• Journal of Christian Education in Korea
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• v.65
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• pp.55-80
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• 2021

This study attempted to find a Christian religious alternative to the seriousness of the problem of low birth rate which has become a national and social problem, and its alternative. Korea is a low birth rate country. The phenomenon of low birth rate and childbirth avoidance is a reality that not only are national problems but also Korean churches are experiencing serious problems, and will continue to affect them. It will affect the church in four major ways. First, is a sharp decline in the number of members. Second, is the decline of Sunday schools. Third, various family problems and generational conflicts will arise. And it brings problems such as a crisis of faith among members. Young people living today have an unconventional attitude toward marriage, childbirth, and parenting. But for Christians, childbirth is a way of living in that God blessed us to "be fruitful, multiply, and fill the earth." In other words, childbirth must be recognized as a blessing from God, not a human decision. Therefore, we must know how precious the fetus is in front of God and that it is a precious life. Thus, we should be interested in how to nurture the life God has given. To do so the church's role is education is to shape the value of life from a biblical perspective. Therefore the church needs to see how the Christian faith of young and married couples who are about to marry, give birth, and raise children, affects the childbirth and rearing of children. And it is necessary to study what the role of church and Christian education is to solve the problem of low birth rate and to suggest alternatives. For this study, we will first identify the factors of low birth rate. Then we will confirm childbirth and the blessing of God through the Bible. Finally, the role of the church in low birth rate and educational alternatives will be presented.

• Journal of Hospice and Palliative Care
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• v.19 no.2
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• pp.136-144
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• 2016

Purpose: To provide practical data for bioethics education, we identified correlations between recognition of good death, attitude towards withdrawal of meaningless life-sustaining treatment, and attitude towards euthanasia in nurses. Methods: Using convenience sampling, we recruited 218 nurses who had at least six-month work experience in one of the six general hospitals with 500 or more beds in Seoul, Busan, and Gyeongsang province. All participants understood the purpose of the study and agreed to take part in the study. The research tools used included the Concept of Good Death Measure (CoGD), the measurement tool for attitudes towards withdrawal of meaningless life-sustaining treatment (WoMLST), and the measurement tool for attitudes towards euthanasia. Data were analyzed using an Independent t-test, one-way ANOVA, and Pearson's correlation coefficient using SPSS 21 for Windows. Results: Nurses had normal levels on CoGD, WoMLST, and attitudes towards euthanasia. Nurses' CoGD, WoMLST, and euthanasia scores significantly differed depending on their education level, working period, and the importance of religion to them. A negative correlation was found between the CoGD and WoMLST scores, and WoMLST and euthanasia scores were positively correlated. Conclusion: Nurses should be trained to deal with ethical issues that may arise while caring for terminal patients. It is necessary for nurses to understand the concepts related to CoGD, WoMLST, and euthanasia, and to promote bioethics education with focus on decision-making and problem-solving ability in ethically conflicting situations.

• The Journal of Korean Philosophical History
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• no.50
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• pp.269-303
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• 2016

There are two ways of viewing the Taoism of the Joseon dynasty. One is to view it from the point of view in Joseon, another is to view it from the outside of Joseon, i.e. foreigners' point of view. Maurice Courant(maurice courant,1865~1935)'s Bibliographie Coreenne is the Korean first bibliography(書誌) recorded from the latter's point of view. This research examined the Taoist scripture in Maurice Courant's Bibliographie Coreenne. Maurice Courant classified the Taoist scripture of the Joseon into three: '1. Sacred books(經書類)', '2. Worship of Gwanseongjegun(關聖帝君), Munchangjegun(文昌帝君), Buwoojegun (孚佑帝君)', '3. Various works'. Through this category, it was determined that the belief in three gods (Gwanseongjegun Munchangjegun Buwoojegun) was widely prevalent in the Joseon dynasty in the late 19th century. In the chapter 1, he composed the books of representative Taoist scripture as Lao-tzu and Chuang-tzu, 'God(太上)', and 'King of heaven(九天上帝)'. Maurice Courant determined in chapter 2 that 1890s' Joseon Gwanwoo (關帝) belief was activated, and mentioned 'Musangdan(無相壇)', namely, Joseon's first religious organization. However, he could not determine that the scriptures relevant to three gods were recorded to be divine revelations uttered by gods. 19th century's 'Musangdan' was not introduced by being imported with Chinese Taoist scripture, but was published with the Joseon Taoist scripture through Gangpil(降筆: recording divine revelations uttered by gods). Also, through Maurice Courant's Bibliographie Coreenne, the point that 'belief in three gods' was prevalent in the social leader group during that period could be determined. The reason how such research could be possible seems, because Maurice Courant had Korean assistants who were good at Chinese classics. In chapter 3, Maurice Courant arranged the books based on Taoist ethic and the scriptures on Taoist social practical movement. Through the interpretation of Taoism bibliographies included in Maurice Courant's Bibliographie Coreenne, first, it could be determined that belief based on the three gods(三聖信仰) was prevalent during the 19th century, second, there were lots of the Taoist scriptures made in the late Joseon, third, the first Taoist religious organization and Taoist social movement form could be investigated.

