The socio-political participation of Christians in the world is directly connected with how they think of the world and, specifically, how they view the relationship between the church and state. Now, in Korean Churches, some of Christians have done forming a Christian political part, the issue of pastor"s indiscreet declaration, and the role of pastor"s leader of NGO, etc. as alternatives about Christian political participation. Most Christians ask that such participation is biblical. And the complication of liberal and conservative in society come from Christian community. Should the church participate in worldly affairs? Does the church reside above or within the state? In an attempt to answer these questions, this paper examines the relationship between the church and state and the problem of social participation from a biblical perspective. The argument presented in the first section is that as long as the individual Christian is a member of the church as well as a constituent of society, the church will always have a social as well as a religious character. As a result, the Christian should have a great deal of interest and concern about things in society and should not isolate himself or show apathy towards it. The second section provides a historical context to the relationship between church and state and also identifies the major ideologies that have shaped Christian views on this issue. The final section presents a methodology to apply the biblical principles of social and political participation to the Korean Church, as well as a review of historical applications and lessons. The biblical conclusion of the issues surrounding the independence and dependence of church and state (both under God’s authority) is active political participation and subordination to the institutions of the state and politicians. However, Christianity must be the nucleus that guides the interaction between the government and society and reforms political activities through biblical principles and evangelization. Therefore, Christian believer who are uncritical of politics must repent as when politics become more difficult they must bear the responsibility of "praying for the state and politicians" and must make greater efforts at evangelization to reform the political system through biblical principles. More importantly, they must not take sides during political turmoil. we must act upon the wisdom imparted in the Bible that says "fighting evil with evil to bring upon change is a slight to God"s divine power of intervention." But the separation of church and state does not mean that they have no relations whatsoever. Church and state are mutually related in the normal affairs of life. Quite obviously there are grey areas in the relationship. But one thing is clear, neither church nor state should exercise over the other. History record that a free church in a free state proves a blessing to both.
The socio-political participation of Christians in the world is directly connected with how they think of the world and, specifically, how they view the relationship between the church and state. Now, in Korean Churches, some of Christians have done forming a Christian political part, the issue of pastor"s indiscreet declaration, and the role of pastor"s leader of NGO, etc. as alternatives about Christian political participation. Most Christians ask that such participation is biblical. And the complication of liberal and conservative in society come from Christian community. Should the church participate in worldly affairs? Does the church reside above or within the state? In an attempt to answer these questions, this paper examines the relationship between the church and state and the problem of social participation from a biblical perspective. The argument presented in the first section is that as long as the individual Christian is a member of the church as well as a constituent of society, the church will always have a social as well as a religious character. As a result, the Christian should have a great deal of interest and concern about things in society and should not isolate himself or show apathy towards it. The second section provides a historical context to the relationship between church and state and also identifies the major ideologies that have shaped Christian views on this issue. The final section presents a methodology to apply the biblical principles of social and political participation to the Korean Church, as well as a review of historical applications and lessons. The biblical conclusion of the issues surrounding the independence and dependence of church and state (both under God’s authority) is active political participation and subordination to the institutions of the state and politicians. However, Christianity must be the nucleus that guides the interaction between the government and society and reforms political activities through biblical principles and evangelization. Therefore, Christian believer who are uncritical of politics must repent as when politics become more difficult they must bear the responsibility of "praying for the state and politicians" and must make greater efforts at evangelization to reform the political system through biblical principles. More importantly, they must not take sides during political turmoil. we must act upon the wisdom imparted in the Bible that says "fighting evil with evil to bring upon change is a slight to God"s divine power of intervention." But the separation of church and state does not mean that they have no relations whatsoever. Church and state are mutually related in the normal affairs of life. Quite obviously there are grey areas in the relationship. But one thing is clear, neither church nor state should exercise over the other. History record that a free church in a free state proves a blessing to both.
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