Korea Evangelical Missiological Society, Jun 1, 2018
단기선교 기간 중에 진행되는 주요 프로그램은 현장 선교사의 사역 현장을 방문하여서 현지 교회에 필요한 것을 도와주는 방식이다. 또한, 선교지의 문화유적지나 종교 시설물을 방문... more 단기선교 기간 중에 진행되는 주요 프로그램은 현장 선교사의 사역 현장을 방문하여서 현지 교회에 필요한 것을 도와주는 방식이다. 또한, 선교지의 문화유적지나 종교 시설물을 방문한다. 방문을 통해서 선교문화인류학적인 이해를 가지며 "땅밟기 기도" 라는 시간을 통해서 선교 현장을 위한 기도를 한다. 여기서 "땅밟기 기도"의 전제가 단순하게 그 땅에 사는 민족을 위한 기도의 차원을 넘어서 지역 영과 대결을 전제로 한 것일 수 있다. 이는 특정 지역을 사로잡은 특정한 영이 있고, 기도를 통해서 그 영의 활동을 결박해야 한다는 주장에 의해서 이루어진다. 특히, 선교방문지가 직접적인 선교방식이 금지되거나 위험을 초래할 수 있는 지역일 경우에는 땅 밟기를 통한 기도사역이 가장 적합한 선교 전략이 된다. 이를 전략적으로 수행하기 위해서 필요한 것이 주변의 타종교 시설물이나 점집, 유흥가 등의 위치를 그려 놓은 영적 지도이다. 지도를 바탕으로 특별히 기도를 집중해야 할 곳을 기도하면서 지역을 영적으로 결박할 수 있다는 전제를 가지고 영적 전쟁을 수행하는 것이다. 비록 직접적인 선교의 한계를 극복하는 전략으로서 성령의 능력과 기도를 통한 영적 전쟁이라는 강점도 있지만 여기에는 선교적 혼합주의라는 문제와 선교를 능력대결로만 볼 수 있는 위험성이 있다. 따라서 지역의 영을 주장하게 된 배경은 무엇이며, 지역의 영에 대한 성경적 타당성이 있는지를 분석할 필요가 있다. 본 소고에서는 피터 와그너의 저서를 중심으로 지역 영에 대한 입장을 고찰하고, 이에 대한 선교신학적 비평을 할 것이다. 이를 바탕으로 영적 전쟁에 대한 선교 신학적으로 균형적인 이해를 제시하고자 한다.
A large number of studies conducted in Europe and the Americas have explored the negative relatio... more A large number of studies conducted in Europe and the Americas have explored the negative relationships between social class and redistributive preferences in recent years. However, few studies have addressed the cross-cultural consistency or explored the internal mechanism and intervention strategies of the effects of social class on redistributive preferences. The present study aimed to systematically and deeply explore the relationships between social class and redistributive preferences through three studies in the context of Chinese society. Study 1 explored the direct relationship between social class and redistributive preferences. Based on national data from the Chinese General Social Survey of 2015, 8376 participants from all provinces and autonomous regions of China and indexes of measuring social class and redistributive preferences were obtained. Based on the inequality maintenance model of social class, Study 2 further explored the mediating role of attribution for the rich-poor gap between social class and redistributive preferences. 621 urban and rural residents were investigated by using objective and subjective socioeconomic status (SES) scales, a rich-poor attribution questionnaire, and a redistributive preferences scale. Study 3 was devoted to exploring the intervention effect of humility on the redistributive preferences of the upper social classes. A sample of 103 undergraduates from the upper social class were randomly assigned to humility priming group or control group. The results showed that all social class indexes can strongly and negatively predict redistributive preferences, meaning that, as in Western society, upper social-class Chinese individuals also tend to have lower redistributive preferences than those from lower social classes. In addition, the influences of social class on redistributive preferences could be partly mediated through the attribution for the rich-poor gap. Compared with individuals from a subjectively lower class, upper-class individuals tended to attribute the gap between rich and poor to internal causes. That is to say, they tended to attribute the rich-poor gap to personal factors, such as abilities, efforts, and ambition. This attitude lowered upper-class individuals' redistributive preferences even further. Finally, a short video was used to prime participants' feelings of humility. Compared with a control group that watched a neutral video, those upper-class undergraduates who watched life stories of people with humble qualities experienced higher states of emotional humility. Priming a humble state lowered their tendency to attribute the gap between rich and poor to internal causes, and further improved their redistributive preferences to a significant extent. In conclusion, these three studies deeply explore the relationships between social class and redistributive preferences in the context of Chinese society. Combined with other studies performed in Western societies, these results showed that, to some extent, the negative relationship between social class and redistributive preferences is cross-cultural. The exploration of this mechanism provides supporting data and enrichment for the inequality maintenance model of social class. The finding that humility is an important intervention strategy will further insight into social redistribution. These results suggest that, in order to render the benefits of economic development accessible to more people, social governance could cultivate individual humility through moral education, cultural development, and fostering a community spirit.