• Journal of Christian Education in Korea
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• v.71
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• pp.121-154
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• 2022

This study is to summarize the relationship between youth in terms of developmental psychology, university education, faith, and spirituality in order to form and improve relationships, which are major developmental tasks of youth, and to suggest Christian youth education by the elements of education. Relationships are formed when you are connected to another person and community, feel interested in each other, feel a sense of bond and belonging, and maintain a stable and satisfactory relationship. This is not skill or technology, but is related to life attitude and value, and continuous learning and training are required. Various developmental tasks in youth have something in common with relationships. Relationships positively affect the lives of young people, such as satisfaction with college life in the early stages of youth, adaptation to college life, personality, and career decision. Relationships are also very important in faith because human existence and faith are defined and formed through relationships. The relationship between the community and others plays an important role in spiritual development for the meaning of life and inner growth. In the aspects of learners and educational environment, it was suggested to understand learners with desire for relationships, the generation they live in, and the educational environment in which the relationship between young people occurs. In terms of teachers, teachers have to try to change their roles such as facilitators, guides, managers, and mentors. For the educational purpose and content, it was suggested that relationships should be the ultimate purpose and the educational content for this was presented in three different types of relationships and each main contents to be dealt with. In terms of educational method, it was proposed to select a learner-centered group learning method that induces communication and active participation of learners to cause interaction by considering other elements of education according to the content of the relationship in the cognitive, emotional, and behavioral dimensions. In the aspects of educational results and evaluation, it was proposed to confirm that what was considered during the educational planning stage was effectively carried out in actual education, to evaluate various evaluation methods, various aspects, and to summarize the evaluation results for the specific application.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.245-282
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• 2016

Currently, the whole world is being swept away by spiritual movements seeking divinity in oneself. Yet there are terror attacks, religious disputes and other conflicts continuously taking place on larger and larger scales as well as expanding further and further throughout the world. Interreligious harmony seems like a distant ideal. What is the ultimate cause of religious conflicts? Is interreligious communication truly that difficult? Even among different cultures, said cultures' varieties of ritual expressions, and various religious doctrines, there are points of general common to be appreciated if a deep perspective is adopted. When we find the common ground and understand each other's difference, it will be easier to communicate since everyone will be learning from each other. What could serve as common ground for different religions? Many scholars speak about the state of 'oneness' that is claimed by mysticism throughout a large array of religions. This state of oneness is typically not achieved overnight, but it serves as a prospective state which is pluralistically inclusive. This "religion of enlightenment" emphasizes the process of reaching comprehensive interreligious agreement would be characterized by a deep religious perspective. If superficial religious perspectives focuses only on faith to attain blessings and engage in blind belief, then, by contrast, deep religious perspectives emphasize inner divinity, the true self, orthe higher self. The words, 'superficial religious perspective' and 'deep religious perspective' were defined for personal convenience by O Gang-nam, a scholar of comparative religion. Consequently, this classification is a relative binary concept lacking hard and fast rules with regards to distinctions. But the concept of superficial religious perspectives and deep religious perspectives has its advantage in allowing clearer and easier discussion about religions because it could embrace all aspects of religious life and the development of various religious sentiment. In this way, the terms surface religious perspectives and deep religious perspectives will be used in limited framework. I both borrow this concept and reconsider it by referring to other scholars' methods of classification. From that point, I explore and these views in relation to religious experience. How does religiosity develop, maturity of religious faith take place, deep awareness of truth reveal itself, or an attitude of open-mindedness arise? After these states are realized, is interreligious agreement possible? Most religious studies scholars point out 'religious experience.' They say people could develop their faith from superficial religious beliefs into a more mature and deeper faith through religious experience while continuously aspiring towards enlightenment and practicing their religion in daily life. This study will try to examine aspects of superficial religious perspectives and deep religious perspectives represented in each religion and also explore criticism of each religion. With this view of superficial religious perspectives and deep religious perspectives, some cases documenting the religious experience of Daesoonjinrihoe disciples will be analyzed to see how their religiosity develops from superficial religious perspectives into deep religious perspectives through certain religious experiences. The characteristics of those experiences will also be investigated.

