• Journal of Christian Education in Korea
• /
• v.72
• /
• pp.341-366
• /
• 2022

In Korean society, church once witnessed the period of its being considered light and salt. After the liberation, Korean church bestowed Jesus Christ's love to underprivileged neighbors in the industrialization process and organized practical participation activities for human rights and democratization. Nonetheless, church was sunken into quantitative growth without having qualitative growth. As church was cited as the epicenter of the spreading COVID-19, the image of selfish church has started receiving attention and there has appeared a criticism for immoral church tendency, which brought low trust about church. These things are resulted from church's failure to undertake its role with responsibility, in society. Such as this, church has lost its identity as the model of the Kingdom of God. In such a situation, church needs to remind itself of the enlightenment of the Ecumenical Movement, in order to recover trust and perform its mission. The Ecumenical Movement means accomplishing unification of the universe through a renewed church. This movement is aimed to create the earth as 'where humans can stay' and to consider the sustainability of mankinds. This purpose of this study is to examine political activities conducted for responsible participation in the church world and to find the way for church roles in this world. This researcher will attempt to investigate educational methods to help Christians in this world take full responsibility given to them, through an educational discussion about Christianity made in this context. This educational attempt means, in other words, political affairs also.

• Journal of Christian Education in Korea
• /
• v.73
• /
• pp.55-72
• /
• 2023

Recently, religious communities have devised multiple practical training programs for spiritual formation and direction. In this study, we define Christian spiritual formation as a lifelong journey of growing, progressing, increasing and strengthening toward wholeness in the image of Christ. In dialogue with J. Edwards' theology of spiritual sense, this essay suggests three major points of holistic spiritual formation in depth: first, spiritual Formation is a process; second, spiritual formation should attend to the balance between God's Initiative and Human Agency; third, holistic spiritual formation is a process to seek God-self. Spiritual formation is not a static status acquired by several techniques, methods or programs. It is a formative process through which one prepares to comprehend divine love and purpose. Spiritual formation is a dynamic process to respond to the One who shapes our life path with increasing faithfulness. Holistic comprehension of Christian spiritual formation will assist postmodern people to find meaning, value, purpose, and identity through deeper experiences with God in the midst of the fragmented and troubled world, so that they could restore wholeness in the image of God.

• KSII Transactions on Internet and Information Systems (TIIS)
• /
• v.17 no.7
• /
• pp.1951-1975
• /
• 2023

Recent advances in Cognitive Radio Networks (CRN) have elevated them to the status of a critical instrument for overcoming spectrum limits and achieving severe future wireless communication requirements. Collaborative spectrum sensing is presented for efficient channel selection because spectrum sensing is an essential part of CRNs. This study presents an innovative cooperative spectrum sensing (CSS) model that is built on the Firefly Algorithm (FA), as well as machine learning artificial neural networks (ANN). This system makes use of user grouping strategies to improve detection performance dramatically while lowering collaboration costs. Cooperative sensing wasn't used until after cognitive radio users had been correctly identified using energy data samples and an ANN model. Cooperative sensing strategies produce a user base that is either secure, requires less effort, or is faultless. The suggested method's purpose is to choose the best transmission channel. Clustering is utilized by the suggested ANN-FA model to reduce spectrum sensing inaccuracy. The transmission channel that has the highest weight is chosen by employing the method that has been provided for computing channel weight. The proposed ANN-FA model computes channel weight based on three sets of input parameters: PU utilization, CR count, and channel capacity. Using an improved evolutionary algorithm, the key principles of the ANN-FA scheme are optimized to boost the overall efficiency of the CRN channel selection technique. This study proposes the Artificial Neural Network with Firefly Algorithm (ANN-FA) for cognitive radio networks to overcome the obstacles. This proposed work focuses primarily on sensing the optimal secondary user channel and reducing the spectrum handoff delay in wireless networks. Several benchmark functions are utilized We analyze the efficacy of this innovative strategy by evaluating its performance. The performance of ANN-FA is 22.72 percent more robust and effective than that of the other metaheuristic algorithm, according to experimental findings. The proposed ANN-FA model is simulated using the NS2 simulator, The results are evaluated in terms of average interference ratio, spectrum opportunity utilization, three metrics are measured: packet delivery ratio (PDR), end-to-end delay, and end-to-average throughput for a variety of different CRs found in the network.

