• Journal of Christian Education in Korea
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• v.66
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• pp.273-307
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• 2021

The purpose of this study is to explore the inner perceptions and dilemmas of young people about the church. To achieve the purpose of the study, this study sampled the research subjects, and conducted in-depth interviews and FGI. The sample in this study was 21 young adults who met the study criteria. Some of these people are not currently attending church or have thought of moving to another church. In this study, research was conducted based on the analysis procedure of Riessman (1993). Focusing on the procedures of 'telling,' 'recording,' and 'analyzing,' the experience and life situation of the study participants are to be grasped. Through this process, we analyzed the situation and context of why young people leave the church. It consisted of 5 areas and 15 sub-themes. Based on the research results, it was found that young adults need a church and are looking for a church. The church is a mystical space, but from an pedagogical point of view, the church is a space for teaching and learning faith. As experts in theology and education, the minister must create a space so that the church can become a space of transcendence, a space of intimacy, a space of understanding, a space of change, a space of service, and a space of reflection.

• Journal of Christian Education in Korea
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• v.75
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• pp.7-31
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• 2023

Purpose of study: The purpose of this essay is to seek an alternative direction for confirmation education within the context of Korean Protestant Church, addressing the following issues: 1) Confusion in the use of terminology on confirmation, 2) Superficial understanding of confirmation, and the absence or privatization of confirmation theology, 3) Formalized confirmation education based on the concept of rites of passage, and 4) The absence of denominationally structured confirmation education. Research content and method: To achieve this purpose, this essay attempts to foster an intradisciplinary and interactive dialogue on confirmation through a biblical, historical, and theological approach. Biblically, confirmation is to be understood as the unity of the baptism of water and the baptism of Holy Spirit, associated with the consecration of the baptized as royal priests through the baptism of Holy Spirit. Historically, as a part of the rite of Christian initiation, confirmation was a unified rite that has undergone a process of separation and reunification. Theologically, the rite of confirmation affirms the covenant of the Triune God given in baptism and is positioned between baptism and the Lord's Supper. Conclusions and Suggestions: In conclusion, this essay suggests an alternative form of Confirmation education that is oriented towards the following objectives: 1) Education that forms the identity given in the baptismal covenant, 2) Education that reflects characteristics of both baptism and the Lord's Supper, 3) Education that integrates the Bible, doctrine, and life of confirmand and, 4) Education based on an organic educational system.

• Journal of Christian Education in Korea
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• v.66
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• pp.11-48
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• 2021

This paper is a thesis that explored the necessity and possibility of spiritual teaching that forms the inner side of human beings in the age of AI where objective knowledge is prevalent, focusing on "contemplative pedagogy". For this it first examined the characteristics of objective epistemology of AI and the direction of school education in the AI and explored the necessity and character of spirituality and spiritual teaching as a request for the AI era, and also explores the possibility of realization of spiritual teaching in general school setting through contemplative pedagogy, which actually puts this into practice. As a result of the study, it found that spiritual teaching is not exclusive to a specific area such as religious studies or theology, but is a teaching that should be embodied in all schools and educational fields in today's era where third person knowledge is widespread. It also found that in addition to contemplative teaching, various spiritual teaching models need to be developed and put into practice for this purpose.

• Korean Institute of Interior Design Journal
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• v.13 no.3
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• pp.43-51
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• 2004

1"his Study is to make research a Image and Symbol in the Gothic Architecture. Firstly, the concept of the symbol and the image effect are essentially based on the meaning that the activity of consciousness take on the constitution of the symbol. Therefore the image represent the deepest content of human nature has been imagination and reality. Secondly, the symbol concept showed in Gothic Architecture was associated with the passion of the order of middle ages. The world, the cosmos and the history had been revealed in Gothic architecture. In Gothic Image, Emile Male maintained the symbol of the Catholic Church as above mentioned. The Catholic Church was mirror of the natural, the institution, the moral and history, then this passion of the order was a christian order. Especially, E. Panofsky said that the scholastic method was shown in Gothic architecture. He assert that it was especially dialectic method used in theology. That is, he explained the transfiguration of Gothic Architecture with the process of thesis, anti-thesis, synthesis. These symbolize light, magnitude, clearness. Finally, symbolic image is important in Post-Modem architecture at present. Post-Modern architecture is associated with the public and the Pluralism. Post-Modern architecture attempt to communicate as symbolic language among the assumption for diverse aspect of culture.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.193-222
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• 2009

