• Journal of Christian Education in Korea
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• v.71
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• pp.211-240
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• 2022

This study analyzed research trends related to Christian school education in Korea. In order to analyze academic societies and conferences related to Christian school education, the topics of conferences and research results and theses related to Christian school education in Korea were collected to analyze the frequency and trend of Christian school education-related topics. In addition, papers searched as "Christian schools" among the academic journal's published papers were classified and organized. In order to understand research trends related to Christian school education, the year and frequency of academic journals related to Christian school education were analyzed, and the contents of the published papers were divided into research schools, research subjects, and research contents.As a result of analyzing research trends of Christian school education, it was found that there were very few academic exchanges or academic activities related to Christian school education, and most supported lectures and meetings related to the reconstruction of curriculum and class management directly supporting school sites. Therefore, this study proposed that academic societies and conferences should be revitalized in Christian school education-related institutions. In addition, this study found that annual academic conferences of Christian education-related academic societies were rarely held under the theme of Christian school education, and suggested to revitalize research related to Christian school education in the academic societies of Christian education in order that God's kingdom may be restored and expanded in the area of education by recovering school education through active research on Christian school education. Third, as a result of analyzing the papers published in domestic journals, it was confirmed that research on Christian school education was mainly conducted around universities, and the topics were limited to history, curriculum, religious education, identity, and missionary work. In this regard, this study proposed to expand the research topics related to Christian school education. Finally, as a result of analyzing the published academic journals that studied on Christian school education, it was found that the non-Christian camp is also conducting research with interest in Christian schools, and thus, communication with the non-Christian camp was proposed to revitalize research on Christian school education.

• Journal of Hospice and Palliative Care
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• v.11 no.3
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• pp.140-146
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• 2008

Purpose: Sooner of later, end-of-life care decision-making will unfold and be settled during the professional lives of medical students. However, there is prevalent ambiguity and uncertainty between the palliative treatment and euthanasia. We conducted this survey to investigate attitudes of medical students towards end-of-life making decisions, and to find out which factors primarily influenced the attitudes. Methods: A study was conducted among medical students at one university, the Republic of Korea. A written questionnaire was sent to all the 1st, 2nd, and 3rd-year medical students. It presented 5 statements on end-of-life decision-making. Students were asked whether they agreed or disagreed with each statement. Results: The response rate was 74.4%, and 267 questionnaires were analyzed. Percentages of agreement with each statements on Voluntary active euthanasia (VAE), Physician assisted suicide (PAS), Withholding life-sustaining management, Withdrawing life-sustaining management, and Terminal sedation (TS) was 37.1%, 21.7%, 58.4%, 60.3%, and 41.6%, respectively. The grade of students, religious activity, and educational experience were determinant factors. Agreement on each statements was higher in the low religious activity group than in the high religious activity group. Agreement on TS was higher among 3rd year students during their clerkship than among 1st and 2nd year students. Age of students and the experience of dying-people care had no significant influence. Conclusion: In end-of-life decision-making, religious and educational factors influenced medical students' attitudes. Especially, the experience of education during clerkship had significant influence on the attitude. Proper teaching on end-of-life decisions should further be considered during medical students' clerkship.

• Korean Journal of Psychosomatic Medicine
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• v.23 no.1
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• pp.36-46
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• 2015

Objectives: To understand the risk factors of demographic data in geriatric depression scale, and suicidality among in elderly who live alone at one urban region. Methods:In 2009, 589 elderly who live alone(age${\geq}$65) were carried out a survey about several socio-demographic data, Korean version of the Geriatric Depression Scale(SGDS-K) and Suicidal Ideation Questionnaire (SIQ). Statistical analysis was performed for the collected data. Results: Mean age of elderly who live alone is 75.69(SD 6.17). 40.1% of participants uneducated, 31.4% graduate from elementary school, 12.9% graduate from high school, 11.7% graduate from middle school, 3.2% graduate from university. Religionless, having past history of depression or physical diseases, low subjective satisfaction of family situation, and not having any social group activity have significance to depressive symptoms of elderly who live alone. Having past history of depression, religionless, low subjective satisfaction of family situation have significance to suicidality. Especially, low subjective satisfaction of family situation and having past history of depression are powerful demographic factor both depressive symptoms and suicidality of elderly who live alone. Conclusions: When we take care elderly who live alone, we should consider many things, but especially the social support network such as family satisfaction and past history of depression for reducing or preventing their depression and suicide both elderly depression and suicide who live alone.