• Journal of Christian Education in Korea
• /
• v.75
• /
• pp.33-56
• /
• 2023

Purpose of study: The purpose of this study is to analyze the origins and texts of the Jewish scriptures, the Mishnah Moed, and to examine them from the perspective of educational theology to suggest practical application methods for Christian education. Research content and method: In order to achieve the purpose of the research, the contents were set as follows. First, for analyzing the origin and text of Mishnah Moed, the historical process until Mishnah Moed was edited was reviewed, and the contents of the text of Mishnah Moed were classified into 2 groups of 12 Masekkot from the viewpoint of the researcher; The first group is the contents Shabbath and Festivals : Shabbat, Pesahim, Yoma, Sukkah, Rosh haShanah, Megillah and the other group is as a rule to keep the festival, Erubin, Sheqalim, Betzah, Taanith, Moed Qatan, Hagigah. Second, in order to analyze the mishnah moed in educational theology, the church calendar for the festivals currently used in Christianity was analyzed by dividing it into the origin of the church year, the contents of the church year, and the scriptures of the church year. Third, as an educational model for applying Mishnah Moed to Christian education, the goal of seasonal education, the content of seasonal education, and the method of seasonal education were presented. Conclusions and Suggestions: The conclusion of the research is as follows; First, seasonal education based on the teachings of the Bible must be conducted within the Christian community. Second, The education is needed for leading a life that correctly understands and practices the historical process of the Christian festivals. Third, various church education programs should be developed and utilized according to the Christian Bible routine. Fourth, numerous symbols symbolizing the Christian festivals must be created and educated. Fifth, except for the festivals of the sufferings of Jesus Christ, the rest of the festivals must be observed as Celebration.

• IMMUNE NETWORK
• /
• v.24 no.3
• /
• pp.15.1-15.18
• /
• 2024

Osteoarthritis (OA) involves cartilage degeneration, thereby causing inflammation and pain. Cardiovascular diseases, such as dyslipidemia, are risk factors for OA; however, the mechanism is unclear. We investigated the effect of dyslipidemia on the development of OA. Treatment of cartilage cells with low-density lipoprotein (LDL) enhanced abnormal autophagy but suppressed normal autophagy and reduced the activity of transcription factor EB (TFEB), which is important for the function of lysosomes. Treatment of LDL-exposed chondrocytes with rapamycin, which activates TFEB, restored normal autophagy. Also, LDL enhanced the inflammatory death of chondrocytes, an effect reversed by rapamycin. In an animal model of hyperlipidemia-associated OA, dyslipidemia accelerated the development of OA, an effect reversed by treatment with a statin, an anti-dyslipidemia drug, or rapamycin, which activates TFEB. Dyslipidemia reduced the autophagic flux and induced necroptosis in the cartilage tissue of patients with OA. The levels of triglycerides, LDL, and total cholesterol were increased in patients with OA compared to those without OA. The C-reactive protein level of patients with dyslipidemia was higher than that of those without dyslipidemia after total knee replacement arthroplasty. In conclusion, oxidized LDL, an important risk factor of dyslipidemia, inhibited the activity of TFEB and reduced the autophagic flux, thereby inducing necroptosis in chondrocytes.

• Journal of Korean Society of Forest Science
• /
• v.84 no.4
• /
• pp.479-488
• /
• 1995

