• Journal of Christian Education in Korea
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• v.76
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• pp.237-258
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• 2023

Purpose of Research: This study examines how an intensive Christian program focused on conversion and sanctification impacts youth spirituality. While previous research was qualitative, looking at program design and family-church ties, this research provides a needed quantitative analysis of the program's effect on youths' spiritual development. Research content and method: The research, centering on 'A' Camp's focus on conversion and sanctification, used a pre-post test model with Lee and Kim's metrics to gauge youth spirituality. Conducted in a 2023 summer camp, assessments on days one and three yielded 109 valid questionnaires, analyzed via paired t-tests. As a result of the analysis, relationship with God t=-9.65, traditional faith t=-6.22, influence of spirituality t=-6.35, religious activity t=-8.32, experience of transcendent power t=-8.67, living righteously t=-8.04 It was statistically significant in all areas. Conclusion and Recommendation: The study confirmed that programs emphasizing conversion and sanctification markedly improve youth spirituality, notably enhancing experiences of God and righteous living via the Holy Spirit. These findings are pivotal for guiding future youth education programs, especially those conducted in camp settings.

• Journal of Christian Education in Korea
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• v.73
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• pp.139-157
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• 2023

In Korean Protestantism, interest in Christian spirituality has grown significantly since the 1980s. Spirituality is now studied and used as a crucial term and topic in theology and ministry. As research on spirituality expanded to various areas of study and ministry and various topics related to spirituality were dealt with, research on spiritual direction also began. Oe-Shik Kim and Hae-Yong Yoo, who studied in North America, are the early scholars who began to study spiritual direction in Korean Protestantism in the 1990s. Their research has influenced Korean Protestant scholars and pastors to understand spiritual direction and apply it to seminary education and the Korean Protestant churches. Spiritual direction has been practiced in the Korean church in the form and content of faith education, spiritual training, devotional training, discipleship training, small groups, and pastoral counseling. The spiritual direction practiced by Eastern, Western, and monastic traditions throughout Christian history is not shared by Korean Protestants. Because Korean Protestantism has developed a unique spiritual tradition in the Korean context, its contents and forms of spiritual direction reflect the Korean context. Korean Protestants are more familiar with Tongsung Kido, early morning prayer, Bible study or Bible meditation, and small groups than contemplative traditions and individual spiritual direction. Thirty years have passed since research on spiritual direction began. The Korean Protestant academia needs to critically reflect on its research and practice. Spiritual direction is a term and tradition of different Christian cultures around the world and is part of Christian history and tradition. Korean Protestant scholars and church ministers need to accept the concept and application of spiritual direction considering the context and spiritual tradition of Korean Protestant churches, a flexible understanding, perspective, and attitude toward the concept and application of spiritual direction in Korean Protestant churches are needed.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.31-66
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• 2022

In Korea, the concept of publicness, although conceptually unclear, is being used as a medium between religious groups and other areas of society. In this situation, it is necessary to discuss the concept and agenda of publicness related to religions. For this purpose, we reviewed the relationship and agenda between publicness and faith, and then analyzed the cases of creating sacred objects and holy sites in connection with the concept of publicness. Specifically, according to Chapter II, Publicness and Faith, theologians and sociologists interested in publicness generally presuppose or aim for social participation and change. In this context, the agenda related to religious publicness can include the ground of non-Christian publicness, interreligious equality in the public spheres, the status of religious bodies, and the participation of researchers in the public spheres. In Chapter III, Sacred Objects and Publicness, we divided religious publicness into 'publicness within religion' and 'publicness outside of religion.' According to this classification, rituals are a key factor in creating publicness within religion. Publicness outside of religion is not intrinsic, but is constructed through various external debates. In Chapter IV, Sacred Holy Sites and Publicness, we reviewed cases of the construction of Catholic holy sites and analyzed oppositional logic provided by other religious groups in relation to the publicness outside of religion. Those cases internally created publicness within religion but lead to evaluation and debate about publicness outside of religion in public spheres in which various religions participate. Those who opposed the creation of Catholic holy sites used the logic that Catholicism was eliminating the heritage and values of other religions, and responded by expanding this to include the logic that the Catholics were weakening publicness or creating religious bias.

