• Journal of Christian Education in Korea
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• v.64
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• pp.445-477
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• 2020

The topic of school community is considered very important in Christian education because the Christian religion is based on relationships. However, the studies on school community in Christian education are insufficient. Therefore, this study intends to explore the characteristics of school communities in Christian elementary school through descriptive approach. For this, data was collected through a ten-week participant observations and ten-time interview with the teachers, students, and parents, and artifacts collection. The result of the analysis, students were growing up with experiencing inner conflicts when they have a good relationship with their friends as a member of one community. This study gives suggestions to Christian school and public school communities as follows. First, studies on Christian schools' community have to be based on the Christian worldview. Second, The community of justice needs to be included in Christian school communities. Third, Christian school students experience continuous inner conflicts when practicing Christian values, thus the classroom community needs to be a place where students can talk about it openly. Fourth, public schools only consider the abilities to cultivate community competence, but it needs to apply the Christian school community where it is comfortable and acceptable to reveal weakness. In this way, the community will become a more humanistic environment.

• Journal of Christian Education in Korea
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• v.64
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• pp.81-107
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• 2020

Church education in Korean churches is facing a very serious crisis. This crisis is a negative perception of the church as viewed by the present society. The negative perception of the church has led to children, adolescents, young adults, and even adults leaving the church. There have been countless studies on the problem of Christian education and its alternatives. However, those problems still remain a matter of church education. The alternatives do not become viable and remain a problem. To solve these problems, a paradigm shift is required, and in order to overcome the crisis of the church, it is necessary to study alternatives and its method factors and find application points. Today's church education is absolutely influenced by postmodernism and informationalization. However, church education is education for Christian identity that transmits Christian faith. This Christian education is facing challenges and crises against its religious and academic identity. Christian education has a responsibility to be aware of this reality and to present alternatives to overcome various crises facing church education. Therefore, it is the task of church education to establish standards so that we can live a life where the Bible becomes the standard. In other words, it is to give them biblical faith. Furthermore, it is necessary to point out and understand Christian faith in the Korean church, which has been evaluated as insufficient. In addition, establishing a Christian worldview and realizing the Kingdom of God that practice justice and love in society are tasks that can be accomplished efficiently through Christian education. Therefore, the Korean church should actively seek ways to support the practice of Christian education as well as church education in forming ideal Christians which is the goal of Christian education.

• Journal of Christian Education in Korea
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• v.74
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• pp.33-55
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• 2023

This study aims to explore the direction of Christian public practice in the post-COVID era, seeking to overcome the uncanny feeling caused by increased division and exclusion during the pandemic period. Firstly, we will investigate the unequal impact of COVID-19 on the labor market and examine ways to achieve economic justice in the post-COVID era. Subsequently, we will deliberate the role of Christianity in establishing publicness in the digital world and virtual spaces. Finally, viewing COVID-19 as a catastrophe caused by an anthropocentric worldview and exploitation driven by greed, we will explore the tasks of Christianity to overcome the crisis of the Anthropocene. Christian public practice should fulfill its mission of care and stewardship not only in social context but also in an ecological dimension. The author proposes "planetary citizenship education" for a harmonious relationship between human species and the Earth they inhabit.

• The Journal of the Korea Contents Association
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• v.18 no.7
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• pp.282-290
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• 2018

This study tried to suggest the development of a writing education model for Christian Universities based on both Hobbs' media education model and Vanhoozer's media text analysis model. This model consists of 6 steps- Christian worldview establishment, access, analysis and evaluation, creation, reflection and social action. This was developed in order to be applied for the class "reading and writing" of liberal arts. Also, this is an appropriate model for media text writing education aiming at an alternative creation activity through a critical comprehension of the complex texts consisting of sounds, images, letters and so on. Furthermore, this is designed to train the capable persons having intelligence, character, and spirituality balanced, whom the education of Chrisitian universities aims at. Finally, this model pursues the student-friendly and amalgamative text writing appropriate for a new era and has an advantage to raise the power of various forms of letter writing which all the universities should stress as well.