• Journal of Hospice and Palliative Care
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• v.4 no.1
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• pp.57-67
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• 2001

Purpose : The purpose of this study was to identify attitudes of hospice volunteers toward care of for terminally ill patients. Method : This was a descriptive study with a sample of 84 adults who were registered for a hospice volunteer education program at Severence Hospice Center. The Frommelt (FATCOD) scale on attitudes toward the care of the dying (Cronbach alpha=.778) and an open ended questions on "what if you only have 6 months to live" were used to collect the data. The data was analyzed using SPSS/W and content analysis. Results : 1) The hospice volunteers were mostly female, with an average age of 45 years, half of them were college graduates and their religious preference was Protestant. 2) The participants of this study demonstrated positive attitudes to care for the dying which is in coherence with hospice philosophy and principles. However they indicated difficulties in maintaining close relationships with people who are dying, and in communicating and sharing, and encouraging those who are dying to express their feelings. In the open ended questions, they identified that their most important issues would be guilt feelings toward their children, family concerns, and the burden of unfinished business in their lives. They also identified the fear of pain in the dying process and fear of the afterlife. The care they would like to receive was to have peace of mind, have a good listener, spiritual counselling, and pain relief and to be respected as a human being. The source of strength would be faith in God and they would like to overcome their of dying. The FATCOD scale has limitation in describing and identifying the need and attitude toward the care of the dying revisions were made. Conclusion : We all are the potential clients for the hospice rare. In a hospice volunteer education program, communication and interpersonal skill are essential. The fear of dying, afterlife, concerns about family with children, and human dignity are major concerns in hospice and palliative care.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.87-131
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• 2014

한국은 백 년 이래로 군사적 침략과 경제적 대변혁을 맞았으며, 또한 종교와 문화적 측면에서 전통의 중흥기와 서학의 유입에 대한 문제를 경험하게 되었다. 이런 점에서 한국의 역사적 경험은 주변 국가의 국민들이 배울 만한 의미가 있다고 생각된다. 이와 연관하여 대순진리회가 역사를 계승하고 창신을 이루어나가는 측면의 문제는 정리해볼 만한 가치가 있다. 대순진리회의 종지는 '음양합덕, 신인조화, 해원상생, 도통진경'이다. 특히 대순진리회는 해원상생 사상으로 조화정신을 집중적으로 잘 나타내고 있다. 대순진리회의 해원은 고대 단주로부터의 원을 푸는 것에서 시작되며, 인류가 근본적으로 여러 세대에 걸친 원한을 풀어야만 행복하고 안락한 시대에 진입할 수 있다는 역사관을 보여주고 있다. 대순진리회가 해원을 푸는 방책으로 제시하는 상생은 당시의 갑오동학혁명이나 역사상 많은 종교에서 원한을 해결하는 방법과 구별되는 것이다. 과거에 있어서는 상극의 방법으로 원한을 해결하여 왔으나, 상극의 방식은 오히려 새로운 원한을 더욱 만들어 낼 수 있기 때문에, 현대에 있어 원한을 제거할 수 있는 방법은 악을 선으로써 대하는 것이라고 한다. 증산 성사 및 그 후학들은 사회의 질서를 새롭게 세우는 문제와 전통사회에서 인간 간의 조화를 방해하고 원한을 용인하는 구습을 개조하고 원을 소멸하는 문제에 주의를 기울였다. 이러한 변혁은 평등의 관념을 나타내고 있다. 증산께서는 전 세계적인 관점에서 민족과 국가 그리고 종교 간의 조화를 실현해야 할 것을 강조하셨다. 당시 동아시아 국가는 매우 폐쇄적인 상황에서 서양 국가의 침략을 받던 시기였는데, 증산 성사께서 미래의 세계는 마땅히 화합을 이루고 서로의 장점을 배우는 세계가 될 것임을 예견하셨다는 것은 그의 위대함을 보여주는 대목이다. 증산의 후천개벽사상 역시 조화의 정신을 나타내고 있다. 후천개벽사상은 전통적 참위를 현대적으로 개조한 것으로 민중을 적극적으로 인도하기 위한 것이다. 다음으로, 증산께서는 각 종교에 대해 관용적인 태도를 표하셨고, 또한 매우 진지한 태도로 타 종교로부터 자신이 주창하는 사상과 관련한 자원을 흡수하셨다. 동양의 전통적인 유불선 삼교를 가장 중요한 종교와 문화형태로 인정하시고, 그 삼교의 내용을 두로 포용하셨으며, 심지어 예수교와 서양문화까지 모두 아우르는 태도를 보여주셨다. 서양의 문화 역시 증산께서 추구하시는 신세계의 한 부분이었기 때문이다. 이러한 사실은 증산께서 당시 세계의 역사적 방향에 대해 통찰하고 있었고 이 통찰 속에서 종교 간의 관계가 조화롭게 되어야 함을 주창했음을 말해 준다. 대순사상에는 민간 무교의 내용 역시 풍부하게 들어있다. 부뚜막신, 사명, 아표신, 마장군, 백의군왕, 황천신 등 민간에서 유행했던 다양한 신령숭배의 내용을 흡수했을 뿐만 아니라, 주문과 부를 태우는 법술로 신명과 관련된 내용을 표현하고 있으며, 칠성과 관우의 신앙까지 수용하고 있다. 또한 증산 성사는 동학과 같은 신종교까지 받아들이셨다. 증산께서는 동학혁명의 비참한 최후를 완화시켰던 위대한 역사적 공적을 이루셨으며, 신종교 운동의 사회적 형태를 변화시켰을 뿐 아니라, 서로 다른 내력을 지닌 교도들간의 관계를 조화롭게 하였다. 이로 볼 때 결국 증산께서 주창한 대순사상은 사람들 간의 충돌과 모순을 소멸시키고, 조화와 상생의 사회 환경을 창조하고자 하는 것이었다고 할 수 있다.

