• Journal of Christian Education in Korea
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• v.74
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• pp.227-253
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• 2023

Purpose of the Study: This paper focuses on a significant historical event, namely the Bremen teachers' movement of 1905, which aimed to abolish religious classes in public schools. By examining an incident in the German history of religious education that remains unfamiliar to the Korean Christian Association, I aim to explore the interconnected diachronic and synchronic influences involved in this particular event. Contents and Method: The religious controversy sparked by the Bremen Teacher's movement of 1905 marked the first official call for reform towards neutral religious education in schools. Several factors contributed to this debate, including the rise of civil society in the 19th century, advancements in science and scholarship, the emergence of social democracy, and the conflict between the Lutheran and Reformed Churches. This paper delves into the historical context of the controversy and analyzes its impact on the develop of religious education in Germany. As reflected in the Bremen Document, the official outcome of the Bremen Teacher's Movement, educators argued for the separation of religion and education, emphasizing that religion is a deeply personal matter. The document called for the adoption of value-neutral moral education in public schools, achieved through objective Bible-History classes. This paper explores the impact of the Bremen School Dispute of 1905 on the development of religious education in Germany. Specifically, the provisions of the Bremen State Constitution of 1948 and the German Basic Law of 1949 were influenced by the controversy, with Article 141 of the Basic Law - known as the 'Bremen Clause' - providing a legal basis for the exclusion of churches from religion-classes at Schools in Bremen. The Bible-History Classes advocated in the Bremen Documents served as the basis for the present-day Bremen religious education curriculum well known for neutral objective religion-classes. Conlusion: This study analyzes the background, content, and influence of the Bremen School Controversy, which remains relatively unknown in Korea. The findings of this study can contribute to the ongoing discussion of Christian school education in Korea, with an emphasis on maintaining a Christian identity while promoting religious publicity in the classroom.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.241-279
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• 2023

The Scripture of Myriad Laws was first published in 1986 and then reprinted in 1994 and 1995. It gained widespread recognition as a mysterious text or a Buddhist document containing enigmatic content that deemed difficult to comprehend. Through the analysis of the content of The Scripture of Myriad Laws, it was revealed that the book was published by the Dragon Flower Order, a Jeungsanist religion founded by Seo Baek-Il (徐白一). Therefore, the various texts included in The Scripture of Myriad Laws can be classified as 'Songs of Jeungsanism' (Jeungsan-gyo Gasa 甑山敎歌辭). The contents included in The Scripture of Myriad Laws often mention terms unique to the Jeungsanist orders, such as 'the Reordering Works of Heaven and Earth' (天地公事), 'presiding over cures' (醫統), 'Degree Number' (度數), 'the West God' (西神), 'the nobility of heaven' (天尊), 'the nobility of earth' (地尊), 'the nobility of humanity' (人尊), 'ruling the world for 50 years' (治天下五十年), and 'the era of Resolving Grievances (解冤時代).' It also discusses the birthplace and birth date of Kang Jeungsan, his family name, and the duration of his existence. The contents directly quote the words spoken by Jeungsan and incorporate them into songs. They also mention unique Jeungsan terms such as 'Five Immortals Playing Baduk' (五仙圍碁), 'open-weight wresting match,' 'birth, growth, harvest, and storage' (生長斂藏), 'the god who listens to words' (言聽神), 'pillar of foundation' (基礎棟樑),' 'Ocean Seal' (海印), and 'the higher gods' (上計神). It is also notable that some verses of Chinese poetry that Jeungsan taught his disciples are directly quoted in this scripture. Furthermore, the scripture shows traces of Buddhist salvational beliefs; particularly those that emphasize faith in Maitreya Bodhisattva (彌勒信仰). However, The Scripture of Myriad Laws differs from traditional Buddhist beliefs in that it anticipates and emphasizes the birth of a specific individual endowed with the power and abilities of Maitreya Buddha. While emphasizing Maitreya Buddha (彌勒世尊) and the Dragon Flower Gathering (龍華會上), the scripture also specifically mentions Geumsan-sa Temple (金山寺) located on Mount Moak (母岳山) in North Jeolla Province, and these details are sung about in a special manner. This positive portrayal serves to affirm the belief of followers that Jeungsan, centered around Geumsan-sa Temple, was an incarnation of Maitreya Buddha. Moreover, The Scripture of Myriad Laws subtly asserts that Seo Baek-il, the leader of the Dragon Flower Order, who is mentioned in the scripture, is the absolute savior who has come to this world in place of Jeungsan. In support of this teaching, his birth date, birthplace, years of imprisonment, release date, and honorific name (號) are all recorded in precise detail.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.199-237
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• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.