• Journal of Christian Education in Korea
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• v.61
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• pp.9-35
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• 2020

In the second half of the previous century the composition of the teacher population - and the composition of the pupil and parent population - in the Netherlands gives rise to the name change 'age of secularisation' to 'age of pluralisation'. In previous centuries the (religious or secular) worldview identity of the parents and the educational philosophy of the school were attuned to each other, and merged into a mono-cultural perspective on the identity development of pupils. The basis for both - the upbringing by the parents and the socialisation in the family on the one hand, and the teachers' efforts to enculturate the students at the school on the other - was a similar life orientation. The school choice of the parents was predetermined by their commitment to a particular (religious) worldview, very often inspired by Christianity. The religious identity of their children developed in a clear-cut context. However, in contemporary society plurality dominates, at home and at the school, both in case of the parents and the teachers. A direct relationship with a community of like-minded believers is no longer decisive for parents with varying cultural and religious backgrounds. Instead, a good feeling upon entering the schoolyard or the school building is a convincing argument in the process of school choice. The professional identity development of teachers and the religious identity development of children takes place in a plural context. Our question is: what does this mean for the normative professionalism of the teacher? To answer this research question we make use of the resources of the Dialogical Self Theory (DST) with its core concepts of 'voice' and 'positioning'. After presenting the Dutch dual education system (with public and denominational schools) we provide a lively description of a Dutch classroom situation occurring in a public school, as viewed from the perspective of the teacher. The focus in this description is on performative dialogue as a 'disruptive moment' and on its potential for the hyphenated religious identity development of teachers, which makes up a part of their normative professionalism.

• Journal of Christian Education in Korea
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• v.78
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• pp.153-189
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• 2024

This study sought to find the characteristics of the Protestant faith that emerged during the early missionary work of Korean Protestants in the Andong region of Gyeongsang Province, where Confucianism was developed. In the early days of Korean Protestantism (1905-1935), it focused on the life and lifestyle of Elder Lee Sang-dong, a nobleman with a background in Toegye Confucianism, who converted from Confucianism. Elder Sang-dong Lee's life and journey of faith can be illuminated and the implications can be connected through the theology of the faith community by Christian education scholar J. h. Westerhoff III. Westerhoff viewed Christian education as forming the values and worldview of individuals in the community while the faith community adapts to society and culture. Westerhoff's view of Christian education is that these values appear as a way of life within social and cultural processes, and this life helps to reveal various aspects of life based on different environments. As Sang-dong Lee began reading the Bible, he came to believe in Jesus and accepted the worldview of the Bible. The values o f the Bible accepted in this way opened up a world view shown by the Christian Bible rather than Confucian Toegye Neo-Confucianism in the encounter between Confucianism in the late Joseon Dynasty and early Protestant church history. Thus, he lived the lifestyle of a believer who put the words of the Bible into practice in the life of a Confucianism nobleman. He founded the Posan-dong Church and started a church with a martyrdom faith community. He was the first in Andong to sing the March 1st Independence Movement on his own, advocated the Korean Independence Movement, liberated slaves and demonstrated the equality movement, and established new education at DeoksinSeosuk. By implementing it, it faithfully fulfilled its role as a teacher of the enlightenment movement and catechesis. In the early days of Korean Protestantism, Lee Sang-dong, a layman who held the office of elder rather than a minister in an institutional church, is a practical example of the values and lifestyle shown through the encounter between Confucianism and Protestantism in the Andong region, the stronghold of Confucianism. It can be seen as providing deep insight in modern church history and from the perspective of Christian education.

• Journal of Christian Education in Korea
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• v.72
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• pp.147-164
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• 2022

Stories have been studied as an important educational method in Christian education. In recent discussions on religious education, stories are positively evaluated in terms of stimulating children's unique fantasy, as opposed to visual media, and in terms of face-to-face direct communication. Our most profound and passionate orientation to the world is shaped by stories. This is because stories move us by moving us and shape our unconscious to act accordingly. However, the subjects that supply stories to children now are various mass media and consumer culture. The story it tells instills a secular worldview and makes us dream of a world completely different from the kingdom of God. Our children need a story to imagine the kingdom of God. This paper focuses on story-style sermons in children's worship and tries to deal with the Christian educational implications of story-style sermons. To this end, first of all, I would like to treat the Bible as a story according to the approximate concept of the story and the position of literary criticism who approached the Bible as a story. The second will deal with narrative preaching. First, we will look at narrative sermons for adults, and then deal with narrative sermons for children. The two narrative sermons were treated separately in the sense of considering the characteristics of children rather than being separated. Lastly, I would like to draw out the Christian educational implications of narrative preaching.