• Journal of Christian Education in Korea
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• v.66
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• pp.75-112
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• 2021

This study is purposed to prepare students in theological universities so that they contribute to their faith community as well as the broader social community in future through developing a practical course model for education of character formation. Facing the challenge of a high-tech revolution being progressed globally in this period, theological seminaries as the Christian-affiliated institute of higher education see the necessity to nurture their learners' competency of holistic personality comprehending cognitive, affective, behavioral, and more spiritual maturity as well as specialty in each subject matter. The holistic character capability of seminarians is closely related not only to their own self-realization, but also social community's well-being. This research had the following content and results. Chapter 1 brought up a subject to educational needs of the holistic character formation in the theological seminaries to meet the rapidly changing times. Chapter 2 considered the importance of character formation in the curriculum of the universities and theological seminaries in the times of high-tech revolution through the literature reviews related to. Chapter 3 clarified the elements of character education to be placed emphasis on theological seminaries and established the way of course planning. Chapter 4, using a course of Christian social education for illustration, described in order the whole process of course planning comprehending the need of planning, description of course concept, establishment and definition of learning outcomes, organization of learning experience(course content), teaching-learning activities, evaluation of learning outcome, and course improvement, which was visualized with the chart of the process of course design. Also, it provided a practical illustration of the conceptual map, an outline of content and an organization of units, and scope-sequence chart. Finally, chapter 5 gave an syllabus example in an integrative and digestive form as the course plan to be distributed to the students, which is the final result produced through the whole process of course planning. This research is intended not to present a overall curriculum planning of the university-level in the theological seminaries, but to develop a course-level curriculum focused on the formation of character. The author hope that this study would be used as a guideline in developing a course model to nurture the capability of the learners' holistic character.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.109-145
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• 2020

Jeungsan, Kang Il-Sun (hereafter, Jeungsan)'s perspective on divine beings can be characterized by the philosophical notion of divinity, which recognizes a variety of divine entities. Jeungsan insisted that all things embrace divine entities. Furthermore, he claimed that the backgrounds of all incidents were influenced by these gods. Jeungsan thought that the universe consists of the heavenly realm, the earthly realm and the underground realm. He insisted that there were many gods in each realm. And Jeungsan defined his times as the era of divine beings, which meant that the age was a time for divine beings to actively interact with one another and take the lead in world affairs. Divine beings were briskly involved in human affairs and could either reciprocate gratitude or attain revenge. They were also divine beings that could change the acts and perception of humans as well as judge human acts. However, Jeungsan predicted that by the time the paradisiacal land of immortals was established in the Later World, divine beings would instead run errands for humans. In addition, he forecast that divine beings would be entities likely to harbor grievances just like humans, yet they would ultimately become perfected beings in the Later World. Jeungsan further suggested a multitude of various concepts such as the mutual relationship wherein the realm of divine beings and the realm of humanity interrelate with each other, the mutual responses and functions between them, mutual itineration, co-existence, and the homogeneity of divine beings and humans, which described how both have the same innate characteristics. Jeungsan proposed the concept that 'Divinity is an existential state experienced after one's death." In this regard, he is the one who formulated a new perspective of divinity. Moreover, Jeunsan stressed the immortality of humans (continuity or eternality) and the co-existence of divine beings and humans. He emphasized that divinity is intrinsically immanent and the realm of divine beings has a hierarchical system that maintains order and is akin to that of the human realm. Jeungsan recognized a revolutionary change and perspective based on humanity by suggesting a unique view of humanity. In other words, he was a religious figure who introduced an ingenious view of divinity and dramatically transformed this pattern of reasoning. In conclusion, Jeungsan re-interpreted traditional views of divinity in Korea and systemized them into a new concept of divinity in an ingenious way.