• The Journal of the Korea Contents Association
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• v.20 no.9
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• pp.638-647
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• 2020

This study reflects on suffering, a theme of anthropology, from a Christian theological point of hope. It suggests that suffering is not a negative experience, rather a medium of hope that can be a positive driving force in life and an opportunity to reach personal maturity. It aims to deepen the content of anthropology regarding the meaning of suffering by discovering a new harmony within the relationship between pain and hope. The book of Job denies the theodicical concept that justifies suffering as punishment for human sins and opens a new horizon of understanding the suffering as a space of hope, where men can experience the Love of God in the relationship with God. In his theology of suffering, Moltmann broadens and deepens the horizon of understanding as the book of Job discovered. First, he interprets the history in the hope of an eschatological future when the resurrected Jesus Christ will bring the final victory over evil and suffering. Then he invites men to proactively resist the absurdity and suffering revealed through this interpretation. Second, Moltmann reflects on the problem of suffering in the concept of the Trinity of God who endures active suffering with love for men shown in the crucifixion of Jesus Christ. He offers another hope that enables men to overcome the suffering in God's love. Therefore, the Christian faith can confess that we can hope in suffering.

• The Journal of the Korea Contents Association
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• v.18 no.1
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• pp.359-369
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• 2018

When expressing Christ visually in the medieval Christian painting, the most important issue was how to express the divinity as Son of God and the humanity as attribute of human in a balanced manner. The purpose of the study is to examine both formative and symbolic characters of divinity and humanity on the Christ's body and clothes in the Medieval paintings, Transfiguration of Christ. In the paintings, Christ's body is definite evidence to show both his divinity and humanity. In connection with the body, the clothes reveal Christ's humanity and divinity as well. Through this research, the study found that the divinity and humanity on the Christ's clothes in the Transfiguration of Christ were as follows: Blue, gold, purple, white and bleaching effect are the emblem of divinity, and red and color contrast effect with a high chroma stand for humanity of Christ. In addition, unstructured wrinkles of clothes reveal Christ's divinity, on the other hand, structured drapery shows his humanity through emphasizing volume of the body. Finally, divinity of Christ is shown on the gold clavus and red clavus intensify his humanity. Medieval Christian paintings are products planned out to express Christ's dual nature. There is a significance that the paintings represent the profession of painter's faith and the dogma of the era. Furthermore, they suggest the importance of the image to deliver the abstract concepts by visualizing.

• Journal of Christian Education in Korea
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• v.67
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• pp.77-116
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• 2021

The purpose of this study is to argue that religious maturity is necessary for the healthy life of the aged of Korean churches in the rapidly aging society. It is also to suggest educational method for the formation and development of a positive image of God for relations with God, which is essential factor in religious maturity. To this end, this study argues that the direction and task of senior education should be religious maturity through the search for prior research on church education of senior citizens. This study also looked at the variables involved in how religious maturity affects many areas of human life. To achieve the task of religious maturity, the biblical and theological concept of maturity and religious psychological concepts of maturity are summarized, and the concept of God's image for relations with God, which is important in religious maturity, and the variables related to mature human life are examined. This study was proposed methods of church education for the formation and development of a positive image of God in order to have the right relationship with God for the religious maturity of the elderly on intellectual, emotional and behavioral levels. In the intellectual aspect, it was proposed to educate the concept of biblical and theological God and and to educate the elderly to recognize themselves as beings that need to grow and mature in order to constantly establish relationships with God. In the affective aspect, it was proposed to educate the elderly to reflect on and identify the origin and formation process of God's image and to heal their distorted God's image with an educational counseling approach. In the behavioral aspect, it was suggested to educate their roles of faith education for the next generation as parents and grandparents and to educate using educational methods that induce them to practice their relationship with God to appear in daily life.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.323-351
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• 2020

The purpose of this paper is to reveal how Christian ideas are indicative of Theocentricity (God-centeredness) whereas Daesoon Jinrihoe ideas are indicative of anthropocentrism (human-centeredness). This task will be accomplished through comparing incarnation theology from the Bible and The Canonical Scripture. Both Christianity and Daesoon Jinrihoe affirm that there is another world above the human world that cannot be touched by human sense organs. And they both acknowledge a supreme deity who exists in that above world. Furthermore, they share the notion that the supreme deity came into the human world after being born from a woman. Where they depart is that in Christianity, this belief refers to Jesus, the one who was born in Bethlehem more than 2,000 years ago, whereas in Daesoon Jinrihoe, it is instead believed to be Kang Jeungsan (secular name: Kang Il-Sun) who was born in Gaekmang Village in Korea more than 100 years ago. The Christian God came to the human world as an atonement for humanity and died on the cross; The God of Daesoon Jinrihoe came to the human world to help mankind settle all enmities. To this end, he traveled through the realms of Heaven, Earth, and Humanity, to recalibrate the faulty Degree Numbers. The sin mentioned in Christianity means treachery against the supreme deity. It is implied that sin is not tolerated in the world of God. Due to this, the first man, Adam, was driven out of Eden after betraying God, and afterwards, there came to be an infranchissable boundary between the world of God and the world of man. By way of comparison the faulty Degree Numbers, mentioned in Daesoon Jinrihoe, were produced naturally. In other words, the faulty Degree Number existed not only in the human world, but also in the world of divinities, and those two worlds not only interact but also affect each other. Therefore, it can be said that the two worlds of Christianity are worlds in which order and systems are completely different, and that the two worlds of Daesoon Jinrihoe are worlds that operate under the same order and systems. Both explain via this two-part division to emphasize one part as more important than the other. Christianity regards the world of God as the ultimate source and ultimate concern of the human world and emphasizes the absolute faith and worship of God is the highest value in life. But Daesoon Jinrihoe, on the other hand, argues that the human world determines the value of the divine world, and that the co-prosperity of man and his surroundings are the core values of the human era (The Era of Human Nobility). Therefore, the root cause of Christianity's theocentricity is that among the two worlds that are completely cut off from one another, they believe in God's world as the ultimate source and purpose of the human world. The root cause of Daesoon Jinrihoe's anthropocentrism is that among the two worlds that interact and influence each other, they believe the human world determines the meaning of the divine world.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.400-412
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• 2022

