Res500 논문
'한국 사회 젊은 세대가 윌버포스와 같이 사회 구조적 부패에 맞서 싸우도록 가르칠 것인가?'
How Can We Teach the Younger Generation in Korea to Fight Against Social Corruption, Just as Wilberforce Did?
How Can We Teach theYounger Generation in Korea to Fight
Against SocialCorruption, Just as Wilberforce Did?
Gimo Park
RES 500K ResearchStrategies
Professor William B.Badke
Apr. 10. 2013
Outline
1.Introduction. 3
2.The Social corruptions within the Korean society. 3
1)A Historical Overview.. 3
A) Economy. 3
B) Church. 4
2)The Attitude of the Younger Generation about SocialCorruption. 4
3.Overview of William Wilberforce’s Life. 5
1)His Early Life. 5
2)How He “Threw away” His Youth. 5
3)His Colleagues and the Clapham Sect.6
4)The Critical Factor of His Success. 6
4.Current Approaches to Solve the Social Problems: WilliamWilberforce – A Case Study. 8
1)Structure, Direction & Speed. 8
2)The Role of Local Church and Para Church (Role of ClaphamSect.)8
3)Beyond William Wilberforce. 9
5.Conclusion. 9
6.Bibliography. 10
1. Introduction
In 1997, God called me to be a staff for a campusministry. Therefore, I am interested in young adults. In my opinion, the Koreansociety has many problems. The problems are not only individual, but alsostructural. In the case of individuals’ problems, we can teach, guide and makean effort for them to overcome their problems. However, it is very difficult tosolve the structural problems because some people who have a vested right donot want to lose their privileges. In order to solve many social problems, weshould change laws, social structures, and systems.
William Wilberforce shows us a good model of solving sucha social issue. Through this paper, I first begin by providing an overview ofthe situation of the Korean society and the life of Wilberforce, who put his time and effort to abolish the slave trade and erected the Reformation of Manners. Finally, I suggest how Korean young adults can fight against social corruptions and problems.
2. The Social corruptions within the Korean society
1) A Historical Overview
A) Economy
100 years ago, Korea was one of the poorest countries inthe world. The country was devastated because of the outbreak of the KoreanWar, a great number of people were dead and all of the economic infrastructureswere ruined.Throughout the military dictatorship of Park Jung-Hee, Korea achieved a high growth of economy which was called the miracle of the Han-River. Now Korea is a member of Organization for Economic Cooperation and Development (OECD) and G20. Its GNP increased from $255 in 1970 to $22,708 in 2013.[1]However, Korea’s general labor environment, which includes the workers’ rightsand their wages, as well as a sense of morality within the country, did notcatch up to the speed of the drastic economic growth. Owing to thereinforcement of chaebol(conglomerate), the gap between the rich and the poor is continuing to growwider.
B) Church
In 1884, the first Protestant missionary came to Korea.[2]In1960, the number of Korean Protestants was 623,000, and by 1985, it had grownover tenfold to 6,489,000.[3]Theperiods of church explosion and the high economic growth overlap. Now, theKorean church is able to send out missionaries into the world, and in 2011, itsent 19,373.[4]Thelargest church in the world is now situated in Korea, and the Yoido Full GospelChurch (Pentecostal) has approximately 850,000 members.[5]Inspite of this dramatic growth, the Korean church does not have concerns aboutsocial problems and have a lot of issues within itself such as money and sexualproblems in church. Recently, the head pastor of a prominent church in Korea(Sarang Community Church) was accused of plagiarizing his dissertation, creating further problems for the trustworthiness of Korean pastors. It can be clearly seen, therefore, that the moral standard of the Korean church did not catch up with the speed of its growth.
2) The Attitude of the Younger Generation about Social Corruption
The lives of theyoung adults nowadays are very difficult. Without knowing why or how, they are driven by theextreme speed of neoliberalism, economics, and mammonism. They do not knowwhere they should go. Because they are overwhelmed by the main trends ofsociety, the young adults are therefore not interested in social justice andthe well-being of others. They should be more morally conscious, but they arenot interested. I suggest that Wilberforce can shed light in such a darksituation.
