본 논문은 일제강점기 거국적인 민족운동으로 전개된 3·1운동과 여성독립운동을 세계평화의 시각에 대입하는 데 초점을 두고 있다. 일본 에 의해 국권을 상실했던 시기의 거국적인 민족운동으로 전개된 3.1운 동은 세계사적 관점에서 보면, 평화운동의 일환이었다. 특히 3·1운동은 민중운동으로서 계층과 지역, 성별의 구분을 넘어선 독립운동이었으며, 그 시대 독립운동이 지향한 독립과 자유에 대해 평화적 견지에서 재해석할 필요가 있다. 첫째, 그 시대가 당면했던 독립의 과제는 시대적·민족적 견지에서의 독립이었으며, 평화운동의 일환이었다. 둘째, 3·1운동에 참여한 여성은 주체의지로 독립운동의 참여자, 실천자로 변화했으며, 독립운동사 에서 한 주류로 한국여성독립운동의 맥락을 이어갔다. 셋째, 3·1운동은 국내는 물론 중국, 일본, 러시아, 유럽, 미주 등으로 확산되면서 아시아 약소국이 자유 의지를 발휘하는 데 영향을 주었고, 국내에서는 독립운동의 정신적 저력이 되었다. 이상에서 3·1운동은 세계평화의 관점에서 재인식되어야 하며, 3·1운동과 한국여성독립운동이 평화운동으로 주목받아야 할 것이 다.

Through the theoretical lens of self-concept and by conducting 27 in-depth interviews, the study shows that social media provides an arena for the development, negotiation and maintenance of home and host identity self-schemas, as well reducing negative emotional effects. However due to simultaneous online surveillance from multiple agents, maintaining disparate expectations is found to result in social anxiety and the practice of self-regulation.

K. Braaten mentioned that today’s theological issue is ecclesiology, and this is true also in missiology. In the traditional view of mission, the major agent of mission and the goal of mission was the church. In other words, in the past planting self supporting church in mission fields was the goal of mission, and the missionary work was done no other than by the church itself. In this sense, the church was the beginning and end of mission, and so the church was a deep concern of missiology in the past. However, with the emergence of Missio Dei concept, the status of the church in mission was changed. Since God‘s mission was done not through the church, like in the traditional understanding of the church, but by God Himself directly in the world, the church was not considered as a major or core agent of the church any more. Also by the impact of the Missio Dei concept, the major goal of mission was not church planting in mission fields but accomplishing shalom in the world. People in ecumenical side came to think that the church centered view of mission needs to be transformed to world centered view of mission. In spite of this change in missiology, the evangelical wing still holds the traditional view of ecclesiology, and so there is a big gap between the ecumenical understanding of the church and that of the evangelical wing. In this thesis, I tried to analyze the major characteristics of the ecumenical church view to provide a theoretical basis of desirable ecclesiology for authentic mission. For this purpose, first I investigated the outcomes of major ecumenical conferences to find out the characteristics of ecumenical view of the church. Based on the former study, then I tried to build up the status of the church, goal of the church, and working area of the church. The conclusion of the study was that the ecumenical view of the church was ‘he church for the world.’ The ecumenical church view was described from a positive viewpoint of ‘world’, and for the purpose of transforming the ‘world’. This kind of church view is helpful for the church to go beyond the boundary of the church for serving the world, and for challenging the church to become a responsible church for transforming the world. However, this view has a weakness of neglecting the source, ministry of up-building the church itself, as it is absorbed too much in the goal, transforming the world. Furthermore, as it emphasizes the world excessively there might be a possibility of breaking the border line between the church and the world, and it bring the result of weakness of the church itself which should become the major source of transforming the world. Therefore, the desirable ecclesiology might be the one that considers not only the goal but also the source, and unity with the world and difference from it as well.