• The Journal of the Korea Contents Association
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• v.11 no.9
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• pp.323-334
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• 2011

The purpose of this study is to grasp the actual condition for social exclusion for the elderly, to understand the predictive factors of social exclusion. To achieve this objective, the social exclusion for the elderly was examined targeting 4,040 old people in more than 65 years old by using the second data for Korean Longitudinal Study of Ageing(KLoSA) in 2008 by Korea Labor Institute. First, as a result of examining the actual condition for social exclusion for the elderly, the old people were indicated to be 45.4% for economic exclusion, 78.7% for working exclusion, 17.8% for residing exclusion, 43.8% for health exclusion, 33.7% for educational exclusion, and 34.3% for social-activity exclusion. Second, the possibility to be excluded economically was indicated to be bigger in the older age, in a case of not residing in a city and in the more number in household members. The possibility to be excluded from working was indicated to be higher in a case that old person is woman, in the older age, in a case that old person’s religion is christianity, in a case without spouse, in the more residing in a city, in a case that a household type is poor, in a case of dwelling in apartment, in the more number in household members. The possibility to be excluded from residing was indicated to be higher, in a case without spouse, in the more residing in a city, in a case that a household type is poor, in a case that a residing house type is general house, and in the less number in children. The possibility to be excluded from education was indicated to be higher in a case that old person is woman, in the older age, in a case that religion is not Christianity, in a case without spouse, in a case of not residing in a city, in a case that a household type is poor, in a case of the more children alive. The possibility to be excluded from health was indicated to be higher in a case that old person is woman, in the older age and in a case that a household type is poor. The possibility to be excluded from social activity was indicated to be higher in a case that old person is woman, in the older age, in a case that religion is not Christianity, in a case that a household type is poor, in a case of dwelling in apartment. This study has value as a basic research on social exclusion for the elderly.

• Trans-
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• v.9
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• pp.37-66
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• 2020

Entering the 21st century, the flow of society and culture is emerging as a cultural phenomenon in which one experiences, enjoys, and experiences on one's own. This trend has emerged as community dance, which has been active since 2010. Community dances can be targeted by anyone and can be divided into children's, adult and senior citizens' dances depending on the characteristics and age of the group, allowing them to work in various age groups. It also refers to all kinds of dances for the happiness and self-achievement of everyone who can promote gender, race and religion health or meet the needs of expression and improve their physical strength at meetings by age group, from preschoolers to senior citizens. Community dance is a dance activity in which everyone takes advantage of their leisure time and voluntarily participates in joyous activities, making it expandable to lifelong education and social learning. It is a voluntary community gathering conducted by experts for the general public. The definition of community dance can be said to be the aggregate of physical activities that enrich an individual's daily life and enhance their social sense to create a bright society, while individuals achieve the goals of health promotion and aesthetic education. In the contemporary community dance, the dance experience in body and creativity as self-expression reflects the happiness perspective by exploring the positive psychological experience and influence of the participants in the process of participation, and participants have continued networking through online offline to enjoy the dance culture. Although research has been conducted in various fields for 10 years since the boom in community dance began, the actual methodology of the program has been insufficient to present the Feldenkrais Method, hoping that it will be used as a methodology necessary for local community dance, and will be used as part of the educational effects and choreography creation methods of artists that can improve the physical functional aspects of dance and give a sense of psychological stability.

• Journal of Christian Education in Korea
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• v.67
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• pp.11-44
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• 2021

In the early 21st century, the global COVID-19 pandemic, which has arisen during the development of the technological science of the Fourth Industrial Revolution, has been a great challenge in all fields including politics, economy, industry, education and religion in Korean society. To prevent the spread of the COVID-19 epidemic, the Korean government announced 'social distancing guidelines,' focused on the 'prohibition of three conditions'(crowd, closeness, airtight) for safety reasons. These quarantine guidelines made it more difficult for Korean churches and Sunday schools to operate. In general, looking at the statistical data of the major denominations of the Korean Church in the second half of the 20th century, shows that the Church has entered a period of stagnant or declining growth. Data also show that the number of students attending Sunday School is decreasing. The researcher identified four causes of the crisis faced by the Korean church and Korean Sunday school entering the 21st century. These trends are influenced by the tendencies of postmodernism, the deconstruction of modern universalism, the certainty and objectivity of knowledge, and the grand narrative and worldview of diffusion. Moreover, it is a phenomenon in which the young population decreases in contrast to the increasing elderly population in the age of population cliff in Korean society. Sunday Schools are also facing a crisis, as the youth population, who will become the future heroes of the Korean church, is declining. Finally, constraints of Church and Sunday school education activities are due to COVID-19 Pandemic. As analysis shows the loss of the Church's educational vision and a decrease in the passion for education. Accordingly, the researcher suggests four new strategies for the next generation of Korean Sunday schools, whose ranges from 200 members or less; this range covers the majority of Sunday School program run by churches in Korea. First, in the age of postmodernism, a time of uncertainty and relativism, Christian Societies requires teachers who are certain of absolute Christian truth and faith. Second, in an era of declining population cliffs for younger generations, a shift to a home-friendly Sunday school paradigm is needed. Third, during the COVID-19 pandemic, educational activities must appropriately utilize face-to-face and non-face-to-face communication. Finally, even in difficult times, Korean Sunday school should nevertheless remember the Lord's great commandment(Matthew 28:18-20) and restore the vision and passion of education to announce and teach the gospel. The researcher hopes that this study will provide small, positive steps in rebuilding Korean Sunday school educational activities for future generations in difficult times.

