KJC Korea
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In the history of Korean national movements, Pastor Son Jeong-do is the most important national activist representing Korean Christianity. His life was a series of struggles for the national independence movement as well as his pastoral ministry. He turned from the individual level of Christian faith into the level of pastoral ministry, and developed it to the level of nation. Therefore, Pastor Son Jeong-do can be called an true Christian nationalist. Based on the research achievements so far, this paper will examine the faith and theology that appeared in the early pastoral ministry and national movement of Pastor Son. And also, it will trace the process of how his theology was formed. For this purpose, this paper will examines the conversion of Pastor Son and his days at Soongsil Middle School and deal with missionary work in China and domestic pastoral work before the March 1st Movement.

This study aims to analyze the view of the missionaries’ Christian ethics in "Sermons by One Hundred Pastors & Teachers Vol. 1"(1921) in the early era of Japanese Imperialism’s ‘Rule of Culture.’ The author concentrates on the central discourses on the missionaries’ ethics in this book as follows. Firstly, the author treats with the views of Christian ethics around the themes of efforts for unified integration of this world and the next, vertical and horizontal ethics as love, and moderation and abstinence in Henry G. Appenzeller’s “The Purpose of Life.” Secondly, the author points out the views of ‘coram Deo’ around the themes of close inspection of God, pious spirit and attitude, practice of good deeds in Robert Knox’s “True Piety.” Thirdly, the author centers the views of ethics around the themes of diagnosis of human sin, supernatural morality as imago Dei in James S. Gale’s “The Bible.”

The Christian community, which began to reflect on the shock of the April 19 Revolution in 1960, was generally recognized as divided into progress and conservatives through opposition to the Korea-Japan agreement, condemnation of the June 8 election, and opposition to the constitutional amendment in 1961. Therefore, there is not much research and interest in the Christian social movement from 1945 to the end of the 1960s after liberation. Although it was forgotten due to ideological issues during the division of the two Koreas and the Korean War, the Christian social movement to fundamentally solve rural problems, which was one of the important tasks of our people at the time, emphasized the practice of Christian values, unlike the Christian democratization movement in the 1970s. The important task of Korean Christianity in today's society, which has many challenges to solve, is to present new Christian values and ethics beyond the division and confrontation prevalent in our society through historical research and ethical evaluation of the Christian social movement of this period.

The purpose of this study is to find a way to overcome the exclusionism of Korean churches by understanding interculturalism from a Christian ethical perspective. Interculturalism aims to learn from each other and grow together through communication and dialogue with other cultures. According to Dietrich Bonhoeffer, interculturality is a characteristic of life that personal beings form. ‘Person’ means a human being who lives in the reality of the basic social relation, that is, the relation between ‘I’ and ‘Thou.’ As a personal being, Christians must live their life for and with others. Family, labor, government, and church are mandates that have been commissioned by God. Each community fulfills the mandate. Each community coexists with, serves, and checks each others. Korean churches need to accept the merits of interculturalism which communicates with the cultures of other communities. Based on this, the Korean church will be able to overcome exclusionism and help and serve the world by practicing the ethics of non-religious life.

This study set out to reorganize the virtue ideas found in “Sermon on the Mount” by John Wesley according to the virtual ethics methodologies of Alasdair MacIntyre and Stanley Hauerwas. In the aspects of virtue ethics that focus on the being of a doer and emphasize a doer’s character or virtue, the study analyzed the true nature of virtue ethics in Wesley’s “Sermon on the Mount” with a focus on the teleology, historicity, community spirit, and narrative concepts of MacIntyre and Hauerwas. Wesley’s character ethics was understood in the four following ways: First, Wesley’s sanctification theory is thoroughly teleological. Second, his sanctification ethics is historical in that it was conceived against the backdrop of periodic contexts and communal in that the main virtues in his sermons happen in church. Third, his virtue ethics developed through his sermons that he performed throughout his life, and his sermons were completely dependent on so-called “God’s narratives” such as the Bible, the Gospel, and Lord’s sermons on the mount. Finally, Christian virtues emphasized by Wesley follow those of eight blessings, so-called Eight Main Virtues including humility, hope, gentleness, justice, love, truth, peace, and hardship.

This article examines an economic aspect of globalization to form the necessary character of global citizenship. To accomplish this purpose, this study investigates a Christian alternative to economic globalization, which drives globalization. This article uses a method by which Bob Goudzwaard's economic globalization model is added to Traugott Jähnichen’s ‘world civil society’ model. The ‘world civil society’ model is a model for human freedom and dignity that embraces Konrad Raiser’s ‘another globalization.’ This study adds an economic globalization model to Jähnichen’s model and starts with the assumption that God’s kingdom and globalization can coexist within a Christian worldview. This study argues that Christians, as global citizens with messianic hope, can achieve alternative globalization to protect and preserve life and human rights through their awakening change and solidarity.

