• Journal of the Korean Society of Costume
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• v.53 no.3
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• pp.1-11
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• 2003

This study is to clarify the true meaning of christian ceremonial dress, based on the Biblical background, by examining the origin and the symbolic meaning of the Catholic ceremonial dress. The influence of the Liturgical movement on the ceremonial dress and the changes in the symbolic meaning of the Christian ceremonial dress are studied. This research also aims to closely examine the difference in Christians' consciousness on the Christian ceremonial dress such as gown, stole, and clergy shirt. It aims to provide basic resources for the education and further study on the Christian ceremonial dress through reconfirming the basic understanding and the symbolic meaning of the Christian ceremonial dress. As a result, according to the lesson of the Bible and the ideology of the Reformation, it is suggested that priests should wear regular suits or the traditional Hanbok rather than wearing gown or Roman collar. However, if most of Christians believe that it is critical to wear ceremonial dress to project holiness and seriousness during the service, it is suggested that priest should wear gown only and avoid Roman collar and stole because they only show the hierarchy of priests. Accordingly, there is a hope in this research that the knowledge of ceremonial dress could be re-defined based on the Evangelism in the Bible though the results of the study.

• Journal of Christian Education in Korea
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• v.65
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• pp.189-214
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• 2021

The aim of this research article is to investigate the life and educational ministry of friars, focusing on the Dominican friars, along with its influence on parish priests and laymen during late middle Ages. The friars' apostolic life and competent teaching ministry greatly contributed to the faith formation of the laity who desperately sought out sacred truth. In particular, the Dominican friars' teaching of orthodox theology and logical argument gave rise to the conversion of some heretics, including Cathars. In addition, their ministry helped parish priests maintain hold on the essence of the church and their apostolic vocation. Finally, the friars' educational ministry played a significant role in enabling the parish priests to take their responsibilities as confessors, teachers, preachers, and healers of souls.

• The Journal of the Korea Contents Association
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• v.20 no.3
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• pp.645-660
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• 2020

This study attempts to look at the role that modern Christianity should play on an educational level in order to effectively prepare for the future society in the era of the fourth industrial revolution. In the coming era, various areas of human life, including human labor, are expected to be replaced by AI robots. As new alternatives, the ability to empathize effectively and educate creatively to help develop personality qualities are proposed in a rapidly changing world of uncertainty. Modern Christianity, however, has the responsibility to help solve the problems facing this era in the public as a member of the community beyond the boundaries of the church. The purpose of this study is to examine what education the modern Christianity can present to the world as a public discourse and how that should be done. This study suggests the following points on the proper education for which Christianity will participate in the era of the fourth industrial revolution. First, it is necessary to emphasize a sense of belonging through a sense of community. Second, serious considerations and preparations for education that develops creativity are needed. Third, it is necessary to establish an educational direction that encompasses the entire generation. Fourth, practical education through digital utilization should be implemented in the local community. Finally, Christianity in the era of the fourth Industrial Revolution needs to be more integrated. As the Christian community recognizes that the agenda of the community is its task, it will be able to create a co-existing and symbiotic society.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• Journal of Christian Education in Korea
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• v.63
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• pp.347-376
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• 2020

This study suggests the direction and practice of Christian education through ecological Christian spirituality required in front of the ecological crisis. Environmental destruction and ecosystem problems are recognized as a serious crisis that can threaten human survival. As a result, the development of material civilization, which humanity has taken for granted, has been questioned, and changes in human consciousness and thoughts at the root of the ecological crisis have become inevitable. The crisis of civilization demands a new spirituality, and the spirituality required in front of the ecological crisis must be a life-friendly spirituality. The discourses on the ecological crisis that have emerged since the 1970s provide a fundamental perspective on the ecological crisis. Ecological spirituality such as 'immanence', 'interrelationship', 'community', 'healing and emancipation', and 'sustainability' are concepts that can understand and aggregate the discussions of the various discourses above. Based on this, this paper examines Christian ecological spirituality by dividing it into the areas of God, humans, and body. Through this, the Christian education was proposed as a practical place for self-depreciation for a simple life through the understanding of God, who emptied himself out of the transcendent God who reigns over all things, shared the pain of all things, maintained all things together, and lived in them. There, meditation and hospitality can be a place of practical Christian education where one can enrich one's inner self for a simple life. Christian education was proposed as a place of holistic knowledge through ecological Christian spirituality that emphasizes the spirituality of the body from dichotomous thinking that belittles the body. There, the Holy Communion is important as a place where both holistic education to restore the spirituality of the body and ecological education can be held at the same time. Through this, I hope that Christian education will be a place of education not only for the reason but also for the holistic knowledge of Christ and for learning how to 'together' with the ecosystem and neighbors.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.1
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• pp.313-322
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• 2019

This study poses a question on whether the Jangmadang Generation, which has been the focus of the sociological interest, can form an actual generation by transcending the social classes, status of students, ethnicity, and gender, etc. Therefore, in this study, the author compared the consciousness of the Jangmadang Generation in terms of politics, education, society, compliance with law, and education with their preceding generations. The data used in this study were gathered from the North Korean defectors who defected within the past five years over the period from November to December 2016. A total of 200 questionnaires were used for data analysis, which was conducted using SPSS 20.0, in order to show differences between groups and perform frequency analysis. The analysis results showed that the consciousness of the Jangmadang Generation in politics, society, compliance, and education was lower, while the economic consciousness was significantly higher compared to earlier generations. As their objective generational status, the Jangmadang Generation had experienced the 'March of Ordeal' and 'Collapse of Public Education' while they were still teenagers. Such a difference in their generational status influenced the formation of different consciousness as a generation compared to the earlier generations. Compared to the earlier generations who received 'proper public education,' the Jangmadang Generation, who did not receive 'decent public education' shows a generally lower level of consciousness compared to the earlier generations. As such, the Jangmadang Generation has the potential to form a separate generation with a different generation consciousness from that of earlier generations.

