This research aims to construct a strategy for the support and care of students coping with entrance examination and academic stress within the South Korean Youth Ministry, through a relationship-oriented care ministry. For the purpose of this research, the researcher has adopted Osmer's practical theological methodology, and has used focus group interviews, in the context of qualitative research. The structure of this research is as follows: Chapter 1 defines essential concepts: it begins with a statement of the problem; it follows with the formulation of the problem and its purpose, the hypothesis of this dissertation, an outline of its structure, a description of various pertinent concepts and the various research tasks. Chapter 2 looks at university entrance examinations and their role in the education system in South Korean society, and the entrance examination stress that high school students are experiencing as a result of the pressure placed on them by the pressure to excel in the entrance examination. The chapter describes both young people in the local churches, and the life they are facing as a result of the pressure placed on them by entrance examinations in the context of Korean society. Chapter 3 describes the concept and characteristics of young people, and also provides a general theological foundation for an understanding of the youth ministry in the local church. The chapter also deals with the relationship between caring for and supporting young people, and the youth ministry, as part of the body of Christ, as it occurs in in the local church. Chapter 4 strives to heed the voices of the young people in South Korean churches who are experiencing some sort of anxiety related to Entrance Examination Stress Syndrome, in order to ascertain precisely what is taking place. The focus group interview results indicate that young people's identities include a belief in being called by God to take the university entrance examination. This interpretation is from a reformed worldview perspective, and was identified by means of dialogue with the social support theory. As a new theological concept, the researcher also establishes the important role of the congregation that cultivates friendship and open channels of communication within its youth ministry, to establish the youths' identity as being called by God to the entrance examination. Chapter 5 is a discussion of the pragmatic task, which is the last of the four tasks of practical theology presented by Osmer (2008): the process of strategic action. Here, the researcher has attempted to create strategies, based on the relationship-oriented care ministry, to support students facing entrance examinations. These strategies are based on the concept of youths' identity as involving being called by God, and the inclusive congregational approach presented by Nel (2000:77-98). / Thesis (PhD)--University of Pretoria, 2016. / Practical Theology / PhD / Unrestricted

The Christian church was begun in 19Ih century in the traditionally multi-religious society in Korea. Christianity holds a major position in Korea today and has for the past 20 years been growing rapidly in numbers. Despite its phenomenal growth, the churches. and Christianity in general, have been suffering from several ailments, of which dualistic thinking is not the least. Anthropological dualism amounts to not only distinguishing between soul and body, but also ascribing a separate and independent existence to each of these "components" of the human being. This dualism (as well as others) developed in the church under the influence of traditional Korean religions such as Buddhism, Confucianism and Shamanism that have been teaching such dualisms. The Korean Christian mindset has to this day been dualistic both as a result of such cultural and philosophical influences and o€ ideas brought by the early missionaries to Korea. The influence of Platonic dualism is still widespread in the conservative and gospel church. This study focuses on: + examining the nature of the problem of anthropological (and other forms of) dualism + how the problem has been manifesting itself in Korean churches and in church education + the most momentous influences on Korean Christianity and churches resulting in a dualistic mindset regarding life in general and the human being in particular + the impact of anthropological dualism on church life and especially on education in the context of the church + the Biblical view of the human being, and on + how the pervasive problem of anthropological dualism can be eradicated. It was found that, although the Bible uses a whole variety of words that somehow relate to or describe the human being, these words or t e n s do not refer to "parts" or "components" but rather to different facets of the human being, much like one can refer to the different facets of a polished diamond. Whenever a word is used, it refers to a particular perspective from which the human being is approached or viewed but in the final analysis, it refers to the whole being. Discovery of this perspective was important in view of the dualistic tendencies in Korean churches and in church education. Application of a holistic view of the human being enables one to approach education as the guiding, leading, enabling, equipping and discipling of educands (those who are being guided etc.) as whole, total and integrated persons. / Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2007.

