• Health and Mission
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• s.8
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• pp.43-45
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• 2007

교회는 사제들과 사목 종사자들을 통하여 여러분 곁에서 여러분을 보살피고, 도움이 필요한 때에 여러분을 도와줌으로써 고통받는 이들을 향항 그리스도의 사랑의 자비를 보여줄 수 있기를 바랍니다

• Journal of the Korean Society of Costume
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• v.58 no.3
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• pp.123-130
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• 2008

Symbolizing holiness, wealth and power, golden color was most effective to express the absolute power of royal family and aristocratic society as well as the beauty of magnificent and brilliant authority. Such golden color was understood as the artistic color formed in the dictatorial society as well as the society under the rule of absolute monarch. Thus, it has been used in the costume that symbolizes nobleness, holiness, brilliancy, ethnicity and future-oriented property. In this sense, the image of golden color shown in contemporary fashion was analyzed as follows in this research: First, showing the future-oriented image, golden color expresses avant-garde, cyber and cosmic future-oriented image by using diverse new materials which introduce the state-of-the-art technology sense in addition to metallic textile. Second, getting hint from the ethnic costume of many countries around the world such as brilliant embroidery using golden-thread, ornament with exaggerated technique such as gold foil, mark and character in peculiar tint, the ethnic image of golden color expressed the peculiar color or materials of ethnic costume, handicraft details, etc in golden color. Third, since golden color is expressed in ostentatious image to which elegance and luxuriousness that looks like the work of haute-couture costume of royal family or sensuality that voluptuously expresses the beautiful body line of women are added, the viewers are enchanted or attracted.

• Women's Health Nursing
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• v.1 no.1
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• pp.81-96
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• 1995

This study was intended to provide women who are supposed to experience childbirth with effective nursing care exploring the childbirth experience. The purpose of this paper is to give an answer to the question of what the childbirth experience is, and phenomenological method has been used for that purpose. 17 primiparous mothers right after delivery in one university hospital of J city were served as subjects for this research. Data were collected June to October, 1993 through in depth interview with subjects using unstructured and open questions about the childbirth experience. Van Kaam's phenomenological analysis method was used for the analysis of the data. The results of the study are summarized as follows : The contents of the experience which primiparous mothers had undergone through childbirth were pain, fear, worry, relief, lightness, thankfulness, unsatisfactory, unreality, holiness for a new life, identifying the meaning of life, becoming a mother. 1. Experience before delivery Mothers experienced pain, fear, worry, unsatisfactory, relief, and thankfulness before delivery. Subjects' descriptions about the pain appeared to be various ; unbearable pain, bearable pain, anticipated pain. And their reactions were also various ours ; some endured pain, sought alternative method i.e., surgery, didn't want to reexperience it, or accepted it as women's fate. Subjects experienced fear for anticipated pain, suffering pain, and possible delayed delivery progress and were worried about delivery progress and baby wellbeing. Also, Subjects were unsatisfied with professionals' unfaithful attitude, their spouses' absence, and the ignorance of their pain. But subjects became relieved at the accustomed surroundings, good progress of delivery, support of family, care of professionals and support of other family. And they expressed their thanks to the professionals and family members for doing their best and also to their mothers who gave birth to them. 2. Experience after delivery Subjects experienced lightness, thankfulness, unsatisfactory, worry, unreality, holiness for a new life, identifying the meaning of life, becoming a mother after delivery. Mothers experienced lightness from the fact that it is over, and freshness right after delivery. They were thankful that they delivered vaginally and had an easy delivery. Subjects who delivered female baby were unsatisfied and some were worried about rearing the baby. By confessing, "I have no specific feeling, I am very confused, It is unrealistic, I feel strange", they expressed the unrealistic aspect of childbirth experience. Subjects felt holiness for a new life for novelty and birth of life. They identified the meaning of life from the fact that they felt worthy, fulfilled their duty, had their own baby, accomplished an important affair. After they experienced what it is to be a mother, they realized with it is being a mother and had a rearing expectation for the baby. The results of the study will provide basic data for caring the childbearing women.