The Accommodational missionary method adopted by the Jesuit missionaries who came to China in the late Ming and early Qing dynasty is called the Accommodation and Naturalization and is based on the Poetry. The terms they borrowed were 'Di(Emperor Above)' and 'Tian(The heaven)', the key terms of Confucianism. Although 'Di' was a new transcendent concept, its status was downgraded in the political upheaval, and 'Tian' was rather elevated. However, both of these concepts gradually transformed into philosophical concepts that directly affect real life. The two terms borrowed to express the priesthood could not contain the uniqueness of Christianity, and Christianity was interpreted as an extension line of Confucianism thinking, reduced to an adjunct of Confucianism, and was not indigenous to the depth of ideology. A rational philosophical inquiry could not have played a full role in guiding the Chinese into the true Christian 'faith' unless it is paired with the great teachings of revelation. It is necessary to analyze these results soberly to find problems and to try various studies to explore ways to open up new horizon for Christian missionary work.

• Journal of Christian Education in Korea
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• v.69
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• pp.45-75
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• 2022

The purpose of this study is to explore the implementation of Bibliodrama on the metaverse platforms. In other words, to create interesting and effective Bible education for modern learners, this study took a didactical approach to the implementation of Bibliodrama through the metaverse. The main reason to be enthusiastic about using the metaverse for education is because users, who have been only content consumers, now able to experience and create values. As a Bible didactical approach, Bibliodrama is a an emphatical and communicative learning method in the form of role play. Bibliodrama seeks to interact with the world of the learner and the world of the Bible through improvisational acting, to study the Bible. Through the Bible didactical approach, the meeting of Bibliodrama and the metaverse can have a positive effect on modern learners, in terms of improving learning environment and, above all else, increasing learning interest. In terms of biblical didactics, implementing Bibliodrama in the metaverse has the following advantages. First, it helps to construct a dramatic situation and environment so that the meaning of the biblical text can be proved relevant to today's learners, not something belonging to the past. Second, in the metaverse, the historical space and characters of the Bible can be realized in virtual reality to produce a 'situational play'. Demonstrating freedom, imagination and creativity in the metaverse learners play in Bibliodrama. This way they also become aware of the hidden meaning of the blank pages in the Bible. Third, the metaverse environment is not static but dynamic and interactive; Bibliodrama pursues an interpretation that harmonizes spirit and body. Therefore, through the dynamic activities of discovering the meaning and significance of the Bible, it is possible to form a holistic faith in which spirit and body act as one.

• Journal of Christian Education in Korea
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• v.74
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• pp.81-106
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• 2023

The purpose of this study is to find the implications for the more appropriate educational ministry for the 3040 generation congregation through a critical and holistic understanding of the 3040 generation of Korean churches in the view of the discourse on understanding congregation. To this end, this study studies the biblical, theological, and educational grounds of the discourse on understanding congregation in terms of the connection between congregational theory and educational ministry, describes the characteristics of the 3040 generation congregation through human-developmental, faith-developmental, and socio-cultural approaches, and presents educational implications for the 3040 generation from a congregational point of view. Through this study, This study presents four implications of educational ministry from a congregational perspective by paying attention to the characteristics and intergenerational dynamics of Korean churches in their 30s and 40s: 1) Renewal of family-friendly educational ministry considering various types of families, 2) Reinforcement of life-long discipleship where the Gospel and life issues encounter; 3) Reinforcement of collaborative small groups based on all-line ministry; 4) Presenting the development and practice of creative and evangelical ESG ministry.