The Christian church was begun in 19Ih century in the traditionally multi-religious society in Korea. Christianity holds a major position in Korea today and has for the past 20 years been growing rapidly in numbers. Despite its phenomenal growth, the churches. and Christianity in general, have been suffering from several ailments, of which dualistic thinking is not the least. Anthropological dualism amounts to not only distinguishing between soul and body, but also ascribing a separate and independent existence to each of these "components" of the human being. This dualism (as well as others) developed in the church under the influence of traditional Korean religions such as Buddhism, Confucianism and Shamanism that have been teaching such dualisms. The Korean Christian mindset has to this day been dualistic both as a result of such cultural and philosophical influences and o€ ideas brought by the early missionaries to Korea. The influence of Platonic dualism is still widespread in the conservative and gospel church. This study focuses on: + examining the nature of the problem of anthropological (and other forms of) dualism + how the problem has been manifesting itself in Korean churches and in church education + the most momentous influences on Korean Christianity and churches resulting in a dualistic mindset regarding life in general and the human being in particular + the impact of anthropological dualism on church life and especially on education in the context of the church + the Biblical view of the human being, and on + how the pervasive problem of anthropological dualism can be eradicated. It was found that, although the Bible uses a whole variety of words that somehow relate to or describe the human being, these words or t e n s do not refer to "parts" or "components" but rather to different facets of the human being, much like one can refer to the different facets of a polished diamond. Whenever a word is used, it refers to a particular perspective from which the human being is approached or viewed but in the final analysis, it refers to the whole being. Discovery of this perspective was important in view of the dualistic tendencies in Korean churches and in church education. Application of a holistic view of the human being enables one to approach education as the guiding, leading, enabling, equipping and discipling of educands (those who are being guided etc.) as whole, total and integrated persons. / Thesis (Ph.D. (Education))--North-West University, Potchefstroom Campus, 2007.

This study presents a comparative approach between the time of the Belgic Confession and of the Korean Church under Japanese rule. Both the early Low Countries and Korea received Protestantism through martyrdom and persecution. During the sixteen century the Low Countries were under the Spanish rule. The Low Countries were deeply influenced by the Reformation. Many historians have noted that the people in the Low Countries suffered persecutions on the basis of their nationality and religious beliefs by the Roman Catholic Church and the Spanish government. The heroes of the Low Countries were William of Orange, the political leader of his native country, and Guido de Bres a religious leader. William of Orange, and his son, Maurice of Orange, accomplished their country’s political independence with outstanding leadership. Guido de Bres was a travelling preacher who preached the gospel in the Low Countries. He drafted the Belgic Confession. It is authorized as one of the most wonderful Reformed confessions. Korea received the gospel through the Western missionary R. J. Thmoas. Korea was under Japanese rule since the end of the nineteen century. Korean Christianity helped the Korean people when the Koreans were oppressed. From the late 1920s, the Japanese forced Koreans in Shinto Shrine Worship. Shinto Shrine Worship was the worship of the King of Japan. The Korean people could not accept Shinto Shrine Worship. Korean Christians judged Shinto Shrine Worship to be idol worship and opposed it. However, Korean Protestants abandoned their faith, due to the Japanese’ threat of military power. Some pastors resisted Shinto Shrine Worship. Pastor Joo Ki-Chul was a leader of the resistance and died for his faith. There are similarities and differences between the struggle of the Low Countries and Korea. Both the early Low Countries and early Korean Church produced spiritual martyrs like Guido de Bres and Joo Ki-Chul. They were martyrs, patriots and preachers. In both countries Christians faced horrible persecutions by the ruling tyrants. But while the Low Countries struggled for their independence to the end, most Korean Christians had to desert their faith in the face of continued pressure from the Japanese. In spite of this some Korean Christians remained strong till the bitter end. The Low Countries’ religious persecution came to an end, but North Korea’s Christians are still suffering under the communist regime. In spite of terrible persecution by the communist government, there are many Christians in underground churches who long for religious and political freedom. / Dissertation (MA(Theol))--University of Pretoria, 2011. / Church History and Church Policy / unrestricted

The Korean church, famous for her rapid growth, has begun to notice a downward trend in her growth rate since the mid-eighties. Although many reputable investigations have recently been carried out with regard to this downward slide, these investigations have overlooked the full meaning of preaching in the interaction between church and culture. In view of this, this study sets the following four aims: (1) to investigate the reasons behind church decline in terms of preaching in the interaction between church and culture in Korea; (2) to interpret preaching in the interaction between church and culture biblically, historically and theologically in order to understand the normative Christian perceptions and practices of preaching; (3) to attempt an integration between the descriptive and the normative; and (4) to propose developmental strategies for the Korean church. To achieve these purposes, two kinds of methods are employed in this study: (a) an analysis of preaching in the interaction between church and culture both in Korea and in the normative Christian sources, with the model advocated by D Browning (1991); and (b) qualitative interviewing as an empirical interpretation with a model based on the findings of Rubin&Rubin (1995). Five claims emerge from this study: (1) How do we reset the context of preaching? (2) How do we revise the present preaching theory of the Korean church? (3) How do we define and defend conversion preaching that is seemingly exclusive in contemporary pluralistic Korean society? (4) How do we rethink and re-establish the ecclesiology of the Korean church? (5) How do we formulate the Christian culture against or in the rage of worldly thoughts and cultures in Korea? This thesis concludes by proposing preaching as interaction and the preacher as an inter-actor between church and culture. Practical strategies are developed to answer the claims. / Thesis (PhD (Practical Theology))--University of Pretoria, 2005. / Practical Theology / unrestricted