• Korean Institute of Interior Design Journal
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• v.22 no.2
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• pp.112-119
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• 2013

This study focuses on an innate 'spiritual' quality of arts including building art, or a meaning of the religious philosophy of 'creativity-art'. In particular, this focuses, among two aspects in roots of modernism, especially on the irrational facet veiled by the name of 'a new' religious faith, rather than the rational such as the function. In fact, although modern Avant-gardes' religious philosophical faiths called by different names respectively have generally considered as one of the sources for their designs, nevertheless it had veiled because of the religious 'orthodoxy power' at that time. Arguably, as known well, the creativity of art is intimate relation with a religious ideas. Thus, for this purpose, this study treats this theme in central these three issues; Orientalism, Universalism, and Froebelianism which are intimate in the realm of religious philosophy. Ultimately, through a research on the universal religious philosophy in all three objects as keeping a quality not of pantheism but of 'Panentheism' emphasizing the individual's 'divine' artistic volition, this study deepens the understanding on the Creativity-art as the main characteristic of modernity. Namely, it is very important to draw a distinction between pantheism and Panentheism; because, through the pantheism, it is difficult to comprehend a stream and a characteristic of the twentieth new religious thoughts including those of modern avant-garde artists, as well as their existential free-will as a whole.

• Journal of the Korean Institute of Rural Architecture
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• v.4 no.3
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• pp.23-37
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• 2002

Buddhist Architecture should be set for worship and an ascetic life, which is its main function as it is a religious facility and its space and form can be considered as means to achieve efficiently a religious function. Every religion concludes its religious function through its ideas and form of faith based on scriptures and religious precepts. The thing should be paid attention to from this point of view is how Buddhist doctrines are reflected on the architecture and the background recognition about the fundamental doctrines and religious system should be preceded to clarify it. Existing researches have studied the characteristics of Buddhist temples on the point of functional view and architectural spacial view through phenomenal ways. Though fruitful results bore about the Korean space through that way, more internal viewpoint is required to clarify the fundamental regularities and spatial concepts indwelling in temple architecture. Considering what structural elements were required to compose one space in traditional Korean architecture is the fundamental subject and important. This thesis searches architectural characteristics through inquiring about the main building and annexes and understanding symbolic characteristics about the arrangement of the Buddhist statue and solemn things in the Buddhist temples of tangible cultural assets or above located in Seoul area.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.471-507
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• 2014

Edification in Daesoonjinrihoe is not only a phenomenon that occurs following the differences of religious experience or spiritual development among the community members, which enables the members to share teaching and learning experiences with one another, but also an issue determined as one of the major activities of the religious order and a plan for achieving the purpose of the religious order-Podeokchenha(Wordly Propagation), Gujechansaeng (Salvation of all mankind) and Jisangcheonguk Geonseol(Building of earthly paradise). The purpose of this article is to clarify its concept and provide an example of edification, through considering the historical model for edification to help the cultivators with their work of edification. The archetype of edification of Daesoonjinrihoe was formed and gradually developed in phases by Sangje, Kang Jeungsan, the Supreme God(姜甑山, 1871-1909), Doju, Jo Jeongsan(趙鼎山, 1895-1958) and Dojeon, Park Wudang(朴牛堂, 1917-1995), by the three of whom the Religious Authority was succeeded. Sangje descended to the human world and preached to people to live by the rule of Haewon Sangsaeng(Resolution of grievances for the mutual beneficences of all life) and set an example of abolishing the old customs, living in mutual beneficences and having respect for human being. Doju, in revering the last will of Sangje, established the religious order by setting its creed, rituals and activities, which formed most contents of the archetype of edification. Dojeon set up a religious faith system by firmly establishing the Religious Authority and performed the True Law in accordance with Sangje's program of heaven to educate the cultivators to achieve the goal of self-cultivation following the last will of Doju. Through this, a perfect method to reach the state of Dotong(The Truly Unified State of Dao) is fulfilled. In this way, the archetype of edification was formed in the process of succession of Religious Authority. In conclusion, edification in Daesoonjinrihoe contributes to a 'systematic conveyance and understanding' through the historical archetype of edification, and it can be described as a concept that becomes a model to put into practice the 'True Law' of teachings given by two Sangjes for Dotong. Therefore, edification of Daesoonjinrihoe is drawing attention of its development as an important activity that realizes the ultimate value of the religious order because it solves the problems of immorality(absence of Dao), disorder and disregard of human value generated from the other side of this material civilization, with the truth of Haewon Sangsaeng, and has a function of rebuilding and leading the individuals and the society to the Truly Unified State of Dao through performing of the True Law.

