• Korean Institute of Interior Design Journal
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• v.16 no.2 s.61
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• pp.242-252
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• 2007

성당은 인간의 세계와 신의 세계를 연결해주는 영역적 전환의 성격을 갖는 건축물이다. 그리고 이곳에서 벌어지는 찬송과 주문 등의 일련의 예배의식과정은 신의 영역으로의 전환을 위함이라고 할 수 있다. 전통적으로 성당에서의 예배는 성직자들의 의식 진행과정이 신도들에게 잘 드러나지 않도록 배치되어왔다. 성직자와 일반신도는 철저히 구별되고 그 거리를 최대로 하는 건축계획이 이루어져왔는데 이것은 예배의 의식과정이 보다 신비스럽고 경외의 대상이 됨으로서 신권을 보다 확고히 하기 위한 의도로 풀이될 수 있다. 그러나 모더니즘의 탄생과 더불어 시작된 자유화는 사회의 각 분야를 변화시키고 성당에서도 예전의 신권 중심의 예배의식에서 벗어나, 보다 인간적인 의식으로의 전환이 정착되기에 이르렀다. 신도는 보다 적극적으로 예배의식에 참여할 수 있게 되고 예배의식 이후에는 신도들의 인간적 교류를 증진하는 다양한 활동이 제공되었다. 이러한 상황 하에서 전통적 형태의 영국성당은 매우 성스럽고 예배를 위한 좋은 환경을 제공하고 있는데 비하여 모더니즘 이후의 성당은 현대 성당이 요구하는 예배 후의 다양한 활동을 수용한다는 생각이 지배적이었다. 본 연구는 이러한 일반적 견해에 대한 보다 과학적 분석 및 해석을 위하여 스페이스 신택스 기법을 사용하여 정량적 접근을 시도하였고 다양한 문헌고찰을 통하여 이에 대한 보다 면밀한 정성적 분석을 시도하였는데 그 결과 이에 대한 일반적 견해와는 반대로 전통적 형태의 성당이 예배후의 다양한 활동에 적합한데 비하여 현대적 형태의 성당은 예배의식에 보다 적합하다는 것으로 판명되었다.

• Archives of design research
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• v.19 no.2 s.64
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• pp.173-182
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• 2006

In church building, the worship space performing practical rituals and making a place of friendship and education has a role to accept the changing services with the times. And it is also distinguishable from the chaotic surroundings and is the space for religious experience of christian identity we cannot experience in our daily life. Therefore it is very important to investigate its characteristic as the space for religious experience. The important purpose of church building is to make up a worship space, and the chancel in worship space is said to be the core in church building, the center of all worship acts. Especially, today with the tendency of multi-functionalizing and opening in worship space, the chancel in worship space has a more special meaning as spatial, functional and symbolic center. The purpose of this study, with the worship space in domestic protestant churches, is to make up basic data for the worship space plan and interiordesign in church building by analyzing the characteristics of interior design for chancel, the core field of worship space. This study has researched the constituentcharacteristics of interior design for the chancel in worship space in domestic protestant churches in 10 years from 1995 to 2004. And found the worship space opening and multi-functionalizing with the changing times. From now on, the study on interior design for creative worship space should be researched positively for the purpose of expressing the christian identity and the opening and muti-functions, on the basis of christian theology.

• Korean Security Journal
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• no.43
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• pp.37-65
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• 2015

There has been discussions and investigation on the nexus between religion and citizen's supports for suicide attacks and terrorist groups conducting such acts. In terms of the relationship, there were two potent hypotheses attempting to explain the process and mechanism of the relationship: religious belief hypothesis and coalitional commitment hypothesis. previous studies examined these hypotheses have been carried out across different cultural, religious, and political contexts. Until today, however, there are still lack of concrete evidence, which is generated from empirical studies, supportive evidence for any of these hypotheses. Therefor this study aims to investigate the association between religion and popular support for suicide attacks by using a survey data collected from three middle east countries, Egypt, Morocco, and Pakistan. In analysis, a step-wised regression analysis conducted with a set of variety of variables considered to be related with the association. This study found that variables reflecting religious belief hypothesis, such as prayer to God, religious devotion were unrelated to support for suicide attacks. Yet, prayer time predicted reduced supports for suicide attacks. Further, attendance at religious services, thought to enhance coalitional commitment, predicted support for suicide attacks. Yet, it showed negative association with support for suicide attacks. These findings suggest that regular attendance at religious services and regular prayer have combined effects reducing on the willing to support for suicide martyrdom. However, this study findings affirmatively support for neigher religious belief hypothesis nor coalitional commitment hypothesis. Instead, it suggests the needs for further research examination on the relationship as well as corrections of these hypotheses. Finally, Implications for the research findings for preventing suicide attacks are discussed.

• Journal of the East Asian Society of Dietary Life
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• v.13 no.3
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• pp.145-154
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• 2003

This research was performed to identify the characteristics of the Korean rituals and to establish the desirable ritual culture. The recognition of the ritual culture was investigated by the general environmental factors such as gender, age, religion and education background. The rituals were generally recognized as positive. Some significant differences were shown according to religion, gender and residential area. To succeed the tradition of the preparation and the table-setting of ritual foods and to conduct the rituals by the descendants were recognized relatively high by the Buddhists and males living In Gyeongsangbuk-do. The degree of recognition of the method of table-setting of ritual foods was higher if one was married and older, with Buddhism and the oldest daughter-in-law in a family. As above, the culture of Korean rituals showed some differences according to the general environment and regions of the individual. The reason why regional differences were shown high was mainly because tradition and conservatism were maintained according to the unique regional thought and natural environment rather than impacts of the changes of times. That some differences were shown according to general environmental factors suggested that the traditional ritual culture was gradually changing according to the environmental changes in the modem times. Also, the recognition on the ritual culture were identified through investigations by general environmental factors such as gender, age, religion and education background.

