3·1운동과 기독교 -준비단계에서 이루어진 종교연대를 중심으로-

이덕주 한국기독교역사학회 2017 한국기독교와 역사 Vol.- No.47

1919년 3·1운동이 일어났을 때 한국 기독교(개신교)는 선교역사가 30년이 되지 않은 ‘신흥종교’ 수준이었다. 종교인 비율로 봐도 전체 인구의 1.5% 수준에 머무는 ‘소수종교’였다. 그럼에도 불구하고 3·1운동의 준비, 모의단계로부터 대중 투쟁단계, 그리고 3·1운동 후 임시정부 조직에 이르는 전 과정에서 기독교계가 적극적이고 주도적인 역할을 수행할 수 있었던 세 가지로 설명할 수 있다. 첫째, 한국 기독교는 선교초기부터 강력한 ‘민족주의 종교’로 성격이 형성되었다. 19세기말 근대화시기에 서구 선교사들에 의해 한국에 소개된 기독교 복음은 ‘자유와 평등’의 메시지를 한민족에게 전달하였다. 그리하여 봉건적 사회체제에서 억압당하며 살았던 하층민과 부녀자 계층이 기독교를 통해 자유와 평등의 가치를 체득, 실천하였다. 그 결과 한국 사회는 기독교를 통하여 서구문화와 문명의 유입이 이루어졌고 그와 함께 수직적 질서가 강조되던 봉건사회가 붕괴되면서 수평적 가치가 구현되는 시민사회로 바뀌었다. 이처럼 한말 민족사회의 근대화에 기여한 기독교는 일제 강점기에 접어들어 일제의 식민통치에 저항하며 민족의 자주독립을 위해 투쟁하는 종교로 변모하였다. 그것 역시 일제의 억압통치로부터 민족의 ‘자유와 해방’을 구현하기 위한 투쟁이었다. 그 결과 한국 기독교는 민족문제에 대하여 적극적인 관심을 표명하고 참여하는 민족주의 성향을 띠게 되었다. 둘째, 한국교회는 식민통치 상황에서 민족문제를 논의하고 투쟁하는 ‘민족운동 공간’이 되었다. 선교초기부터 서구 선교사들은 정교분리를 표방하며 기독교인들의 정치 참여나 활동을 금지하는 한편 교회 안에서 이루어지는 종교 활동에 간섭하지 않도록 정치권(총독부)과 타협하였다. 그 결과 일제강점기 교회는 선교사들의 보호 아래 ‘치외법권적 영역’이 되었을 뿐 아니라 총회와 연회, 지방회(노회)를 연결하는 전국 연락망을 갖추었다. 그리하여 경찰력이 미치지 않았던 교회와 기독교 선교기관 안에서 (선교사들의 의도와 달리) 민족주의 교회 지도자들이 모여 민족문제를 논의하고 항일 민족저항운동을 전개할 수 있었다. 3·1운동 때 만세독립운동에 관한 정보와 자료가 지방에 신속하게 전파되어 전국적인 시위운동이 일어날 수 있었던 것도 이와 같은 ‘전국 연락망’을 갖춘 교회와 기독교의 연결 조직이 있어 가능했다. 셋째, 한국 기독교의 초교파 연합운동 경험이 종파를 초월한 ‘전 민족적’ 독립운동을 가능케 하였다. 선교초기 각기 다른 교파와 교단을 배경으로 하여 내한한 선교사들에 의해 ‘교파중심’ 교회 설립과 선교가 추진되었다. 그러다가 1903~07년 일어난 초기 부흥운동의 여파로 교회 일치운동이 일어나 성서번역과 문서출판, 의료와 교육 사역에서 초교파 연합운동이 활발하게 전개되었다. 이러한 연합과 연대 경험을 바탕으로 3·1운동 때 장로교와 감리교 목회자, 평신도 지도자들이 천도교와 불교 등 다른 종파 지도자들과 함께 민족대표로 참여할 수 있었고 서울과 지방에서 교회 지도자들이 다른 종파 지도자, 일반 시민들과 연대해서 독립만세운동을 전개하였다. 한국 기독교는 3·1운동을 통해 교파와 종파를 초월하여 대동단결하는 민족운동 전통을 수립하였다. 이렇듯 선교초기부터 민족주의 성향을 띠었던 한국 기독교는 3·1운동을 거치면서 민족주의 종교로서 그 성격과 역할... When the March 1st Movement took place in 1919, Korean Christianity (Protestantism) was at the level of ‘emerging religion’ with a history of less than 30 years. It was also a ‘minority religion’ that stood at 1.5% of the total population of Korea. Nonetheless, Korean Christians played an active and leading role in the whole process the March 1st Movement, from the preparatory stage of forming of the national representatives who signed on the Declaration of Independence to the organization of the Provisional Government of Korea via mass struggle for independence. There are three points to be clarified historic-theologically in understanding of Christian participation in March 1st Movement. First, Korean Christianity took a strong nationalistic character from the early days of mission history. When Christianity was introduced to Korea by the western missionaries at the late 19th century, it brought modern civilization and culture to Korean society and also conveyed the message of ‘freedom and equality’ to the Korean people under feudal social system. Thus, the lower classes and women who lived under oppression learned and