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2015, Vol., No.31

  • 1.

    A Study on the Socio-Ethical Identity of the Christian Faith: Focused on Schweiker’s Theological Humanism

    김호연 | 2015, (31) | pp.7~37 | number of Cited : 0
    Abstract PDF
    We have faced the reality, in which the problem of communication seriously comes to the fore and the influence of the church has continually diminished. Postmodern society emphasizes plurality, but by the very reason, the community requires social cooperations and integrities evermore. The Christian church is not a salvific community departed from the world, but the divine organization for universal salvation within the world. Therefore, it is the natural mission for the church to aim at the kingdom of God within the world while communicating with the world. Then, how could the church fulfill the mission with and in the world? With this critical mind, this essay argues that we, as a part of communication for the good society, have first of all to reestablish the Christian ethical (or political) foundation and the appropriate attitude for the communication and cooperation. These are the prerequisite conditions for the mission. For the purpose of the above task, this essay examines William Schweiker's theological humanism. Schweiker has pursued the Christian ethical goals and the appropriate attitude of theologizing in the contemporary plural world through his theological humanism. He accurately points out the requirement that the theological and ethical efforts of the church should admit not simply the inter-religious but also the extra-religious efforts covering up the non-religious sectors by the consolidation of the integrity of life for ethical value and responsibility for the practice. They call for the eschatological attitude in the temporal dimension because theologically the efforts of the church are the continual process toward the kingdom of God that should not be interrupted until the end of this world. Schweiker seeks for the foundation of his theological efforts within Christian God as absolutely transcendent being. God overcomes both hypertheism and overhumanization. God overcomes the problems coming out of both extremes of religious fundamentalism and the marginalized norm of human autonomy. God is, therefore, the substantive foundation for the contemporary social ethics apt for the integrity of life and responsibility which leads to good society.
  • 2.

    Hauerwas on Being Church: Korean Reading

    Moon, Si Young | 2015, (31) | pp.39~63 | number of Cited : 0
    Abstract PDF
    There are so many cynical views on ‘ecclesial ethics’ or ‘ethics of being church’ of Stanley Hauerwas. Especially two sorts of critic are remarkable: The theological critic is ‘sectarian’ or ‘autistic’ element of ecclesial ethics. And the practical cynicism is an ‘anti-reformation’ nature implied in the ethics of being church. In other to overcome these. This paper seeks for Korean reading on the ecclesial ethics of Hauerwas as follows; 1) The balanced reading between critics and merits of the ecclesial ethis. In fact, the ‘sectarian withdrawal’ is one of the problematic debates. But there are so many merits in ecclesial ethics. For example, Hauerwas highlights that sanctification must be understood in ecclesial context. 2) The korean reflection on being church: Hauerwas urges Christian moral ideal is not Kantian project but being Christian as the witness of Jesus narrative. In this context, Korea church has some tradition of virtue. But, it needs to identify the sort of narrative which church should realize is not asian tradition but Jesus narrative. In other words, Korea church’s task for reformation is realizing the ethics of being church and being Christian according to Jesus narrative. Of course, there are some shortages in the ethics of being church in reformation of Korea church. For example, the privatization of faith have to be overcome through concerning the public theology of M. Stackhouse.
  • 3.

    A Study on Types of Christianity’s Public Participation and Theological ‘Common Ground’ of the Participation

    Lee, Chang-Ho | 2015, (31) | pp.65~117 | number of Cited : 2
    Abstract PDF
    The church is ‘public’ by nature. Its public nature can and should be realized through its participation in the public realm. If the church’s public participation is an ethical mandate, what is it like and on what grounds should it be justified? Given that there have been various types of the participation in history, can we find certain theological ‘common ground’ which is conducive to enriching the public participation of the Christian churches? The aim of this paper is two-fold. First, I will propose four ideal types of public participation, highlighting classic and contemporary theologians representing each type and justifying the types theologically. They include ‘socio-cultural public transformation’ type(Augustine and Reinhold Niebuhr), ‘ethical universalization’ type(Aquinas and Albrecht Ritschl), ‘embodiment of the body of Christ’ type(the Anabaptists and John H. Yoder), and ‘holistic orientation towards the common-good’ type(Calvin and Max Stackhouse). Second, I attempt to offer theological ‘common ground’ on which the types of public participation can learn and interact with each other, hoping that such attempt will produce a kind of ecumenical theology of public participation and strengthen theoretical and practical foundation of Christianity’s public participation.
  • 4.

    The Identity and Future Direction of Christian Social Welfare based on the Concept of Local Community

    Kim Seongho | 2015, (31) | pp.121~149 | number of Cited : 6
    Abstract PDF
    Since the early missionary period, Korea has a history of brilliant Protestant social welfare tradition to this day and has carried out various community service activities. Nevertheless, the quantitative growth of Protestantism began to decline in the 1990s and public trust from the general population fell sharply with it. In this regard, Korean Protestantism should establish the essential mission of the Church and Christians once again. For this purpose, when examining the role of Christian social work in academic, theological, and practical sense, it is necessary to consider the history of Christian social welfare and the need to find a new direction for the future. Through world history, Christianity has played an important social role in solving social problems and fulfilling the mission of the Gospel. Also, a number of professional and social welfare programs have evolved and developed the efforts of the Christian church in modern Western society. The concepts of globalization and neo-liberalism are emerging and emphasizing the theory of ‘communities and sharing economy.’ Korean Christianity and the Church must begin to incorporate these new concepts into their social work while keeping in mind the traditions of the past. This article suggests a new direction by emphasizing the core concept of the Christian tradition, Community, Korean Christian social welfare.
  • 5.

