KJC Korea
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The purpose of this paper is first to identify what the “new monastic movement” means in Bonhoeffer’s letter of January 15, 1935. The understanding of the monastery is centered on Bonhoeffer’s understanding, but this study briefly discusses why he came to insist on the monastic movement in light of its historical background. In addition, the study scrutinizes how the “new monastic movement” had emerged from his theological activities since 1935. Particularly, since 1935, Bonhoeffer had focused on the followings of “Discipleship” and “Life Together” which centered on the theological discussions and the practice of the seminary at Finkenwalde, an educational institution for pastoral candidates. The result is as follows: first, the “new monastic movement” is built on the words of the Sermon on the Mount. Second, the “new monastic movement” is monasticizing every aspect of life. Third, the “new monastic movement” is in a dynamic relationship between the Word and the community. Fourth, the “New Monastic Movement” has a direction of “focusing on the inside toward the outside” based on the common life. Based on these results, we conclude that Bonhoeffer’s New Monastic Movement can present a good direction for the restoration of the Korean church’ s social credibility.

Korean Christians have become indispensable in the democratization of Korean society and the human rights movement by developing social participation campaigns in diverse sectors from the birth of the Yushin regime in the 1970s to the establishment of the democratic government through the uprising of 6.10 in 1987. In particular, Christian intellectuals played an important role in advancing the democratization of Korean society by criticizing the authoritarian regime, and in several sector movements including anti - democratic democratization movement, they played an important role in the formation and development of the movement. On the other hand, the Christian progressive forces that adopted the democratization movement as a missionary task in the 1970s under the Yushin regime began to recognize that democratization should be resolved in the 1980s. In the 1980s, the Christian progressive forces were transformed into a new paradigm of ‘peaceful reunification’ movement on the Korean Peninsula along with the anti-humanitarian democratization and human rights movement in the way of social participation. This paper examines the paradigm shift in the type of social participation in Korea and examines its implications.

The purpose of this study is to introduce and analyze the Christian social enterprises that contribute to local communities improve the quality of life through international cooperation development. This study was conducted through case studies website, documentation, and in-depth interviews aimed at go’el communities in Cambodia. Go’el community has established an import duty for the poor in Cambodia. Business start-up was impossible without God’s History. Social enterprises are founded motives to face the economic challenges of the seriousness of Cambodia came to the mission that started in thinking about how to solve the problem. In other word, Social enterprises is expected to contribute to the local economy in international development cooperation. But experience showed that the various dilemmas in the process of running a social enterprise. The aim of this study was to make a contribution with this was a weak Research provides direction to move the Korea Christian social welfare.

Modern capitalism, Christian fundamentalism, patriarchal system have been having devastating consequences conspiring with politics of emotion. As a result, enculturation of Hate is widespread in society. Hate speech and enculturation of Hate infringe the right of the minority class. Also, this intensifies discrimination against them in the structure of social environment. The culture of hate offers legal, institutional indulgence to devious politics of emotion. The people in the sense of shame by hate speech are rapidly becoming victims of a social disease named inequality. Hate speech makes a target of hate to dirty contaminator, objectify them and exclude from the public. Therefore Christian community should promptly respond on the proliferation of hate with forming the new community of character. The Christian community should shape the community of respect, empathy, and peace. A community of virtue should perform discipline of emotion and build friendship and good fellowship. And even further, solidarity between the community of character is taking place continuously in the politicization of hate.

This paper aims to come up with a public theological approach to work-life balance for Korean baby boomers(1955 to 1963 birth cohorts) from an integrated or perspective of vita activa and vita contemplativa. Many Korean baby boomers are not financially prepared for retirement because they have been held responsible to care for their children longer than they planned, as well as now also believed to assume the role of caretaker for their elderly parents. They are often considered sandwiched between aging parents who need care and/or help and their own children in their twenties to thirties who are not economically independent. It can be assumed that many boomers living in this sandwiched generation continue to experience economic insecurity and have to work past the official retirement age. Though in need of urgent reemployment, they have difficulties in returning to the active labor force than younger workers amid persistent challenges such as ageism or age discrimination and high unemployment. Unfavorable labor market conditions may compel baby boomers who need to be reemployed to support themselves economically often to engage in dehumanizing labor and let them fall into the category of what is defined as animal laborans. It is in this context that work-life balance practices are introduced to support the efforts of employees to split their time and energy between work and the other important aspects of their lives. This study seeks to develop and offer an appropriate understanding of work-life balance by drawing on a pneumatological harmony of vita activa and vita contemplativa. It will reveals that there is no need of inherent conflict and dichotomy in a dualistic thinking between work and life in cluding leisure, worship, and rest; rather they are mutually complementary. This holistic perception of work and life relationship can be adequately dealt with and persuasively formulated in a pneumatological theology of work reinterpreted from a public theological perspective.

This research studies on the social cooperative which is the alternative economic order of neoliberalism from a perspective of Christian ethics. First, this study delves into the publicness and the pursuit of social value of social cooperatives based on social economy and social capital. Exploring the advantage and limits of social cooperatives, it seeks the solution of it’s limits. The social cooperatives is an economical organization to preserve coexistence and the value of life. The social cooperatives is based on altruism because its purpose is to serve public interest. The social cooperatives exist to provide social services such as the care of elderly and disabled people, and the integration of unemployed people into the workforce. The value of social cooperatives is related to the value of Christianity as such that providing protection and care for the poor and weak in the society is a basic obligation of loving and just community. Therefore, social cooperatives is an effective method that realizes the economy of care, providing strength to the weak based on the spirit of reciprocity of trust. Also, it is a solution to various problems of low growth and unemployment, poverty and polarization of our society. Hence, the church must be an advance base of social cooperatives as a community of enthusiasm, commitment and altruism for the others.

This research delves into Ellul and Chaeffer’s theology and perception on the Christian society in order to describe Christian perspective upon the world as it concentrates on their historical understanding, spirituality, social ethical role and responsibility as Christians deserve greater attention. Jacques Ellul(1912-1994) and Francis A. Schaeffer(1912-1984) were both representative evangelical intellectuals devoted to a faithful Christian living while criticizing contemporary civilization. They believed that Christian faith was still meaningful in modern society and would correct the evil practices of modern society. They were not only the best intellectuals at the times who criticized many ills of the contemporary society based on their Christian faith as well as activists who carried out significant actions. They offered social ethical responsibility for Christians living in a technology- based-world regarding the Bible as the absolute value. By their actions and lives, Ellul and Schaeffer revealed Christian influence to the world and emphasized their role as the ‘light and salt.’ Thus it is possible enough to say that their intellectual heights, passionate faith, influences and challenges to the world set the living standard for Christians in the 21st century.