Elentics J. H. Bavinck refers to elentics as a missionary science which asks the question, "What ... more Elentics J. H. Bavinck refers to elentics as a missionary science which asks the question, "What have you done with God?" The term comes from the Greek word elencho, which means to reprove, to rebuke, to convince, to convict. Most specifically, it refers to the work of the Holy Spirit in convicting people of SIN as seen in John 16:8 (cf. Jude 14-15; Rev. 3:19; 1 Tim.5:20; Matt. 8:15). Thus the Holy Spirit is the agent of elentics in that he is the one who convicts of sin. According to Bavinck, elentics is "the science which is concerned with the conviction of sin. It is the science which unmasks to heathendom all false religions as sin against God, and it calls heathendom to acknowledge the only true God." Thus it presumes the falsehood of all other religions against the truth of Christianity. It does not compare religions or enter into "DIALOGUE" as if all religions including Christianity were neutral and contained necessary religious truths to be discovered and believed. Rather, it is apologetic in nature in that it defends the Christian faith as the only true faith and accuses all other religions as rebellion against God.
Korea Evangelical Missiological Society, Jun 1, 2018
단기선교 기간 중에 진행되는 주요 프로그램은 현장 선교사의 사역 현장을 방문하여서 현지 교회에 필요한 것을 도와주는 방식이다. 또한, 선교지의 문화유적지나 종교 시설물을 방문... more 단기선교 기간 중에 진행되는 주요 프로그램은 현장 선교사의 사역 현장을 방문하여서 현지 교회에 필요한 것을 도와주는 방식이다. 또한, 선교지의 문화유적지나 종교 시설물을 방문한다. 방문을 통해서 선교문화인류학적인 이해를 가지며 "땅밟기 기도" 라는 시간을 통해서 선교 현장을 위한 기도를 한다. 여기서 "땅밟기 기도"의 전제가 단순하게 그 땅에 사는 민족을 위한 기도의 차원을 넘어서 지역 영과 대결을 전제로 한 것일 수 있다. 이는 특정 지역을 사로잡은 특정한 영이 있고, 기도를 통해서 그 영의 활동을 결박해야 한다는 주장에 의해서 이루어진다. 특히, 선교방문지가 직접적인 선교방식이 금지되거나 위험을 초래할 수 있는 지역일 경우에는 땅 밟기를 통한 기도사역이 가장 적합한 선교 전략이 된다. 이를 전략적으로 수행하기 위해서 필요한 것이 주변의 타종교 시설물이나 점집, 유흥가 등의 위치를 그려 놓은 영적 지도이다. 지도를 바탕으로 특별히 기도를 집중해야 할 곳을 기도하면서 지역을 영적으로 결박할 수 있다는 전제를 가지고 영적 전쟁을 수행하는 것이다. 비록 직접적인 선교의 한계를 극복하는 전략으로서 성령의 능력과 기도를 통한 영적 전쟁이라는 강점도 있지만 여기에는 선교적 혼합주의라는 문제와 선교를 능력대결로만 볼 수 있는 위험성이 있다. 따라서 지역의 영을 주장하게 된 배경은 무엇이며, 지역의 영에 대한 성경적 타당성이 있는지를 분석할 필요가 있다. 본 소고에서는 피터 와그너의 저서를 중심으로 지역 영에 대한 입장을 고찰하고, 이에 대한 선교신학적 비평을 할 것이다. 이를 바탕으로 영적 전쟁에 대한 선교 신학적으로 균형적인 이해를 제시하고자 한다.