implemented the value of freedom and equality through Christianity. Thus, it can be said that Christianity contributed to the modernization of Korean society with the introduction of western civilization and modern human right ideologies. And Korean Christians, under the Japanese colonial domination from 1910, began to resist against the Japanese colonial rule and fought for the independence of the nation. It was also a struggle for the realization of ‘freedom and liberation’ of Christianity. Korean Christianity became more inclined toward nationalism by participation in the March 1st Movement. Second, the Christianity provided a ‘national movement space’ in which it could be discussed and tackled the national problem under the Japanese colonial domination. From the early days of mission history, Western missionaries, standing by the principle of separating politics and religion, opposed and prohibited political participation of Korean Christians, and also compromised with the political government(Japanese governor general in Korea) to not interfere with religious activities in the church. As a result, Church could get an ‘extraterritorial’ or relative autonomous position under the protection of foreign missionaries, and also, through the organization of the Korean Church, it could establish a network covering the whole country. So the Korean Christian nationalists, unlike the missionaries intention, gathered in the Church that did not reach the hands of Japanese police and discussed the anti-Japanese independence movement. Thus, in the March 1st Movement, the information and materials about the independence movement could be spreaded quickly from Seoul to the provinces, and simultaneous demonstrations could take place across the country by the national network of Christianity. Third, the experience of union and cooperation movement of the Korean Church made it possible to participate in an interdenominational and extra-religious independent movement. From the early days of the mission history, western missionaries and Korean Christians, even with the different and various denominational backgrounds, tried to pursue ecumenical and cooperative alliance in mission field, especially in the lines of Bible translation, publication of Christian books and journal, medical and education works. Based on this union and solidarity experience, the Korean Church leaders, Presbyterian and Methodist, were able to participate as national representatives with other religious leaders such as Chondogyo or Buddhism in the March 1st Movement. and also the Church leaders in Seoul and provinces were able to participate in anti-Japanese demonstrations with other religious and non-Christian civil leaders. In this way, Korean Christianity, which had a tendency toward nationalism from the beginning of the...