Relationships between pine-mushroom(Tricholoma matsutake) yield and important climatic factors for the yield(such as monthly precipitation, relative humidity, temperature, and radiation percentage) were examined to find out limiting factors for pine-mushroom production and to develop a method for overcoming the factors by analyzing the yield and climate data for 17 years collected from 18 main regions of pine-mushroom production. Although there were variations among the production regions, climatic condition of September was the most significant factor for pine-mushroom yield in general, and the degrees of importance of each climatic factors were different among the production regions. Mean minimum temperature of September was positively correlated with pine-mushroom yield($$r^2{\geq_-}0.41$$) at the 1% level, of which were 9 regions such as Youngduck, Uljin, Samchuck, Bongwha arid so on. In these regions, vegetation control was expected to be effective for pine-mushroom production by allowing much sunlight penetration to the pine stand, which may increase soil temperature and keeping the temperature around the fungal colony in soil. Precipitation during September was positively correlated with pine-mushroom yield($$r^2{\geq_-}0.41$$) at Namwon, Moonkyung and Sangju. Thus, irrigation around fungal colony in dry soil during September would be effective for enhancing mushroom yield at the regions. Pine-mushroom yield of 1994 was quite low, similar to that of 1993, due to serious drought. In this period, we could manifest the possibility of enhancing pine-mushroom yield by irrigation for overcoming drought at Moonkyung and Keochang regions.

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

• Journal of Christian Education in Korea
• /
• v.62
• /
• pp.161-186
• /
• 2020

This study was conducted with the aim of opening a new horizon in understanding the church, which is a community of faith, in the context of losing social credibility with selfishness and closedness, and spreading social distance due to the epidemic. First, the concept and meaning of 'Ecclesia', a representative term for the church, was studied historically, biblically, and theologically, and Paul's intention was frequently used. Second, we explored the new horizons of the community of faith through a discussion of Roberto Esposito's Communitas and Immunitas, which unraveled the relationship between community and individual with an immunological concept. Not only dis lose social trust for a variety of reasons, but it has been pointed out as a target of social distancing due to the spread of the epidemic virus and is facing a crisis of weakening or loss of the faith community of the "church". Since the second epidemic has been predicted since Covid-19, the partial loss of daily life and the weakening and loss of meeting worship and fellowship in the church are inevitable. The church in the future needs to transform and build a true community of faith that understands the concept of immunity and can lead the transformation of society while revealing the spirit and life scent of Jesus Christ. To this end, innovation and practice of the paradigm of the community of faith appropriate to the rapidly changing times and situations is required. In Chapter 1 of this paper, we propose innovation by pointing out the problems of the church and the faith community, which have lost social credibility, and which are the objects of social distance, with selfishness and closedness. Chapter 2 studies and analyzes the 'Ecclesia' used in ancient Greek to transform the paradigm of the faith community, and identifies the intention of the apostle Paul to apply the 'Ecclesia' to the church's faith community. Chapter 3-4 discusses the concept of immunity, summarizes the reinterpretation of Esposito, who looked at the relationship between the individual and the community through the concept of positive immunity beyond negative immunity. And It draws application points for transforming the faith community of various communities, individuals, and churches. In conclusion, Chapter 5 restores precious gatherings and participation that are weakened and lost through the meaning of 'Ecclesia' and suggests expansion to higher level public gatherings and democratic participation. In addition, based on the reinterpretation of the concept of immunity, we present unity in diversity and diversity in unity as alternatives to the church and community of faith.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.3 no.1
• /
• pp.1-11
• /
• 1979

