• Korean Journal of Heritage: History & Science
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• v.41 no.2
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• pp.5-25
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• 2008

Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.

• Journal of Christian Education in Korea
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• v.66
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• pp.273-307
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• 2021

The purpose of this study is to explore the inner perceptions and dilemmas of young people about the church. To achieve the purpose of the study, this study sampled the research subjects, and conducted in-depth interviews and FGI. The sample in this study was 21 young adults who met the study criteria. Some of these people are not currently attending church or have thought of moving to another church. In this study, research was conducted based on the analysis procedure of Riessman (1993). Focusing on the procedures of 'telling,' 'recording,' and 'analyzing,' the experience and life situation of the study participants are to be grasped. Through this process, we analyzed the situation and context of why young people leave the church. It consisted of 5 areas and 15 sub-themes. Based on the research results, it was found that young adults need a church and are looking for a church. The church is a mystical space, but from an pedagogical point of view, the church is a space for teaching and learning faith. As experts in theology and education, the minister must create a space so that the church can become a space of transcendence, a space of intimacy, a space of understanding, a space of change, a space of service, and a space of reflection.

• Journal of Christian Education in Korea
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• v.73
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• pp.39-54
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• 2023

In this study I want to explore faith formation through the framework of practice. First, I will describe discipleship as a lifelong process of identity formation, defining Christian religious education as a faith community's intentional work of equipping people to walk in the way of Jesus through apprenticeship in faith practices. I will argue that this process is more about the teaching of practices and engaging in theological reflection on practices than it is about dispensing correct information. This idea is not original with me, but has been expounded by many others particularly in the past decade in the U.S., as part of a larger movement within theological discourse emphasizing the centrality of practice. Second, I will describe some resources from educational theorists that can help us to understand what it means to educate through practices toward an identity as Christians. And finally, I will suggest that in our complex, broken and wounded world, as Christian religious educators we especially have a calling to equip disciples in two urgent faith practices: earth-care, and dealing with conflict.

• Journal of Christian Education in Korea
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• v.67
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• pp.229-265
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• 2021

The purpose of this study is to suggest educational directions by exploring the stories of changes and expectations experienced by Christian children during the COVID-19 pandemic. For this purpose, nine third- to fourth-grade elementary school children attending the church, were interviewed about their changes and expectations regarding COVID-19. The results identified five areas of experience: daily life changes, school life changes, interpersonal relationship changes, religious life changes, and emotional changes during the COVID-19 period. Daily changes included infection prevention, missing play, leisurely routine, and lethargy. Changes in school life included loss of face-to-face classes and various rule requirements. Interpersonal relationship changes included the difficulties in forming relationships with friends, teachers, parents, and siblings, and religious life changes included loss of face-to-face worship and the restoration of family worship. Various negative emotions were expressed. Analysis of the participants' expectations showed in daily life they wanted to travel and play, return to pre-corona school life, return to face-to-face worship, restore retreats, and develop fun programs as religious life expectations. Based on these children's experiences and wishes, the study suggests that educators need to recognize children's efforts during the COVID-19 period, read their hurt feelings, and develop church programs that include communication, community, and fun elements.

• The Journal of the Korea Contents Association
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• v.18 no.10
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• pp.194-202
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• 2018

This study was designed to analyze the impact of Christian counseling for the common faith and religious wellbeing within the Korean Luther Church, and to provide church growth factors based on the results. The study target was based on the survey results of a total of 83 members who were attending layman in the ${\bigcirc}{\bigcirc}{\bigcirc}$ church, which is affiliated with the Korean Lutheran Church. The research tool used NCD questionnaire for church health diagnosis by the Korea Church Growth Institute for the church growth model and the reliability of Cronbach's ${\alpha}$ in this study was 0.91. The collected questionnaire was tested for correlation to verify the relationship between church development and growth, and for multiple recursive analysis to confirm factors affecting church development and growth. The results showed that church's services, programs, and atmosphere were highly correlated with development of church, including counseling. The research showed that the relationship between church services, programs, and friends, including counseling, was highly correlated with spiritual growth and self-growth, while community activities and mutual communication were low. Therefore, for continuous church growth, the importance of community programs in the church is considered necessary.

• Journal of the Korean housing association
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• v.16 no.3
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• pp.89-99
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• 2005

This study aims to give an architectural meaning to the process of change in villages formed to maintain the religious lives. We can draw the following conclusion by reviewing and analyzing primarily the details in relation to the bibliography and actually evaluating and analysing the current status of relevant villages secondly in order to understand the architectural meaning of Catholic village. The architectural Image contained in physical architectural phenomenon displays the change in religious values while the social and cultural characters are responding to the architectural space of Cheonho Village, and this, as a cultural byproduct, is the architectural phenomenon that encompasses the process by which religion takes root in the farming society of Korea that reveals the change in value inherent in the community. The result from study that we conducted via the architectural space of Cheonho Village is interpreted as an architectural phenomenon that encompasses the religion as part of routine lives in a way that is different from the process of becoming in-cultural, and this can be interpreted to have a meaning and character as incultural architecture phenomenon.