한국 그리스도교 연구, 한국적이기 위하여

이찬수 韓國宗敎敎育學會 2001 宗敎敎育學硏究 Vol.13 No.-

다른 문화권 안에 새로운 종교가 소개되기 위해서는 그 종교 문화적 전통 안에 살고 있는 사람들 안에서 새롭게 이해되고, 이해 대상이 이해 주체 안에 그 전과는 다르게 받아들여져야 한다. 그리스도교도 마찬가지이다. 한국적으로 이해된 그리스도교와 서양인들이 이해하고 있는 그리스도교는 다르다. 두 문화적 맥락 사이에는 상당한 격차가 놓여있기 때문이다. 그러나 지난 100년간 진행되었던 한국 그리스도교 연구는 이러한 이해 과정, 특별히 한국의 종교문화적 상황을 충분히 의식하지 못한 채 이루어졌다. 한국 그리스도교 연구자는 거의 모든 분야에서 한국이라는 지평을 떠나 있었고, 연구의 시각도 한국을 단순히 대상적으로 파악하는 수준을 넘어서지 못했다. 그들은 대부분 서양의 오리엔탈리즘적 시각을 그대로 받아서, 한국을 그리스도교화해야 할 평면적이고 지리적인 공간 차원에서 파악했다. 그러나 한국 그리스도교는 서구 그리스도교라는 보편성에 의해 대상적으로 조명됨으로써 정당성이 확보되어야 할 주변물이 아니다. 한국 없는 한국 그리스도교, 한국 그리스도교 없는 그리스도교 일반이란 애당초 불가능한 개념이기 때문이다. 한국의 역사적이고 문화적인 전통 없이 한국에서 그리스도교는 아무런 내용도 획득하지 못한다. 서양 그리스도교의 특수성과 한국 그리스도교의 특수성이 공존하면서 그리스도교라는 실재가 성립되는 것이다. 모두를 중심으로 세울 수 있는 연구자세가 필요하다. 그것이 한국과 서양의 대립 구도를 넘어서는 탈옥시덴탈리즘적 한국 그리스도교 연구 자세인 것이다. 그래서 이 글의 제목도 "한국 그리스도교 연구, 한국적이기 위하여'라고 붙였다. A Religion is introduced to another culture only when it is understood anew by the people who live in that cultural tradition, is assimilated into the subject of understanding in a tangible way, through their languages. Christianity is similarly circumstanced. Such assimilated Christianity by the Korean people are not the same as Christianity by the Westerners. Because there are sharp differences between the two cultural contexts. But the consciousness of this process, especially of the Korean religious situation, has been not fully reflected in the one hundred years of the study of Korean Christianity. the researchers of Korean Christianity in almost fields of study have been beyond the horizon of Korea, regarded Korea as a geographical space to be Christianized with the view of Western orientalism. Korean Christianity is, however, not a peripheral thing which is justified by the lightening of the universality of Western Christianity. No Korean Christianity without Korea. No Christianity itself without Korean Christianity. Christianity obtains no more contents without Korean historical and cultural tradition. The reality of Christianity come into existence only in coexistence of Korean particularity and Western particularity. The attitude of study considering all particularities as the centers and cores is requested. It is the de-occidentalismic study of Korean Christianity which goes beyond antagonism between Korean and Western. So this paper is given a title "For the Study of Korean Christianity in Korean viewpoint".

