The aim of this paper is firstly to address the affinity between globalization and Pentecostal spirituality and secondly to hint that Progressive Pentecostalism might be a successor to Liberation Theology. Globalization (‘the market revolution’) and Pentecostalization (‘the spiritual revolution’) are surely under way. Pentecostalism has often been otherworldly, emphasizing personal salvation to the exclusion of any attempt to transform social reality, whereas Progressive Pentecostalism continues to affirm the apocalyptic return of Christ but also believes that Christians are called to be good neighbors, addressing the social needs of people in their community. Progressive Pentecostals are leading heroic self-sacrificial lives. Pentecostalism and Liberation Theology share the idea that salvation includes effects on material life in this world. In liberation language this pertains to social, economic, and political liberation of historical existence, and in Pentecostalism it applies to healing. Some Pentecostal theologians such as E. Villafane, M. Volf, R. Beckford, and Jang-Hyun Rhu are extending the idea of healing to the social condition of existence.

This study aims to analyze the effect of workplace spirituality in reducing workplace deviant behavior through job satisfaction and its impact on employee performance. The objectives of this study are to explore and investigate (1) the effect of workplace spirituality on workplace deviant behavior; (2) the effect of workplace spirituality on job satisfaction; (3) the effect of workplace spirituality on employee performance; (4) the effect of job satisfaction on employee performance; (5) the effect of workplace deviant behavior on employee performance; and (6) the mediating role of job satisfaction in the relationship between workplace spirituality and workplace deviant behavior. This study was conducted with 143 permanent non-lecturer staff at Universitas Muhammadiyah Yogyakarta, Indonesia. The data analysis technique employed in this study was Structural Equation Modeling (SEM) based on Partial Least Square (PLS). The results of this study indicate that workplace spirituality affected workplace deviant behavior; workplace spirituality affected job satisfaction; job satisfaction affected employee performance; and workplace deviant behavior affected employee performance. Meanwhile, the findings further showed that workplace spirituality did not affect employee performance; job satisfaction did not affect workplace deviant behavior; and job satisfaction could not mediate the effect of workplace spirituality on workplace deviant behavior.

Recently, the term of spirituality is drawing people’s special attention, in particular, in Christianity. However, for the diverse or multi-meanings of spirituality, it is neither easy to define it clearly, nor to use it suitably. In this paper, I try to approach this theme focusing on the history of Christian mysticism, in particular, Protestant one. In general, the mainstreams in Church history have tended to know God in academic ways. But, one can find that there have been other ways to approach God, which has been known as mysticism. While there is a strong tendency to identify mysticism with superstition in Korea, mysticism has a long history in Christianity, seeking a spiritual union with God. During the Middle Age, monasteries were the center of mysticism. However, in the case of Protestantism, where monasticism could not find its place, such a tradition persistently has appeared in a variety of forms and ways. During the Reformation, the Reformers focused their attentions on the doctrine of justification by faith, while Anabaptists had more concern about the mystical and moral aspects of Christian life. In the 17th century, however, Pietism and Puritanism began to appear paying more attention to the changed life of Christians. As a result, regeneration and sanctification became popularized along with, or even instead of justification. During the 18th century, spiritual experience became a central concern for many evangelicals in the American colonies as well as the Great Britain. The pivotal figures during the First Great Awakening preached a series of sermons on regeneration or conversion. They emphasized the significance of spiritual experience by revivals which led believers to the higher state of piety, that is, sanctification or holiness. Such a trend persisted during the nineteenth century. A variety of holiness movements sought to have the experience of entire sanctification by the Baptism of the Holy Spirit. In the case of Charles G. Finney, however, he attempted to synthesize both personal holiness and social reform in his controversial revivals. The twentieth century opened its door with the appearance of Pentecostalism. This radical version of holiness movement shaped its theological and spiritual identity by placing its primary emphasis upon the doctrine of speaking in tongue as the physical sign of the Baptism of the Holy Spirit. By this new movement, the Holy Spirit became more popularized, and the Charismatic experiences became one of the most serious concerns of modern Christians regardless of their denominational differences. Currently, the so-called “Emerging Church” is drawing a more fresh and attractive attention from many Christians, which tries to apply the ancient types of spirituality to the postmodern atmosphere. Likewise, the Protestant spirituality has been trying to find or construct its path in a variety of ways. Such a sacred struggling is still going on.

Kyung-Chik Han, indeed and not just in name, was the sole pastor who gained the whole Korean churches’ admiration, a patriot who was recognized from not only the Korean government but also the widely acknowledged Korean religious leader. This is confirmed by the fact that Kyung-Chik Han received much recognition from every denomination in Korea and his winning of the Mugunghwa Medal and the National Foundation Medal bestowed by the Korean government. It also is proved by him being the only Korean recipient of the Templeton Prize, reputed as the Novel Prize in the religious field. As Rev. Ji-Il Bang once said, Kyung-Chik Han was the standard of Korean churches’ ministry work. In this study, we will examine his spirituality as an internal conversion which made Kyung-Chik Han’s personalities, and external changes which was resulted into a transformation of the Korean Church through his ministry. Primary sources such as his sermons, autobiography, and lectures were used to analyze his internal conversion. In addition, for the research of the results of his ministry, we will briefly review the church historians’ evaluations. The spirituality of Rev. Kyung-Chik Han is, all things considered, the spirituality of a steward. It comes from his experience under the japanese colonial regime, the experience of the Korean War, and the experience of facing death and deciding to devote himself entirely to God. His spirituality of a steward has several elements: the spirituality of the Word, spirituality of prayer, spirituality of gratitude, and spirituality of love of country. All of these elements formed a unique system of triangular pyramid putting the spirituality of love of the country at the top of the pyramid; individually independent, but also connected with each other. Kyung-Chik Han’s spirituality reached out to the external world, which made evangelical faith and piety more stable in Korean church history. Rev. Han’s spirituality and works affected Korean churches significantly, especially in ecumenical movement and social service, which led Korean churches to be one of the most influential churches in the world.

As getting into the 21st century, we can say it is ecological danger if there is a particular concern. Facing onto this very ecological danger, lots of effort are being made in various way to make sustainable development. In this study, under the theologic thought and the ecological fundamental notions, we are willing to plan the way of making up an ecovillage by the spirituality community. We are searching the way how we solve these problems in future by setting up the ecological spirituality community in each group's assumption, according to research from the people belonged to the organisation of Korean national christians' spirituality community and announcement and discussion about the subject called 'Finding Lost Garden'