• Korean Journal of Heritage: History & Science
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• v.41 no.1
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• pp.57-78
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• 2008

According to the previous studies about Shilla's cremate grave, in the process of importing the cremate grave, there has been correlation with Chinese Buddhism, and there have been a lot of mentions about the change of the grave, Yinwha(Stamp) patterns and its existence, and about the characteristics of the vessels to contain the bones. The cremate grave is categorized into two-parts type and mono-type, depending on the dead person. The cremate graves that are in local areas such as Wang-Gyeong, show difference in types. The typical vessel to contain the bones, called "Yeongyeol Gori Yoogaeho" is again proved to have existed from A.D 8c. ~ A.D 9c., judging from the Yinwha pattern stamp's existence. Yet, the Yeongyeol Gori Yoogaeho from 9th century used the patternless pottery, also seen from the Won-wha 10 yeon-myeong cremate grave. Due to the prosperity of Buddhism, when the "Mukuchonggwang Taranikyong(Sutra)", translated into Han language in 704 at Dang, was imported into Shilla, the funeral ceremonies of Shilla people changed from making cremate graves with vessels or scattering the bones in oceans, into building stupas in temples with hopes and wishes to bring oneself and family's fortune and the next life of the dead. As a result, the meaning of "Grave" disappeared for the cremate graves, and rather the ceremony changed into scattering bones and wishing fortunes for the dead person. In other words, the ancestor-worship ceremony which was focused on the tomb changed into commemorating the ancestors and wishing individual fortunes by the religious assembly in temples and the building process of stupas. In conclusion, this social change was the cause of the extinction of stone chamber with tunnel entrance and the tombs such as cremate grave.

• 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.

• (The)Study of the Eastern Classic
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• no.71
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• pp.205-229
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• 2018

This article proceeds to scrutinizing a oral tradition called the story of ruining one's family by daughter-in-law's cutting-condemnation conducive to any estimation of Koreans' religious mentality. This oral tradition begins with mischievous behaviors of daughter-in-law. She cut away any materials, which a vagabond monk of Buddhism identified as a source of solacing numberless visitors to her house. Tired of serving all the visitors, she cut away the material. It caused her parents-in-law's house to be collapsed. At a first glance, the daughter-in-law appears to be blamed for the collapse. Interestingly, no one cannot be blamed for the misfortune. A face value of the text does not show that the fate of misfortune comes from any ethical misconduct and its posterior mishandling. Behind this oral tradition, by the way, lies the consciousness that relates misfortune with a ceremony of cutting away any unique material; cutting away any material, cutting away the trend of coming visitors, and cutting away the mood of prosperity becomes identical. The thematic mentality of the text reveals a religious consciousness of seeing human beings' life to be identical with nature. This oral tradition must have focused on the importance of a harmonious relationship between human beings and nature.

• Journal of Christian Education in Korea
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• v.68
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• pp.279-306
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• 2021

This paper intends to say that children's worship as a liturgy for children living in modern society is an important place to support children's personal development and experience of coziness necessary for their personal development. To this end, this thesis first regards modern society as an unstable society, analyzes fluid society and individualism as the causes, and deals with changes in educational style accordingly. In a fluid society, children are not provided with a solid form and lasting environment that supports personality development, and the education style changed under the influence of individualism and pluralism requires a heavy task of determining the direction of one's life and constantly making choices and decisions. Therefore, children need rules and forms that help them live together, and they need a space that can give them comfort that helps them develop their personality. As an argument for this, second, this paper deals with the concept and function of the liturgy in order to understand the worship of children as the liturgy. The third deals with the elements necessary for the development of children's personality that can be experienced in children's worship. First, it deals with the meaning of religious, aesthetic, and communal driving forces that children can experience in children's worship, focusing on Eberhard's research. In addition, it deals with the meaning of language and expression methods provided in children's worship, and finally, it says that children's worship can be a space where you can experience stability and coziness. Through this, it is emphasized that children's worship can play an important role in supporting the personal development of children living in modern times.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.1-41
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• 2016

