• Journal of the Korea Convergence Society
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• v.9 no.1
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• pp.441-463
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• 2018

In order to overcome the limitations of the previous study, this study reviews the concepts related to spirituality, spiritual wellbeing, workplace spirituality, spirituality and religion in detail. Furthermore, this study was to examine the effects of spiritual education. It is important to examine the effects of spiritual education on individual performance. To do this, proposed model in this study reflects individual, group, and organizational perspectives to reflect all dimensions of spirituality. The proposal model rooted in the theory of vocational personality types and work environments was analyzed empirically. We found that non-work commitment has a negative effect on perceived importance of spiritual education. On the other hand, the appropriateness of work and managers' concerns have a positive effect on the awareness of spiritual education. In addition, awareness of spiritual education has a positive influence on satisfaction of spiritual education. Finally, perceived importance of spiritual education has a positive effect on the satisfaction of spiritual education. Conclusions and implications are discussed.

• Journal of Digital Convergence
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• v.19 no.1
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• pp.261-274
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• 2021

The purpose of this study is to examine the effects of spiritual education for spiritual care competence reinforcement of nursing students. 83 subjects of nursing students were participated in two universities located in J city(from February 27 to May 19, 2017) and composed of 42 in the experimental group and 41 in the control group. The spiritual education was composed of three sections; self-awareness, spirituality, and spiritual dimension in nursing. This program was then implemented on the subjects for a total of 10 sessions with each session lasting 120 minutes and given 2 times a week for 5 weeks. The data collected were analyzed for descriptive statistics, χ2-test, Independent t-test and Repeated ANOVA. This spiritual education increased the spirituality, ego-identity, spiritual well-being, satisfaction with life, and spiritual care competence of the nursing students. The effectiveness of the spiritual education also maintained in five weeks after intervention. It is therefore proposed that this education be utilized for the nursing students as basic standardization process of a spiritual nursing care.

• Journal of Christian Education in Korea
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• v.68
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• pp.375-415
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• 2021

Although the interest in Christian education of spirituality has increased recently, the practice of the education of spirituality in the Korean Church has been fragmented in the contents and methods without any clear educational purpose of the Protestant tradition. This requires a creative study to seek out the contents and method best suited to realizing the educational purpose of the Protestant tradition, through a rigorous academic methodology. This study proposes just such a creative model for the education of spirituality with an educational purpose based on the core ethos of the Protestant spirituality, integrating the long tradition of spiritual practices of Christianity. First, I survey the teachings on 'the life of faith' of the main leaders of the Protestant church, including Martin Luther, John Calvin, and John Wesley. Through this process, I reveal 'liberated-ness' to be the common purpose of the Protestant leaders, and the core of the practices for that purpose are 'the means of grace,' which has a different meaning from that of the Roman Catholic tradition. I construct the meaning of 'liberated-ness' in a dynamic manner, which begins with the 'liberating will' of God, and is followed by the 'self-giving will' of the believer as the response to the 'grace' of the 'liberating will.' The contact point of these two 'wills' is what I call 'the living membrane of faith.' As a creative synthesis of the above discussions, I propose a model of 'the practice of liberated-ness' for an education in spiritual practice. The purpose of this education is for the learner to become a person who continuously experiences ever-increasing 'liberated-ness' through continuous personal 'encounters' with God, and to become ever more faithful in carrying out practices for the 'liberated-ness' of her or his neighbors. The relationship between the teacher and the learner is that of personal 'encounter' as put forth by Sherrill, and also incorporates elements of 'co-authorship' as conceptualized by Kim. I transform and rename major practices of spiritual discipline according to a principle of 'liberated-ness' based on the Protestant tradition, and these comprise the main content of my spirituality education model. They include: 'lectio divina of encounter,' 'prayer facing the Lord,' 'service in liberation,' 'reflection of liberated-ness,' and 'mutual spiritual direction.' The teaching and learning process draws on Dykstra's methods of coaching and mentoring. The key environment is that of a 'sacramental community' as defined by Moore. Evaluation can be performed only by the learner her/himself. The significance of this model is that it creatively inherits and succeeds the tradition of Christian spiritual discipline from the early church onwards by transforming it through a Protestant spirituality of 'liberated-ness.'

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.69-102
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• 2023

There has been a growing demand for spiritual education in public education in recent years. In fact, the concept of spirituality was included in the national religious curriculum in 2022. However, compulsory spiritual education based on the national curriculum is different from individual or private organization-based spiritual education which can be characterized as voluntary. This article aims to discuss the potential problems that may arise when making spiritual education compulsory in public education. This discussion includes the expansion of spiritual discourse and the scope of spirituality, the contents and examples of spiritual education, and the implications of compulsory spiritual education. My perspective on this topic is that the religious curriculum, being a national curriculum, should be applicable to all schools and learners. The channels for expanding spiritual discourse include studies for measuring each individual's spirituality or religiosity and spiritual tourism. Both exclusive and inclusive spirituality coexist within spiritual discourse. Furthermore, spiritual educators criticize knowledge-based education for its tendency towards romanticization, while overlooking reflective education in national religious curriculum. Additionally, the normative nature inherent in the concept of spirituality is often overlooked, despite the potential recurrence of problems seen in faith-based education. This article suggested that the minimum principle for the nation's religious curriculum should be that "religious or normative knowledge is not to be injected or delivered but rather reflected upon." This principle aims to provide an opportunity for learners to reflect on their religious experiences or lives subjectively. When this principle is applied, spirituality becomes the object of reflection and selection for learners. Above all, learners with reflective thinking skills will be able to live independently, even if their experiences and lives change. We hope that this article will serve as an opportunity to continually reflect on the form of religious education found in public education.

