• The Journal of the Korea Contents Association
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• v.13 no.10
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• pp.325-346
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• 2013

This study analyzed the differences of the religious activities, faith attitudes, depression and ego-integrity by the elderly's demographic characteristics. In addition, this study analyzed the effects of the elderly's religious activities and faith attitudes on depression and ego-integrity. The survey was conducted from May 4 to 25, 2013 among the aged 60 or older with Christian faith in the Seoul metropolitan areas. And 408 responses were used in the data analysis. As a summary of the results, first, there were partially differences in religious activities, faith attitudes, depression, and ego-integrity by the elderly's demographic characteristics. Second, the subjective religious activities and faith attitudes had a negative effect on depression factor, and all factors of the religious activities had a negative effect on anti-vitality factor of the elderly. Third, the subjective religious activities had a positive effect on the attitude about life and acceptance of death, and the organizational religious activities had a positive effect on the acceptance of aging. Also, all factors of the religious activities had a positive effect on the satisfaction of the present life.

• (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.68
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• pp.113-140
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• 2021

In today's family, it can be said that children's faith education is in a very difficult time. Moreover, faith education at home is urgently required during the COVID-19 pandemic. However, as society changes rapidly, families are also changing rapidly. As the current society became diversified and personalized, the family lost its educational function. In other words, it can be immediately said that faith education in Christian families has collapsed. The reason is that the problem of faith education in today's family lies in poor communication. Communication problems are becoming difficult for parents and children due to changes in values caused by individualism and capitalism, and as the difference between values and the generation of children widens. In addition, disconnection of dialogue at home due to the disconnection of culture between generations is an obstacle to faith education. It is urgent to restore the educational function of Christian families. When parents provide Christian faith education to their children, their children can grow up properly. Communication with children is desperately needed to restore the purpose and function of faith education at home. Communication between parents and children is an important factor influencing children's motivation for religious education. Parents and children's communication must be open and positive parenting attitudes need to be sufficiently motivated for faith education. In order to solve the immediate problem of the absence of faith education at home, an alternative will be proposed to restore faith education through communication between parents and children. First, the necessity of faith education at home will be discussed. Then communication at the beginning of faith education will be considered. And third, communication and methods at home to implement faith education will be presented. This study will serve as an opportunity to provide clues to restore and implement faith education in Christian families.

• Journal for History of Mathematics
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• v.10 no.1
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• pp.33-38
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• 1997

본고는 수학적으로 취급된 Cantor의 무한을 소개하기보다는 그가 가졌던 무한에 대한 태도는 매우 종교적이었고 철학적으로는 실재론적인 입장에 있다는 것을 보이려고 한다. 이를 위해 먼저 Cantor의 초한수론과 무한의 역사를 약술하고 그의 무한관이 기독교 신앙과 중세 철학에 근거해 있음을 제시한다. 또한 Cantor의 초한수론은 당시의 세계관과 시대정신에 도전하고 있음을 밝히려 한다.

• Journal of Christian Education in Korea
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• v.63
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• pp.221-253
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• 2020

The purpose of this study is to define the key competency as Christian(in another word: Christian key competency) and to interpret the six key competencies of the 2015 revised curriculum in a Christian educational way. Also as an alternative to the key competencies model of the 2015 revised curriculum, this study aims to materialize the formation of a Christian key competencies model based on Christian faith. This study derived 'faith' from the key competencies as Christian throughout preceding research analysis. The 'faith' of the key competencies as Christian means the ability to know oneself, and to know the world and God within the knowledge of the Bible (knowledge of God) in the personal relationship with God, and also it is the ability to think, judge, and act with biblical values, Christian world view, and Christian self-identity. The key competency 'faith' could be the basis (standard) of motivation, attitude and the value of all competencies in cultivation and exercise. The model of Christian key competencies has the structure in which each six key competencies become to be cultivated based on the Christian key competency called "faith." Based on the structure, the six key competencies of the 2015 revised curriculum were interpreted and explained from the perspective of Christian education. In the self-management competency, self-identity can be correctly formed in relations with transcendent God. In aesthetic emotional competency, the empathic understanding of human beings comes from the understanding of the image of God, the supreme beauty, the source of beauty. About the community competency, human community is the source of God who created the universe, human and all of things. It is because a Christian community is a community within the relationship of Trinity God, Nature and others. Therefore regions, countries, and the world become one community. Communication competency first stem from good attitudes toward yourself and others with respectful mind. It comes from an understanding of Christian human beings. Also, there is a need of having a common language for communications. The common language is the Bible that given to us for our communicative companionship. Through the language of the Bible, God made us to know about God, human being and the creative world, and also made us to continue to communicate with God, others and the world. For having the knowledge-information processing competency, a standard of value for the processing and utilization of knowledge and information is required. The standard should be the basis of moral and ethical values for human respect. About creative thinking competency, the source of creativity is God who created the world. Human beings who have the image of God own creative potential. As well as, creativity has different expression forms depending on individual preferences and interests, and different approaches will be made depending on each individual's importance and achievement. Individual creativity can be found through education, and it can be embodied by converging knowledge, skills and experience.

