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조상국(Sang Goog Cho) 밴쿠버기독교세계관대학원 1991 통합연구 Vol.4 No.2
Today we have faced various economic problems. One of the most serious economic problem nowadays is severe conflicts between the have and the not-have. With 10,000,000 Christians and 50,000 churches in Korea, Why do we have to face this conflict? For this I chose two reasons: 1. due to dualism between faith and economic life, that is, separation of spiritual life from physical economic life. 2. non-existence or deficiency of living faith communites to encourage to live according to biblical economic ethics. This paper, first, examines the possibility of biblical economic ethics in reality: the high standard of economic ethics in the New Testament is regarded, by some Christians, not possible in this world, but in eschatological kingdom of God. Some others believe that Jesus` teachings about economic life should be practiced in this world by true Christian community. Humanity always faces a double task. The one is to reduce the anarchy of the world to some kind of immediately sufferable order and unity: and the other is to set these tentative and insecure unities and achievements under the criticism of the ultimate ideal. Second, we follow Jim Halteman`s the two kingdom approach to the Bible. The characteristics of two kingdoms-the kingdom of God and the kingdom of this world- are elaborated and contrasted. And the community of faith and kingdom practice is persued, based on this two kingdom approach. Christian ethics in the market capitalism and the way to put it into practice through a voluntary faith community is examined here. In conclusion, setting up voluntary strong faith community which integrates economic life into Christian faith is an urgent alternative to this turbulent secular world.
조상국(Sang Goog Cho) 밴쿠버기독교세계관대학원 1992 통합연구 Vol.5 No.3
For recent twenty years, capitalism has stood as the preeminent social issue in Korea. University campuses have been the center of anti-capitalism while conservative evangelical churches have been the strong supporter of capitalism. However, recent events in Eastern Europe and the breakdown of the Soviet Union look like to give political and economical triumph to capitalism. But still many evangelicals are not satisfied with capitalism and are struggling to have correct views on capitalism. These phenomena are not unique to Korea. Prior to Korean experiences, capitalism has been of considerable interest to American evangelicals and has caused serious debate over capitalism. The purpose of this paper is to introduce the recent evangelical debate over capitalism in the U.S.A and thus to enhance understanding of capitalism among evangelicals in Korea. According to Craig Gay (1991), the paper examines the position of evangelical lefts, rights and centrists in the U.S.A. Historically the debate over capitalism among American protestants in general and evangelicals in particular began on the left - that is, among those who identified capitalism as an economic system essentially at odds with christian theology and ethics. The left assumes that in the capitalist political economy virtually all social power is concerntrated in the hands of tiny business elite and that the rest of society is manipulated to the advantage of elite. While the evangelical left links a great many of the worlds problems to the existence of capitalism, the evangelical right defends capitalism by insisting that capitalism offers the only real hope of solving these problems. Finally, majority of evangelical authors seek to balance appreciation of the overall efficiency of the market has apparently left behind. In conclusion, this debate helps to open our eyes to other evangelicals who have different positions on capitalism and to understand that this kind of debate is not a new but historically a continuous one since Marx.
조상국 대구효성가톨릭대학교 1995 연구논문집 Vol.51 No.1
Pope John Paul II's 1191 encyclical, Centesimus Annus commemorates the hundreth anniversary of Pope Leo XⅢ's 1891 encyclical, Rerum Novarum, considered the beginning of modern Catholic social teaching. Centesimus Annus has attracted various attentions from the Catholics and academic worlds together over the world. The purpose of this paper is to discuss about the Catholic thoughts on economy and economics especially with Centesimus Annus. For this encyclical is called one of the profoundest and most comprehensive Catholic social teachings. The inner logic of Centesimus Annus begins with concrete inspection of human being. The main lines of Centesimus Annus are clean and clear : the human as a sinful and righteous, but acting, and creative person. capable of initiative and responsibility, seeking institutions in the three main spheres of life (political, economic, and cultural) worthy of his or her capacities-institutions that do not stifle or distort human liberty. For God Himself made human beings free. There are interesting elements in other parts of the encyclical, but the most striking section is Chapter V, which mostly deals with questions about the economy. It is said that for the first time in the modern history of Catholic social doctrine, there is here an emphatic and elaborated approval of the market economy as the optimal economic arrangement in today's world. Of course, there are already spins on the document suggesting that the Pope is equally critical of socialist and capitalist economies. The many phrases endorsing private property, free markets, even profit will warm the cockles of the classical liberal's heart. The sharp attack on the welfare state and the strong defense of family will appeal to the traditional conservatives. The assertion that "profitability is no the only indicator of a firm's condition" will appeal to the neo-conservatives and other believers in "corporate social responsibility." Nowadays the awareness of the importance of moral capital is growing in the economics. Economy is not self-sufficient. Economy does not provide moral capitals which are vital for the existence of the capital society. With study on Centesimus Annus we can pay attention to important aspects of our life altogether and get the critical conclusion : the only long-lasting foundation for a capital society is a moral, spiritual, and religous one. This conclusion is what we need in this materialistic world today.