• Journal of Christian Education in Korea
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• v.61
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• pp.233-262
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• 2020

Rapidly developing modern science &technology have a profound impact on Christians and pastoral work. Recently, the 4th Industrial Revolution has induced lots of discussions in the field of church and theology, and artificial intelligence (AI) has become an important issue in many ways. Nevertheless, there is a lack of empirical research on how the AI would affect church and pastoral work. This study examined and analyzed the theological students' perception of AI. A survey was conducted on the perception of seven sub-areas of 220 male and female theological students at major seminaries in Korea. The seven subareas were including the degree of interest in AI, social influence, AI's alternative influence, and AI's church influence. The results showed that theological students generally agree with the academic relevance of AI or the need for education on AI. However, it presented alow perception of the impact of AI on the church. Such recognition may reflect the following belief. Students are aware that the AI is a necessary and important part of social and general education, but at the same time, they think the AI may not significantly threaten the church. Therefore, wes uggest that considering a response of Christian education to raise the perception of theological students of AI, courses related to science and technology should be organized in the curriculum of seminaries at various levels from the perspective of the Christian worldview.

• Journal of Christian Education in Korea
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• v.65
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• pp.29-54
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• 2021

In Europe, the diversity in religions, cultures, languages and historical backgrounds is enormous. World War II and the Soviet Regime have played a large part in this and the flow of refugees from other continents increases the pluralism. How can religious education add to bridging between differences? The language across European countries is different, literally between countries, but also figuratively speaking and even inside individual countries. These differences occur in cultural sense and across age groups as well. Secondary education has the task to form young people to become firmly rooted people who can hold their own in society. It is essential that they learn to examine their own core values and their roots. Recognising their values should be a main focus of religious education. However, schools are currently accommodating increasing numbers of non-religious pupils. What role do religious values still play in this situation? How do pupils feel about active involvement in religious institutions, and about basing life choices on religious beliefs? Can other, non-religious values be detected which could form the basis for value-oriented personal formation? Research of these subjects has been ongoing in the Netherlands for more than twenty years and is currently being expanded to the Czech Republic and(former East) Germany. These are also secularized countries but have a very different history. Does the history and context of these countries play a role, and does this show in the values that are important to pupils? A comparative pilot study is being conducted as start of this broadening perspective geared towards greater insight into the values of pupils in these three European countries. This information helps to design appropriate new forms of religious value-oriented worldview education.

• Journal of Christian Education in Korea
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• v.74
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• pp.7-31
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• 2023

The climate crisis threatens Earth's ecosystems and biodiversity. In particular, it can be said that the cause of the global crisis began with human greed. An educational alternative is needed to change the Christian worldview that causes greed. The purpose of this study is to find ways to apply democratic citizenship education to Christian education as an alternative to overcome the climate crisis. The contents of the study to achieve the purpose were first the essence of Christian citizenship education was examined by dividing it into citizenship education, democratic citizenship education, and Christian citizenship education. Second, The model of democratic citizenship education was established by defining its goals, content, methods, and directions within the context of Christian citizenship education. Third, the application plan of Christian education for democratic citizenship education was classified into 7 categories and proposed; environmental education to overcome the climate crisis, ethical education to restore the public role of the church, education to form God's character, education to realize the village education community, education that promotes Christ's peace and Christ education that fosters consideration for multicultural individuals, and literacy education to prevent the negative impacts of digital media culture. Next, the plan to apply democratic citizenship education to Christian education is, first, to reduce human greed and restore God's creation order through environmental education that can overcome the climate crisis. Second, through ethics education to restore the church's public nature, it is necessary to restore the church's role for the church's moral empathy and publicity. Third, through the education that forms the God's character, it is necessary to form a mature character of faith in which personality and faith are harmonious and balanced. Fourth, schools, villages, and churches form a community through education that realizes a village education community so that the members of the village can obtain educational results. Fifth, through education that aims for the peace of the God Christians should be able to live as Christian democratic citizens who achieve peace in the kingdom of God. Sixth, through education that considers multicultural people, faith education that helps them overcome discrimination, exclusion, and hatred toward multicultural people with the love of Jesus Christ and seek a life of coexistence. Seventh, through literacy education that prevents the harmful effects of digital media culture, personal ability to read and write in media should ultimately be improved to the ability to practice socially.