30 권 0 호 ( 2014 ) | 수록 논문 수 : 8 
 30 권 0 호 ( 2014 년 ) 수록 논문 
 The breakaway of the young adult from the Korean Church is a core aspect of the crisis of Korean Churches because the young adult is our future and hope . Korean Protestant Churches are already going off track due to the overbearing hierarchy of the older generation and the young generations are leaving the church without saying a word . In the overall social crisis in Korea , the disappointment of the young adults due to distrust and lack of communication is deeper than what people expect . If we do not give enough attention to the declining population of these young adults we will not be able to stop the rapid aging of Korean churches . Additionally , the problem is that the denominations and churches only respond superficially , when they are supposed to give full attention to solve the ongoing crisis for the breakaway of the young adult . This quiet and radical movement of the young adults in relation to Christianity approach not only Korean churches but also North American and Europeans churches as an inevitable challenge and task . We have to look back to ourselves and figure out what has led the young adults to choose a desperate escape rather than a internal reform . In this study , we are going to concentrate on the reasons why young adults are leaving churches in Korean in a christian ethical perspective , focusing on incarnational humanism . 
 In this paper , I want to survey the problems of the conflict between liberalism and conservatism of the Church in Korean context . I will especially focus on the World Council of Churches ( WCC ) and Ecumenical movement and then I will pursue the solutions of reconciliation and restoration between Korean churches . Around 2013 WCC in Busan , the Korean church was drawn into conflict again . Even though pursuing reconciliation and restoration of churches , church council caused the conflict and disagreement of churches . As a result , the Korean church is revealed shameful aspects of themselves to the other world ` s churches . In this conflict , ecumenical controversies between liberalism and conservatism of Korean churches involved theological and ideological arguments with hegemony . The issue is that WCC denies inerrancy and inspiration of the Bible , and WCC disapproves that Jesus is the only intermediate . And also WCC holds religious pluralism based on false soteriology and ecclesiology . But WCC is not liberalism because it pursues the holistic Gospel , Trinity , Ecclesiology , Soteriology , Eschatology based on the movements of faith and work , and seeks to the kingdom of God . Recently , one of the important causes that Korean church has lost confidence is the conflict between churches . Therefore the primary task of us is the union and restoration between churches . In order to achieve this goal , church must firstly have the consciousness of an organism . Church is the body of Christ . Every church is part of an organism consisting of Christ ` s whole body . Each part must be connected , harmonized and balance one another . Secondly , church must destroy the obstacles between us , and be reborn toward a community of fence movers . Thirdly , church must get together and be the community of worship praying with repentance . Through worship , church must progress toward true accordance and unity . Church is the community of reconciliation and peace . Therefore church must fulfill the ministry of reconciliation as Jesus Christ who became the intercessor and destroyed the barrier , dividing the wall between God and man . 
 This writing began by looking into the whole Korean society , in particular , Korean churches , that lost sympathy with pain , suffering from the tragedy of Sewol Ferry Disaster on April 16 , 2014 . The Author would like to find God who is looking at the tragedy of humanity , feeling like the theologians who shouted , " Is Theology possible after a holocaust ? " For this purpose , the Author introduced the theology of Kitamori Kajo who she delighted on God ` s suffering and attempted to reveal that , eventually , it would be the narrative of pain from which Jesus Christ suffered if Christianity had something truly worthy . In the process , the Author focused on the argument of Susan Sontag , who was concerned about the limit of sympathy , and that of Martha C . Nussbaum , who proposed the importance of narrative through Greek tragedies and novels . Also , as one way to overcome the limit the Western tragedies and novels may have , narrative ethics of Stanley Hauerwas , who proposed narrative of pain in the Holy Bible , that is , the pain of Jesus Christ . This study is a small attempt to propose a way on which the Korean church should go now and here , where Christian narrative that originated from God ` s suffering which meets with sufferers ` narratives . 
 Polarization refers to the phenomenon which appears to disappear the middle class and to divide into upper and lower classes . Discussions about the polarization have been in progress in Korea since the late 1990 s . The polarization of wealth has become more serious owing to the implementation of the neoliberal policies which primarily reduce the role of the state and actively expand the free market mechanisms . In order to cope with the challenges , the Korean government suggests an alternative of social integration . The aim of this paper is to suggest the criteria on ethical value judgement of Christian religion for the social integration which aims to tackle the social polarization . The criteria is " solidarity " which can be understood through the experiences of Christians and the general public . In order to achieve this aim , it is very important to understand the current situations of polarization of the labor market . The uses of the concept of " solidarity " are examined in terms of historical , sociological , philosophical and theological contexts . The use of the concept is examined , in particular , through the guidance books of churches in German . To love our neighbors as Jesus taught and actively bind together , our christians need the faith in our life to be willing to donate our wealths to others , although it costs . Church is one of the small organizations to tackle the issue of economic polarization and to move forward to expand the welfare of the general public . The concept of solidarity is a key to do so . 
 The Fukushima nuclear explosion served as a catalyst in the reevaluation of nuclear energy worldwide . After the explosion , governments in European countries such as Germany , Switzerland , and Italy announced their decision to stop or reduce their use of nuclear energy . Grounds for these changes in energy policies were found in environmental friendliness , economical advantages , and safety issues for countries with nuclear energy that did not receive high scores . The German government announced that by 2022 , they will shut down all working nuclear plants , replacing them with alternative environmentally friendly energy sources . The Protestant Church in Germany spoke of the importance of denuclearization in both communal and personal level . Furthermore , the churches in Germany emphasized the need for alternative energy sources through church events and public hearings . Unfortunately , in contrast to these changes in international policies , no changes could be found in South Korea . In the perspective of Christian ethics , nuclear energy is related to three important theological themes : Preservation of Creation , Technical Utopia , and Christian Ethics & Responsibility for the Next Generation . Looking from such perspective , nuclear energy holds a number of problems . Christian Ethics acknowledges that nuclear energy is practical . However , such advantages cannot serve as an excuse for the problems derived from nuclear energy . The government energy policy must both reduce its use of nuclear energy and at the same time focus on the development of alternative energy sources . The churches in South Korea must serve a positive role in this process of creating a social common good . 
 Today , the issue of increasing youth school violence , has became an object of the whole social concern . School violence is a complicated problem that is comprised of various elements , such as personal characteristics , experience of family violence , distorted school education system focused only on college entrance examination , and violent culture and harmful environments of the local communities . Therefore , the solutions for school violence should be found in efforts of the whole society including parents , school teachers , the government , local communities as well as churches . Realizing `` non - violent school and happy class `` is a vision for the Christian and churches that are called to be the peace - maker in a violent society . The tasks of the Christianity and the local churches for peace - making in schools are to be summarized as following : Firstly , the prophetic ministry of the churches is to expose the false peace in the class and of violent reality of the society , and to protect the fundamental human rights of the victims of school violence . Secondly , the priestly ministry of the churches has to focus on the caring and healing of victims as well as the assailant of school violence by way of reconciliation and integration program . Thirdly , the ministerial tasks of the churches are the education of the parent ` s role , and Sunday school education for training the students as peace - makers in the class . Lastly , the tasks of the mission schools are to make a role model of school education by way of holistic education including education of intelligence , moral character , and spirituality .