• Journal of Christian Education in Korea
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• 제67권
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• pp.339-375
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• 2021

The author considers that contemporary society has entered the era of 'life on earth in peril' as a very serious situation in comparison with the past, and assumes that this life-in-peril situation, known as 'life crisis,' is one of the most urgent and important issues in Christian education as well as in public education. This urgency and importance is mainly based on the belief that Christianity is the religion of life that values all living beings' life and all Christians have the sacred vocation to cope with this crisis of life on earth, given by the life-giving God. For this reason, this study aims at identifying some tasks that Christian education should perform in the era of imperiled life, premising that diverse life-threatening situations and circumstances in today's world are closely related to the Christian Sabbath. More specifically, first of all, this article analyzes some notable phenomena of the life crisis in the contemporary world, such as deaths from intentional self-harm (suicides), deaths from industrial accidents and disasters, the real-life situation of vulnerable populations, people's indifference and insensitivity to the situation, and natural environmental degradation, by reflecting on current global issues as well as issues in Korea. This paper also criticizes neoliberalism, productivism, consumerism, economic materialism, egotism, and anthropocentrism as ideologies for causing these phenomena. After the criticism, the author interprets, from biblical and theological perspectives on the Christian Sabbath, main purposes and meanings of the Sabbath for contemporary society that are deeply connected with the crisis of life on earth: confessing that God takes the initiative to govern every creature's living and being; building the relationship with the God who has given the power of life to all living beings; practicing the Sabbath rest by living a holy life; and participating in the Sabbath rest as 'life-giving ministry.' In conclusion, this article suggests Christian educational practices that confront the life crisis, rooted in the purposes and meanings of the Christian Sabbath: reminding participants of the belief that God is the source of life on earth; cultivating 'life literacy'; helping people to resist the crisis of life; and encouraging humans to pursue the well-being and peace of both humanity and the earth.

• Journal of the Daesoon Academy of Sciences
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• 제27집
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.

• Korean Journal of Hospice Care
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• 제3권2호
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• pp.34-54
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• 2003

Every one experiences death one day, however no one can knows exactly what it is because people can not experience death until it comes, it is therefore impossible to judge correctly on the phenomenon of the death. On the whole, man experiences indirect death through the mass communications such as TV drama, fiction, magazine etc because those methods can easily access by every one. In addition to this, people usually acquire the negative awareness of death through the dramatic change of story like dying of cancer for dramatic effect by giving scare and fear to the cancers. The purpose of this study is to provide basic information on the spiritual care that enables the facing death patients to accept death as a part of life and divert hope from scare about after death by comparing and analyzing of two aspects of death meaning I.e, Korean fiction and the end stage cancer patients. Additionally, for medical staff to understand the facing death cancer patients by making to aware patients correctly and provide the better quality of care. The study was performed from September 28, 2002 to February, 28 2003. The materials of this study were collected by direct data obtained from observation, interviews, note and diary of end stage of cancer patients and written materials acquired from Korean contemporary fiction. Participants of this study were 4 end stage cancer patients including 2 lung cancer patients, 1 liver cancer patient and 1 esophagus cancer patient. The methodology used in this study was divided into two types; Huberman & Miles methodology was used for fiction to find and categorize subject, and Colaizzi, one of phenomenological methodology was used for end stage cancer patients to find the major meaning, subject and categorization. 1.The death investigated in the fiction, was found as a progress of negative emotion, acceptance and sublimation, life related subjects in the negative emotion were tenacity for life, anxiety, lingering attachment, responsibility, abandonment and death related subjects were shock, isolation, fear, scare and rejection. Acceptance related subjects were acceptance, destiny, secularism, preparation and arrangement, and sublimation related subjects were sublimation through Christian and Buddhism. 2.The death showed in the participants was negative emotion, acceptance and sublimation, life related subjects were repentance, anxiety, responsibility and hopelessness, and death related subjects were dejection, solitude, anger, fear and scare. The acceptance was a type of religious acceptance that admitted instantly by reaching an understanding with the God, and death was accepted as a progress of preparation, arrangement, acceptance and hope. Sublimation related subjects were Christian sublimation and relief or destiny incurred from self-reflective sublimation through communications and thoughts. 3.The death in view of fiction and participants were positively accepted both death and negative emotion, and the study disclosed the fact that death was sublimated dependent on religion. 4.The progress of negative emotion, acceptance and sublimation was disclosed more complicated and various in the real end stage cancer patients and acceptance only found in the patients on the form of religious acceptance, according to the results compared with fiction and real end stage cancer patients. The death showed in the fiction was standardized, gradated and similar progress with psychological status of Kubler-Ross. However, death in the participants was showed complex and various feelings simultaneously, and sometimes they accepted death positively. The sublimation through religion was found in Buddhism and Christian in the fiction and mostly Christian in the participants due to a number of Hospice patients. It was found that negative emotion various types of death was more found in the participants than fiction. It is therefore necessary to study on the response of death in various types. In the participants death was incurred more systematic and variously, we knew that nursing practice focused on experience of participants is required and reality on death is much profound than we analyzed and presented, lots of situations and reactions should be premised because we can not completely rule out the negligence possibility of care mediation of participants. In caring for the facing death patients, we discovered and confirmed again through this study that the spiritual care should be needed as a mediation method.

