• 대순사상논총
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• 제18권
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• pp.1-24
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• 2004

This paper is to inquiry into the conceptual model of religious education in school curriculum focused on 7th revised curriculum, subject matter and teacher training system. We have to consider the related variables for the operation of school curriculum: student, school, teacher. In school curricula of Korea, religious education can be practiced as a elective course of subject, discretion activity and special activity, latent curriculum etc. And also it should be considered student's right of option and autonomy of private school, because at least those are the important variables effect upon the religious education in school curriculum. Now I'd like to abstract results of this paper as followed. First, it should be considered student's right of option for religious education in private school curriculum. But at this case, also under the name of education it should be justified precondition of purpose, content, approach method. If not, it easy to access to pejorative meaning as a religious indoctrination. Second, in case of conflict between student and school, I think that a proper method is to adjust the related variables. Third, if the purpose of religious education in school based on religiosity, it can be cover the understanding of religious culture, affectionate domain of religiosity, behavioral religiosity. Finally, in order to accomplish such an conceptual model of religious education in school, it should be set a condition for teacher training system, subject matter etc.

• 대순사상논총
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• 제17권
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• pp.135-149
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• 2004

Socrates did not found a religion, and in this sense he is different from Confucius, Buddha and Jesus. So there can be no 'Socrates' religion'. But if we can assume that there are evidently religious aspects in his thought, and if it can become a religion by expanding these aspects, then we may conclude that 'Socratic religion' is possible. In general, there are three arguments to regard Socrates as a religious person. The first is to see him as a precursor of Christianity or a Christian martyr, the second is to regard Socrates' daimonion as identical with Christian revelation, and the third is to argue that Socrates was a religious person because of his firm belief in the immortality of soul. But in this paper, I argue that these three arguments offer some justifications but insufficient to conclude that he was a religious person. Shall we conclude then that not only Socratic religion is impossible but also he was not a religious person? I do not think so. For there are two counter arguments. Religious truths have at least two essential characteristics. First, those who have religious truths are absolutely happy, no matter what. This is why Socrates as a religious person could advise his disciples to improve their souls even at the time of his death bed. Second, those who have religious truths do love others, no matter what. How could it be possible for someone to love invisible ultimate reality if he did not love visible brothers? This is why Socrates as a religious person took his mission to philosophize as a divine command. Socrates did not initiate any official religion, but he was truly a devout religious person, who transcended the boundary of institutionalized religion. It follows that Socratic religion is evidently possible.

• 대순사상과 동아시아종교
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• 제2권1호
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• pp.133-155
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• 2022

Throughout the Chinese sphere, that is, in the People's Republic of China and Taiwan, tea houses, tea stores, and tea meditation groups often without a particular religious orientation have appeared in the past decades. Tea lovers groups with various philosophical discussions appear throughout cyberspace, where people show their appreciation for tea as a drinkable delicious product and a spiritual tool. The question to be asked here is whether it should be recognized as a religious or spiritual practice agent in and of itself? Should we then talk about the present-day movement of teaism? If we do recognize this as a spiritual phenomenon, should it then be labeled as a New Religious Movement? The trajectory of tea in China is intrinsically connected to religious traditions. This connection is historical, yet it plays a part in the contemporary religious and spiritual sphere. The article explores the continuation and developments of tea culture in the context of the religious sphere of China, looking at practices connected to tea of communities, religious organizations, and individuals. The author explores how tea drinking, commercializing and tea related practices intersect with politics, materiality, and spirituality in contemporary society. In this context it is then argued that tea is a cultural element, religious self-refinement tool, and an active material agent with social-political capacities. The study includes historical narratives, ethnographic data, and literary sources about tea, making up a genealogy of tea which encompasses ritualistic aspects, economic aspects, and power relations related to tea in Chinese society.

• 가정과삶의질연구
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• 제13권4호
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• pp.199-213
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• 1995

Multi-religious situation with one of the greatest characteristics in Korea society is forming the basic to induce the conflict among the religious, The outline of the research is as follows; 1. The religious conflict are occurred between Christiianity and Buddhism·Shamanism·Nonchurch 2. The problems of sacrificial rite oneself's persistent demand for religion and the other side's disallowance against the religion and so on are indicated as one of the complication problems with the heaviest weights. 3. The power structure in family the status of branch family the rank of sibling oneself's religion and so on are related as major variables which influence the religious conflict. 4. The outcomes from religious conflict are forming on tacit consent boycott discontinuation frequent quarrels and so on. 5. Most of the persons concerned about the religious conflict are put a great value on both home and religion and they are endearing for the harmony of them.

