Christianity must abandon self-praise and self-deprecation.
Society determines the evaluation of Christianity.

A hundred years ago, Christianity gave us hope.
They properly fulfilled the role of ‘light and salt’ that Jesus commanded.
The tree of Christianity has provided us with many fruits throughout society, including education, healthcare, and social services.
However, as the church expanded and became more secularized, it became more distant from the teachings of Christ and could not avoid being criticized by the world.
At this point, the author wants to ask, "Will Christianity be recognized as a religion that we can be proud of and not be ashamed of even after 100 years?" and "Will Christians be able to set an example and earn respect in society?"
It cannot be denied that Christians have lived, praising themselves, within the narrow confines of the church.
Meanwhile, I was unable to overcome my isolation, which made me distance myself from society and content myself within the pond called the church.
The evaluation of Christianity and Christians is not something that we make among ourselves within the church.
Society should evaluate it.
Christianity must become a religion in which people of other religions highly regard Christians, and in which the workers and intellectuals of society can be grateful to Christians and the church.
This book reminds us of the eternal hope that Jesus Christ has already given us, and guides us to rekindle that spark of hope.

In order to overcome the problems of Christians, Christianity itself must first change.
If there is something to be fixed, we must improve; if there is something to repent for, we must ask for forgiveness without hiding anything; and if there is something to be corrected, we must boldly innovate.
First, the clergy and leaders must be renewed, and then the general public must follow suit.
Above all, when dealing with parishioners, clergy must first abandon their sense of authority.
Church members should also not fall into authoritarianism, looking down on and criticizing believers of other religions or members of society.

--- p.19

It is the same in all areas of world affairs.
Where authoritarianism disappears, good order is bound to fill the void.
The sense of authority is usually accompanied by a sense of hierarchy.
However, when that sense of authority changes into a sense of order, it is accompanied by a sense of coexistence and equality.
In Catholicism, Mother Teresa is revered and the laity are respected because they replaced the authority of Christ with the order of grace and love in real society.

--- p.21

The reason we are cautious about churchism is because we cannot shake off the fear that if we fall into churchism, we will forget or distance ourselves from the kingdom of God that must be built not only within the church but also outside the church.
How wrong is the logic that it doesn't matter what happens to our society as long as our church does well?
Can we accept the argument that the nation and the state are the responsibility of politicians and that we only need to revive the church?
The flow of society and history is running in a direction that runs counter to the Christian spirit. Can the idea that building a large church, having a large number of people worship, and managing abundant finances be sufficient be consistent with the spirit of Christ?
Transforming churchism does not mean leaving or abandoning the church.
It is a call to elevate the purpose of the church and give hope to the world and humanity.
That is precisely what Christ did.
Light must overcome darkness, and leaven must be used to turn flour into bread.
Salt must be able to prevent food from spoiling while also adding flavor.
The church, too, must fulfill its role as a grain of wheat that dies in order to bear much fruit.

--- p.24~25

Our concern about dogmatism is that it may neglect or exclude the word of Christ, that is, the truth, because of its narrowness and closedness.
Doctrine is ours, but truth is universal.
If Christ's teachings are true, they should be an object of faith, transcending the doctrines of other religions.
The same goes for theology.
Theology must become a discipline of truth that everyone can follow.
Theology should not be for the sake of doctrine and authority.
It is a mistake to confine the boundless words of Christ and the truth of Christianity to the narrow vessel of doctrine.
We still see that reality too much around us.

--- p.30

Christians respect human rights more than anyone else and hold the value of life, individuality, and personality high.
This is because the fundamental spirit of Christianity is based on humanity and the purpose of human beings.
If there are Christians who use humans as instruments for political or economic purposes, then that is an act that goes against the will of Christ.
That is why we cannot tolerate communists who have become slaves to ideology.

--- p.33

Faith is complete when it includes knowledge and is put into practice.
So the content of theology is proven through practice.
For most Christians, faith is enriched through practice and its content is explained through theological matters.
So to speak, faith is to possess both knowledge and practice.
Without knowledge, faith is incomplete, and without practice, faith is dead.

--- p.39

Christians must be able to respond to situations where social evils are committed by taking the teachings of conscientious faith and the love bestowed by the Lord as lessons.
The children of the world also have conscience and wisdom and bravely resist social evils.
Christians have a duty to confront historical evil with a stronger faith and the grace of God's love.
The sons of the world are waging a lonely battle.
But we are jumping into the history of salvation with Christ on God's side.
We have a responsibility to share with them the love that God has given us.

--- p.46

If you read the Bible, you will see that when Jesus healed a patient, he did three things.
It is the healing of illness, spiritual comfort and rest, and the restoration of trust and hope through faith.
Jesus did that because he knew humanity.
He rebuked the scribes, teachers of the law, and priests who forced doctrines on people without understanding them.
The Lord, who was a doctor who understood human beings, healed the ailments of the body, mind, and soul together with his disciples.
If we love humanity, we must not neglect our responsibility to know and understand humanity.
A person who knows humanity deeply can guide that person to become a child of God.
--- p.59

One solution seems to be to judge 'good order' between law and conscience.
No matter how good a law is, a law that harms or destroys the good order of society cannot be tolerated.
Even if one acts according to one's conscience, it cannot be justified if the act harms or destroys the good order of society.
Law exists to maintain and promote social order, and conscience is valuable because it transcends law and promotes good social order.
Because order has the value of the common good.
Any law that harms the common good of society is wrong.
Moreover, individual conscientious actions should not harm the common good of society.
Because many people live in a spiritual order of common good.

--- p.62

How can we resolve the relationship between conscience and faith? Is there some connection that both conscientious people and believers can accept? It would be beneficial to place humanity at the nexus between conscience and faith.
That my conscientious judgment can be recognized means that I can be evaluated based on whether or not I love my neighbor.
Love is the heart and action of wanting.
This is precisely what Jesus taught: “Love your neighbor as yourself” (Matthew 22:39).
The ultimate goal of all conscience lies there.
No matter how much you claim to be conscientious, if you use others as a means and expedient, or if you cause harm and pain to your neighbors, then you cannot be conscientious.
It is nothing more than disguising selfish desires as conscience.
The same goes for faith.
If the faith I believe in is precious and the best, but leads others to misfortune and causes suffering, then it is not true faith.
Such a belief may be abandoned by those who follow their conscience.
That is why intellectuals and humanitarians look down on religion.

--- p.63~64