The script of the Fellowship of Daesoon Truth, 『Jeongyeong』 consists of seven sectors and 17 chapters. The seven sectors include 「Life of Sangje」, 「Reordering of the Universe」, 「Passing on of Teaching」, 「Law of Teaching」, 「Wisdom」, 「Cure of the Sick」, and 「Foreseeing」. The chapter 「Reordering of the Universe」 has the most records about Sangje, while the 「Law of Teaching」 has the most variety of materials in many passages about Sangje. This shows that the chapter 「Reordering of the Universe」 puts emphasis on the unique religious activities of Sangje and 「Law of Teaching」 is important for its edifying elements. "Law of teaching" is 敎法(Gyobeop) in Chinese character. 敎 means "teaching" and 法 "laws". What is law? A law becomes the rules for maintaining order of a society. In the view of religion, the law is ethical rules set by Kang Jeungsan to keep an order in the world. The first and second chapters of 「Law of Teaching」 have writings on 1. What Sangje said in person to the disciples, 2. The teachings Sangje gave to the disciples in certain occasions, 3. Reality of the society in late Joseon Dynasty, 4. Teachings related to the historical figures and old stories, and 5. Literatures. The third chapter has two special types of writing, which is about Taoism myths and statements written only in Chinese characters. In 『Daesoon Jeongyeong Volume 6』, the chapter 「Words of Law」 has more contents on edification for disciples, Cheok and resolving grudges with more detailed expression of woman resolving their piled up grudges. This chapter also has writings about discriminating old evil customs of Confucianism, emphasizing virtue and act of reciprocating for offered graces while training of one's mind and working on one's daily practice (shown in Sangje's saying about certain historical figures, quoting the Song of Suwun, statements in Chinese characters), Sangje's opinion about Japan, China, ancestral beings, eating raw foods, Byeokgok and others. In comparison with 「Words of Law」 in 『Daesoon Jeongyeong Volume 6』, which was issued in 1965 as the previous generation literature, 「Law of Teaching」 in 『Jeongyeong』 has many additional statements made to existing passages. Also, some passages were combined of two previous passages, some words were corrected, and in some passages, additional statements were made about the same person mentioned in another passage. And some passages were dropped. For the contents, 『Jeongyeong』 has additional statements about spiritual training of one's mind and practicing the teaching in daily lives, which indicates that 『Jeongyeong』 is focusing more on actual daily practice and the idea of overcoming hardships during the practice and realizing the principle of Resolution of all grudges.

• Journal of Christian Education in Korea
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• v.73
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• pp.55-72
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• 2023

Recently, religious communities have devised multiple practical training programs for spiritual formation and direction. In this study, we define Christian spiritual formation as a lifelong journey of growing, progressing, increasing and strengthening toward wholeness in the image of Christ. In dialogue with J. Edwards' theology of spiritual sense, this essay suggests three major points of holistic spiritual formation in depth: first, spiritual Formation is a process; second, spiritual formation should attend to the balance between God's Initiative and Human Agency; third, holistic spiritual formation is a process to seek God-self. Spiritual formation is not a static status acquired by several techniques, methods or programs. It is a formative process through which one prepares to comprehend divine love and purpose. Spiritual formation is a dynamic process to respond to the One who shapes our life path with increasing faithfulness. Holistic comprehension of Christian spiritual formation will assist postmodern people to find meaning, value, purpose, and identity through deeper experiences with God in the midst of the fragmented and troubled world, so that they could restore wholeness in the image of God.

• (The) Research of the performance art and culture
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• no.39
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• pp.637-667
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• 2019

I have researched in the field the religious and performance culture of Indonesia through the musical iconography of Borobudur. There are many kinds of musical instruments which belong to India or Indonesia, performers being either court or folk musicians. Contemporary south-east Asian Indonesia has a broad religious heritage. Most of the population is Muslim, but the culture and customs are rooted in Indian Ramayana. I discovered, for example, the same percussion instruments played on a person's knees. I also came across similar string instruments with long and elliptical resonance casks on the iconography of the Incense Burner and Byam temple stone pagoda of Beakje dynasty in Korea and in Borobudur in Indonesia. The two musical instruments can not be found in other countries, such as Silla, Koguryŏ, China or the silk road area, but only Indonesia or India. This suggests that Beakje Buddhism is from the southern regions rather than China. I also discovered the same dancing motion with the court performers on the iconography of Borobudur, and the same musical instrument and performance in the Gamelan in today's Indonesian performance. Despite a disjuncture between the people and their past, the Shailendra Buddhism is alive in people's life and culture in the present day. So we can discover some familiarities between Indonesia's Gamelan and the percussional performance in Korean Buddhist rituals.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.105-138
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• 2023

