• Journal of the Korean Institute of Rural Architecture
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• v.7 no.3
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• pp.57-67
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• 2005

Recent architecture of church purport to develop churches that are open towards regional society, and volunteer program are executed to benefit diverse regional societies. As a means of various programs, church-affiliated of kindergarten, the awareness that it does not merely benefit and satisfy the needs of regional residents. accordingly, diverse forms and structures are emerging within the protestant church both in term of education and construction. Accordingly, this research conducted by fousing on the User's Satisfaction of Church-affiliated Kindergarten. The result are summarized as follow.

• Journal of the Korean Institute of Rural Architecture
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• v.13 no.2
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• pp.79-86
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• 2011

The purpose of this study is to understand a architectural characteristics of local church in Virginia, U. S. This study focuses on not only analyzing the worship and service program inherent in the site planning of local church but also introducing worship service space and chancel elements of it in the village of garden area. We surveyed five protestant churches where are located in suburban and rural area outside of Midlothian city in the early August, 2010. I surveyed church building site and worship service space of churches focused on platform design, interviewed the historical background and program of churches with ministers, and corrected annual calender and newsletter. The results of this study are as follows. First, the characteristics of site plan have a comfortable parking lots and site of churchyard(cemetery) with playground that can take an activities out of chapel. The axis of church building follows to front street. Second, worship services keep two types of traditional and comtemporary worship in order to consider of both adult and youth members. The worship hall has a balance of bilateral symmetry. Third, the form of platform is built that is able to perform a music drama and movement of sermon without only one church, GraceLand Church that church building has over fifty years, and they stick to simple traditional type of Chancel that is established by pulpit, table(altar), baptistery(only baptist church), music instruments, and so on.

• Journal of the Korean Institute of Rural Architecture
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• v.25 no.3
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• pp.9-16
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• 2023

This study is an attempt to organize the historical records of the Hanok Church, which played a major role in the history of Korean Protestantism. It was confirmed that research on the theme of Hanok Church was not actively conducted. Through this study, we would like to study the theoretical consideration of the study of Hanok Church and the value of Hanok Church. Based on these results, the purpose was to serve as the basis for theoretical data on the theory of Hanok Church and to actively conduct related research. In addition, by systematizing the cultural values of the Hanok Church, basic information can be provided to establish future cultural values and business utilization plans as modern cultural heritage. Therefore, it is necessary to expand various consultative bodies to preserve Hanok churches around the region and churches and promote various projects to improve the environment for the preservation of Hanok churches. Lastly, I think efforts for long-term preservation and related research of the Hanok Church are continuously needed.

• Journal of Christian Education in Korea
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• v.68
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• pp.375-415
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• 2021

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.'

• Journal of Christian Education in Korea
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• v.69
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• pp.163-192
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• 2022

In the early 20th century, Korean Protestant Christians began two forms of prayer, Tongsung Kido and Dawn Prayer. The two prayers have been loved and performed by Korean Protestants for over 100 years. Speaking in tongues was introduced in the 1950s and became one of the most popular prayers along with Tongsung Kido and dawn prayer. Korean Protestant churches started Bible meditation in the 1970s through journals like the Daily Bible of the Scripture Union Korea. Now contemplative prayer appears as an unfamiliar and strange style of prayer, given the history of prayer so far in Korean churches. Protestant scholars and pastors have made this into a controversy; contemplative prayer is the first non-protestant prayer that has become controversial. The controversy is mainly about biblical origin, theological relevance, and historical and traditional conformity. This study asks and answers why this controversy is important for Korean Protestant churches. This study introduces the controversy and explores why one group accepts the prayer and others do not. Then, this study recounts the history of Korean Protestant prayers and shows the meanings of the encounter of Korean Protestant prayers and contemplative prayer. This study argues that Korean Protestant Christians, through the controversy, can learn that Korean Protestant churches have the potential to create a new prayer culture and tradition and need spiritual discipline through silence.

• Korean Institute of Interior Design Journal
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• v.22 no.4
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• pp.86-93
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• 2013

Illumination in church building has played an important role in making workship space more suitable for divine service. As time has changed, however, the worship space of Protestantism is no longer somber and reverent, but changing into practical and multipurpose space with bright and colorful image. This study investigates intensity of illumination of worship space during day and night respectively and figures out the change of psychological change of congregation in accordance with brightness and color temperature in worship space in order to find out preference and look into the usage and change of illumination in recent Protestantism in compliance with the needs of the time and influence. Then, result value is to be compared to Korean Standard intensity of illumination. Also, the correlation between intensity of illumination and color temperature by Kruithof's curve theory is used to identify the comfortableness of the worship space during day and nigh. And it is a common task of space designers and pastors to map out the worship space in terms of illumination suitable for its own purpose with even more modern and Korean sensibility and to create spiritual space for worshippers by collecting opinions from congregation, the main user of the space. With appropriate usage of illumination in Protestantism worship space, the atmosphere and purpose of worship can be enhanced.

• Journal of Christian Education in Korea
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• v.68
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• pp.307-344
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• 2021

After Protestant missionaries delivered the gospel to Korea in the 1880s, Korean Protestantism has pursued qualitative growth following quantitative growth. Pastors and scholars are continuing their efforts for qualitative growth in various fields such as theology, ministry, social participation, ethics, education, counseling, history, and spirituality. Prayer has been a significant spiritual resource and method in the history and for the faith of Korean Protestant churches. Historical and theoretical research on Korean Protestant prayer traditions has been continuously performed, and it is time to re-establish and renew the prayer traditions for the new generation and context of the Protestant churches. In this historical time, it is necessary to summarize the Korean Protestant prayer traditions and describe their significance for the change of Korean Protestantism and its prayer education. This study analyzes the characteristic elements of the Korean Protestant prayer tradition and discusses its significance in the church and Christian education. In addition, it analyzes the cause and background of the establishment of a specific prayer element in Korean Protestantism and describes the relationship with the topics currently being emerged. Through the research on the prayer traditions, this study reflects on the meaning of the Korean Protestant prayer tradition to Christian education and discusses the content, method, and purpose of future education in relation to Korean Protestant prayer. This study argues that prayer education should be conducted from the perspective of Christian history and tradition as a whole with understanding the characteristics of Korean Protestant prayer traditions and the educational and non-educational elements of prayer.

• Journal of the Korean Society of Costume
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• v.44
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• pp.144-152
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• 1999

The purposes of this study are to 1) enforce the necessity of liturgical vestments though clarifying the symbolic meaning, function and ritual importance of Christian liturgical vestments of ministers, 2) figure out the process of changes and characteristics of Christian liturgical vestments of ministers. 3) clarify the liturgical year, symbolic patterns and colors of the liturgical vestments, and 4) study on the status of current liturgical vestments worn by protestant ministers. Based on the catholic and the protestant churches, the scope of the study was decided and the study was conducted along with research on documents and materials. The results are as follows: 1) The liturgical vestments of priests in the Old Testament era had to be worn by stipulated rules and, instructions to perform duties. 2) The liturgical vestment of the catholid church are very various in their kinds and has their unique origins and meanings. 3) The symbolic patterns, color and meanings used by liturgical years of christianity. 4) Design on the liturgical gown and stole of christian ministers.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• 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.