• Journal of the Korean Home Economics Association
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• 제35권3호
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• pp.287-305
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• 1997

The purpose of this study was to analyze a causal effect on the housewife's leisure activity participation, leisure expenditure and leisure life satisfaction. Data was collected 249 housewives in Pusan. Data were analysed using descriptive statistics, one-way Anova, multiple regression, Pearson's correlation and path analysis. The main findings of the research were as follows: First, there were significant differences in leisure activity participation according to socio-demographic and economic variables. Physical type showed significant differences when housewife was 30's and unemployed, size of family was 3 and 4, age of the lastborn child was under 6, occupation of husband was professionals and technicians, educational attainment of housewife was under highschool graduate, pattern of housing was collective, income was higher. There were significant differences that occupation of husband was professionals and technicians, educational attainment of housewife was over junior college graduate, pattern of housing was collective, income was higher in self-developing type. restful type showed significant differences when housewife was 40's, age of the lastborn child was under 13-18, educational attainment of housewife was under highschool graduate. There were significant differences that housewife was unemployed in home-oriented type. There were significant differences that housewife was 30's and unemployed, size of family was 4, age of the lastborn child was under 6, occupation of husband was market and sales worker, educational attainment of housewife was over junior college graduate, pattern of housing was collective in time-spending type. Second, there were significant differences in leisure time, leisure expenditure and leisure life satisfaction according to socio-demographic and economic variables. Leisure time showed significant differences when housewife was unemployed, age of the lastborn child was under 13-18, occupation of husband was service, educational attainment of housewife was under highschool graduate, income was higher. Leisure expenditure showed significant differences when housewife was 30's, size of family was under 3, age of the lastborn child was under 6, occupation of husband was senior officials and manager, educational attainment of housewife was over junior college graduate, pattern of housing was collective, income was over 5,000,000 won. There were significant differences that housewife was unemployed in leisure life satisfaction. Third, casual effect was path analysed according to path model. Employment and unemployment of housewife, income and occupation of husband (product & transport equipment operator) had an effect on phycial type. Age of housewife, employment and unemployment of housewife and occupation of husband (product & transport equipment operator) had an effect on children-concerned type. Age of housewife had an effect on social-concerned type. Education of husband, income, age of lastborn child and occupation of husband (professor and teacher) had an effect on self-developing type. Age of lastborn child, employment and unemployment of housewife and occupation of husband(product & transport equipment operator) had an effect on children-concerned type. Age of lastborn child and children number had an effect on religious-social type. Employment and unemployment of housewife had an effect on home-oriented type. Age of housewife, education of husband had an effect on time-spending type. Restful type, employment and unemployment of housewife, and occupation of husband(service) have an effect on leisure time. Income, leisure time, self-developing type, children concerned type and occupation of husband(senior officials and manager) had an effect on leisure expenditure. Leisure expenditure, self-developing type, employment and nemploymentof housewife, income had an effect on leisure life satisfaction.