There is no place in the scriptures of Daesoonjinrihoe(大巡眞理會) where Indian philosophy is directly discussed. The philosophies dealt with in Daesoon thought are mostly those of Christianity, Confucianism, Buddhism, and Taoism. Of course, the thoughts that are not widely known and those that are not considered to be worth comparing with the Daesoon thought must have been omitted. It seems that Indian philosophy and Daesoon thought have considerable similarity. First of all, the two philosophies are rooted in religion. True, there is no dearth of religious philosophies in the East, for instance, Confucianism and Taoism, and yet comparing Daesoon thought and Indian philosophy is significant because they both presuppose a theistic paradigm. At the core of the two perspectives, there is personal God, i.e., Isvara or Gucheon Sangje (九天上帝), upon whom human beings and the world absolutely depend as his creation. Unlike traditional Christian theology, the two philosophies are alike in being indifferent to proving the existence of the deity and focusing on his form and role. In this article, the author try to examine the meaning of the four tenets of Daesoonjinrihoe(Eumyanghapdeok 陰陽合德, Shininjohwa 神人調化, Haewonsangsaeng 解冤相生, Dotongjingyeong 道通眞境) from the perspective of Indian philosophy in general, Purusa-sukta of Rig-veda, theistic Upanisads, and Ramanuja's Visistadvaita(限定不二論) in particular. Before making up the main subject, the author inquires into the characteristics of Ultimate Reality in Daesoon thought and Indian philosophy.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.117-152
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• 2020

In Daesoon Thought, Matteo Ricci is regarded highly as a Jongjang, 'religious leader,' (of Christianity). This paper deals with the life and philosophical/theological thought of Matteo Ricci as homo-religiosus from the perspective of phenomenology of religion. Examining his historical background and biographical sketch, I will analyze Ricci's understanding of God, humanity, and salvation and re-evaluate his relationship with Daesoon Thought. Matteo Ricci, born in Italy, became a Jesuit missionary to China and transmitted various products of western civilization. Accepting the pro-cultural approach of Jesuit mission, he applied it to Chinese culture and language by learning the Chinese language and regarding Chinese people as his friends. This was a sympathetic way to transmit Western religion and culture while on Chinese soil. He suggested eight reasons to look towards the future of China with optimism and taught Chinese people his Christian message through his indirect means of understanding and persuasion. In China, Jesuit missionaries called the Christian God 'Tianzhu (Cheonju in Sino-Korean),' meaning Lord of Heaven. Ricci identified the Confucian notion of 'Shangdi (Sangje in Sino-Korean),' meaning Supreme Emperor (or God) with Tianzhu. While translating Confucian scriptures, he found the common ground between Confucianism and Christianity to be the monotheism of ancient Confucianism. He criticized the concepts of God in Buddhism and Daoism, and justified the Christian doctrine of God by way of a Confucian understanding of deity. Ricci's understanding of humanity was based on his Christian faith in creation, and he criticized the Buddhist concept of transmigration. He proposed Christian ethics and doctrine of salvation by using discourse on the afterlife and in particular, the concepts of heaven and hell. Concerning the relationship between Daesoon Thought and Ricci, the following aspects should be examined: 1.) Ricci's contribution to the cultural exchanges between East and West, 2.) his peaceful approach to his mission based on dialogue and persuasion, 3.) the various activities conducted by Ricci as a Christian leader, and 4.) his belief in miraculous healings. His influence on Korea will likewise be explored. Ricci's ultimate aim was to communicate with Asian people and unify East and West under a singular worldview by emphasizing the similarities between the Christian and Confucian concepts of God.