• Journal of agricultural medicine and community health
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• v.20 no.2
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• pp.133-148
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• 1995

This study was to identify the factors affecting the performance in health promoting lifestyle and measuring health promoting lifestyle. The subjects for this study were all adult in rural area, Kakbuk Nyun, Chung-do Gun, Kyungpook, Korea. The data were collected during the period from April 1 to April 30, 1995. The instruments used for this study were the health promoting lifestyle by Park(1995). The results of this study are as follows. Health condition felt by the subjects was worse in female group and was getting worse according as the age increase. According to health promoting life style implementation questionnaire, more than half of the subjects responded "never" in deep breathing 3 times a day item and non-smoking item; more than half of the subjects responded "yes" in 3 meal a day item, home-cooked meals item, never to omit breakfast item and frequent wearing of cotton underwear item. Health promoting life style implementation by health condition is higher in healthy group and frequency of consulting a specialist is higher in unhealthy group. Health promoting life style implementation by sex is higher in male group. Frequency, of consulting a specialist and non-excessive drinking are higher in female group. Health promoting life style implementation by age showed that the implementation of never omitting breakfast, keeping early hours and proper sleeping is higher in old age group ; that of enjoying hobby, pastime, cleaning as well as reading health books is higher in young age group. Health promoting life style implementation by religion showed that the implementation of deep breathing 3 times more a day, regular checking of blood pressure, never having non-healthful food and keeping right posture in sitting and standing is higher in religion group. Health promoting life style implementation by education is higher in highly-educated group ; the implementation of keeping early hours is higher in low-educated group. Health promoting life style implementation by marriage state showed that the implementation of deep breathing 3 times more a day, twenty minutes of brisk physical movement three or four times a week, enjoying his or her own time, relaxation to relieve from tension and pressure and equalized movement of each part of body is higher in unmarred group ; that of having elaborately cooked food, never omitting three meals a day and keeping early hours is higher in married group. Health promoting life style implementation by the number of family members showed that more-member-group has more plans and objectives for their future. Health promoting life style implementation by family type showed that the implementation of reading health books and articles, living with positive way of thinking and enjoying favorite hobby in pastime is higher in nuclear families ; that of having three meals a day never omitting breakfast is higher in large families.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.4
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• pp.455-465
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• 2008

The data for this study were collected in a survey conducted in Ganghwa. The questionnaire was specifically designed to identify ceremonial and prohibitive foods in Ganghwa. Quantitative and qualitative data were reported as frequencies, and $X^2$ analysis was employed to assess the relationships among religious. Ceremonial foods were important on the 15th of January by the lunar calendar(87.5%), the Korean Thanks giving Day(84.4%), New Year's Day(79.8%), and the winter solstice(77.4%). A table in celebration of a baby's first birthday included baekseolgi, rice cake with Indian millet and red bean, songpyeon, injeolmi, fruits, and japchae. Women who had delivered a child ate boiled rice and seaweed soup. Birthday parties was hosted in 67.0% of the homes. The reasons for not having a birthday party were the inability to make enough time(38.2%) and difficulties with work(19.4%). Pyebaek foods were jerked beef, chicken, jujube and chestnuts. A 60th birthday anniversary was the reason for 31.4% of the respondents to eat ceremonial foods, and a Memorial Day service that carried in the eldest son was the reason in 53.4% of the families. The Memorial-Day service foods were learned by a Catholic mother(66.7%), by the husband's Buddhist mother(37.9%), or by Confucianism(54.5%)(p<0.05). Therefore, it is important to increase the understanding of celebrational foods and to enforce systematic public relations.