• 가정과삶의질연구
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• 제22권6호
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• pp.191-199
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• 2004

The main purpose of this study was to examine the impact of religious participation on the depression of elder adults in USA. Specifically, this study examined how the influence of religious participation varied according to continuity or discontinuity of participation. Data from N=1,658 adults aged 65-90 who were respondents to two waves of the U.S. National survey of Families and Households 1987-1993 were used for these analyses. Depression was measured with a 12-item (of the original 20) modified version of the CES-D (Center for Epidemiological Studies-Depression). Multivariate regression models controlling for several demographic variables were estimated. Some clear evidence was found supporting activity theory and continuity theory That is, participating in a religious organization role at Time 2 but not Time 1 (T1 No - T2 Yes) and being continuously involved in religious organizations both at Time 1 and Time 2 (T1 Yes -T2 Yes) were associated with reduced depression, compared to continuous nonparticipation in religious organizations (71 No -72 No).

• 한국벤처창업학회:학술대회논문집
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• 한국벤처창업학회 2009년도 추계학술대회
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• pp.265-288
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• 2009

본 연구는 인생의 봄은 지나고 인생의 가을을 맞이하는 중년기부부관계는 결혼 전의 영향도 있지만 결혼 후에 발생하는 갈등요인이 더 많이 있다. 이유는 부부 사이의 태도와 안정되고 적절한 수입 그리고 종교 활동과 신앙성숙이 부부생활만족과의 깊은 관계가 있다고 본다. C. G. Jung은 인생의 전반기를 자기확산기로, 후반기는 자기수렴기로 구분하였는데, 자기 확산기에는 외부적.물질적 자아에 몰두하는 반면, 자기 수렴기에는 종교적 철학적 직관적 정신세계에 몰두해야만 인생전체가 균형과 통합을 이루는 중년기로 보았다. 이는 중년기의 발달과 심리적 위기를 잘 극복하고 보내면 노년기를 행복하게 맞는다. 본 연구는 중년기의 정의와 중년기의 발달특성, 중년기에서의 종교와 종교에서의 부부관계와 중년기 부부변화가 무엇인가를 연구한 후 종교에 대한 이해를 중점으로 중년기부부 생활만족도에 대한 이론들을 문헌연구로 제시하였다. 양적연구는 중년기 종교 활동과 신앙성숙도의 변인들이 중년기 부부생활만족도에 미치는 영향을 분석하기 위해 서울 및 수도권 내에 있는 35세 부터 60세 까지의 중년기를 연구대상으로, 2009년 3월 25일 부터 4월30일 까지 400명에게 중년기 종교 활동과 신앙성숙도 그리고 부부생활만족도 등을 설문하고 통계 처리하여 결과를 분석하였다. 첫째, 종교 활동과 신앙성숙도의 관계에서 신앙성숙도의 봉사, 관계, 영성은 종교활동에 정(+)의 영향을 미치는 것으로 보였다. 이 결과는 영성적, 개인적, 공식적종교 활동은 신앙성숙도에 영향이 있음을 말한다. 둘째, 종교 활동에 따른 신앙성숙도와 부부생활만족도의 관계에서 종교 활동(t=31.36, p<.001)이 신앙성숙도에 정(+)의 영향을 미치는 것과 종교활동(t=33.81, p<.001)이 부부생활만족도에 정(+)의 영향을 미치는 것, 그리고 신앙성숙도(t=28.64, p<.001)가 부부생활만족도에 정(+)의 영향을 미치는 것으로 종교 활동에 따른 신앙성숙도와 부부생활만족도에는 인과관계가 있음을 말한다. 셋째, 중년기 종교 활동과 신앙성숙도와 부부생활만족도의 관계에서 부부생활만족도에 대해서 종교 활동과 신앙성숙도 사이에 주요효과를 분석한 결과 종교 활동(F=15.95, p<.001)과 신앙성숙도(F=23.94, p<.001)는 부부생활만족도에 유의한 영향을 미치는 것으로 보였다. 이러한 연구결과는 종교 활동과 신앙성숙도와 부부생활만족도 사이에 관계성이 높은 것으로 기독교 불교 천주교의 종교 활동과 신앙성숙도가 중년기 부부생활만족도에 중요한 영향을 미치는 것을 알 수 있다.

