Contemporary Christian educators emphasize that the student has to become not a passive beneficiaries of knowledge, but an active subject for self-directed learner to pursue a Bible training. In addition, learning environments need to be converted into a learning place in which students can learn the principles of the Word, taste its meaning, and apply them into the scene in their lives. This study is to investigate new possibilities of self-directed volunteer camp, developing it as an alternative program for summer retreat and evaluating its effectiveness. According to qualitative research findings. self-directed volunteer camp provide for the youth students to develop their leadership as well as their faith. Especially, the higher effect of self-directed volunteer camp was found on program satisfaction, promoting cooperation through real problem-solving, and internalizing of the faith. Therefore, self-directed volunteer camp for vacation Bible church programs can be expected as an alternative teaching method for church education in the 21st century.
The purpose of this study is to clarify the contribution of Christian faith in the process of establishing self-identity and stably settling in the process of North Korean youth settling in Korean society. The research method used narrative. Participants in the study were nine late youth who belonged to the church, aged 17 to 24 years old, who had been in Korea for more than one year. Through this study, themes were derived from four categories. First, a retrospective narrative of the North Korean defection motive was dealt with. Second, it deals with the psychological adaptation process and unsolved tasks. Third, I dealt with the thoughts of the family, the discourse and vision for unification, which they dream of in Korean society as Christian believers. Fourth, it is about the Christian faith, and it is said that the Christian faith gives North Korean refugee youth the power to reflect on their lives, and to see the essence of life through the values of interest in others, history, society, and the kingdom of God. These results are based on the encounters with church and alternative school leaders and various curriculums that North Korean refugee youth experience and talk about. In the sense that it seeks and suggests a new direction in the era of preparation for unification, this article can be said to be of great value for Christian education.
This essay aims to seek an alternative model of catechesis, as this form of education faces various challenges from the Korean Church especially during COVID-19 pandemic. For a long time, catechesis in the Korean Church narrowly focused on the act of producing Christians who would be loyal to the local church, rather than focusing on nurturing members loyal to Christ, an issue that has been problematized in recent publications on catechesis. Thus, the loss of social trust in the Korean Church and the decline of its public image exemplify how this type of catechesis as disciple-making for local church's benefit, mostly nurtures a vertical dimension of faith. The current teaching and learning method mostly employs a unilateral transfer of doctrine from the teacher to the learner and emphasizes the memorization of doctrine. This type of instruction renders the catechesis as the most lackluster and outdated form of Christian education. This essay aims to reconceptualize the traditional model of catechesis. This essay first critically evaluates current situations of catechesis and presents several alternative meanings on the concept of doctrine. Then it explores the theories of catechesis through different models posed by Christian educators such as John Westerhoff III and Richard Osmer. The final section is devoted to presenting an alternative form of catechesis that focuses on seeking holistic faith.
The purpose of this study is to explore implications for intergenerational Christian education in Korean churches and families that struggle with "generational fragmentations" focusing on the conception of reciprocity and participation. For the faith community in Korea, "generational fragmentations" does not merely mean communication gaps or the disconnection between generations but also the absence of reciprocity and communal participation as a genuine intergenerational community of faith. With this phenomenon in mind, this study explores the concept of "intergenerationality" in education, focusing on reciprocity and participation. Next, this study examines the concepts of reciprocity and participation found in John Dewey's seminal works, Democracy and Education and Experience and Education based on his ideas of democracy and experience in relation to intergenerational Christian education for the Korean church and families. The present paper then attempts to find implications for intergenerational Christian education in the Korean church and family, showing the importance of an intergenerational community of faith with reciprocity and communal participation, and communal spiritual journey with children and adults.
Digital transformation, which is accelerating in each area of society due to the COVID-19 pandemic, is also having a profound effect on Christian education. A representative example of digital transformation is the emergence of a digital world called the metaverse. This study understands the metaverse as an expanded space for Christian education and explores digital storytelling as a method for faith formation. It is argued that the characteristics of digital storytelling through metaverse spaces are characterized by interactivity, agency, audiovisuality, sociality, and openness, and that modification through Christian educational frames is necessary in order for this approach to be appropriated to Christian educational practice. To this end, this study examines Anne Wimberly's story-linking approach, and Mary Hess' approach on digital storytelling, which is understood as a way of faith formation for the liberation and Christian vocation through storytelling in a digital space, focusing on authority, authenticity, and agency. It is argued that Christian education on the Metaverse should be a place for change in the Christian life and formation of vocation, and a space where participants' active responses to God's grace be practiced in a digital space in a reciprocal way. This means that learners are encouraged to participate in expressive and relational education that is practiced in the form of play and creation, responding to God's initiative in the metaverse. This study argues that for digital storytelling through the metaverse to become a process of faith formation, it is necessary to connect stories of participants with the story of God's Kingdom in the expanded digital world, aim for a reciprocal space through hospitality and listening, and promote immersive participation and holistic reflection.