• 한국벤처창업학회:학술대회논문집
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• 2009.10a
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• pp.265-288
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• 2009

The study has found that the main reasons affecting to the mature conjugal relations of middle-aged persons are closely related with sede factors brought about after marriage. Comparatively the factors before marriage have more or less weak power on the conjugal relations. They are mature relations wp between husbands and wives, stable and enough incede, and religious activities, which have deep relations with the satisfactory conjugal relations. C. G. Jung divided the whole life span as self-assuredness period in the first half and self-convergence period in the second half. The first is the period when one does his or her best to get external and physical self. On the contrary, the second is the middle-aged period one finds his or her meaning of life in the religious, philosophical, intuitional, and spiritual world, which lead life into harmony and integration. Therefore if one overcomes some psychological crisis related with middle-aged development he or she can enjoy happy senescence(old age). The study has suggested through literature investigation the definition of middle age and the developmental traits of middle age, and the relations between religions and conjugal relations of middle-aged husbands and wives. Futhermore, it has analyzed the theories which religions have close relations with the life satisfaction of middle-aged conjugal relations. In order to give an analysis the influence of the variable of religious activities and religious maturity, with the degree of conjugal satisfaction, 400 middle age are selected as the object of the study whose ages are ranging from 35 years to 60 years, and who reside in Seoul or near Seoul. They were asked to fill out the questionnaires asking about religious activities, religious maturity, and the conjugal satisfaction from March 25th to April 30th, 2009. The results of the survey have been statistically processed and analyzed. First, the higher religious maturity gives positive influence on the general religious activities including public service, human relations, and spiritual stability. That is, this result indicates that the individual, spiritual, and formal religious activities give to a degree influence on the religious maturity. Second, the maturity of religious life resulting from religious activities has a causation with the satisfaction of conjugal life. In more details, religious activities has a positive influence on the satisfaction of conjugal life(T=31.36, p<.001) In more details, religious activities has a positive influence on the religious maturity(T=31.36, p<.001), and religious activities has a positive influence on the satisfaction of conjugal life(T=33.81, p<.001), and the religious maturity has a positive influence on the satisfaction of conjugal life(T=28.64, p<.001) Third, as we analyze the main effects which religious activities and the religious maturity could give influence on the satisfaction of conjugal life, it is found that both religious activities(F=15.95, p<.001) and the religious maturity(F=23.94, p<.001) give a positive influence on the satisfaction of conjugal life. In conclusion, it is sure that religious activities and the religious maturity have a close relations with the satisfaction of conjugal life. Therefore it can be said that religious activities at the protestant religion, buddhism, and catholic religion can give an important influence on the satisfaction of middle-aged conjugal life.