• Journal of Christian Education in Korea
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• v.76
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• pp.27-49
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• 2023

Purpose of study: The purpose of this paper is to gain insight into the alternative possibility of Christian children's education overcoming the current church school paradigm namely schooling system by examining the characteristics and the direction of children's spiritual education. Research content and method: This paper is a review of the characteristics of children's spiritual education and ways to embody those characteristics. Therefore, it consists of two parts: the characteristics of children's spiritual education and the search for ways to embody those characteristics. First, children's spiritual education is a "formative" model that aims to form children's spirituality based on children's spirituality research that views children as 'spiritual beings.' This model specifically has three core orientations: 'experience', 'meeting God', and 'immersion'. In other words, children's spiritual education pursues 'experience rather than knowledge', pursues the experience of meeting God in the second person rather than teaching third-person knowledge about God, and values the spiritual moment of immersion more than anything else. Second, it searches for specific ways and methods through which those three core goals could be implemented, and found that they were 'sense,' 'liturgy,' and 'story.' The sense becomes a path that evokes experience, the liturgy becomes a place for 'meeting God,' and 'story' becomes a key path to 'immersion.' And when the three are organically combined with each other, the goals pursued by children's spiritual education can be holistically converged. Conclusions and Suggestions: Through these considerations, it found that the core values and direction of education are consistently maintained in children's spiritual education, from children's understanding to education methods. It also figured out that the direction should be shared not only by children's spiritual education but also by all who pursue holistic faith education: 'what to experience' rather than 'what to teach', 'liturgy' rather than 'teaching', 'story' rather than 'explanation', and 'sensory' experiences rather than 'abstract' knowledge.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.11 no.2
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• pp.209-220
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• 2000

The purpose of this study is to find out the characteristics of depressive episode about major depression and bipolar disorder in child and adolescent. The subjects of this study were 34 major depression patients and 17 bipolar disorder patients hospitalized at child and adolescent psychiatry in OO university children's hospital from 1st March 1993 to 31st October 1999. The method of this study is to review socio-demographic characteristics, diagnostic classification, chief problems and symptoms at admission, frequency of symptoms, maternal pregnancy problem history, childhood developmental history, coexisting psychiatric disorders, family psychopathology and family history and therapeutic response through their chart. 1) The ratio of male was higher than that of female in major depressive disorder while they are similar in manic episode, bipolar disorder. 2) Average onset age of bipolar disorder was 14 years 1 month and it was 12 years 8 months in the case of major depression As a result, average onset age of major depression is lower than that of bipolar disorder. 3) The patients complained of vegetative symptoms than somatic symptoms in both bipolar disorder and depressive disorder. Also, the cases of major depression developed more suicide idea symptom while the case of bipolar disorder developed more aggressive symptoms. In the respect of psychotic symptoms, delusion was more frequently shown in major depression, but halucination was more often shown in bipolar disorder. 4) Anxiety disorder coexisted most frequently in two groups. And there coexisted symptoms such as somartoform disorder, mental retardation and personality disorder in both cases. 5) The influence of family loading was remarkable in both cases. Above all, the development of major depression had to do with child abuse history and inappropriate care of family. It is apparent that there are distinctive differences between major depression and bipolar disorder in child and adolescent through the study, just as in adult cases. Therefore the differences of clinical characteristics between two disorders is founded in coexisting disorders and clinical symptoms including onset age, somatic symptoms and vegetative symptoms.

• Journal of the Korean Society of Food Science and Nutrition
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• v.13 no.3
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• pp.251-258
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• 1984

In order to improve the physical properties on moisture sorption of spray dried red ginseng extract powder (SD-RGEP), the various additives and coating agents were treated, and solubility, sedimentation rate and storage stability of RGEPs treated were investigated. For the moisture-proofing, additive itself was effective in the order casein>dextrin>starch>avicell, but RGEPs treated with additives were effective in the order cord oil+tween-40>starch>casein. But there was no significant difference between RGEP treated less than 1% additive and the moisture-proofing. The coating effect of AEA and CAP on RGEP could not be recognized for the moisture-proofing, whereas that of HPC, corn oil, lecithin and HPC+corn oil was proved to be very effective for the moisture-proofing of RGEP. Also it is required to control the initial moisture content of RGEP. The sedimentation rate of RGEP nontreated was 65.1 seconds, whereas that of RGEPs coated with 1% HPC, 1% corn oil, 1% lecithin and 1% HPC+0.5% corn oil was in the range of 96.2 to 114.3 seconds. The sedimentation rate of RGEPs coated was 1.5 to 1.8 times higher than that of RGEP nontreated, and there was significant difference between solubility and sedimentation rate. Therefore it was no matter for the keeping quality. The sorption rates of RGEPs coated with lecithin $(0.5{\sim}1.0%$), corn oil(0.8%) and cellulose acetate (0.8%) were ranged 54 to 56%, 51 to 55% and 52 to 54%, respectively, and it is found that the moisture-proofing effect of RGEPs coated was about 2 times higher than that of RGEP nontreated. From the result of storage experiment during 3 months under the maltreated condition of $48{\pm}2^{\circ}C$, 75% RH, the moisture sorption of RGEPs coated with corn oil$(0.5{\sim}1.0%$), cellulose acetate(DES, $0.5{\sim}0.8%$) and lecithin (DES, 1.0%) was not at all observed. Therefore it is considered that the circulating period of RGEPs coated with these coating agents could to give more than 3 years.