• 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.

• Journal of Christian Education in Korea
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• v.74
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• pp.33-55
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• 2023

This study aims to explore the direction of Christian public practice in the post-COVID era, seeking to overcome the uncanny feeling caused by increased division and exclusion during the pandemic period. Firstly, we will investigate the unequal impact of COVID-19 on the labor market and examine ways to achieve economic justice in the post-COVID era. Subsequently, we will deliberate the role of Christianity in establishing publicness in the digital world and virtual spaces. Finally, viewing COVID-19 as a catastrophe caused by an anthropocentric worldview and exploitation driven by greed, we will explore the tasks of Christianity to overcome the crisis of the Anthropocene. Christian public practice should fulfill its mission of care and stewardship not only in social context but also in an ecological dimension. The author proposes "planetary citizenship education" for a harmonious relationship between human species and the Earth they inhabit.

• Journal of Christian Education in Korea
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• v.63
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• pp.347-376
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• 2020

This study suggests the direction and practice of Christian education through ecological Christian spirituality required in front of the ecological crisis. Environmental destruction and ecosystem problems are recognized as a serious crisis that can threaten human survival. As a result, the development of material civilization, which humanity has taken for granted, has been questioned, and changes in human consciousness and thoughts at the root of the ecological crisis have become inevitable. The crisis of civilization demands a new spirituality, and the spirituality required in front of the ecological crisis must be a life-friendly spirituality. The discourses on the ecological crisis that have emerged since the 1970s provide a fundamental perspective on the ecological crisis. Ecological spirituality such as 'immanence', 'interrelationship', 'community', 'healing and emancipation', and 'sustainability' are concepts that can understand and aggregate the discussions of the various discourses above. Based on this, this paper examines Christian ecological spirituality by dividing it into the areas of God, humans, and body. Through this, the Christian education was proposed as a practical place for self-depreciation for a simple life through the understanding of God, who emptied himself out of the transcendent God who reigns over all things, shared the pain of all things, maintained all things together, and lived in them. There, meditation and hospitality can be a place of practical Christian education where one can enrich one's inner self for a simple life. Christian education was proposed as a place of holistic knowledge through ecological Christian spirituality that emphasizes the spirituality of the body from dichotomous thinking that belittles the body. There, the Holy Communion is important as a place where both holistic education to restore the spirituality of the body and ecological education can be held at the same time. Through this, I hope that Christian education will be a place of education not only for the reason but also for the holistic knowledge of Christ and for learning how to 'together' with the ecosystem and neighbors.