3. Overview of William Wilberforce’s Life
1) His Early Life
Wilberforce was born on August 24th, 1759 toRobert and Elizabeth Wilberforce, and he spent his first ten years in thefamily home on the high street of Hull.[6]Hewas weak, small and had poor eyesight. His father died when he was ten. Hismother sent the young William to Robert’s childless brother (another WilliamWilberforce).[7]Williamand Hannah were a kind, warm and loving evangelical Christian couple whoinfluenced Wilberforce in his faith.
2) How He “Threw away” His Youth
He was very smart and good at giving speeches. At 17 (1776), he went into St John’s College inCambridge.[8]Buthe spent that time enjoying playing cards, drinking, and gambling.[9]Hewas witty, generous, and an excellent conversationalist, and therefore had manyfriends, and he was especially friendly with William Pitt (who would become thefuture Prime Minister of England). At 21 (1780), while he was still a student,Wilberforce was elected as a Member of Parliament in Hull.[10]Atthat time, most politicians got into their positions with money. Wilberforcealso paid about ￡8,000[11]athis first election.
He was spiritually born again in 1785 by reading a booknamed Rise and Progress ofReligion in the Soulwritten by Phillip Doddridge.[12]After that, he regretted his past and resolved to commit his future to God.[13]Sohe wanted to become a pastor. But Pitt and Newton advised him to remain inpolitics, and he resolved to do so “with increased diligence andconscientiousness.”[14]OnOctober 28th, 1787, Wilberforce wrote in his diary: “God almightyhas set before me two great objects, the suppression of the slave and thereformation of manners.”[15]
3) His Colleagues and the Clapham Sect.
The Clapham Sect. or Clapham Saints were a group of influential like-minded Church of England social reformers based in Clapham, London at the beginning of the 19th century (active c. 1790–1830).[16]Theyare described by the historian Stephen Tomkins as "a network of friends and families in England, with William Wilberforce asits centre of gravity, who were powerfully bound together by their shared moraland spiritual values, by their religious mission and social activism, by theirlove for each other, and by marriage."[17]
4) The Critical Factor of His Success
William Wilberforce was motivated by faith(principle). Sometimes, he voted against the ruling Tory party of his friend,Prime Minister Pitt.[18]Heput his Christian faith above his political party’s opinion.
Second, He appealed not to emotions, but tofacts. In order to find the facts, he asked for help from the Clapham Sect.[19]Itwas composed of politicians, businessmen, lawyers, churchmen, and researcherswho each played a role in supporting him.[20]Organizations such as the Clapham Sect. and the Yorkshire Association wereimportant for his success.[21]
Third, he could form public opinion. In order todo so, he wrote a book called A PracticalView of the prevailing Religious Systems of Professed Christians in the Higherand Middle Classes in this Country Contrasted with Real Christianity,[22] wrote persuasive articles in the newspapers[23]andgathered more than 500,000 signatures for a petition to abolish the slavetrade.[24]
Fourth, the international and domestic situation,such as the French Revolution and of the revival of Christianity through JohnWesley and George Whitefield helped him to accomplish his goal.[25]
Finally, his perseverance was the most importantfactor in his success. In 1807, he could submit a law to end the slave trade.But he fulfilled his work only in the year of his death, 1833.[26]
4. Current Approaches to Solve the Social Problems: WilliamWilberforce – A Case Study
1) Structure, Direction & Speed
Albert Wolters suggests the concept of “Structure andDirection”.[27]God created the world with creational constitution, so the structure itself isgood. On the other hand, the direction was distorted because of humanity’s sin.However, in the case of young adults, speed is a more important factor thandirection. They have accelerated with extreme speed into the wrong directionwithout understanding the meaning and value of life. Therefore, they need helpin decreasing the speed and to be guided in the right direction.
This was equally true in 17thand 18thcenturies, when the slave trade was the principal source of income in England.[28]Withthe help of William Wilberforce’s direction, England was able to give up on thefinancial benefits of slave trade, because he helped the country to realizethat it was morally wrong.
2) The Role of Local Church and Para Church (Role of ClaphamSect.)
Wilberforce did not work alone. He participated inClapham sect. and asked for help from other organizations. In Korea, the localchurch and the para church (NGO) should also bear some responsibility inbringing social reformation. They should support the cause financially,prayerfully, and with their time. The churches should especially teach andguide the new generation to the right direction.
3) Beyond William Wilberforce
Previously, I have commented on the 5 critical factors ofsuccess of Wilberforce. I think that the methods of reformation of the Koreansocial system and structure should almost be the same as Wilberforce’s methods.