THE ROLE AND CONTRIBUTION OF JAPANESE CHRISTIANITY DURING THE 1980S’ SOUTH-NORTH KOREAN UNIFICATION MOVEMENT

LEE Chi-Man(이치만) 장로회신학대학교 기독교사상과 문화연구원 2018 장신논단 Vol.50 No.4

세기 전환기의 한국 기독교 연구 -2000-2006년에 발간된 영미권 단행본을 중심으로

방원일 ( Won Il Bhang ) 서울대학교 종교학연구회 2015 宗敎學硏究 Vol.33 No.-

This review article, which scrutinizes the English scholarly books on Korea Christianity published during 2000-2006, aims to recognize the currency and central issues of Foreign Korean studies on Christianity. Though this review only covers limited range of books, it shows the change of scholars`` focus on Korean Christianity at the beginning of 21th century. Taken a glance of the books in this period, we can get the following three key words concerning Korean Christianity: "the relation between Korean Christianity and politics," "Korean culture and Christianity," and "the religious life of Korean-Americans." In spite of the significance of Korean Christianity from the perspective of international religious studies, the reference system to which scholars of religion can refer has not been enough to reflect the reality of this field. In this sense, the books published at this period contribute to pose new problematics in this field. Chung-shin Park``s work is valuable in that he tried to describe the political place of Korean Christianity objectively. The recent publication of David Chung``s thesis written in 1950``s contributes to provide the referent point to reevaluate the theological studies concerning the relation between Korean culture and Christianity. The increase of the studies on the religion of Korean-Americans provides new perspectives from Korean Christianity outside Korea. We can conclude that the studies on Korean Christianity published in English at the turn of century are reflecting on the problematics inherited from 20th century and transforming them into new ones.

한국 토착종교와 기독교 선교전략

노윤식 한국기독교학회 선교신학회 2006 선교신학 Vol.13 No.-

In the 21st century, the era of change in Northeast Asia, Korean Christianity encounters a crisis of identity being Korean or Christian. Korean people tend to regard Christianity as a western religion connected with America and its faults and negative sides are widely broadcasted through the mass communications. Futhermore, the confucian fundamentalism revives and focuses on Korean nationality and the indigenous national religions has emphasis on their national identity. In order to respond their challenges to Korean Christianity, she should find her national identity in Korean people’s distinctions which can be found in the indigenous religions of Korea. The author finds some Korean indigenous distinctions with an analysis on the indigenous religious phenomena by using Friedrich Heiler’s analysis frame of religious phenomena. These are as follows: 1, 3, 7, 21, 40, 100 days as sacred times; mountains, divine place, and council rooms as sacred places; religious specialists as sacred persons; traditional religious words and writings as sacred words and writings; purification, sacrifice, unification as sacred practices; the concept of reconciliation as a sacred concept. These indigenous distinctions can be applied to Korean Christianity to be Korean and be indigenous Christian which may solve the problem of the identity crisis. Some cautions can be noticed when they are applied to and used by Korean Christianity. These distinctions must be contextualized critically by the consensus among the intercultural hermeneutic community in Korean and the world Christians. Through the process of the critical contextualization of Korean Christianity, she can be Korean and be Christian also in Korea.