• 대한간호
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• 제28권3호
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• pp.52-67
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• 1989

True nursing care means total nursing care which includes physical, emotional and spiritual care. The modern nursing care has tendency to focus toward physical care and needs attention toward emotional and spiritual care. The total nursing care is mandatory for patients with terminal cancer and for this purpose, hospice care became emerged. Hospice case originated from the place or shelter for the travellers to Jerusalem in medieval stage. However, the meaning of modem hospice care became changed to total nursing care for dying patients. Modern hospice care has been developed in England, and spreaded to U.S.A. and Canada for the patients with terminal cancer. Nowaday, it became a part of nursing care and the concept of hospice care extended to the palliative care of the cancer patients. Recently, it was introduced to Korea and received attention as model of total nursing care. This study was attempted to assess the efficacy of hospice care. The purpose of this study was to prove a difference in terms of physical, emotional a d spiritual aspect between the group who received hospice care and who didn't receive hospice care. The subject for this study were 113 patients with advanced cancer who were hospitalized in the S different hospitals. 67 patients received hospice care in 4 different hospitals, and 46 patients didn't receive hospice care in another 4 different hospitals. The method of this study was the questionaire which was made through the descriptive study. The descriptive study was made by individual contact with 102 patients cf advanced cancer for 9 months period. The measurement tool for questionaire was made by author through the descriptive study, and included the personal religious orientation obtained from chung(originated R. Fleck) and 5 emotional stages before dying from Kubler Ross. The content ol questionaire consisted in 67 items which included 11 for general characteristics, 10 for related condition with cancer, 13 for wishes far physical therapy, 13 for emotional reactions and 20 for personal religious orientation. Data for this study was collected from Aug. 25 to Oct. 6 by author and 4 other nurse's who received education and training by author for the collection of data. The collected data were ana lysed using descriptive statistics, $X^2-test$, t-test and pearson correlation coefficient. Results of the study were as follows: "H.C Group" means the group of patient with cancer who received hospice care. "Non H.C Group" means the group of patient with cancer who did not receive hospice care. 1. There is a difference between H.C Group and Non H.C Group in term of the number of physical symptoms, subjective degree of pain sensation and pain control, subjective beliefs in physical cure, emotional reaction, help of present emotional and spiritual care from other personal, needs of emotional and spiritual care in future, selection of treatment method by patients and personal religious orientation. 2. The comparison of H.C Group and Non H.C Group 1) There is no difference in wishes for physical therapy between two groups(p=.522). Among Non H.C Group, a group, who didn't receive traditional therapy and herb medicine was higher than a group who received these in degree of belief that the traditional therapy and herb medicine can cure their disease, and this result was higher in comparison to H.C Group(p=.025, p=.050). 2) Non H.C Group was higher than H.C Group in degree of emotional reaction(p=.050). H.C Group was higher than Non H.C Group in denial and acceptant stage among 5 different emotional stages before dying described by Kubler Ross, especially among the patient who had disease more than 13 months(p=.0069, p=.0198). 3) Non H.C Group was higher than H. C Group in demanding more emotional and spiritual care to doctor, nurse, family and pastor(p=. 010). 4) Non H.C Group was higher than H.C Group in demanding more emotional and spiritual care to each individual of doctor, nurse and family (p=.0110, p=.0029, P=. 0053). 5) H.C Group was higher th2.n Non H.C Group in degree of intrinsic behavior orientation and intrinsic belief orientation of personal religious orientation(p=.034, p=.026). 6) In H.C Group and Non H.C Group, the degree of emotional demanding of christians was significantly higher than non christians to doctor, nurse, family and pastor(p=. 000, p=.035). 7) In H.C Group there were significant positive correlations as following; (1) Between the degree of emotional demandings to doctor, nurse, family & pastor and: the degree of intrinsic behavior orientation in personal religious orientation(r=. 5512, p=.000). (2) Between the degree of emotional demandings to doctor, nurse. family & pastor and the degree of intrinsic belief orientation in personal religious orientation(r=.4795, p=.000). (3) Between the degree of intrinsic behavior orientation and the degree of intrinsic: belief orientation in personal religious orientation(r=.8986, p=.000). (4) Between the degree of extrinsic religious orientation and the degree of consensus religious orientation in personal religious orientation (r=. 2640, p=.015). In H.C. Group there were significant negative correlations as following; (1) Between the degree of intrinsic behavior orientation and extrinsic religious orientation in personal religious orientation (r=-.4218, p=.000). (2) Between the degree or intrinsic behavior orientation and consensus religious orientation in personal religious orientation(r=-. 4597, p=.000). (3) Between the degree of intrinsic belief orientations and the degree of extrinsic religious orientation in personal religious orientation(r=-.4388, p=.000). (4) Between the degree of intrinsic belief orientation and the degree of consensus religious orientation in personal religious orientation(r=-. 5424, p=.000). 8) In Non H.C Group there were significant positive correlation as following; (1) Between the degree of emotional demandings to doctor, nurse, family & pastor and the degree of intrinsic behavior orientation in personal religious orientation(r= .3566, p=.007). (2) Between the degree of emotional demandings to doctor, nurse, family & pastor and the degree of intrinsic belief orientation in personal religious orientation(r=.3430, p=.010). (3) Between the degree of intrinsic behavior orientation and the degree of intrinsic belief orientation in personal religious orientation(r=.9723, p=.000). In Non H.C Group there were significant negative correlation as following; (1) Between the degree of emotional demandings to doctor, nurse, family & pastor and the degree of extrinsic religious orientation in personal religious orientation(r= -.2862, p=.027). (2) Between the degree of intrinsic behavior orientation and the degree of extrinsic religious orientation in personal religious orientation(r=-. 5083, p=.000). (3) Between the degree of intrinsic belief orientation and the degree of extrinsic religious orientation in personal religious orientation(r=-. 5013, p=.000). In conclusion above datas suggest that hospice care provide effective total nursing care for the patients with terminal cancer, and hospice care is mandatory in all medical institutions.

