• Journal of Distribution Science
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• v.19 no.2
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• pp.25-36
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• 2021

Purpose: This paper attempts to explore a Christian perspective on the process leading to growth after complex trauma caused by family violence experience. To achieve it, the article tackles the analysis of relationship between the inflictor father and victim, interpersonal relationship, and relationship with God in terms of growth after suffering from the trauma of family violence with a Christian perspective. Research design, data, and methodology: This study employed an in-depth interview as a methodology. Seven Christian adults who have experienced family violence in childhood are selected for the qualitative case study. 58 concepts, 24 low-level categories, and eight high-level categories are derived from each interview case. Results: The results of the case study show that the negative emotion caused by family violence during childhood is likely to lead to narcissistic rage. It is found that the reflection for posttraumatic growth starts with crying to God, simultaneously expressing pain and suffering. Conclusions: The interesting thing is that they are willing to forgive in the process of trauma therapy. It should be noted that the research results also demonstrate that relationship restoration entails the meaning reconstruction in the interpersonal relations.

• The Journal of the Korea Contents Association
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• v.13 no.1
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• pp.91-104
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• 2013

The Rothschild family in the UK and the Rockefeller in the USA installed a number of private organization with which they could exert their influence on the world, recruited world renowned figured and spread out their arguments via global visual media worldwide. Their ultimate goal was to reshuffle the world in a new global order. They attempted to persuade people to accept their messages by reiterating them via their visual media. They deliver their own value of existence, efficiency and future convenience via their visual media regarding politics, economics and religion. If such is seen in a Christian perspective, they replace the place and existence of God with their own power and attempt to reorganize the world in a new global order. Their desire seems to be that of Anti-Christ, i.e. the Satan in the Bible. This study attempts to reveal that reality of visual media is fictitious from the Christian perspective.

• 한국사회복지학회:학술대회논문집
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• 2002.10a
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• pp.291-308
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• 2002

• Journal for History of Mathematics
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• v.16 no.4
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• pp.59-68
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• 2003

Mathematics and arts are reflection of the spirit of the ages, since they have human inner parallel vision. Therefore, in ancient Greek ages, the artists' cannon was actually geometric ratio, golden section. However, in middle ages, the Euclidean Geometry was disappeared according to the Monastic Mathematics, then the art was divided two categories, one was holy Christian arts and the other was secular arts. In this research, we take notice of Renaissance Painting and Perspective Geometry, since Perspective Geometry was influenced by Renaissance notorious painter, Massccio, Leonardo and Raphael, etc. They drew and painted works by mathematical principles, at last, reformed the paradigm of arts. If we can say Euclidean Geometry is tactile geometry, the Perspective Geometry can be called by visual geometry.

• Korean Institute of Interior Design Journal
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• v.26 no.4
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• pp.57-64
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• 2017

Modern Christian spaces are developing from the past architectural styles to the phenomenological aspects. This study was conducted since it was judged that research and analysis is desirable with the application of religious phenomenological theories which fit the characteristics of religious spaces. A scholar of religion, M. Eliade studied religious phenomenology based on religious studies. This study analyzed the characteristics of religious phenomenology of the Christian spaces based on his theory. As a research method, this study analyzed the category of religious studies and religious phenomenology derived from them and selected M. Eliade as one of the theorists in the field of religious phenomenology. Study drew out the characteristics of Christian spaces from the perspective of M. Eliade's religious phenomenology as follows; In the Christian spaces, characteristics of experiential spatiality and ambiguous spatiality appeared in relation to the spaces of 'Sacred' and 'Profane' which M. Eliade aimed to explain. The characteristics of Christian spaces drawn out from the time of 'Sacred' and 'Profane', which is M. Eliade's theory, were fundamental temporality, environmental temporality and subjective temporality. From the structure and form of 'Sacred' and 'Profane', which is M. Eliade's theory, the characteristics of Christian spaces can be considered to be formative symbolism and physical naturalness. Various characteristics of Christian spaces materialize the concepts of 'hierophany' and 'sublimity' vaguely felt in religious spaces. The results of this study is expected to provide researchers, religious people and general public who study Christian spaces with research basis to further objectify results of their studies as well as basic data on the phenomenological methodology of religion.