This is a study on angels' costumes in religious paintings, especially as this relates to the questions of concepts and theological symbolism. Angels, as spiritual creatures in Christian thought, play the role of praising God's glory, as messengers of God, the role of guarding Israel and the Church, and protecting or punishing human beings. Sometimes the angels appear in incarnate form. They display no sexual differences and are not able to procreate. The angels' funtional classification being thus; nevertheless, they are pictured in various costumes and appearances according to characteristics of the paintings. The angel Michael appears as a man of dignity when pictured as a guard; the angel Gabriel in the annunciation is often portrayed as a woman of mystical beauty. Under the Renaissance, the mighty cherubim and seraphim at Yahweh's throne are degraded as plump child-angels, or winged child-heads looking alike Eros or Cupid. They have become playful and all too obviously non-heavenly chrubs, accepted features of the Temple decorations. However, cherubim are often depicted as naked or wrapped around with a piece of cloth and accompanied with wind, which symbolizes the Glory of God. The angels, costumes without seam are hung over or wrapped around the body, and when sewn they are simple and ample enough that they fall in a great many folds. However, by the 14C. angels are mostly dressed in costumes common to all Europe, and after that angels gradually appear in folk costumes; for example Italian, Flemish, etc. Dalmatic, the typical costume of Byzantine often shows up as angels' dresses even after the period. Originally the dalmatic was the Roman tunic to which Eastern influences added. The Roman clavus on the tunic had gradually lost distinction until, by the Imperial epoch, it was worn by the lowest servants. It was proudly therefore, as 'The servants of God', that the early Christians are shown wearing the clavus on their wide, ungirdled, sleeved dalmatics. In addition to their costume, angels have some other distinct charateristics. First, angels have a halo around their head; this symbolizes their holiness. Second, angels wear a narrow diadem or a queen's crown that seems to denote their glorious status close to God's throne. Third, the cloth band across the breast resembles a priest's stole, which suggests the sacred role of a priest and symbolizes the grace santified. Fourth, lilies in the annunciations are symbols of Mary's virginity. chastity, innocence and heavenly bliss. Angels hold palms or olives in their hands. The former denote prosperity. beauty and the Christians' reward after death; the latter represent peace and amity. the imperial crown made of olives means victory. Fifth, angels in paintings always have a pair of wings, which can be traced to scripture where cherubim and seraphim are described as having pairs of wings. Angels' wings often have colors of the rainbow, and the rainbow is compared to God's glory. Sixth, generally artists paint angels' costumes as white, blue, green, gold and purple. Other colors such as red rarely appear. According, to scriptures it is believed that angels should be depicted 'as white as snow'. According to the biblical expressions of angels as lightning, sun or a pillar of fire, angels should be described as creatures of light. Nevertheless being a form of art, religious paintings may differ in their presentation according to an artist's inspiration and intention. Since religious paintings illustrated above were almost all done before the Reformation, symbols of colors used in the Catholic Church will also be mentioned. The white color symbolizes chastity, purity, brightness, delight and divinity. Green represents new birth, eternal life, spiritual revival and the expectance of the grace of God. Blue, the color of sapphires, denotes chastity and truth. Red, the color of rubies, represents divinity, love and religious passion. Violet is the color of dignity, indicating the sovereign, royal or imperial power and the great Sacrifice of Christ. As mentionad above, angels' costumes were expressed in accordance with contemporary patterns or as indicated in the Bible, and accesories and colors correspond with Christian symbols. Therefore these facts should be taken into consideration when it comes to the study of costume history.

• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.181-216
• /
• 2020

The incarnation of Jesus and Jeungsan's descending to earth as a human being are important theological theories in their respective religions, Christianity and Daesoon Jinrihoe. Both theories are the doctrinal devices necessary for the religious description of each religion. However, this kind of study is likely to result in a theological study that generates religious apologia or explanations. Therefore, it is impossible and meaningless to define the theory of another religion as meta-discourse in terms of one's own religious viewpoint. From a traditional theological point of view, the incarnation is an exceptionalist case wherein God descended as a human being named Jesus to save humanity from original sin. In the case of Jeungsan's descending to earth as a human being, its religious features appear in various forms, so the attempt to unify these two is not an objective method of religious studies. However, this paper aims to find the religious significance of Jesus' incarnation and Jeungsan's descending to earth as a human being by understanding them from a third-person terminology or third-person religious viewpoint rather than from a specific theological position. To this end, this paper will use Kim Jong-seo's position that the concept of Jeungsan's descending to earth as a human being was borrowed from the concept of the incarnation of Jesus as the premise of the research generated in this paper. Therefore, this paper avoids the quest for "Total Christ" or "Total Jeungsan" that integrates and views the divine and human elements of Jesus and Jeungsan. This is because such a research method becomes a theological study. Instead, it excludes transcendental elements or metaphysical aspects that discuss the divine pre-existences of Jesus and Jeungsan and clarifies the significance of the incarnation and Jeungsan's descending to earth as a human being at the physical level in terms which are objective and verifiable. According to this research methodology, this paper develops a discussion after presupposing the hypothetical names of "incarnationist religion" and "divine descent in human avatar religion." However, the two presuppositions mentioned above contain elements of criticism that they are materialistic interpretations that completely eliminate connotations of divinity and religious significance. Nevertheless, it can be said that the two presuppositions have academic significance due to the way in which they avoid the current entanglement of transcendence and instead aim for modernistic relevance.