• Journal of Korean Academy of Nursing
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• v.4 no.3
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• pp.13-32
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• 1974

본 연구는 한국의 학사과정에 등록한 간호학생의 정신질환에 대한 태도를 조사 연구하는데 주목적이 있고, 연구 결과에 의한 학생들의 태도와 학생들의 종교, 지역사회의 크기, 장래에 정신과 간호를 그들의 근무영역으로 삼을 것인가에 대한 관련도를 조사하는데 두번째의 목적이 있고, 세번째의 목적은 미국에서 발표된 정신질환에 대한 태도 연구와 본 연구의 결과에서 나타나는 한국 학생들과의 태도를 비교해 보는 데에 있겠다. 본 연구의 대상은 서울대학교 의과대학 간호학과 4학년생(1972년도) 이었으며, 미국과외 비교 연구를 위해서 Morris의 간호학생 태도 연구를 사용했다. 본 연구에 사용된 도구는 Cohen과 Straining이 발달시킨 51항으로 구성된 Opinions About Mental Illness (O.M.I) Scale이며, 학생들로부터 개인적인 자료를 얻기 위 해 4항이 더 첨 가되었다. 연구 결과를 보면 간호학생들의 정신질환에 대한 부정적인 태도가 보여졌다. 즉, 높은 권위의식 (요소, A)과 사회적 제한성 (요소, D)을 표현했고, 자비심 (요소, B)은 낮게 표현되었으니. 이는 정신질환에 대한 부정적인 태도를 보여주었다. 또한 본 연구에서 학생들의 종교와 졸업 후 정신과 간호 영역에서 근무할 취향이 O.M.I.에서 보여지는 태도면에 영향을 줌이 밝혀졌다. 즉 기독교인과 졸업 후 정신과간호원 지망생이 비 기독교인과 비 정신과간호원 지망생보다 정신질환에 대한 태도에 보다 긍정적인 반응을 보였다. 학생들이 살고있는 지역 사회의 크기와 O,M,I. 척도에서 보여지는 태도 면에 통계학적인 유의의 차이는 없었다. 본 연구의 결과로 보여진 정신질환에 대한 간호학생들의 부정적 인 태도는 간호교육의 단면적인 평가도 되겠지만 정신과 간호교육과정이나 다른 교육과정의 내용 면의 재 고려와 아울러 긍정적인 방향으로의 태도변화를 위해 보다 많은 연구가 필요하겠다.

• Journal of Christian Education in Korea
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• v.65
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• pp.9-27
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• 2021

Religious language learning is crucial for children's spiritual development and how each child is encouraged to speak about the Sacred will drive the capacities for healthily connecting with one another, God, and the nonhuman world. Religious educators have an ethical imperative to teach religion with a commitment to celebrating lived experiences, while resisting dogmatic instruction that stunts linguistic, cognitive, and spiritual development. Cultural influences must encourage approaches that nurture children's wonder and inquiry, by teaching religious language as a tool for meaning-making and expression.

• Journal of Christian Education in Korea
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• v.65
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• pp.103-131
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• 2021

The purpose of this study is to identify the direction of future Christian ministry by examining the educational/pastoral ministries of Korean churches during the COVID-19 period. The study used the case study method, where pastors from four different churches were the primary sources of data. Although each church has its own unique ministry, special early morning prayer meetings, family worship services, family Vacation Bible Schools, Bible writing and reading programs, and on-line discipleship training programs were common. In addition, each church implemented special programs that reflected the characteristics and needs of the church, like a talk show, visible radio, surfing meeting, and book-making of Bible manuscripts. Based on these results, ministry programs reflecting the church's pastoral philosophy, strengthening community consciousness, restoring the spiritual function of the family, utilizing online teaching methods, and psychological support for the underprivileged are proposed. In addition, the recovery of Christian publicity and the help from denomination or specialized institutions to develop the programs and online materials were suggested. Through this study, the direction of educational/pastoral ministry in a time of COVID-19 and post-COVID-19 is proposed.

• Journal of Christian Education in Korea
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• v.62
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• pp.75-99
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• 2020

What means the Waldorf school based on integrative imagination to our educational reality in our days? This is the key question in this article. This article seeks to the fundamental meaning of the Waldrof school to know our educational problems. For this purpose this article explore understanding on the theosophy of Rudolf Steiner in the insufficient research until now. The theosophy of Rudolf Steiner in this article is investigated with the understanding of Triune God, human, and educational arts. The understanding of triune God is identified as the critiques to the view point of materialism, the meaning of logos in the scripture of John, the Christ as the foundation of all creatures. The understanding of human being is distinguished as the nature of body, soul, and spirit in the theosophy. Especially the nature of spirit is to see the invisible in the visible things through the eyes of mind that means esoteric spirituality not unrealistic spirituality of monasticism but integrative spirituality of overcoming the dualism between spirit and material. The educational characteristics for the integrative spirituality and imagination is called as the educational arts by Rudolf Steiner. The educational arts includes contents of the soul life, the education of freedom with individuality, and integrative education. The educational arts intends to the wholistic education with harmonious interaction of intellect, feeling, and willing to equip the individual human being in the spirit. And the educational arts educates with the harmony of story, play, art, and integrative curriculum of subject contents. The educational arts is to intend for reformation in christian education including church school and alternative school, etc. The Waldorf school needs to emphasizing the christian spirituality in the educational arts.