• 한국노년학
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• 제28권4호
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• pp.887-905
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• 2008

This study investigated the effects of education for the elderly on their psychological well-being. Loneliness(negative state of emotion) and life satisfaction(positive state of emotion) were compared between participants and non-participants of educational programs for the elderly in order to learn whether participating educational programs influences their psychological well-being. The subjects of this research were 288(146 participants and 142 non participants) elderly who are 60 years and older, living in Seoul City and Gyeong Gi Do. They were selected by the judgmental sampling method and surveyed using structured questionnaire. Research instruments were consisted of the UCLA Loneliness Scale, Life Satisfaction Index-Z Scale(LSIZ) and several background questions. The result showed that the participants of the educational programs had a lower level of loneliness and a higher level of life satisfaction. The educational program for the elderly was effective for the psychological well-being of the aged. Multiple regression results showed that subjective health played the most important role in explaining the loneliness, followed by education level, elderly education participation, financial states. The results also showed that subjective health played the most important role in explaining the life satisfaction, followed by elderly education participation, religious activity participation, financial status. Implications for policy, practice, and further research were discussed.

• (The) Research of the performance art and culture
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• 제41호
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• pp.321-352
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• 2020

Donghaean Byeolsingut itself reflects the ideals and dreams of seaside life. Imagination and interest in water are fully reflected in Donghaean Byeolsingut as a living in a seaside town. For the beach people, water is the foundation of life and the object of fear. It is the water of life and the water of death. It projects the whole process of life into the imagination created by the world encompassed by the sea. The beach's imagination is an existential insight into the whole process of life and a reflection of existential agony. At Poongeoje, the villagers hope for a specific blessing from God. People are free only when God's retribution comes down. The villagers feel free because of the virtue of the shaman's blessing. Individual trauma is experienced to a certain extent by gaining mental freedom. It can be said that the state of aesthetic pleasure experienced by creating an art work by itself and the nature of aesthetic pleasure experienced through Pungeoje and Byeolsingut are not different. The prototype of Poongeoje is a free spirit, and a religious aesthetic to strengthen the free spirit is the core of the aesthetic.

• Journal of Fashion Business
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• 제2권1호
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• pp.71-75
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• 1998

The Miaos who is the minority people mainly living in the southwestern part of China, expressed their indicator and solidarity through the costume in order to maintain their racial character while experiencing numerous adversities over thousands of years, where the costume has served as a source of cohesion as well as a primitive religious thought, and also showed their faith, desire, longing and aspiration. This study examined the Miao's traditional costume by classifying it into the following; hair style, headdress, upper and lower garments, and other costume. And the silver ornaments used for attire and their symbolic meaning were examined. The result of the study is summarized as follows. 1. The reason that types of the costume has been diversified is because there was promise of ancestors who intended to differently express the type of a kind as symbol of the racial branch that is the Miao's special type of society. Thus, the costume type could tell where a tribe live. Another reason is because only marriage between families with different surname but the same type of costume was accepted. 2. As women made and wore the costume themselves, it also served as a means of being proud of their skill or wealth, they tried to make it more beautiful and it was also used as a token of marriage or love between relatively enlightened men and women. 3. The design used on the costume was expressed as a symbolic meaning of indicator to strengthen the racial solidarity because it connoted worship to ancestors who had experienced lots of adversities. 4. The hair style was expressed in various styles by using Kache such as Chukye, Byunbal and Kokye. It is likely that ornaments used on the head of women in the form of cow's horn or silver crown were used as one of the methods to stress the valuableness of the cattle that were essential to agricultural life. In addition, various styles of turbans were used to indicate the respective regions. 5. Cock's feather ornaments or silver ornaments in the form of pheasant's feather on the edge of women's skirts, peasant's feathers that men wore on their head, or Baekjoui and men wore resulted from the Miaos' thought of adoration for birds, which implied a primitive religious meaning. 6. As the region where the Miaos live yields much silver, the silver ornaments were mostly used to be proud of wealth, which symbolized light and pureness.

