This study is to explore the identity problem of Christian faith in the Korean indigenous theology in the critical view of Christian faith by Ernst Troeltsch. The key point of this study lies in the recognition that Christian faith finds the solution of the identity problem of Christian faith in one`s culture. With such a presupposition, I seek to explain how the identity problem of Christian faith in the Korean indigenous problem involves both the theological hermeneutics on the historical Jesus and the normative way in which Christian community is related to the life of the historical Jesus. In order to make sense of such a premise, Troeltsch employs the methods of analogy, critique, and correlation which can illuminate the shortcomings of the Korean indigenous theology in terms of the identity problem. I present some critical points that the Korean indigenous theology caused the crisis of the identity of Christian faith by weakening the normative significance of the historical Jesus. But this does not nullify the positive contribution on the part of the Korean indigenous theology. In particular, it sheds light on the future of religious pluralism in the way that deepens inter-religious dialogue. Of course, the dialogue must not be directed to loose the unique aspect of Christian faith traditions which are traced back to the personality of the historical Jesus. In this context, Sun-Hwan Byun, a pioneering indigenous theologian, has made contribution to the cooperative dialogue between Christianity and Buddhism in terms of the Korean indigenous theology, seeking to formulate a common ground of religious symbol in the Korean cultural context. Simultaneously, he was also inclusive of Minjung theology as an appropriate discourse of liberating Minjung. Sungbum Yun, another Korean indigenous theologian, interpreted the concept of the Confucian virtue ``Sung``(誠) creatively as Christ event, namely the embodiment of the historical Jesus. Envisioning that this virtue is shared broadly in reality, he expected to organize a Christian community in which ``Sung`` is fulfilled. However, the consequences betrayed his expectation. That is, the formation of identity of Christian faith should be in order, reminding that the normative meaning of the historical Jesus for Christian community cannot be ruled out, albeit in open relationship to other religions. Thus, Troeltsch`s concept of the ``common spirit`` needs to be developed in the inter-religious dialogues among the Korean indigenous theologians. Further, this study argues that the Korean indigenous theology should contribute to the development of religious praxis in the setting of religious pluralism. In other words, the Korean indigenous theology should reinterpret and reconstruct Christian truth claims in the way that reinforces Christian identity and nurture Christian faith community. This future task goes in parallel with the continuous efforts to highlight the unique features of other religions, thus bringing to fruition the common spirit of the religious pluralism. In this context, Ernst Troeltsch`s discussion on Christian faith is useful methodologically for the Korean indigenous theology.