• Journal of the Korean Society of Costume
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• v.53 no.3
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• pp.1-11
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• 2003

This study is to clarify the true meaning of christian ceremonial dress, based on the Biblical background, by examining the origin and the symbolic meaning of the Catholic ceremonial dress. The influence of the Liturgical movement on the ceremonial dress and the changes in the symbolic meaning of the Christian ceremonial dress are studied. This research also aims to closely examine the difference in Christians' consciousness on the Christian ceremonial dress such as gown, stole, and clergy shirt. It aims to provide basic resources for the education and further study on the Christian ceremonial dress through reconfirming the basic understanding and the symbolic meaning of the Christian ceremonial dress. As a result, according to the lesson of the Bible and the ideology of the Reformation, it is suggested that priests should wear regular suits or the traditional Hanbok rather than wearing gown or Roman collar. However, if most of Christians believe that it is critical to wear ceremonial dress to project holiness and seriousness during the service, it is suggested that priest should wear gown only and avoid Roman collar and stole because they only show the hierarchy of priests. Accordingly, there is a hope in this research that the knowledge of ceremonial dress could be re-defined based on the Evangelism in the Bible though the results of the study.

• The Journal of the Korea Contents Association
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• v.12 no.7
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• pp.65-75
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• 2012

Throughout the agraian society, industrial society, information society, and the knowledge-based society, the word father has become the representation of the law, oder, control, protection, and discipline. This study, with traditional fairy tale "Le petit chaperon rouge", aim to analyze the child readers a notion familly around 'me' and conceiving the father as the unit of the institution; also, in the Korean film , cinema audiences feeling keenly the necessity of the conventional family values and looking for the poster of principal agent of law and order. Generally the father is protector of 'me' and simutaneously, is incorporal being; even if he is inessential, he has, only by the name, great influence with people(law, order, control, discipline, are operating only with the name as the father God does). Our study will show how the signifier father operates and what similarity is between the film and the traditional fairy tale. A father is recognized as a tyrant or criminal, but a man is always realized to undertake a duty of resisting unjust powers and protecting nonperson. Those opposing structures was well represented in epic works such as"Le petit chaperon rouge" and . The father described in children's tale appeared as a symbol of desire and oppression, therefore youngster readers realized around 'Me' the concept of family through the absence of a father and received the father as a unit in the system. A father in a film has been described as a protector of nonperson, and a main part in the institution and order of traditional family. In both genre, the psychological signifiant of father still has been shown based on the symbol of father as a social institution.

• Culinary science and hospitality research
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• v.10 no.3
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• pp.135-154
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• 2004

This study surveyed ancestral service preparation and sacrificial consciousness of housewives living in Pusan and Yeosu area. Statistical analysis of chi-square test was carried out by using SAS program. The results are summarized as follows. l. In major general characteristics of subjects, the forties(35.56%), Buddhism (57.79%), high school education(52.54%), a couple with children(63.45%) were the most abundant. 2. The time of sacrificial rites in both areas was usually hold from 23:00 to 01:00 (47.16%). The housewives having a job hold earlier the service than the full-time housewives(p<0.05). 3. The range of ancestor-memorial rites was usually up to 3rd generation(34.47%). The leader of sacrificial ceremony was mainly the eldest grandson by the eldest son (78.28%) in the old subjects and a person of wealth in the young subjects(p<0.05). 4. There were more positive answers for the necessity of a sacrificial ceremony (57.32%). Older than 50 years of subjects thought the sacrificial rites should be held(70.77%), while as the age of subjects was younger, they realized less necessity for that(p<0.05). Sacrificial consciousness was higher in Buddhists than the other religionists(p<0.0001). The sacrificial rites was thought to be needed for their harmonious family(50.43%). Younger subjects thought that it is necessary to succeed that as the tradition, while older housewives thought that it would contribute toward peace in their family(p<0.05). Buddhists and Christians answered that it was good for harmonious family, and Catholics and the others for tradition(p<0.01). Their consideration of sacrificial rites in the future was higher in keeping the traditional practice (37.04%) and Buddhists took higher these consideration(43.17%). Considering the sacrificial consciousness, there were statistical differences among the religionists (p<0.0001). The eldest daughter-in-raw had a different opinion about the following up the method of sacrificial ceremony from second eldest daughter-in-raw and the next one(p<0.05). The housewives in Pusan were showing more the affirmative attitudes to keep the traditional practice than those in Yeosu.

• Journal of Christian Education in Korea
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• v.65
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• pp.103-131
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• 2021

The purpose of this study is to identify the direction of future Christian ministry by examining the educational/pastoral ministries of Korean churches during the COVID-19 period. The study used the case study method, where pastors from four different churches were the primary sources of data. Although each church has its own unique ministry, special early morning prayer meetings, family worship services, family Vacation Bible Schools, Bible writing and reading programs, and on-line discipleship training programs were common. In addition, each church implemented special programs that reflected the characteristics and needs of the church, like a talk show, visible radio, surfing meeting, and book-making of Bible manuscripts. Based on these results, ministry programs reflecting the church's pastoral philosophy, strengthening community consciousness, restoring the spiritual function of the family, utilizing online teaching methods, and psychological support for the underprivileged are proposed. In addition, the recovery of Christian publicity and the help from denomination or specialized institutions to develop the programs and online materials were suggested. Through this study, the direction of educational/pastoral ministry in a time of COVID-19 and post-COVID-19 is proposed.