• Journal of Hospice and Palliative Care
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• v.2 no.2
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• pp.101-108
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• 1999

Purpose : The purpose of this study was to identify hospice volunteers' perception of the death. Methods : This study was conducted with 327 adults who registered for the hospice volunteer education program in Severance Hospice Center from 1996 through 1999. The 4-years data was collected through a self-reporting questionnaire constructed and revised by the authors. The questionnaire was classified into 5 categories. The data collected were analyzed using SPSS/W. Results : 1) Hospice volunteers were mostly female(93.9%) with an average age of 48 years. The majority(82.6%) of the participants were Protestant. 2) From the 4-years data over 90 percent of participants thought of death as a process of life and responded positively to these three items : 'Death is a temporary separation from family', 'I will die in peace', 'Faith in God results in a freedom from fear of death'. 3) Age were statistically relevant to the following items: 'I often read the obituaries in the newspaper', 'Dying is a tragedy', and 6 items were significantly related to religion: 'I rarely think of dying unexpectedly', 'Death is a temporary separation from family'. 'Dying is a tragedy', 'We have to do our best to prolong life by use of modem medical technology', 'I feel comfortable thinking of death and dying, 'Faith in God results in a freedom from fear of death'. The finding that religiosity was related to perception of death is consistent with other reports. And $40{\sim}50$ year old Protestant women had more positive perception of death than $20{\sim}30$ year old women. Conclusion : The findings indicated an importance of considering the age and religiosity when we educate the hospice volunteers. And that will be a important basic-data to develope program for hospice volunteers.

• 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.

• Sijohaknonchong
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• v.25
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• pp.49-73
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• 2006

The poetic theme is a unified principle of which a poet writes poems out in his work. Theme is a poet's central thought expressed in his works. And it was described on the basis of writer's view of the world and life. In this study, I divided the themes of modern Sijo into three kinds according to the materials for a poem. Especially I am interested not so much in the poems taking outer problems of human life for the subject of a poem as in poems dealing with fundamental problems of human life such as self-consciousness, death, God's presence. Firstly, in modern Sijo which deals with poet's self-reflection and self-consciousness as a poet, poets examine himself. And he intends to write poems more severely. The more poet reflects self-consciousness, the more earnestly he tries hard to write good poems. As a poet. he feels complication between real-self and ideal self, so he tries to conquer the shame made in the gab of them. And he takes writing poems into his divinely appointed work in life. A kind of meta-Sijo is written in this circumstances. Secondly, there are modern Sijo, which shows deep concerns in death problems of human life. Thanatopsis expressed in modern Sijo is connected with poet's personal experiences. In most cases, poet describes fragmentary thoughts, sorrows and agony after death of his intimate persons. In Sijo, however, poets don't dig Into the death problem deep enough because of the characteristics of genre. But it is very significant work to take various materials of death into poetic themes in Sijo in that it makes us to reflect of human attitude of life. Thirdly, the poetic themes of dealing with fundamental problems of human and God are expressed in Sijo based on Christian view of the world. In such a poems, poet complains to God who looks in illogical human situations as a spectator of vulgar realities of life. But ultimately. poet expresses deep affirmation and obedience of God in his poems. So he manifests Christianity by the poetic paradox. Such poems change over the theme of modern Sijo the superficial Problems of reality to the deep situation of life.