• Journal of Christian Education in Korea
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• v.63
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• pp.13-37
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• 2020

The World Health Organisation(WHO), paying attention to the spread and fatality of the coronavirus(COVID-19), which first occurred in Wuhan, China, declared a global emergency. Although many countries implement strict measures to slow down the spread, WHO officially declared a pandemic. COVID-19 has sparked fears of an impending economic crisis and recession. Due to the economic crisis caused by social distancing, self-isolation and travel restrictions, the collapse of the world economic system centered on free trade and the decline of globalization are mentioned. Political leadership that has not responded properly to the pandemic is challenged, and nearly all of society is rapidly changing to a non-contact and immobile culture. COVID-19 has seriously affected all levels of the education system, from preschool to tertiary education. The so-called old concept of deschooling is realizing in the field of education through digital media paradoxically. Church education is facing a serious crisis as well. Churches are seeking now a new normal that includes theological reflection on the pandemic, online worship, education, and non-face-to-face ministry to overcome the worst unexpected crisis. In the post-corona era, church education must actively seek alternatives in response to rapidly changing surrounding conditions and reconstruct educational philosophy(theology) that focuses on Christian values. In addition, it is necessary to start operating a mobile(or online) church school that combines offline and online. It is necessary to introduce 'Blended Learning' method that combines non-face-to-face and face-to-face learning, and by combining church school and homeschooling, churches and families need to share the responsibility of education in faith.

• Archives of design research
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• v.19 no.2 s.64
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• pp.173-182
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• 2006

In church building, the worship space performing practical rituals and making a place of friendship and education has a role to accept the changing services with the times. And it is also distinguishable from the chaotic surroundings and is the space for religious experience of christian identity we cannot experience in our daily life. Therefore it is very important to investigate its characteristic as the space for religious experience. The important purpose of church building is to make up a worship space, and the chancel in worship space is said to be the core in church building, the center of all worship acts. Especially, today with the tendency of multi-functionalizing and opening in worship space, the chancel in worship space has a more special meaning as spatial, functional and symbolic center. The purpose of this study, with the worship space in domestic protestant churches, is to make up basic data for the worship space plan and interiordesign in church building by analyzing the characteristics of interior design for chancel, the core field of worship space. This study has researched the constituentcharacteristics of interior design for the chancel in worship space in domestic protestant churches in 10 years from 1995 to 2004. And found the worship space opening and multi-functionalizing with the changing times. From now on, the study on interior design for creative worship space should be researched positively for the purpose of expressing the christian identity and the opening and muti-functions, on the basis of christian theology.

• Journal of Korean Philosophical Society
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• v.137
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• pp.81-108
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• 2016

In Medieval and Christian history, disputation between Augustine and Pelagius originated from different perspectives regarding the free-will of humans and the grace of God. This debate has continued throughout the Middle-Ages and the Reformation to date. In this regard, the purpose of this article is to investigate the implication of opposition and disputation between Augustine and Pelagius on today's society. Overemphasis on human capacity and free-will leads to humanism, while the arguments supporting the grace of God can encourage evasion of the ethical obligations of humans. Augustine and Pelagius had opposing views on this subject. Pelagius emerged in the Roman Empire, emphasizing the ethical responsibility of humans with free-will. On the other hand, Augustine argued that human nature and free-will had been damaged. With a pessimistic outlook on human capacity, he emphasized the grace of God. Shocked by the self-indulgence and ethical negligence of the Church of Rome which was the center of Christian nations at that time, Pelagius strongly urged Christians of the Roman Church to take moral responsibility. However, the theology of Augustine justified the status quo of the Roman Church while Pelagius focused on the necessity of an ethical life of humans based on free-will. Viewing Pelagius' strict moralism as a humanist view that emphasizes human capacity and action, Augustine showed strong opposition to such a view and instead emphasized God's grace. Pelagius was condemned as a heretic as his belief in free-will did not follow Augustine's Doctrine of Grace. However, Pelagianism penetrated Christian history and still poses a threat to Christianity to date. Societal corruption and depravity is still prevalent in today's society as it was in the time of Pelagius. South Korea for instance is exposed to serious moral corruption and a lack of social responsibility as shown in the sinking of the MV Sewol in April 2014. For those reasons, Christian society emphasizes Christian ethics and requires an honest leader who will set an example of Christian life. In this light, I want to examine the implications of disputation between Augustine and Pelagius on today's society.

• 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.