• The Journal of the Korea Contents Association
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• v.16 no.6
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• pp.537-549
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• 2016

Interest in spirituality in the workplace is rising as an alternative to overcome the possibility of burnout of social workers. This research has evaluated the results of spirituality education program to social workers in senior welfare centers. CPE(Clinical Pastoral Education) was provided to 25 social workers in 3 different senior welfare centers for 12 to 14 weeks. 4 Focus group interviews with 24 education participants after the end of education were conducted. For the participants of CPE, there were changes in individual levels(habituation of self-reflectivity, the integration of personal spirituality and social worker's spiritualty, expansion of self-awareness and pursuit of altruism), practice behavior(recognition of client's individualism, getting rid of the obsession of proposing a resolution, active listening), and organization levels(intimate fellowship, increase in horizontal relationship in the agencies). Pursuing changes within the organization towards integrating individual and organization spirituality along with social welfare organizations helping the development of social worker's individual spirituality for the simultaneous growth of social workers and the organizations is necessary.

• Proceedings of the Korea Contents Association Conference
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• 2018.05a
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• pp.393-394
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• 2018

본 연구는 치위생과 재학생의 영성을 측정하고 재학생의 영성증진을 위한 프로그램을 개발하기 위해 근거 및 기초자료를 제공하고자 시도되었다. 연구결과 전학기 평균성적이 낮은 집단에 비해 높은 집단이 영성이 높은 것으로 나타났고, 전공만족도가 높을 수록 영성이 높은 것으로 나타났다. 본 연구결과를 볼 때 영성을 증진시키는 교육적 중재 프로그램을 개발하고 그 효과를 평가하는 후속연구가 필요하겠다.

• 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.

• Journal of Christian Education in Korea
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• v.72
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• pp.367-392
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• 2022

The purpose of this study present directions and a model of Christian ecological spirituality education in the post-corona era, and to expand Christian education beyond the private to the public. There are various problems in today's modern society. The 4th Industrial Revolution and COVID-19 has changed daily life and standards over the past few years As a result, the post-corona discourse is becoming more active. In this context, this study conducted a study on what educational alternatives should be prepared in terms of Christian education for the post-corona era. Especially, one of the urgent problems that modern society needs to solve today is the problem of the ecological environment, and I tried to prepare an alternative in perspective of Christian spiritual education. To this end, the causes of today's ecological environmental problems were examined in three perspectives: global, social, and personal. It could be summarized as the problems of neoliberal globalization, anthropocentrism, and ecological ignorance, respectively. To solve this, the direction of Christian ecological spirituality education was presented as the spirituality of participatory responsibility, the spirituality of ecocentrism, and the spirituality of ecological conversion. The specific model of Christian ecological spirituality education was established by presenting educational purposes and goals, educational methods and contents, educational environment and evaluation.

• Proceedings of the Korea Contents Association Conference
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• 2015.05a
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• pp.273-274
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• 2015

본 연구의 목적은 성찰일지를 이용한 임종간호교육이 간호대학생의 영성, 죽음에 대한 태도, 임종간호태도에 미치는 영향을 평가하기 위해 비동등성 대조군 사전사후 설계를 시행하였고 대상자는 실험군 69명, 대조군 68명으로 구성되었다. 교육은 회기당 100분간 12회기로 매주 시행하였다. 자료는 일반적 특성, 영성, 죽음에 대한 태도, 임종간호태도로 구성된 구조화된 설문지를 이용하여 수집하였다. 실험군과 대조군 간에 영성과 임종간호태도에서 유의한 차이가 있었다. 본 연구는 성찰일지를 이용한 임종간호교육이 간호대학생들에서 영성과 임종간호태도 향상에 효과가 있음을 제안한다.

• Journal of Christian Education in Korea
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• v.73
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• pp.55-72
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• 2023

Recently, religious communities have devised multiple practical training programs for spiritual formation and direction. In this study, we define Christian spiritual formation as a lifelong journey of growing, progressing, increasing and strengthening toward wholeness in the image of Christ. In dialogue with J. Edwards' theology of spiritual sense, this essay suggests three major points of holistic spiritual formation in depth: first, spiritual Formation is a process; second, spiritual formation should attend to the balance between God's Initiative and Human Agency; third, holistic spiritual formation is a process to seek God-self. Spiritual formation is not a static status acquired by several techniques, methods or programs. It is a formative process through which one prepares to comprehend divine love and purpose. Spiritual formation is a dynamic process to respond to the One who shapes our life path with increasing faithfulness. Holistic comprehension of Christian spiritual formation will assist postmodern people to find meaning, value, purpose, and identity through deeper experiences with God in the midst of the fragmented and troubled world, so that they could restore wholeness in the image of God.