We should teach young adults the truth of the Bible, andthey should not make choices based on their individual interests or theirpolitical party’s opinions but their faith when they are at a crossroad.
Also, we should teach them to appeal not to theiremotions but facts. In order to do this, they should make the effort toresearch the problems of the society before they attempt to solve its majorissues.
In order to form and arouse the public opinion nowadays,we must also use Social Network Service. The Jasmine Revolution in the MiddleEast and the ‘Occupy Wall Street’ movement were created through SNS. UsingFacebook and Twitter would be an effective way to obtain information and sharethe urgent and important social issues.
Korea is the only divided nation in the world. Currently,it is sandwiched between the development of China, the threat of war from NorthKorea and the rise of the Third World. Instead of focusing on their emotionsand becoming fearful of their surrounding situations, the Koreans should turncrisis into chance. Now in Korea, a lot of churches and NGO are continuing tobe prepared for the reformation. They should help each other and work hand inhand.
Finally, they should make an effort to accomplish theirgoal. In order to do so, they will need to work together and encourage eachother and endure until their goal is fulfilled.
5. Conclusion
Through this paper, I suggestedsome guidelines for bringing about social reformation. However, even in thecase of the abolishing of slave trade in England, one person needed to answerGod’s call and be willing to fight against social corruptions. Korea will alsoneed to have someone like William Wilberforce as its reformer, but whether sucha person appears will depend on God’s will. Meanwhile, the Korean societyshould work to create organizations like the Clapham Sect. and pray for a realsocial change that can transform the lives of God’s children.
『Butlet justice roll on like a river, righteousness like a never-failing stream!』(Am 5:24)
6. Bibliography
Bibliography
"ClaphamSect." http://en.wikipedia.org/wiki/Clapham_Sect(accessed Mar. 27, 2013).
Beer, Samuel H."The Representation of Interests in British Government: HistoricalBackground." The American Political Science Review51, no. 3(1957): 613-50.
Belmonte, KevinCharles and Kevin Charles Belmonte. William Wilberforce : A Hero forHumanity. Grand Rapids, Mich.: Zondervan, 2007.
Greenman, JeffreyP. "Anglican Evangelicals on Personal and Social Ethics." AnglicanTheological Review94, no. 2 (Spring2012, 2012): 179-205.
Hill, Clifford S. TheWilberforce Connection. Oxford: Monarch, 2004.
Hind, R. J."William Wilberforce: Reformer and Social Educator." AustralianJournal of Politics & History32, no. 3 (1986): 389-404.
Inikori, Joseph E."Slavery and the Development of Industrial Capitalism in England." TheJournal of Interdisciplinary History17, no. 4 (1987): 771-93.
Jenkins, Philip."Church Growth, Korean Style." Christian Century127, no. 18(09/07, 2010): 61-318.
Lean, Garth. God'sPolitician : William Wilberforce's Struggle. London: Darton, Longman &Todd, 1980.
Moon, SteveSang-Cheol. "Missions from Korea 2012: Slowdown and Maturation." InternationalBulletin of Missionary Research36, no. 2 (04/01, 2012): 84-5.
Park, Joon-Sik."Korean Protestant Christianity: A Missiological Reflection." InternationalBulletin of Missionary Research36, no. 2 (04/01, 2012): 59-62.
Spring, David."The Clapham Sect: Some Social and Political Aspects." VictorianStudies5, no. 1 (1961): 35-48.
Statistics Korea."GNP." http://kosis.kr/feature/feature_0103List.jsp?mode=getList&menuId=06&NUM=405(accessed Mar. 27, 2013).
Tomkins, Stephen,.The Clapham Sect : How Wilberforce's Circle Transformed Britain. Oxford:Lion Hudson, 2010.
———. WilliamWilberforce : A Biography. Grand Rapids, Mich.: William B. Eerdmans Pub.Co., 2007.
White, John."Christian Responsibility to Reform Society: The Example of WilliamWilberforce and the Clapham Sect." Evangelical Review of Theology32, no. 2 (04/01, 2008): 166-72.
Wilberforce, William. A PracticalView of the Prevailing Religious System of Professed Christians, in the Higherand Middle Classes in This Country, Contrasted with Real Christianity.London: H. Fisher, R. Fisher, and P. Jackson, 1839
Wolters, Albert M.Creation Regained : Biblical Basics for a Reformational Worldview. GrandRapids, Mich.: William B. Eerdmans Pub., 2005.
