공공선과 교회의 공적 책임으로서 디아코니아의 상관관계에 대한 연구

Abstract

In this world, Christians live with identities as citizens of the Kingdom of God and citizens. Therefore, the church has identity as a gathering of the people of God’s Kingdom and citizens. On this earth, the Church has the obligation to carry out loving deeds and to fulfill public responsibility. This has led the Church to continue developing its theological discourse on relationship with state that plays an important role in the public sphere. The philosophical discourse on publicity has been developed in earnest by Hannah Arendt and Jürgen Habermas in the 20th century. In the discourse on publicity, the public good or the common good played a very important role. The orientation to the public good also applies to churches with public responsibility. The theological discourses of Augustine, Thomas Aquinas, Martin Luther, Jean Calvin, Abraham Kuyper and Max L. Stackhouse em- phasize that the public responsibility of the Church must be directed toward the public good. However the public responsibility of the Church should be expressed by the way of serving, i. e. the diakonia, rather than by the way of exercising power in the public sphere, as the thoughts of Martin Luther, Johann Hinrich Wichern, and Jean Calvin show. Because a Christian as a person who practi- ces love is not a ruler or a repressor to others but a servant like Jesus Christ. Diakonia as a practice of loving neighbor is an important identity of the Church and a Christian duty. But Diaconia does not just mean person- al charity or salvation. Diakonia should be fully implemented for the so- cially weak in the social realm. In order for Diaconia to contribute to the good of the public to be fully practiced, we must overcome two negative realities derived from Prosperity theology. First, we must overcome extreme privatization of faith. Diakonia should be practiced not only in the Church but also in the social realm. But if faith is restricted to an extremely private one, it hampers the practice of the full diakonia. Second, the privatization of the church must be overcome. The privatized church has no interest in diakonia because it fo- cuses on the interests of a particular individual or group.