• Journal of Hospice and Palliative Care
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• 제20권1호
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• pp.26-36
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• 2017

Purpose: To explore the meaning of prayer in Korean patients with end-stage cancer who profess Christianity or Buddhism, given the significant differences between these religions. Methods: The Colaizzi (1978) analysis method was employed. In-depth interview were performed with 13 participants (seven Christians and six Buddhists) who were admitted to a University-affiliated hospital in Korea. Results: The six categories emerged: 1) communication with God, 2) mind discipline, 3) spiritual growth, 4) mysterious experiences, 5) perception of death and after-life, and 6) various forms of prayers. Conclusion: The participants' prayer experiences were described in a religious context. Christians believed that prayer is communication with God while Buddhists regarded it as disciplining of minds. Despite some differences between the religious groups, a general meaning of prayer was a desperate desire to solve their health issues by relying on God or someone who is more powerful than themselves. They also experienced personal and spiritual growth through prayer. This study explains the phenomenon of prayer experiences and shows that prayer is an important coping mechanism.

• Korean Journal of Human Ecology
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• 제2권1호
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• pp.45-51
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• 1993

The purpose of this study is to provide some information for the proper education on clothing wearing habits so that the education may be performed in the direction of social needs according to the social change and in the direction of the needs and interest of the high school girl students in their adolescence by being conscious of the influence of clothing on the high school girl students. I have used questionaire as an instrument of measurement. The length of the time of survey is from February 11, 1991 to February 28. The subjects are 544 first grade girl students of general high schools in Cheong-Ju, Choong-Ju, and Je-Cheon. The analysis of the data includes frequency, percentage, average person's Correlation Program, t-test, ANOVA, Scheffe's test. The conclusion of this study is as follows: The first, it is shown that (l)students's interest in the design and fashion of clothing is significantly related to the socio-anthropological and socio-psychological factors such and the education level of their fathers, the education level of their mothers, monthly income of their homes, the clothing habits of their home economics teachers, the subjects which they are interested in, their average scholoary achievements, their religious background, and whether they have boy friends or not, etd. (2)students' interest in purchasing of clothing is significantly related to the socio-anthropological and socio-psychological factors such as the education level of their fathers, the education level of their mothers, monthly income of their homes, the clothing habits of their home economics teachers, the subjects which they are interested in, their average scholoary achievements, and whether they have boy friends or not, etc. (3)students' interest in the social-psyclological aspect is significantly related to the socio-anthropological and socio-psychological factors such as their living area, the clothing habits of their home economics teachers, etc. (4)students' interest in the clothing construction is significantly related to only the clothing habits of their home economics teachersl. (5)students' interest in the clothing management is significantly related to the socio-anthropological and socio-psychological factors such as the education level of their parents, the age of their mothers, their religious background, and their sisters. The second, as for the interest of the high school girl students in clothing, it has been shown that those who wear school uniforms tend to have more interest than those who wear free-choice clothes in such areas as shopping, the construction, and management. As for the other two areas, that is, disign and fashion, and the interest in socio-psychological dependence there has been little meaningful difference between the two groups, while the uniform group has shown more interest than the other group. The third, the interest of hish school students in clothing is considered to be most seriously influenced by their socio-psychological dependence out of five areas of interest. It has been shown that the proportion of the content dealing with clothing wearing life in the high school home economics texbooks in relatively small, especially in such areas as socio-psychological dependence, shopping, management, and design and fashion except in construcion.

• Archives of design research
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• 제19권2호
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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.