• Korean Institute of Interior Design Journal
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• v.14 no.6 s.53
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• pp.185-192
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• 2005

The Tabernacle was Personally designed by God and was ordered from God to Moses to build it as the first Piece of church architecture that accurately showed God's love and will of salvation towards humankind. Tabernacles, through the architecture of tabernacles teaches the Lord being among us. His Holiness and man's sins, and also reflects the path of eternity as well as the good news and salvation through Jesus Christ. And the Tabernacle is talking of the Glory of New Jerusalem that is provided Kingdom of Heaven for us at the same time being a completion of a final and ultimate church constructed long predicted through the Bible being already designed by God. The external expression of modern architecture may follow the uniqueness of that age but the special quality of the interior and exterior symbolism of church architecture will have to consist the standards of God for He is the first, sincere designer.

• KIEAE Journal
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• v.17 no.2
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• pp.21-28
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• 2017

Purpose: The early churches such as tabernacle, temple and synagogue had played a important role to form space concepts of western churches. Tabernacle and temple were designed with vertical axis which consisted of sanctuary, sanctum, outdoor yard. Synagogue was designed pew of congregation around pulpit to give a sermon. The aim of this paper is to analyze spatial principles of churches designed with vertical axis and centralized plan. Method: The concept of vertical axis plan succeeded to Basilica, Romanesque and Gothic churches, and the concept of centralized plan succeeded to Byzantine and Renaissance churches. Therefore, this paper analyzed spatial characteristics and role of light in churches according to epoch, and was progressed by examining the existing researches and case studies. Result: The churches designed with vertical axis plan realized spatial composition to show the concept of domus dei, and worship space was illuminated with mysterious light. The churches designed with centralized plan realized spatial composition to show the concept of domus ecclesiae, and light created dramatic holiness in worship space.

• Journal of the Korean Society of Costume
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• v.53 no.3
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• pp.1-11
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• 2003

This study is to clarify the true meaning of christian ceremonial dress, based on the Biblical background, by examining the origin and the symbolic meaning of the Catholic ceremonial dress. The influence of the Liturgical movement on the ceremonial dress and the changes in the symbolic meaning of the Christian ceremonial dress are studied. This research also aims to closely examine the difference in Christians' consciousness on the Christian ceremonial dress such as gown, stole, and clergy shirt. It aims to provide basic resources for the education and further study on the Christian ceremonial dress through reconfirming the basic understanding and the symbolic meaning of the Christian ceremonial dress. As a result, according to the lesson of the Bible and the ideology of the Reformation, it is suggested that priests should wear regular suits or the traditional Hanbok rather than wearing gown or Roman collar. However, if most of Christians believe that it is critical to wear ceremonial dress to project holiness and seriousness during the service, it is suggested that priest should wear gown only and avoid Roman collar and stole because they only show the hierarchy of priests. Accordingly, there is a hope in this research that the knowledge of ceremonial dress could be re-defined based on the Evangelism in the Bible though the results of the study.

• Journal of the Korean Society of Costume
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• v.20
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• pp.93-104
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• 1993

The purpose of this study is to clarify the adap-tation of traditional beauty of dress in Baek Eui for the establishment of tradition of dress culture. Especially, the color of the traditional dress rep-resent a symbol which is connedted with the na-tional character and the evvironment. But it is hard to examine closely because color preference are transformend with the times. This study is framed within the limits of the next themes : the origin, history and meaning of the Baek Eui ; the philosophical theory of cosmic Five Elements and the Prohibition of Baek Eui ; the beauty of Baek Eui. As the national character is indicative of the conservativeness and the purity, Koreans have kept up wearing Baek Eui spite of the occasional prohibition. Since the color of the dress represen-tatived the signs of the social class and the power, over the eighty persent of the common people put on the Beak Eui : ramie and flax fabrics that has it's own color in Chosun-Dynasty. I think that the use of natural color harmony is prominent and the beauty of Baek Eui is the naturality and the non-artificiality. The meaning of the symbol on the Korean Beak Eui is the divinity, the holiness, the purity, the cleanliness, the modesty, the frugality, the integ-rity, the constancy, the elegance, the simplicity.