• Proceedings of the Korean DIstribution Association Conference
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• 2006.05a
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• pp.207-226
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• 2006

우리 사회는 정보화와 다원화로 빠르게 변화하고 있다. 경제현상도 변화하고 마케팅의 기법도 다기해지고 있다. 네트워크마케팅(NWM)이란 다단계마케팅(MLM)과 통용되는 개념으로 직접마케팅(Direct Marketing) 기법 중의 하나로 비교적 새로운 유통방법이다. 피라미드와 혼동되어 한 때 비판의 대상이었던 네트워크 마케팅이 실정법에 근거한 새로운 경제활동의 하나로 국민경제에 기능하게 되었다. 올바른 네트워크 마케팅과 실정법에 대한 이해가 필요하며 경제활동의 하나인 이 분야에도 하나님의 주권과 방법이 실현될 필요가 있다. 이 사업에 참여한 성도들은 주님의 피로 사신 교회의 목적에 충실한 행동과 성숙한 신앙인의 자세와 태도로 임할 필요가 있다. 무엇보다도 자신의 재정적 능력범위에서 사업에 참여하는 것이 바람직하다. 일확천금이나 일시에 거금을 번다는 사실과 다른 선전에 현혹되지 말고 자기 자금이나 적정수준의 자본금으로 사업에 참여하는 것이 요구된다. 현행 방문판매법은 교사나 공무원 등의 우월적 지위를 이용하여 상대방에게 다단계 판매를 강요하는 것을 금지하고 있다. 교회에서도 교회 본래의 목적인 복음 전파와 예배 등의 활동과 상치되거나 방해해서는 곤란할 것이다. 자기의 구원과 삶이 바로 서고 이웃을 돌아보아 사랑을 실천하며 복음을 전파하고, 살아서 하나님의 나라를 이 땅에 구현하고 죽어 천국에서 주님과 함께하는 성숙한 신앙생활에 근거해야 할 것이다. 교회도 네트워크마케팅에 대한 바른 이해가 필요하며, 관련 교리에 대한 정확한 이해와 적용이 요구된다고 할 수 있다. 네트워크마케팅에 대한 실정법이 제정되어 있고 현실에 맞게 수차례 개정되어 오고 있으므로 이에 대한 바른 이해가 요청된다. 또한 과학의 발전에 중세의 교회가 이해를 새롭게 한 것처럼, 경제 현상의 변화에 대해서도 통전적인 이해가 요구된다. 이 세상은 근본적으로 하나님이 창조한 세상이기 때문에 이 세상 자체를 악하다고 볼 수 없고 더구나 구원을 이 세상에서의 이탈로 볼 수 없다. 진정한 구원이란 원래 하나님이 보시기에 아름다웠던 그 세상으로의 회복을 포함한다. 이런 면에서 하나님 주권 신앙 하에서 구원이란 전 인격적인 구원, 전 우주적인 구원이 된다. 그렇기 때문에 성도는 세상의 삶과 학문, 예술, 정치, 경제, 사회를 포함한 모든 분야를 하나님의 뜻 가운데서 그 원래의 목적에 부합할 수 있도록 회복시키는 일에 적극 참여해야 한다.

• 방재와보험
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• s.116
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• pp.44-49
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• 2006

사람이 다르면 인정이 다르고, 인정이 다르면 민속도 달라지기 마련이다. 불을 어떻게 인식하고, 불을 어떤 방식으로 대했는가 하는, 민족 저마다의 민속행위를 주목하는 까닭이 바로 여기에 있다. 그러나 불은 본디부터 인간에게 종속되 것이 아니었고, 오히려 인간이 함부로 다가설 수 없는 변화무쌍한 변물이었다. 그렇기에 불을 '그 어떤 것' 으로 여기고 여기에 신성을 덧붙여 숭봉하는 태도는 모든 문화에 두루 나타나는 보편적인 현상이다. 아마도 불을 얻는 데 소요되었던 노력과 그 노력의 깊이에 따른 지혜의 축적이 그만큼 길었기 때문일까. 한편으로는 숭엄한 사건을 서술하는 신화(myth)로 기억되고, 한편으로는 굳건한 신앙의 대상으로 일상의 삶에 영향을 끼치면서 규범으로 자리잡고 있다. 이를테면 원초적인 신성을 지닌 존재로서 엄중한 신격으로 숭신되기도 하고, 특별한 의례로 해마다 반복되며 규범과 도덕률로 일상을 구속하고 있다. 일상에 가까이 있되 결코 범접할 수 없는 장엄인 것이다. 몽골 유목민의 경우도 예외는 아니다. 다만 그 양상과 의례의 세부 모습이 다를 따름이다.