A large number of studies conducted in Europe and the Americas have explored the negative relatio... more A large number of studies conducted in Europe and the Americas have explored the negative relationships between social class and redistributive preferences in recent years. However, few studies have addressed the cross-cultural consistency or explored the internal mechanism and intervention strategies of the effects of social class on redistributive preferences. The present study aimed to systematically and deeply explore the relationships between social class and redistributive preferences through three studies in the context of Chinese society. Study 1 explored the direct relationship between social class and redistributive preferences. Based on national data from the Chinese General Social Survey of 2015, 8376 participants from all provinces and autonomous regions of China and indexes of measuring social class and redistributive preferences were obtained. Based on the inequality maintenance model of social class, Study 2 further explored the mediating role of attribution for the rich-poor gap between social class and redistributive preferences. 621 urban and rural residents were investigated by using objective and subjective socioeconomic status (SES) scales, a rich-poor attribution questionnaire, and a redistributive preferences scale. Study 3 was devoted to exploring the intervention effect of humility on the redistributive preferences of the upper social classes. A sample of 103 undergraduates from the upper social class were randomly assigned to humility priming group or control group. The results showed that all social class indexes can strongly and negatively predict redistributive preferences, meaning that, as in Western society, upper social-class Chinese individuals also tend to have lower redistributive preferences than those from lower social classes. In addition, the influences of social class on redistributive preferences could be partly mediated through the attribution for the rich-poor gap. Compared with individuals from a subjectively lower class, upper-class individuals tended to attribute the gap between rich and poor to internal causes. That is to say, they tended to attribute the rich-poor gap to personal factors, such as abilities, efforts, and ambition. This attitude lowered upper-class individuals' redistributive preferences even further. Finally, a short video was used to prime participants' feelings of humility. Compared with a control group that watched a neutral video, those upper-class undergraduates who watched life stories of people with humble qualities experienced higher states of emotional humility. Priming a humble state lowered their tendency to attribute the gap between rich and poor to internal causes, and further improved their redistributive preferences to a significant extent. In conclusion, these three studies deeply explore the relationships between social class and redistributive preferences in the context of Chinese society. Combined with other studies performed in Western societies, these results showed that, to some extent, the negative relationship between social class and redistributive preferences is cross-cultural. The exploration of this mechanism provides supporting data and enrichment for the inequality maintenance model of social class. The finding that humility is an important intervention strategy will further insight into social redistribution. These results suggest that, in order to render the benefits of economic development accessible to more people, social governance could cultivate individual humility through moral education, cultural development, and fostering a community spirit.
Elentics J. H. Bavinck refers to elentics as a missionary science which asks the question, "What ... more Elentics J. H. Bavinck refers to elentics as a missionary science which asks the question, "What have you done with God?" The term comes from the Greek word elencho, which means to reprove, to rebuke, to convince, to convict. Most specifically, it refers to the work of the Holy Spirit in convicting people of SIN as seen in John 16:8 (cf. Jude 14-15; Rev. 3:19; 1 Tim.5:20; Matt. 8:15). Thus the Holy Spirit is the agent of elentics in that he is the one who convicts of sin. According to Bavinck, elentics is "the science which is concerned with the conviction of sin. It is the science which unmasks to heathendom all false religions as sin against God, and it calls heathendom to acknowledge the only true God." Thus it presumes the falsehood of all other religions against the truth of Christianity. It does not compare religions or enter into "DIALOGUE" as if all religions including Christianity were neutral and contained necessary religious truths to be discovered and believed. Rather, it is apologetic in nature in that it defends the Christian faith as the only true faith and accuses all other religions as rebellion against God.
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