[1]StatisticsKorea, "GNP," , http://kosis.kr/feature/feature_0103List.jsp?mode=getList&menuId=06&NUM=405(accessed Mar. 27, 2013).
[2]Joon-Sik Park, "Korean Protestant Christianity: A MissiologicalReflection," International Bulletin of Missionary Research36, no.2 (04/01, 2012), 59.
[3]Ibid.,59
[4]Steve Sang-Cheol Moon, "Missions from Korea 2012: Slowdown andMaturation," International Bulletin of Missionary Research36, no.2 (04/01, 2012), 84.
[5]Philip Jenkins, "Church Growth, Korean Style," Christian Century127, no. 18 (09/07, 2010), 61.
[6]Stephen Tomkins , William Wilberforce : A Biography(Grand Rapids,Mich.: William B. Eerdmans Pub. Co., 2007), 8.
[7]Ibid., 9
[8]Ibid.,19
[9]Ibid.,20
[10]Ibid.,25-26
[11]GarthLean, God's Politician : William Wilberforce's Struggle(London: Darton,Longman & Todd, 1980), 15.
[12]KevinCharles Belmonte and Kevin Charles Belmonte, William Wilberforce : A Herofor Humanity(Grand Rapids, Mich.: Zondervan, 2007), 74.
Wilberforce wrote to his son Samuel: “I understand you are reading Doddridge’s Riseand Progress. You cannot read a better book. I hope it was one of the meansof turning my heart to God. Certainly, there are few books which have been soextensively useful.”
[13]Ibid.,78
[14]Ibid.,80 Wilberforce remembered: “Mr. Newton, in the interviews I had with him,advised me to avoid at present making many religious acquaintance… to keep upmy connection with Pitt, and to continue in Parliament.”
[15]StephenTomkins , The Clapham Sect : How Wilberforce's Circle Transformed Britain(Oxford: Lion Hudson, 2010), 59.
[16]"ClaphamSect," , http://en.wikipedia.org/wiki/Clapham_Sect(accessed Mar. 27, 2013). Don’t cite Wikipedia or useit in a bibliography.
[17]Tomkins,The Clapham Sect : How Wilberforce's Circle Transformed Britain, 12 JeffreyP. Greenman, "Anglican Evangelicals on Personal and Social Ethics," AnglicanTheological Review94, no. 2 (Spring2012, 2012), 188. recitation
[18]CliffordS. Hill, The Wilberforce Connection(Oxford: Monarch, 2004), 57-58.;John White, "Christian Responsibility to Reform Society: The Example ofWilliam Wilberforce and the Clapham Sect," Evangelical Review ofTheology32, no. 2 (04/01, 2008), 167.
[19]Lean, God'sPolitician : William Wilberforce's Struggle, 102
The name “Clapham Sect” was not used till twelve years after Wilberforce’s death and thirty after Clapham had ceased to be the centre of “The Saints’” activities. It was doubly misleading as they were never anything like a sect and their fellowship was always nationwide-and, indeed, stretched far beyond Britain.
[20]White, ChristianResponsibility to Reform Society: The Example of William Wilberforce and theClapham Sect, 169
[21]SamuelH. Beer, "The Representation of Interests in British Government:Historical Background," The American Political Science Review51,no. 3 (1957), 637.
[22]Greenman,Anglican Evangelicals on Personal and Social Ethics, 189 Wilberforce called it his "manifesto."
[23]DavidSpring, "The Clapham Sect: Some Social and Political Aspects," VictorianStudies5, no. 1 (1961), 42.
R. J. Hind, "William Wilberforce: Reformer and Social Educator," AustralianJournal of Politics & History32, no. 3 (1986), 396. The Newspaper’sname is Christian Observer.
[24]Hill, TheWilberforce Connection, 65-66
[25]White, ChristianResponsibility to Reform Society: The Example of William Wilberforce and theClapham Sect, 169
[26]Ibid.,171
[27]AlbertM. Wolters, Creation Regained : Biblical Basics for a ReformationalWorldview(Grand Rapids, Mich.: William B. Eerdmans Pub., 2005), 59.
[28]JosephE. Inikori, "Slavery and the Development of Industrial Capitalism inEngland," The Journal of Interdisciplinary History17, no. 4(1987), 784.