• (The)Study of the Eastern Classic
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• no.69
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• pp.349-371
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• 2017

"Hajaeilgi(荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon(司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life events he did see or hear about. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about folklore. Ji Gyu-sik wrote in his "Hajaeilgi" about things related to folklore, for example, seasonal customs, folk plays, rituals, or folk beliefs that were actually practiced then as a person not belonging to the yangban class. Such diaries are rare, and its value is highly appreciated as a material, and it is meaningful in the aspects of folklore as well. Therefore, as part of the work to look into folklore found in "Hajaeilgi", this author focuses on national rituals and folk beliefs in it. The things that have been discussed earlier can be summed up as follows: About national rituals, it is sorry that it only deals with the emperor's enthronement and emperor and crown prince's birthday in garye(嘉禮); however, it is meaningful to know that the people faithfully carried out national ceremonies and celebrations then. Particularly, it is noteworthy that during the national ceremonies or celebrations, students were asked to sing the national anthem. About hyungrye(凶禮), only it deals with the court funeral rite. Aside from Minbi's funeral rite, the court funeral rite was performed properly at the right time according to the procedure like before, and also, it seems that the people fulfilled it faithfully by order of the government. Also, it can be learned from it that Japanese killed Minbi, burned the body with oil, and left the ashes behind. About folk beliefs, the branch held a memorial service at the shrine of the town regularly. The town, too, performed Gocheongsinsa each year. The money needed for the memorial service was collected from the town people differently according to their financial situations, and they prepared for jesu for the ancestral rite altogether. The memorial service was carried out in Sansindang or Bugeundang, too, and it was common that they summoned a shaman to perform a gut. The diary is valuable as material. After being a Christian, Ji Gyu-sik once tried to abolish sinsa jesa held in hoesa and get rid of saesin(賽神), that is, a gut or pudakgeori, but he had no choice but to follow the precedent. Meanwhile, it is also noteworthy that when the town suffered from floor and infectious disease, Ji Gyu-sik installed an altar in front of his house for the town's wellbeing and health, prepared for jesu including offerings and drinks, and held a memorial service to Hwangcheonhuto(皇天后土; the gods of heaven and earth) accompanied with the town people. Also, when he had any hardships in his family, Ji Gyu-sik summoned a shaman for a gut or offered a devout prayer to the mountainous god. Such shamanism or the things like worshiping Gwanseongjegun(關聖帝君) mostly in the beginning of January and telling fortunes about the year were all folk beliefs. This was very popular among the people, and it seems that it was deeply rooted in his life as well. Also, Ji Gyu-sik supported Fengshui beliefs, and it seems that it is not different from the people's general tendencies, either. As described above, "Hajaeilgi" dealing with national rituals and folk beliefs in it is valuable as material and is meaningful for research on forklore, and moreover, it is also significant in the aspects of forklore as well.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.191-200
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• 2014

This study aims to analyze the current status of government-designated cultural heritage that are protected as sacred natural sites, focused on natural monuments and scenic sites, and provide basic research for these cultural heritage to be included in the protected area category. First, among natural cultural heritage that are designated and protected by Cultural heritage Protection Law, there are 40 scenic sites and 126 natural monuments that have been selected as sacred nature sites. Second, the study showed that sacred nature sites are sacred places that have been long associated with happiness and misfortune of the villagers, including Dangsan Forest, Seunghwanglim(Forest), and, as physical environment and combination of cultural value, rules, and attitude and belief system toward the land that protect the people. The unique folk beliefs of the region provide strong protection of the place. Third, although the natural monuments of old and large trees are not included in the protected area as they are recognized sparsely, but can be designated as world protected area as protected areas are set around sacred nature sites. Fourth, in order to be included in IUCN category, sacred natural sites of scenic sites will need to be managed by specific categories of each area according to the interior status of the designated areas and maintain the sustainability of the natural heritage by protecting both physical and spiritual elements.