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The relationship between natural cycles and human actions in causing climate change and its impacts on society have been a subject of debate. This paper explores the responses of pre-modern Koreans to climate change and natural disasters. The focus of this paper is on the societal reactions to these natural calamities and disasters during the Koryŏ dynasty (936–1392 A.D.) and their influence on Korea afterwards. This paper investigates the reasons behind the retention of primal religious worldviews in the face of ecological crises while other major imported religions were abandoned. The research method involved in this paper is archival research, and the literature sources include ancient records and other ecotheological resources. Through an analysis of the archival research and ecotheological resources, this study sheds light on the interpretation of climatic events in pre-modern Korea. Furthermore, based on the research findings, it presents missional implications for the Korean church in the post-pandemic era. This study underscores the importance of the church's responses to environmental awareness, collective responsibility, and spiritual support in addressing the challenges of climate change and provides missional implications for the Korean Church in response to the post-COVID-19 era based on the results of the research. [ABSTRACT FROM AUTHOR]

This paper attempts to explore the public dimension of religion in Korea. First, it examines the Western and East Asian contexts on the concept of 'public', noting that the gap in notions of public is large between East Asian and Western traditions. The following section discusses Habermas' 'institutional translation proviso' in relation to the notion 'public'. The institutional translation proviso serves as the basis for further discussion on rethinking the public role of religion in Korea in the era of climate crisis. We argue that 'secular' translations of religious convictions can help religious citizens and communities engage in public discourses on ecological challenges. We then consider major limitations of Habermas' understanding of religion. In the following section, we move on to discuss Albert Schweitzer and process theology in order to demonstrate how religious languages can be reinterpreted on the basis of modern experiences of ecological challenges. We then consider Buddhist alternatives for overcoming the climate crisis. The final section introduces José Casanova's account of public religions and discusses its implication for envisioning the public role of religious organizations in ecological efforts. Reviewing the contributions made by religious organizations to the Korean society, we suggest that 'ecological publicness' of religion can be obtained. [ABSTRACT FROM AUTHOR]