20대 기독 남성의 젠더 위계 인식과 남성성 실천에 대한 질적 연구 = A Qualitative Study on the Perceptions of Gender Hierarchy and the Practices of Masculinity among Christian Men in Their Twenties

다국어 초록 (Multilingual Abstract)

The researcher explored how young Christian men in their twenties in Korea perceive gender hierarchy and practice masculinity at the intersection of gender conflict in Korean society and conservative Christian gender norms. To this end, the study employed both written surveys and in-depth interviews with male Christian youth under the age of 29, and conducted within-case and cross-case analyses to examine patterns of perception and practice.
The findings indicate that participants did not simply accept or reject traditional norms wholesale, but rather engaged in selective interpretation depending on the domain. First, in romantic relationships, they partly endorsed traditional masculinity (responsibility and devotion) and aspired to a “romantic” model of dating. However, in the context of marriage, they tended to dismantle or renounce the model of the sole male breadwinner. Second, the ideology of the “normal family” and biological reproduction were reframed not as divine commands but as matters of personal freedom and choice, with many participants demonstrating an accepting attitude toward non-marriage and non-childbearing. Third, regarding biblical passages on gender hierarchy, most participants rejected literalist readings and instead attempted contextual and historical reinterpretations. In particular, their views on women’s leadership and ordination suggested a reconfiguration of traditional gender hierarchies, showing that a conservative religious background does not necessarily lead to conservative acceptance. Fourth, in contrast, attitudes toward homosexuality converged toward strong normative rejection.
Overall, within-case analysis revealed tensions, contradictions, and divergent interpretations as individuals negotiated between faith and social experience. Cross-case analysis demonstrated that, despite such differences, a common pattern of “reinterpretation and distancing” emerged across many areas. Notably, these orientations could not be clearly distinguished by denominational or religious tendency. Even within the same individual, literalist and interpretive stances coexisted depending on the issue, which was particularly evident in their attitudes toward submission ideology and women’s leadership. This indicates that personal religious conviction is not a fixed category but operates contextually and intersectionally.
The researcher interprets this hybridity across individuals, as well as the internal heterogeneity within individuals, not as a deficit but as a sign of ongoing potential for reinterpretation. In other words, young Christian men possess the capacity to act as subjects of biblical interpretation. Accordingly, this study suggests that the church must recognize the interpretive agency of younger generations and transition toward faith education that can engage with their evolving interpretations and practices.