• Korean Architects
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• s.618
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• pp.146-147
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• 2020

• Journal of the Architectural Institute of Korea Planning & Design
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• v.35 no.7
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• pp.63-72
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• 2019

The purpose of this study is to apply the types of urban street pattern and the shape of streets to the master plan of a religious community complexes. The street pattern is a framework of urban structure and to understand the urban structure is helpful to understand the nature of urban streets. By analysing the precedent researches, the types of street patterns are classified as a serial pattern, a branching pattern, a grid pattern and a web pattern. The street patterns are hierarchically composed and classified as a differential development and sequential development. There are boundaries and gates where the street space is differentiated to the more private level. The urban streets continue to the architectural streets such as arcades, deck streets, corridors, lobbies and halls. The purposes and results of the master plan of this religious community complexes are as follows. 1) The school area, housing area and service area are properly separated and connected. They are separated by the building masses and connected by the street space in between. 2) The street pattern of this complexes is a serial pattern where the streets are the center of each functional building groups. The entry square is divided by the symbolic building. The one branch is school street and the other is living street. These streets are combined again to the festival street. 3) The architectural streets are organically related to the urban streets. 4) Each street spaces are of adequate form according to its properties as a place. 5) There are boundaries or gates such as a gab between buildings, posts, arches and deck streets according to the relationship between streets.

• Korean Institute of Interior Design Journal
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• v.14 no.6 s.53
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• pp.193-201
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• 2005

In this study we analyzed and interpreted the phenomenologlcal characteristics and meanings of water space in religious architecture through field studies and phenomenologlcal approaches, focusing on the religious architecture Introducing water space in contemporary architecture. The phenomenological experience elements of the research ate light, time, place and context. As the results of this study, first, light as a phenomenological element not only induces a contrast and change between light and the shadow in architectural space and various changes of light in inner space, but also operates as an element which expresses building features outward with time. Second, time as a phenomenological perception experience makes us feel changes of the environment and physical properties and experience space visually and physically. The continuity of time shows the change of a day, night and daytime and seasons. Third, water space makes the sense of place more remarkable, connected closely with surrounding nature In outer space, and creates a new space. Fourth, water space is a contextual element which harmonizes with surrounding environment by connecting surrounding natural environment with architectural space. Fifth, water space in religious architecture is a symbolic and central element, and emphasizes the atmosphere of architectural space. In addition, it makes the people who experience water space perceive the place by triggering sensitive response.

• Acta Via Serica
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• v.2 no.2
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• pp.47-68
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• 2017

To the Greeks, the Ottoman era was a "Dark Age" one that comprised a threat to their Greek Orthodox identity. The identities of Orthodox and Hellene were integral parts in the construction of their national history. In fact, the Morea Uprising, which began in 1821, was symbolized by a priest blessing the Greek flag in Aya Lavra Church. One of the most common national myths is religious oppression of the Christian population during the Ottoman Era, namely Turkokratia. They identified Ottomans as Asian barbarians who did not let Greeks practice their religion freely, and who furthermore forced them to change their religion. These kinds of beliefs, which might be taken as religious propaganda, are today still highlighted both in Greek textbooks and in publications supported by the church and books and newspapers published in their affiliated institutes. The underlying truth behind all these propagandist statements is Islamophobia. The existence of Islamophobia in the Balkans, where religious nationalism is intense, has caused nations to hold to these kinds of mythical beliefs. Most of the time the stories and narratives have been used for history building. The objective of this paper is to demonstrate the effect of the anti-Islam propaganda of the church in Greece on the state and the people using Greek sources. The references are Greek religious textbooks and books and newspapers published by church-supporting publishing houses.

