2017, Vol., No.37

The Korean Journal of Chiristian Social Ethics 2023 KCI Impact Factor : 0.58

pISSN : 1229-8387 / eISSN : 2713-749X
https://journal.kci.go.kr/csethics

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.