• Journal of Agricultural Extension & Community Development
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• v.3 no.2
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• pp.273-284
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• 1996

This study aimed at measuring the rural people's level of value and morality, identifying its related variables, and drawing some implications for rural adult education. To measure their value and moral levels, 141 Yoncheon county adults were interviewed or asked to answer the questionnaires based on the Braithwaite and Law's(value) and Rest's(morality) instruments. The data were analyzed mainly by ANOVA, Chi square test and Pearson product-moment correlation. The major findings were: (1) The rural people mainly remained in vital feeling value(fourth) level out of five levels(religious holiness, spiritual, mind, vital feeling and sensible feeling value in order), (2) They remained in harmonious interpersonal expectations stage(fourth mortality level) out of six stage(universal ethical principles, social contract, social conscience maintenance, harmonious interpersonal expectation, instrumental purpose, and punishment/obedience in order), (3) Religion, the number of participation in adult education, and the length of such participation were three variables related to the level of value, and age, schooling years, and the number of family wane three variable related to their morality level, and (4) The relationship between value and morality levels was not significantly identified. Rural adult education needs to be more strengthened for improving their spiritual quality of life.

• Journal of architectural history
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• v.24 no.1
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• pp.61-70
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• 2015

This is a study on the construction of the Heungcheon-Temple. The results are follows. 1) The Heungcheon-Temple was anticipated to be the Jeongneung. However, when completed, the Heungcheon-Temple was symbolized Buddhism; moreover, there was a stupa enshrined sarira. The stupa was a land mark in Hanyang. While king Sejong repaired the stupa, it disappeared during the regin of King Jungjong. Before it disappeared the stupa signified a Buddhist event and a rite of good fortune. 2) The stupa was constructed using a double-frame, and there was a stone-stupa in an octagonal multi-layer temple. This single location consisted of a sarira space and a worship space. 3) Buddhist Relic(Sarira) worship was to witness holiness and therefore reics could be moved according to need. It appeared as though Buddhist Relic worship occurred in Southeast Asia. 4) The Heungcheon-Temple stupa was considered a new and superior architectural-symbol to comfort people and recognize the new order of Ming and neo-Confucianism. Therefore, the stupa was a good alternative to politics, religion, and external relations during the early Joseon era.

• Korean Institute of Interior Design Journal
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• v.22 no.6
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• pp.151-161
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• 2013

This study which analyzed 4th century Constantinus basilica church architecture is on how the Roman basilica architecture became to christianized and christian architecture became romanized. Basilica architecture of Rome which has strong public characteristic had approach from various direction, especially it has formed inter communicable open space to center forum. Even though, the early christian church has became to bigger size on the process of domus ecclesia centered growth, but it has formed essencially unhierarchy community of home based, it also seemed to have loose religious community below hundred. The result of analyzing 22 of 4 century basilica churches had been shown that more than 60% of them were built on historical place such as tomb of martyr, nearly 70% of them were long axis type, the size of church showed up $3,200m^2$ of average total area. In conclusion, this study concluded the result of christianized showed closeness pursue holiness by separation from the secular world, and long axis it was revealed as mass for the procession ceremony of catholic church. The result of romanized occurred from the process that the basilica church abandoned the unhierarchy, small sizing, worship simplicity of early domus ecclesia characteristics and accept hierarchy, big sizing, worship formalism and complexity of Roman empire system in the roman basilica churches. Through this study it could be grasp that the romanized of early christianity bring not only the change of church architecture but also degeneration of christian itself.