주체사상 사회에서의 북한기독교의 미래에 관하여

김흥수 평택대학교 피어선기념성경연구원 2013 피어선 신학 논단 Vol.2 No.1

The purpose of this essay is to forsee the future of Christianity in North Korea under the national division. This is done through the analysis of the activities of the Korean Christian Federation, the building of the Bongsoo Church, the ideas of the Juche philosophers and church leaders on the future of the Christianity, and the way ahead of the underground church. One of the most important things regarding the future of North Korean Christianity would be that South Korean Churches have to respect North Koreans’ ideas and roles for the future of Christianity. By this time South Korean Churches used to discuss the Christian mission to the North Korea without considering the ideas and roles of the North Korean leaders. It was Park Seung Duk and Hwang Jang Yop who most profoundly expounded the relationship between the Juche thought and Christianity in North Korea. Hwang came to be convinced that there had to be a new development of religion by a shift from a God-centered world view to a human-centered one based on the philosophical principle of the Juche thought. In that case, above all, we can expect the influence of Juche thought on God and man. The future of the Juche Christianity depends on whether Christianity can maintain its own identity while adapting the world view of the Juche thought. It means that the Juche thought can be either a bridge or barrier to the development of Christianity in North Korea. There is a possibility of the underground church’s becoming the major 주체사상 사회에서의 북한기독교의 미래에 관하여 ┃23┃ forces of the North Korean Christianity and the underground church will contribute to the wholesome development of the North Korean Christianity when it sends out a warning against the apostatic tendency of the official Juche Christianity. 이 논문의 주요한 목적은 남북분단 하에서 북한기독교에 어떤 변화가 생길 것인가를 북한 사람들의 발언을 통해서 그리고 지하교회의 형성을 통해서 내다보는 일이다. 이를 위해 1980년대 이후 최근까지 북한에서 이루어진 조선그리스도교련맹의활동과 봉수교회의 건립, 주체사상과 관련하여 북한기독교의 앞날에 대한 북한 지도자들의 구상, 지하교회의 진로 등을 분석한다. 북한기독교의 재건은 북한 사람들이맡아야 할 과제이기에 북한기독교의 미래와 관련하여 그들의 구상과 견해를 들어보는 일은 당연하고도 중요하다. 더구나 북한사회가 자주성을 강조하는 사회라는 것을생각한다면 기독교의 앞날과 관련하여 그들이 생각하는 기독교의 미래상을 존중하지 않을 수 없다. 지금까지 남한교회는 대체로 북한의 종교인들과 사상가들이 북한기독교의 앞날을 어떻게 그렸는지 하는 문제에 무관심한 채 남한 기독교인들의 생각만을 논의해 왔다고 할 수 있다. 북한에서는 1980년대 이후부터 사람이 세계를 개조하고 자기 운명을 개척하는데서 결정적 역할을 한다는 인간중심적 주체사상을 매개로 기독교를 이해하고 있다. 이런 기독교를 주체 기독교라고 한다면 향후 주체 기독교를 창출하는 일은 주체사상이론가들과 공인교회가 담당하게 될 것이며 그 방향은 황장엽의 구상대로 신 중심적세계관으로부터 인간 중심적 세계관을 중시하는 쪽으로 가게 될 것이다. 그 경우에무엇보다도 신론과 인간론의 영역에서 주체사상이 영향을 미칠 것으로 예상해 볼 수있다. 지하교회는 좀더 자유로운 종교환경이 주어져 건전하게 성장할 경우 북한기독교의 주체로 발전할 가능성이 있으며, 공인교회의 배교적 경향을 경고하는 역할을할 수 있다는 점에서도 그 의의가 크다.

TRACING TRANS-PACIFIC CONTINUITY IN THE FAITH OF SECOND-GENERATION KOREAN CHRISTIANS IN THE U.S.A.

SOYOUNG PARK 계명대학교 한국학연구원 2008 Acta Koreana Vol.11 No.3

This paper aims at tracing trans-pacific historical continuity, as it is demonstrated in the faith of second-generation Korean Christians. Second-generation Korean Christians are the children of Korean immigrants who went to the U.S.A., following the liberalization of the immigration laws in 1965 that removed the national origins quota system and ended the exclusion of Asians from immigration. About eighty percent of them are Protestants or Catholics, which corresponds with the Protestant or Catholic percentage of first generation Koreans. Spending their childhood and adolescence in Korean ethnic churches, second-generation Koreans acquire the evangelical religiosity of their parents which originated from Korea. Furthermore, being born or raised in the U.S.A., they also obtain American evangelical religiosity. Exploring the aforementioned socio-religious reality, this article claims that Korean Christianity, Korean ethnic churches and American evangelical Christianity are not very different from one another, and that, in fact, they are almost identical. While second-generation Korean Christians are socialized into the conservative Christianity of Korean ethnic churches brought from Korea, they identify with and are influenced by American evangelical Christianity. Thus, the faith of second-generation Koreans shows the trans-pacific continuity between Korea and America.