• Journal of Christian Education in Korea
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• v.65
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• pp.215-241
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• 2021

New models for prison ministry are crucial during the current era of mass incarceration in America-a time when the potential reach of prison ministries can grow as the population of incarcerated individuals grows. In this article, I lift up one prison ministry in New Jersey as an example of how Christian evangelicals who are engaged in traditional prison ministry can bravely open their minds and hearts to models of religious education that go beyond individual conversion toward communal transformation. In this article I present an example of a neo-evangelical group named Jericho Ministries, Inc., a prison ministry that understood this and consequently tried to develop a prison ministry that was not only a charitable endeavor, but also a just one.

• Journal of the Korean Professional Engineers Association
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• v.21 no.2
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• pp.51-57
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• 1988

The writer has worked out his original philosophy both scientific and religious, which he calls "Knownism" The new thought states; the word "known" in "knownism" means "already well-informed in the providence" about the essence of the things, and the true state of the reality, hence the knownism, as the existence of God is set forth as a premise. The knownism is a philosophy unified reasonably the science and the faith into one, for the humans can perceive and realize the essence and the true state, and authorize the truth transcending the experience by the scientific method. The new thought of the knownism is a bridge-building between the natural science and the religious faith. The idea explains that the life is the process to pursue the essence of the things and the god, and the truth is immanent in the original nature of things and in God′s sphere. This thought is a philorophy of possibility to solve the paradigms-to-be such as thinking, faith experience, and supernatural power, so that it presents a vision in the human life as a profitable religious science philosophy. The knownism is much different from agnosticism, skepticism, empiricism, and agnosticism. The grace of God may be detected differently from the supernatural power. The new dark clouds overspread abruptly the summer sky are not new ones but originally derived frosm worn-out water drops. Thus those are called the old clouds. The Korean word "known"(노운) of which pronunciation is same with the English "known" means the old clouds, hence also the name, Knownism. The root of the new clouds is detectable from the preserved old clouds. The old clouds symbolized in the paper indicate the essence and the principles of the things and the fittest, or the key for the solution of the problem in the epistemology, believing that everything has its own, proper nature, the writer sums up his theory by insisting that the humans have to find out the "old clouds" or the "known" in knownism to live eternally either in this world or in other dimensions, though the human beings are transformed into the other phases of life. The writer proclaims through the ideas for the United Nations to fortify the Confederate System of World Nations in order to ensure the world peace and the future of the humans.

• Korean Institute of Interior Design Journal
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• v.22 no.6
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• pp.199-211
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• 2013

Indonesia is archipelago country and plural society which consist of diverse ethnic groups. This study select Java island and Java houses as a representative housing of Indonesia. The aim of this study is to present a comprehensive overview of traditional houses of Java in Indonesia by examining pre-existing literature. First, the Java House as a microcosm of the universe that shows universal and religious aspects. Furthermore, each building contains spiritual symbolism. These ideological aspects select the location and layout of the towns, villages and buildings, which create an order to the interior space. The space structure of Java housing is characterized by strong juxtaposition between east/west, front/back, public/private, male/female, and open space/ closed space. There is also a hierarchy of space, which were applied in floor level, height of space and lightness. The structure of the roof shows the best formativeness. Depending on the shape of the roof, the function of the building is shown, and also it represents the social rank and religious respect. Joglo's unique formativeness is an icon of the Java architect.