding of church. Wesley, with his highly developed sense of mission, shaped and developed his evangelical, functional understanding of church, responding to the spiritual needs of the people he sought to serve.

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.