• Journal of Christian Education in Korea
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• v.61
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• pp.263-294
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• 2020

In South Korea which has become a multicultural society, ethnic and cultural others have suffered from discrimination against them and isolation from society. Multicultural policies and multicultural public education have simply focused on the assimilation of cultural others without providing opportunities to build a reciprocal relationship between Kor eans and cultural others. Noting this reality, this paper proposes intercultural Christian education as a prophetic and educational role of faith communities in society. Intercultural education, intercultural theology, Miroslav Volf's drama of embrace, and Sang-Jin Park's theory of the ecosystem of Christian education offer theoretical foundations for intercultural Christian education. Based on these foundations, the paper discusses the definition and goal of intercultural Christian education and argues for the roles of intercultural Christian education to help Christ ians "SEE" the self, the other, and the community through self-reflection, embrace, and ecological transformation. As intercultural Christian education pursues to nurture Christians to have a respectful and hospitable mindset toward cultural others, such education will help faith communities seek a multi-colored kingdom of God.

• Journal of Christian Education in Korea
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• v.74
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• pp.7-31
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• 2023

The climate crisis threatens Earth's ecosystems and biodiversity. In particular, it can be said that the cause of the global crisis began with human greed. An educational alternative is needed to change the Christian worldview that causes greed. The purpose of this study is to find ways to apply democratic citizenship education to Christian education as an alternative to overcome the climate crisis. The contents of the study to achieve the purpose were first the essence of Christian citizenship education was examined by dividing it into citizenship education, democratic citizenship education, and Christian citizenship education. Second, The model of democratic citizenship education was established by defining its goals, content, methods, and directions within the context of Christian citizenship education. Third, the application plan of Christian education for democratic citizenship education was classified into 7 categories and proposed; environmental education to overcome the climate crisis, ethical education to restore the public role of the church, education to form God's character, education to realize the village education community, education that promotes Christ's peace and Christ education that fosters consideration for multicultural individuals, and literacy education to prevent the negative impacts of digital media culture. Next, the plan to apply democratic citizenship education to Christian education is, first, to reduce human greed and restore God's creation order through environmental education that can overcome the climate crisis. Second, through ethics education to restore the church's public nature, it is necessary to restore the church's role for the church's moral empathy and publicity. Third, through the education that forms the God's character, it is necessary to form a mature character of faith in which personality and faith are harmonious and balanced. Fourth, schools, villages, and churches form a community through education that realizes a village education community so that the members of the village can obtain educational results. Fifth, through education that aims for the peace of the God Christians should be able to live as Christian democratic citizens who achieve peace in the kingdom of God. Sixth, through education that considers multicultural people, faith education that helps them overcome discrimination, exclusion, and hatred toward multicultural people with the love of Jesus Christ and seek a life of coexistence. Seventh, through literacy education that prevents the harmful effects of digital media culture, personal ability to read and write in media should ultimately be improved to the ability to practice socially.

• 지역과문화
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• v.7 no.1
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• pp.1-26
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• 2020

This study analyzes the creation process of local cultural contents that appears in the Maeul-mandeulgi by utilizing the "Village Rituals" handed down from village. The purpose is to analyze the social values and meanings they represent. For this purpose, a qualitative research method using Chilgok-gun Yeong-ori was applied and analyzed through Lefebvre's the production of space theory. Residents began to recognize the necessity of projects such as Maeul-mandeulgi to overcome the community crisis, and attempted to change the perception of existing village rituals. Residents began to recognize the need for projects such as Maeul-mandeulgi to overcome the community crisis, Attempts to change the perception of the existing village rituals resulted in spatial practice. The new cultural contents were created by adding a playful element to the existing Cheonwangje, and thereby strengthening the identity of the village. This resulted in the reproduction of the village as a new cultural space, but it showed the reproduction of the space in which the alienation occurred due to excessive physical expansion. However, through this process, villagers increased their sense of belonging and increased their satisfaction, which showed the process of being produced as a space of representation that strengthens the sense of community.

• Journal of Christian Education in Korea
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• v.70
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• pp.267-302
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• 2022

Digital transformation, which is accelerating in each area of society due to the COVID-19 pandemic, is also having a profound effect on Christian education. A representative example of digital transformation is the emergence of a digital world called the metaverse. This study understands the metaverse as an expanded space for Christian education and explores digital storytelling as a method for faith formation. It is argued that the characteristics of digital storytelling through metaverse spaces are characterized by interactivity, agency, audiovisuality, sociality, and openness, and that modification through Christian educational frames is necessary in order for this approach to be appropriated to Christian educational practice. To this end, this study examines Anne Wimberly's story-linking approach, and Mary Hess' approach on digital storytelling, which is understood as a way of faith formation for the liberation and Christian vocation through storytelling in a digital space, focusing on authority, authenticity, and agency. It is argued that Christian education on the Metaverse should be a place for change in the Christian life and formation of vocation, and a space where participants' active responses to God's grace be practiced in a digital space in a reciprocal way. This means that learners are encouraged to participate in expressive and relational education that is practiced in the form of play and creation, responding to God's initiative in the metaverse. This study argues that for digital storytelling through the metaverse to become a process of faith formation, it is necessary to connect stories of participants with the story of God's Kingdom in the expanded digital world, aim for a reciprocal space through hospitality and listening, and promote immersive participation and holistic reflection.