5·16과 군사정권에 대한 일본 기독교계의 반응 -‘한국문제 그리스도자 긴급회의’ 결성까지(1961~1974)를 중심으로-

이상훈 한국기독교역사학회 2022 한국기독교와 역사 Vol.- No.56

This study tries to clarify the reaction of Japanese Christianity to the Park Jeonghee regime, and conjoint activities for the Korean democratic movement from the May 16 military coup to January 1974, when the “Emergency Christian Conference on Korean Problems” was formed. It also pays attention to the factors that led Japanese Christianity to participate the conjoint activities at the time and the role of Koreans in Japan. Mainly using the historical resources of Japanese Christianity, firstly, this study examines the reactions of Japanese Christianity shown immediately after the May 16 military coup, and how Japanese Christians’ perception toward colonial rule has been changed in the process of mutual exchanges between Korea and Japan. Secondly, dividing into two periods, one from the military coup to the beginning of the Yushin regime and the other after the Yushin regime, this study examines the reactions of Japanese Christianity to the Park regime and what kind of conjoint activities were with Korean Christianity at each period. Finally, before the Japanese Christianity joined to the Korean pro-democracy movement, this paper tries to find out whether or not the existence of Koreans in Japan and their appeals impacted on Christianity in Japan. The points revealed through this study are as follows. The May 16 military coup took place before any kind of mutual exchanges between Korean and Japanese churches began, and it was also long before Japanese Christianity’s perception toward colonial rule was changing. In addition, the Japanese Christianity showed little response to major political movements before the Yushin regime, and under the Yushin regime, the announcement of “the Korean Christian faith declaration” and the arrest of Pastor Park Hyung-kyu led the start of Japanese Christianity’s conjoint with Korean Christianity. A sense of responsibility toward colonial rule lied at the bottom of this conjoint activities. Prior to the beginning of the conjoint movement for Democracy in Korea, it was the commitment for human rights of Koreans in Japan that made Japanese Christianity realize its responsibility for colonial rule and foster historical, concrete and responsible participation and conjoint. 본 연구의 목적은 5·16군사쿠데타에서부터 ‘한국문제 그리스도자 긴급회의’가 결성되는 1974년 1월까지의 사이에 일본 기독교계가 한국 민주화운동을 위해 벌인 연대활동 및 박정희 정권에 대한 반응을 한일 기독교 교류사의 측면에서 밝히는 것이다. 또한 당시 일본 기독교계가 연대활동으로 눈을 돌리게 하였던 요인 및 재일 코리안의 역할도 주목한다. 본 연구에서는 주로 일본 기독교 측 자료를 사용하면서 우선 5·16군사쿠데타 직후 일본 기독교계의 반응을 살펴보고, 한일 기독교가 교류하게 되는 과정에서 일본 기독교인들이 과거 식민지 지배에 대해 어떻게 인식을 변화시켜 나갔는지 살펴본다. 이후 군사쿠데타에서부터 유신체제 이전까지의 시기와 유신체제가 시작된 이후의 시기로 나누어, 각 시기 일본 기독교계가 박 정권에 대해 보인 반응과 한국 기독교와의 연대활동을 살펴보고, 마지막으로 일본 기독교계가 본격적으로 한국 민주화운동과 연대하기 이전에 재일 코리안의 존재와 호소가 일본 기독교에 끼친 영향 등을 살펴본다. 본 연구의 고찰을 통해서 밝혀진 점들은 다음과 같다. 5·16군사쿠데타가 일어난 것은 한일 기독교 간의 교류가 본격적으로 시작되기 이전이었고, 또한 식민지 지배에 대한 일본 기독교계의 인식 변화가 일어나고 있던 시기였다. 또한 유신체제 이전의 정치적 주요 움직임에 대해서 일본 기독교계는 거의 아무런 반응을 보이지 않았는데, 유신체제하에서의 「한국 그리스도인 신앙 선언」 발표와 박형규 목사 체포사건 등이 계기가 되어 한국 기독교와의 연대활동을 시작하게 되었다. 이러한 연대활동의 기저에는 식민지 지배에 대한 책임의식이 깔려 있었다. 또한 한국 민주화운동과 연대운동을 펼치기 전 일본 기독교가 식민지 지배에 대한 책임을 자각하게끔 하고, 역사적이며 구체적으로 책임 있게 참여 및 연대하는 모습을 기를 수 있던 배경에는 재일 코리안 인권문제에 대한 활동이 있었다.