    Sex, Power, and Justice: A Christian Ethical Analysis of Clergy Sexual Misconduct and Its Prevention

    Shin, Wonha | 2015, (31) | pp.151~184 | number of Cited : 3
    Abstract PDF
    The purpose of this paper is to analyse the nature of sexual misconduct by clergy and to present a proposal for its prevention and appropriate response to cases of misconduct. Throughout church history, there have been two main theological views on clergy sexuality and its relation to spirituality. While one affirms it positively, the other does not; while one rejects the elevation of celibacy, the other does not. However, the Bible clearly says that God created humankind as male and female according to God’s image. Both man and woman are sexual beings. The Hebrew Scripture understands the human being as a psychosomatic unity. The spirit and the body are closely interrelated. It means that the human being exists as an embodied person. If spirit has to do with body, spiritualty has to do with bodily life. Spiritual life is not separated from bodily life at all. It means sexuality is an integral part of spirituality: the more a clergyman is filled with wholesome sexual energy, the deeper he experiences spiritual fullness. Conversely, the less a pastor is sexually satisfied, the greater the temptation is to slip into sexual misconduct. In reality, sexual misconduct by pastors in the ministry is quite prevalent. According to analyses, there are three major types of sexual offenders: the predator, the wanderer, and the lover, respectively. The core of this paper is to analyse the nature of sexual misconduct by clergy. The paper defines it in terms of abuse of clerical power. It is characterized as betrayal of trust between pastor and congregant, which eventually shakes trust-based community. Then, this paper proposes strategies for the prevention of clerical sexual misconduct. It puts an emphasis on the necessity of developing a warning system of some kind in order to determine what levels of attraction and intimacy are unacceptable, by which pastors can be alerted and refrain from dangerous intimacy. Finally, the paper suggests what the Church should do in order to carry out justice after a case of sexual misconduct has occurred. The Church is called to make the case public and to take preferential care of the victimized. Finally, the Church ought to prepare an ethical code regarding clerical sexuality and laws in order for her to carry out ecclesiastically sanctioned punishment and rehabilitation.
  • 6.

    A Research on the Applicability of Virtue Ethics to Sports - Focused on the concept of 'practice' in A. MacIntyre's virtue ethics

    LEE, JI-HANG | 2015, (31) | pp.185~215 | number of Cited : 8
    Abstract PDF
    This study attempts to approach sports from a ethical viewpoint, in keeping with the current trend of academic convergence. Preceding researches on the ethical issues of sports typically brought up the several critical issues like biased judgment, drug use, beating and gender discrimination, and tried suggest ethical standards in order to overcome such problems. However, it is often unclear to determine either ‘right' or 'wrong' without disputes. In particular, in the contemporary society, too much emphasis on the outcome of sports and disregards of the essence in sports, inevitably, results in ethical disputes among parties. Such situations, of course, are not limited to sports. Facing such incommensurable ethical judgements, A. MacIntyre proposes 'virtue ethics' as an alternative ethics applicable to sports. Based on MacIntyre's virtue ethics, sport science researchers like P. Arnold has also proposes a new sports ethics. When compared to the 'act-centered’ ethics, Virtue ethics are 'agent-oriented' approach of ethics in an effort to settle the ethical conflicts of the contemporary society. First, the necessity for applying MacIntyre's virtue ethics to sports was introduced by recognizing current problems. Then, discussions about the necessity of recovering the essence of sports followed. In particular, through the reinterpretation of 'sports' based on the concept of 'practice' proposed by MacIntyre in his definition of virtue, an effort was made to diagnose the problems of current sports and suggest a possible solutions. Thus, this paper concentrates mainly on re-establishment of sports through the introduction of virtue ethics and the concept of virtue, and tries to avoid the conventional introduction and interpretation of sports ethics as an applied ethics. The overall discussion puts significant emphasis on the convergence of sports and virtue ethics to evade the negative viewpoints toward sports, and to reestablish the original form of “healthy life,' the essence of sports.
  • 7.

    Divine and Human Righteousness: Modern Applications of Christian Ethics by H. Zwingli

    Meehyun Chung | 2015, (31) | pp.217~249 | number of Cited : 3
    Abstract PDF
    The purpose of this paper is to investigate the ethics of Swiss reformer Zwingli in the 16th century “Divine and Human Righteousness” which was the foundation of Christian ethics in the reformed tradition and to apply it for the 21st century in our contemporary world. A Theory of Justice of Zwingli primarily illuminated this purpose, and also attempted a dialogue with feminist political scientist Nancy Fraser in order to adjust it for the contemporary world. The format of this paper is as follows: firstly, to introduce the background and content of the sermon of Zwingli “Divine and Human Righteousness” and to analyze the ethical principles of Zwingli; secondly, to introduce major subjects of Fraser's book regarding “redistribution”, “recognition” and “representative” in threefold form. In summary, the theory of Justice of Zwingli is as follows: Justice of God is complete and perfect goodness, while justice of the human-being is not. Human-beings want to reach the justice of God. However this is not possible due to the imperfection of human-beings. That's the reason for Jesus's sacrifice on the cross and resurrection. In order to maintain the social order, the justice of human-beings is required. In the purifying light of the Word of God the justice of human-beings could be corrected and renewed constantly. Ideas of Zwingli were inherited by many modern theologians who appreciated the Reformed tradition. Nancy Fraser is not related directly to this category. However in order to pursue the global justice where global injustice has expanded the convergence of theology and political science she is required. In recognition of the imperfection of human justice those who want to follow Christ will be constantly seeking justice for redistribution and recognition, speaking as representatives on behalf of the oppressed. It could be as a response to global injustice, oppression and exploitation of humans by humans. Therefore to keep the eyes of a sentry and to take action globally are important. That's the way to follow reformed tradition today.