The purpose of this study is to define the key competency as Christian(in another word: Christian key competency) and to interpret the six key competencies of the 2015 revised curriculum in a Christian educational way. Also as an alternative to the key competencies model of the 2015 revised curriculum, this study aims to materialize the formation of a Christian key competencies model based on Christian faith. This study derived 'faith' from the key competencies as Christian throughout preceding research analysis. The 'faith' of the key competencies as Christian means the ability to know oneself, and to know the world and God within the knowledge of the Bible (knowledge of God) in the personal relationship with God, and also it is the ability to think, judge, and act with biblical values, Christian world view, and Christian self-identity. The key competency 'faith' could be the basis (standard) of motivation, attitude and the value of all competencies in cultivation and exercise. The model of Christian key competencies has the structure in which each six key competencies become to be cultivated based on the Christian key competency called "faith." Based on the structure, the six key competencies of the 2015 revised curriculum were interpreted and explained from the perspective of Christian education. In the self-management competency, self-identity can be correctly formed in relations with transcendent God. In aesthetic emotional competency, the empathic understanding of human beings comes from the understanding of the image of God, the supreme beauty, the source of beauty. About the community competency, human community is the source of God who created the universe, human and all of things. It is because a Christian community is a community within the relationship of Trinity God, Nature and others. Therefore regions, countries, and the world become one community. Communication competency first stem from good attitudes toward yourself and others with respectful mind. It comes from an understanding of Christian human beings. Also, there is a need of having a common language for communications. The common language is the Bible that given to us for our communicative companionship. Through the language of the Bible, God made us to know about God, human being and the creative world, and also made us to continue to communicate with God, others and the world. For having the knowledge-information processing competency, a standard of value for the processing and utilization of knowledge and information is required. The standard should be the basis of moral and ethical values for human respect. About creative thinking competency, the source of creativity is God who created the world. Human beings who have the image of God own creative potential. As well as, creativity has different expression forms depending on individual preferences and interests, and different approaches will be made depending on each individual's importance and achievement. Individual creativity can be found through education, and it can be embodied by converging knowledge, skills and experience.
Parish nursing is a community health nursing role developed in 1983 by Lutheran Chaplain Granger Westberg. An increasing emphasis on holistic care, personal responsibility for a healthy lifestyle, and changes in healthcare delivery systems have undoubtedly facilitated the establishment of an innovative nursing role in the community. Parish nurses are functioning in a variety of church congregations of various denominations. The parish nurse is a educator, a personal health counselor, a coordinator of volunteers. The parish nurses helps people relate to the complexed medical care system and assists people to integrate faith and health. The purpose of this study is to investigate what the korean parishioners want in parish nursing and what type of role expectation from parish nurse. The subjects were 1138 parishioners of 23 churches of various denominations in nationwide Korea. Data were collected by self-reported question naires from Feb 4 to June 25. 1999. The data were analyzed by using percentage. frequency. $x^2-test$. multiple Response set with SPSS program. The results are as follows: 1. Desired parish nursing contents by parish nurses are: psychological counselling(23.4%) out of private counselling. stress management(21.1 %) out of private health education. Emergency care(14.1%) out of group health education. Blood Pressure check-ups (19.0%) out of Health check ups. home visiting(44.9%) out of patient visiting method. B T. pulse, respiration and blood pressure check(15.0%) in Care to serve in home visiting. spiritual preparation to accept the death(41.7%) in hospice care, advices to choice of medical treatment using guide(50.1%) in introducing and guiding of health care facilities, pray(21.7%) in spiritual care' faith support. 2. Desired Health Teaching Content According to Period of Clients by Parish Nurse are: Vaccination(22.5%) in infant and toddler health management. sexual education(25.3%) in adolescent health management. prenatal care (29.5%) in pregnant health management. osteoporosis prevention and management (22.4%) in Middle aged health management. dementia prevention and management(25.5%) in elderly health management. 3. The expectant role from parish nurse is spiritual care faith support(14.1%). patient visiting care(13.2%), hospice care(12.9%), private counseling(12.8%), health check ups (11.1 %), volunteer organization and training out of believer(11.0%), private health education (9.3%), group health education (8.3%). 4. In Necessity of Performing Parish Nursing according to Region, Most(over 95%) responded that nursing program is needed. so there is no significance between regions. In Performing Parish Nursing in their church, Most(92.2%) responded they want to perform program. 5. In case of performing parish nursing, 52% out of the subjects responded they want to participated in parish nursing volunteer's activity, for example. to be in active to be a companion to chat(42.1%), necessity support (25.3%), donation support(25.0%), exercise support(18.2%), vehicles support (9.9%). As a result. in holistic care and spiritual care, the need of parish nursing and the role expectation from parish nurse are very high among korean believers. Therefore, I suggest parish nursing centering around Taegu and Kyungbuk province should be extended to nationwide. For extending parish nursing program. more active advertisement and research is needed. After performing parish nursing program through out the country, further comparative research between regions should be practiced and Korean parish nursing program will be developed and activated.