This study attempts to critically reflect and reinterpret Agape, the self-sacrificing love, which has been presented as a core value in the development of artificial intelligence (AI) for symbiosis with humans in Western society by reflecting national and local, religious and cultural values. In particular, this thesis aims to derive a humanistic contribution to the development of AI for symbiosis with humans by selecting Jeong from Korean cultural theological tradition and comparing it with Agape in Western technological culture. Through this study, the newly proposed concept that implies the possibility of contribution to the development of AI for symbiosis with humans is “AI felt of Jeong and AI full of Jeong.” This paper argues that Korea’s Jeong can provide non-Western-centered, regional, and international cultural values to the ethical system necessary for the development of AI for symbiosis with humans.

Humanity has been constantly challenged by infectious diseases in history. Luther also lived in a pandemic era caused by the Black Death and suggested a solution to his life as a Christian. This article looked into Luther’s ‘consciousness of companionship’ presented to Christians living in the Black Death Pandemic era. Luther says that Christians should acknowledge the difference in their attitude toward the situation in their relationship with God and focus on walking (working, living) together before discussing their choice in response to infectious diseases. Luther’s view is based on his theology of the cross. According to him, Christians are called to suffer in a manner like Jesus Christ. Christians should regard hardship and suffering as treasures and embrace them as the most precious things. The sacrifice of Christians is, therefore, to take care of their neighbors by an intentional mindset of ‘consciousness of companionship.’ This humble care for one’s neighbor, by bearing the cross of Christ, is a powerful force by Christians. The church after the Pandemic of Covid-19 should be a community that practices a ‘consciousness of companionship.’

Modern society appears to be dominated by meritocracy. In pursuit of meritocracy, our society regards nothing other than ‘merits’ in times of infinite competition among individuals. Even consideration of the disadvantaged is seen as ‘unfair’ in society. Meritocracy has historically emerged as an innovative ideology that destroyed the feudal social status in the past. However, undergoing capitalism and neoliberalism, meritocracy is criticized for disguising justice and being the source of inequality. Therefore, this study aims to examine justice and equality inherent in meritocracy - whether the effort and merit from the perspective of justice are created by individuals or by a mere formality. As an alternative to meritocracy that reproduces inequality, the study explored ‘The Rise of the Meritocracy’ by Michael Dunlop Young and R. H. Tawney’s concept of Christian Ethics - ‘Equality’ and ‘Dignity.’ In conclusion, with the Christian narrative ‘The Parable of Vineyard owner’ that fulfilled the restoration of such dignity, the study proposes an alternative to overcome meritocracy.

Bungwooyushin (朋友有信) has significant implications for our lives in that friendship (友情 or 友道) embodies a sense of ethics in a horizontal relationship. As the 18th century passed, the theory of friendship was actively developed with the fixation on the party politics, the precision of Neo-Confucian concepts, and the influx of Matteo Ricci (1552-1610) Gyowooron (交友論). At the end of the 17th century, Hoenisibi (懷尼是非) brings up the question of “Who is a true friend and what is the role of a friend?” Kwak Sijing (郭始徵, 1644-1713), who was amid a political strife, searched for an answer through Oryunga (五倫歌). The essence of friendship that Kwak Si-jing thought was “complementation of humanity through Checking Goodness.” And, in that the contents of Oryunga show a considerable degree of agreement with Matteo Ricci’s Gyowooron, it can be said that the theory of friendship is at the point where it begins to be ‘discoursed.’ Both articles recognize friendship as an area of ‘​ethics’ and emphasize that friendship is a process for “becoming a good person,” which shows the core of friendship theory developed later.

This article is designed to explore social hate and hate speech through the performance of language, and to find Christian ethical suggestions and methods. Social hatred is realized through hate speech, which is the execution and result of the performance of language. Thus, the expression and remarks of hate are used to reflect the ideology, mechanism, customs and culture of society within the language-social structure, and to discriminate, exclude, and exterminate specific hate targets. Therefore, this thesis examines hate and hate speech in the dimension of Christian ethics through the performance of language, speech act. In addition, it examines the re-establishment of the hate group’s awareness through the verbal actions of the case of Jesus’ violating the purity laws. Finally, we explore the re-significance of the title, a method of countering hate language, using the performance of language.

As the dependence between countries increases in the global era, disasters will be also globalized. Global disasters like as economic crisis, terrorism and war, climate crisis, and global infectious disease make it difficult to identify their causes, asking for responsibility and prepare countermeasures caused by their complex structure. The philosophical cosmopolitanism, international political efforts(UN), and the globalization of economy(pax economica) that mankind has pursued a better world without disasters are now being revealed as failures. The world is still suffering from hunger, war, climate crisis, and global infectious diseases. This study aims to find the possibility of alternative globalization necessary to overcome the global disasters in religious moral resources. As seen in the Golden Rule, world religions have a vision for a better world and moral resources to put that vision into practice. However, if they do not want to repeat the moral mistakes that have been made in history, they must overcome the temptations of privatization and nationalization of their faith. In addition, the identity of believers must be constantly expanded from a religious person to a global citizen.