• 경영과정보연구
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• 제31권4호
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• pp.363-376
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• 2012

현재 우리나라는 종교단체를 대상으로 지방세법상의 비과세 감면에 대한 세제혜택을 부여하고 있다. 그러나 다른 한편으로는 종교라는 특수성을 반영하지 않은 채 다른 기능을 수행하는 비영리법인과 동일한 세제를 적용함으로써 여러 문제를 발생시키고 있다. 또한 대부분의 조세지원이 재산과 관련한 세목에 집중적으로 이루어져 비과세 감면의 본래 기능과 취지가 많이 퇴색되고 있다. 이는 지방재정의 취약을 가져올 뿐만 아니라 필요한 분야에 대하여 최소한의 지원을 해야 하는 유인제도의 기본적인 취지에서도 벗어나는 현상이라고 할 수 있다. 특히, 종교단체의 재산과 관련한 지방세혜택을 지양하고 선진국과 같이 다양한 기부를 유도해 나갈 수 있도록 종합적인 문제해결방안이 강구되어야 할 것이다. 현재 세법에서 부여하고 있는 종교단체의 조세의무에 대해서 이제는 종교단체 스스로가 변화된 의식이 필요로 하며, 또한 정부도 종교단체의 과세관련 자료 등을 체계적으로 정리, 관리하고 필요할 시에는 이를 제시하여 마찰이 없는 범위 내에서 종교단체 스스로의 조세의무이행을 적극 유도하여야 할 것이다. 본 논문에서는 이러한 상황들을 고려하여 종교단체와 관련한 지방세 과세제도를 살펴보고 우리나라 종교단체의 지방세 과세제도에 대한 문제점과 그 개선 방안을 제시하고 있다. 이는 지방세법상 종교단체의 비과세 감면에 대한 개선방안을 제시함으로써 향후 지방자치단체의 재정에 기여하게 될 것이다.

• 한국농촌건축학회논문집
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• 제4권3호
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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.

• 기독교교육논총
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• 제61권
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• pp.37-60
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• 2020

이 연구의 핵심은 가톨릭계 학교에서 생동하는 신앙을 가르치는 종교교육으로 그것은 단순히 종교와 신앙의 전통을 전수하는 그러한 형태의 수업과는 차이가 있다. 지금까지 종교교육의 형태는 가정과 교구에서는 배타적인 형태의 신앙으로 그 교육적 과업이 제한되어 왔다. 반면에 가톨릭 학교의 종교교육은 수학교과 혹은 과학교과와 같이 단지 학문 원리로 종교교육이 수행되어 왔다. 이 논문은 최근 현대 사회 속에서 가톨릭계 학교에서 이루어지는 종교교육의 축소에 주목하면서, 기독교의 신앙과 기독교의 지적 전통이 본래적으로 지니고 있은 본질, 목적, 앎의 양식을 촉진하는 종교교육의 근간을 제안함에 연구의 목적이 있다.