The purpose of this study is to examine the significance of various figures in The Canonical Scripture and their contents. The Canonical Scripture (jeon-gyeong 典經) is a record of the beliefs and deeds of Kang Jeungsan, composed through the memories of the followers of Kang Jeungsan who followed the words of The Canonical Scripture. In other words, The Canonical Scripture is understood as the scripture of Daesoon Jinrihoe that contains the religious deeds and teachings of Kang Jeungsan. It is divided into seven parts and 17 chapters. Those seven parts, some of which contain more than one chapter, are as follows: Acts, Reordering Works, Progress of the Order, Dharma, Authority and Foreknowledge, Saving Lives, and Prophetic Elucidations. In particular, The Canonical Scripture records the deeds of historical figures from both China and Korea, and this prominently includes the life history of Kang Jeungsan, and this is an especially pronounced feature of the sections Acts, Progress of the Order, and Prophetic Elucidations. In addition, each chapter describes the teachings and faith-inspiring acts of Kang Jeungsan and presents the gist of the Daesoon Thought while referring to the lives and actions of various historical figures. In this paper, introductions to the figures that appear in each section are provided to help readers better understand the contents of The Canonical Scripture. Therefore, this study focuses on the major figures introduced in The Canonical Scripture in connection with the religious values of Daesoon Thought. Through this, a contribution is made to the academic development of Daesoon Thought by specifically exploring and examining the contents of the figures who appear in The Canonical Scripture. This is a surprisingly underdeveloped area of study in Daesoon Thought.

• Journal of Christian Education in Korea
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• v.75
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• pp.127-152
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• 2023

Purpose of study: This study aims to explore 'labyrinth walking,' a lesser-known Christian spiritual practice within the Korean church. Additionally, it intends to propose ways for implementing labyrinth walking through literature reviews encompassing theory and practice. Research content and method: The article begins with its exploration by defining labyrinth walking from a historical perspective. It was a spiritual practice that existed in the Middle Ages, involving the traversal of a labyrinthine shape, typically a single path on the floor, often accompanied by prayer or contemplation. The contemporary spiritual practice of labyrinth walking was recovered and reinterpreted by Christian scholars and spiritual directors during the mid and late twentieth century. Additionally, within Christianity, labyrinth walking, rich with symbolism representing Jesus' suffering and salvation, baptism, pilgrimage, and purification, comprises five essential steps: preparing, walking with prayer or contemplation, remaining in the center, returning, and journaling and sharing. By merging pilgrimage, walking, prayer, and meditation, the practice of walking the labyrinth can enable people to have an opportunity for retreat, to encounter and be accompanied by God, to experience moments of serenity and healing, to reflect on themselves, to create life-transforming resolutions, and to build a sense of community. As a result, many Korean churches should acknowledge the value of and utilize labyrinth walking to nurture faith and spirituality. Conclusions and Suggestions: Accordingly, this paper suggests some practical ways to employ labyrinth walking as a form of prayer, part of a ritual or religious activity, an embodiment of pilgrimage, and a tranquil and nonverbal experience. Furthermore, the study recommends that Korean churches establish proper goals, consider essential principles for labyrinth design and installation, and follow specific guidelines while conducting labyrinth walks.

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.53-92
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• 2024

The abbot of Gobulseonwon Monastery (古佛禪院) in Chungju has disclosed his monastery's possession of materials such as an allegedly handwritten copy of Daesoon Jeongyeong (The Canonical Scripture of the Great Itineration) and Cheonsimgyeong (The Scripture of the Heavenly Mind), gasa (Lyric) collection books, and old letters, and subsequently, investigative research reports and monographs were also published. According to Gobulseonwon Monastery, their copy of Daesoon Jeongyeong was reported to have been written in 1910. In addition, they consider their copies of Cheonsimgyeong, gasa collection books, and old letters to be closely related to Jeungsan (甑山), with the possibility that their copy of Cheonsimgyeong was directly written by Jeungsan. For context, the object of faith in the gasa collection books is Jeungsan, and the old letters describe situation that were contemporary during Jeungsan's time. However, the gasa collection book, To be Learned with True Spirit, is a collection of nearly 20 songs that encourage enlightenment, and Cheonsimgyeong is likely to have come from the Jeondoju (Transmitted Dao-Incantations) used in ritual practices, rather than having been handwritten by Jeungsan. The 36 examples of old letters contain ordinary events in daily life. As such, these materials are not specifically related to Jeungsan. The copy of Daesoon Jeongyeong kept by the monastery was transcribed by Lee Yang-Seop, who resided in Jangseong, Jeonnam, in 1957, and it is significant as it includes various religious gasa such as Chaeyakga and Jeseshinyakga. The materials of unknown origin are especially worthy of attention. The materials preserved in Gobulseonwon Monastery are valuable materials related to various Korean new religions such as Gyeongjeongyudo and various Jeungsan-inspired religions. It is necessary to find the true nature of these materials, and this line of research will contribute to the study of Korean new religions.