• Proceedings of the KHMA Conference
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• 2012.11a
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• pp.103-118
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• 2012

• Proceedings of the KHMA Conference
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• 2012.11a
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• pp.384-384
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• 2012

• Proceedings of the KHMA Conference
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• 2013.05a
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• pp.312-312
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• 2013

• Korean Journal of Social Welfare
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• v.57 no.4
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• pp.197-223
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• 2005

The purpose of this study is to examine the impact of spiritual commitment, social support and self-esteem for the deviant behaviors of middle-aged men from 40 to 59 years old. Further, this study seeks for providing basic data for designing social welfare service programs to intervene and prevent such deviant behaviors The findings of this study can be summarized as follows: The relationship among variables are as follows. First, spiritual commitment could directly affect the mid-life deviant behavior, and could cause influence indirectly through the self-esteem. Second, social support could not directly affect the mid-life deviant behavior, but could cause negative influence indirectly through the self-esteem. The significant is that this study triggered off interest in deviant behavior of middle-aged men. Especially, this study realized to us interest in spiritual commitment which has been not interested in the social work. This implicated that social support and self-esteem might effect to be deviant behavior of middle-aged men as well as deviant behavior of youth.

• Management & Information Systems Review
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• v.35 no.2
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• pp.137-165
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• 2016

Community enterprise is a type of business that simultaneously pursues public interest and profitability to vitalize the local society and economy and also an alternative endeavor to restore community by local residents using local resources. In rapid changes of business environment and social dynamics of these days, one of the alternatives to provide solutions for problems in persons and organizations is workplace spirituality. Workplace spirituality is not only beneficial to satisfaction, commitment, devotion, and organizational citizenship behavior, but also positively influential to outcome of an organization. Expanding the scope and subjects found in most previous studies on workplace spirituality of general companies, this study tries to contribute to development of community enterprises through empirical analysis of the effect of community enterprise. In result, workplace spirituality showed positively significant influence on job satisfaction, organizational citizenship behavior equally in both of community enterprises and general companies. Job satisfaction presented positively significant effect on organizational citizenship behavior. And job satisfaction mediated the relationship between workplace spirituality and organizational citizenship behavior. In addition, workplace spirituality of community enterprises showed difference from general companies showed greater coefficient and influence. Although workplace spirituality is important for general companies that pursue profit, it is shown that greater significance was found in community enterprises. Workplace spirituality, which is equivalent to A sense of calling, sense of inner life, sense of empathy, sense of community, and sense of transcendence through community enterprise, needs to be promoted and settled in community enterprises.

• Journal of Hospice and Palliative Care
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• v.15 no.2
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• pp.88-98
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• 2012

Purpose: This study was designed to assess the relationship between spirituality and state hope of medical social workers in Korea and their correlation was studied to provide data in developing effective spiritual and hope intervention for medial social workers. Methods: The study surveyed 102 medical social workers in Korea from September 1, 2011 to September 30, 2011. The study employed the Korean version of the State Hope Scale (SHS) and Spirituality Scales (SS). For data analysis, descriptive statistics, t-test, ANOVA, Pearson's correlation and simple regression were performed using the SPSS WIN ver. 17.0. Results: Spirituality scores showed a significant difference according to religion. The mean score of spirituality was 3.80/5.00 and the mean score of state hope was 6.36/8.00. Spirituality scoresand state hope scoresshowed a significant positive association (P<0.001). Conclusion: This study showed a significant positive association between medical social workers' spirituality and their state hope of. Future studies would be needed to further explorespirituality and state hope.

• Management & Information Systems Review
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• v.33 no.1
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• pp.119-138
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• 2014

Since the mid-1980s, the role of Corporate Social Responsibility(CSR) has become a hot issue in business world due to increasing comparative importance of firms in current society. The purposes of this research are to analyze empirically the relationship between workplace spirituality and organizational citizenship behavior, also to analyze the moderating effects of Leader-Member Exchange(LMX) on the relationship between workplace spirituality and organizational citizenship behavior in the social enterprises. For these purposes, literature review and survey research were conducted. The suggested hypothetical relationships were tested with primary data from a sample 552 employees of social enterprises. The main findings of this study are as follow ; First, inner life and sense of community which are composed workplace spirituality have positive influence sportsmanship and courtesy. second, sense of community have differential influence on organizational citizenship behavior by LMX. In conclusion, inner life and sense of community are expected to improve sportsmanship and courtesy, important of LMX in the social enterprises.

• 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 Hospice and Palliative Care
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• v.16 no.4
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• pp.253-263
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• 2013

Purpose: This study was conducted to analyze the association between spirituality and stress of mental health social workers, which could be used in development of a program to help them manage stress and offer spiritual support. Methods: Participants were 154 mental health social workers in Korea. Data were collected from November 1 through November 30, 2011. The study employed the Korean version of the Spirituality Scale and Psychosocial Well-being Index-Short Form (PWI-SF). Data were analyzed using SPSS/Windows 17.0. Results: The mean score for the Spirituality Scale was 3.63 and for PWI-SF 18.78. Spirituality scores showed a significant difference among participants by age, education, religion and marital status. Psychosocial stress scores also significantly differed by marital status. Spirituality scores were negatively correlated with psychosocial stress scores (r=-0.548, P<0.001). Conclusion: In this study, a significant negative association was found between spirituality and stress in mental health social workers in Korea. A follow-up study with a larger sample of participants is needed to confirm these findings.

• 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.