The Role and Contribution of Japanese Christianity during the 1980s’ South-North Korean Unification Movement

이치만 장로회신학대학교 기독교사상과문화연구원 2018 장신논단 Vol.50 No.4

Briefly, the relationship between the Korean and Japanese Christianity could be established under the influence of Treaty on Basic Relations between Japan and the Republic of Korea which was signed on June 22, 1965. The new era for the relationship between the two countries exchanges also the relationship between the Korean and Japanese Christians. The starting point of the development for the relationship between the Korean and Japanese Christianity is “The Confession of Japanese Christian Denomination’s Responsibility at the Second World War” which had pronounced by Masahisa Suzuki, the chairman of UCCJ, on March 26th 1967. Thus the Korean Christianity, in approaching to the national unification, needs the partnership of the world churches, the brotherhood in Christ Jesus. The world churches sympathized with the suffering of the Korean Christianity and fully agreed with us and supported our will for the peaceful reunification. Since the ‘Tozanso Consultation’ in October 1984, they have been appealing for the reunification of Korea to the World. At the First Glion Conference in September 1986, the South-North Korean Christians gathered to share the Holy Communion and worship God in front of the world churches. Though there were structural limits with the international political and ideological system, the peaceful reunification of the Korean peninsula became the most important international issue. It is the fruit of the South-North Korean Christianity who worked together to overcome the barrier. And it is the result of the world churches and many people around the globe who tried to alleviate the sufferings of the Korean people. As Japanese Christians’ view on the division issue of the Korean peninsula, they have the responsibility or feeling of guilty. The division of the Korean peninsula was due to the split occupation by the United States of America and the Soviet Union. Furthermore, in accordance with Japanese view, it is due to Japanese colonial dictatorship over the Korea. Japanese Christianity analyzed “A Basic Treaty of Korea and Japan” and criticized that Japan fix the division of the Korean peninsula. Even though Japanese Christians tried to look at the North Korean Christianity and its people with the object view. With this regard, we conclude that we have to approach to the Korean division with the historical, scientific and practical view. Besides, with the regard of objective view on the North Korea, we concluded that we should enlarge the theological area of ‘modesty view’ in the Korean Christianity.

샬롬의 관점에서의 통일선교

조은식(Eun sik Cho) 한국선교신학회 2013 선교신학 Vol.34 No.-

Korean people have been talking about reunification of Korea for more than 60 years. This means that there is division in the Korean peninsula. Division brings antagonism and competition. We need reunification and it should be peaceful. The term peaceful reunification indicates the method and aim. Reunification of Korea should bring peace. Peaceful reunification is a missional task as well as a national task. Shalom is fulfilled with justice and love with the relationship between God and humanity, a human and a human, and humanity and nature. Shalom reveals right relationship with God. It appears through a righteous life and is embodied in the faith community. Shalom is found in peaceful relation with others and is embodies in the ethical community. Shalom is also found in harmonious relation with nature and is embodies in the responsible community. The Korean Christianity has three-fold roles that are national reconciliation, salvation and reunification. Division is building a wall between you and me, regards with hostility to each other, and the loss of community life. Reunification however is overcoming the division, settlement of hostile life, and recovering of community life. The Korean Christianity has a task to reconcile the North and the South. This is a role of the high priest that is given to the Korean Christianity. The Korean Church should repent its loss of public trust in the society through falling into materialism, taking advantage of secular success, neglect of social issues, and splitting into several factions rather being a model of reconciliation and harmony. Therefore the Korean Church should recover its public trust and leadership. One of the important roles of the Korean Church is to be concerned about North Korean people's life and their human rights, and then should participate in the interchange with North Korean people. Particularly, the Korean Church should make constant efforts for a reunion of the dispersed family members. The Korean Church can also play a role of trust building between the North and the South with a prophetic mission. The Korean Christianity should not take a biased attitude to a specific ideology, nor assume an amicable attitude to a particular system. This makes mediation of confrontation and conflict difficult, and may break social balance. Therefore the Korean Christianity should overcome a certain ideology and system, and contribute peaceful reunification. This is where the Korean Church should stand and what the Korean Church should do.