The Journal of Korean Academic Society of Nursing Education
/
v.15
no.1
/
pp.109-119
/
2009
Purpose: This study was done to develop the concept of resilience focusing on cancer patients in Korea. Methods: This study was done in three phases sugggested in the Hybrid Model; theoretical phase, fieldwork phase, and analytical phase. Eight cancer patients participated in the fieldwork phase. Results: The antecedent of the concept of resilience was the crisis or adversity that threatens life or changes the quality of life. The attributes of resilience were psychosocial, relational, situational confrontation and faith (philosophical) characteristics. 1) Psychosocial : self worth, self efficacy, self-confidence, independence, optimistic & positive mind, strong will, and responsibility, 2) Relational : relation-oriented, intimacy, and social interests, 3) Situational confrontation : appraisal of stress situation, problem-oriented coping, and ability to applicate a new situation, 4) Faith (philosophical) : the belief that self-knowledge is valuable, finding positive meanings, religious belief, a belief that lives are worthwhile and meaningful, and a balanced perspective of one's life. The consequences of resilience were acceptance of adversity, getting through one's dread and apprehensions, and gratitude & sharing life. The contributing factor of resilience is positive family support. Conclusion: The concept of resilience is necessary in order to manage cancer patients for promoting quality of life so that its application may have a positive impact on the patients care.
This study attempted to find a Christian religious alternative to the seriousness of the problem of low birth rate which has become a national and social problem, and its alternative. Korea is a low birth rate country. The phenomenon of low birth rate and childbirth avoidance is a reality that not only are national problems but also Korean churches are experiencing serious problems, and will continue to affect them. It will affect the church in four major ways. First, is a sharp decline in the number of members. Second, is the decline of Sunday schools. Third, various family problems and generational conflicts will arise. And it brings problems such as a crisis of faith among members. Young people living today have an unconventional attitude toward marriage, childbirth, and parenting. But for Christians, childbirth is a way of living in that God blessed us to "be fruitful, multiply, and fill the earth." In other words, childbirth must be recognized as a blessing from God, not a human decision. Therefore, we must know how precious the fetus is in front of God and that it is a precious life. Thus, we should be interested in how to nurture the life God has given. To do so the church's role is education is to shape the value of life from a biblical perspective. Therefore the church needs to see how the Christian faith of young and married couples who are about to marry, give birth, and raise children, affects the childbirth and rearing of children. And it is necessary to study what the role of church and Christian education is to solve the problem of low birth rate and to suggest alternatives. For this study, we will first identify the factors of low birth rate. Then we will confirm childbirth and the blessing of God through the Bible. Finally, the role of the church in low birth rate and educational alternatives will be presented.
Although the interest in Christian education of spirituality has increased recently, the practice of the education of spirituality in the Korean Church has been fragmented in the contents and methods without any clear educational purpose of the Protestant tradition. This requires a creative study to seek out the contents and method best suited to realizing the educational purpose of the Protestant tradition, through a rigorous academic methodology. This study proposes just such a creative model for the education of spirituality with an educational purpose based on the core ethos of the Protestant spirituality, integrating the long tradition of spiritual practices of Christianity. First, I survey the teachings on 'the life of faith' of the main leaders of the Protestant church, including Martin Luther, John Calvin, and John Wesley. Through this process, I reveal 'liberated-ness' to be the common purpose of the Protestant leaders, and the core of the practices for that purpose are 'the means of grace,' which has a different meaning from that of the Roman Catholic tradition. I construct the meaning of 'liberated-ness' in a dynamic manner, which begins with the 'liberating will' of God, and is followed by the 'self-giving will' of the believer as the response to the 'grace' of the 'liberating will.' The contact point of these two 'wills' is what I call 'the living membrane of faith.' As a creative synthesis of the above discussions, I propose a model of 'the practice of liberated-ness' for an education in spiritual practice. The purpose of this education is for the learner to become a person who continuously experiences ever-increasing 'liberated-ness' through continuous personal 'encounters' with God, and to become ever more faithful in carrying out practices for the 'liberated-ness' of her or his neighbors. The relationship between the teacher and the learner is that of personal 'encounter' as put forth by Sherrill, and also incorporates elements of 'co-authorship' as conceptualized by Kim. I transform and rename major practices of spiritual discipline according to a principle of 'liberated-ness' based on the Protestant tradition, and these comprise the main content of my spirituality education model. They include: 'lectio divina of encounter,' 'prayer facing the Lord,' 'service in liberation,' 'reflection of liberated-ness,' and 'mutual spiritual direction.' The teaching and learning process draws on Dykstra's methods of coaching and mentoring. The key environment is that of a 'sacramental community' as defined by Moore. Evaluation can be performed only by the learner her/himself. The significance of this model is that it creatively inherits and succeeds the tradition of Christian spiritual discipline from the early church onwards by transforming it through a Protestant spirituality of 'liberated-ness.'
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