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A New Understanding of Youth Members in Korean Churches through Generation Conflicts as Creative Ethical Possibilities

  • The Korean Journal of Chiristian Social Ethics
  • Abbr : 기사윤
  • 2012, (24), pp.151-183
  • Publisher : The Society Of Korean Christian Social Ethics
  • Research Area : Humanities > Christian Theology

WooYoung Park 1

1감리교신학대학교

Accredited

ABSTRACT

Youth members are not only ‘beings in process’ who physically and mentally grow but also dynamic ‘beings in socialization’ who get to obtain values of the society where they live. From this perspective of youth, it is necessary to raise some questions of how Korean churches have helped youth members to learn humane basic values and become active moral agents. These questions are related closely to the current task of Christian ethics in Korean churches. It is true that Korean churches have often pushed youth members to accept the spirit of fundamentalism and to have a uniformally fixed paradigm rather than have provided them with the realm of the tension between faith and reason. From this context, there has been a conflict between youth members and the older generation in Korean churches. I believe that resolving the conflict is not simply removing this conflict but transforming it into a radical motivation toward practicing the integrity of humanity. It is important to understand generation conflicts as new productive motives and ethical motivation toward putting basic humane values into practice. According to Larry Rasmussen, churches, communities of faith could function as an active field for the moral formation of youth and building collective moral identity. In addition, I suggest that youth members who have experienced the process of moral formation learn a spiritual and practical direction of their lives from John Wesley’s notion of ‘prevenient grace’and his ‘practical asceticism,’ that is, continual process of sanctification, a practical solidarity with the poor and the weak in society, concrete practices in stewardship, and practical use of money. This asceticism can help youth members not to go astray in the midst of global commercialism and consumerism. Finally, a new understanding of youth can give them a possible opportunity to become active moral agents who can do a ‘self-reference writing’ and to reset new relationships between youth members and the older generation.

Citation status

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