• Journal of Christian Education in Korea
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• v.73
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• pp.21-37
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• 2023

Several tensions are visible in contemporary Dutch society, including those around refugees and sexual diversity, and the place of (strict) religion in society has changed. From both a theoretical and empirical perspective, we examine what this means for Christian education in general and for teachers in conservative Protestant schools in particular when it comes to citizenship education. It is concluded that the role of the school board and management is important in supporting teachers and promoting a shared vision within the school. In thinking about Christian citizenship education, a focus on Christian attitudes instead of morals has become more important, as it is in religious education.

• Journal of Contemporary Eastern Asia
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• v.6 no.1
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• pp.17-32
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• 2007

• Korean Journal of Social Welfare
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• v.69 no.1
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• pp.9-32
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• 2017

This study aims to figure out the development of Korean child welfare between 1950s and 1970s in the light of Children's Light as the oldest professional journal of social welfare in Korea. This journal had been published by CCF Superintendent Korea Conference from 1957. Particularly, this study has been conducted through the social historical perspective, and the collected data was analysed by three periods, institution-centered care era(1957-1961), home-centered care era(1962-1969), and expanded services era(1970-1979). Finally, the resultant themes are as follows: firstly, orphans' forster under social prejudice, social work inclined to Christianity, and institution-centered social casework based on faith; secondly, development of systematization on the whole social welfare, rising of social work professionalism, tasks for orphans and workers in orphanages, and expectations on the integration of practice; and thirdly, strengthening of children's education and health in the institution, questioning on deinstitutionalization, preparation against withdrawal of foreign aid agencies, and the government's passive correspondence. Unfortunately, this study limits to reveal the children's services by non-Christian agencies because of the data based on the services by Christian agencies.

• Journal of Christian Education in Korea
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• v.64
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• pp.145-171
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• 2020

Christian communities have long sought to find what type of moral judgment is appropriate and what the Christian behavior is, by taking the church's ethical norms and behavior patterns as objects of reflection. In the same context, Christian education also tried to base the psychological rationalism of J. Piaget and L. Kohlberg, but the reason-centered structural development theory was not the answer. In fact, the structural development theory, which emphasized autonomy while excluding emotions from the moral judgment process, over-emphasizing cognition or reason, eventually led to moral relativism, unlike what was intended. In addition, it was criticized for not being able to adequately elucidate the gap between human moral reasoning and behavior, and for attempting to interpret morality excessively within the context of social culture. Recently, these limitations of structural developmental theory have been reinterpreted by neuroethics, especially moral psychology theories, which claim that moral judgment ability is physically wired in the brain and relies heavily on networks between cortical and limbic system. The purpose of this paper is to review some of the newly emerged research themes of neuroethics, and then to discuss two main theories that explain morality in the perspective of neuroethics and the implications that Christian education should pay attention to.

• Journal of Christian Education in Korea
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• v.72
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• pp.71-96
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• 2022

The purpose of this study is to analyze the origins and texts of Judaism Mishnah Nashim, to think from the educational theological perspective, to suggest a method to be applied to Christian education, and to analyze human rights issues in relation to women's marriage life. To achieve the goal of this study is first, to analyze the historical process up to the compilation of Mishna Nashim in order to analyze the origin and text of Mishna Nashim, and then, the seven Masekcotts were analyzed from the perspective of the researcher by dividing them into marriage-related civil law, divorce-related civil law, engagement-related civil law, adultery-related civil law, and vow and pledges related civil law in order to analyze the content of the text of Mishna Nashim. Second, in order to analyze Mishna Nashim in educational theology, marriage laws were analyzed by dividing them into brother-in-law marriage system, chastity system of marriage, divorce law, engagement law, adultery law, and vow and pledge law. Third, to apply Mishna Nashim to Christian education, marriage life education were divided into marriage education and divorce education, vow education and pledge education. The conclusion of this study is as follows. First, marriage education is necessary to establish a Christian family. Second, Divorce prevention education is necessary from the Christian point of view. Third, a spiritually healthy vow education must be conducted. Fourth, healthy pledge education is necessary to live as true Christians. As a result, Korean society still has a deep sense of patriarchal authority, and gender equality is still lagging behind. Discrimination, disparagement, taboos for divorce and remarriage, and stereotypes about gender roles of women still exist within the church, therefore, Christianity must provide an alternative solutions solutions.