• Journal of Christian Education in Korea
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• v.63
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• pp.151-182
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• 2020

This study was about developing a diagnostic assessment tool for the health of Baptist Church. To enable this, the definition of healthy Baptist churches and health factors was examined, diagnostic questions by church health factors was developed. Literature review and research of Delphi were used for research methods. Based on the quarter sampling method, the main survey was conducted on 395 people about factor analysis and needs analysis. Through this study, a healthy Baptist church is defined as a community of believers who glorify God by performing the functions of the church well, having the attributes of the church and the identity of the Baptist church as a body member of Christ. Factors of the healthy Baptist churches are community, loyalty of function, identity of Baptist church, and the essential qualities of the church. It was confirmed that there are 17 factors such as community of faith, worship, priesthood of all believers, and apostolicity. For measuring healthy Baptist Church, it consists of 199 diagnostic assessment questionnaires which can be reduced to 53 or 23 condensed diagnostic assessment questionnaires.

• Korean Journal of Health Education and Promotion
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• v.21 no.2
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• pp.117-131
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• 2004

In order to obtain basic data for a health promotion program of hair dressers, the health promoting behavior of some hair dressers was assessed with the related factors such as general characteristics and cognitive-perceptual factors. The subjects were 245 hair dressers working at beauty shops having at least two hair dressers. The data was collected by a questionnaire from October 14 to October 20, 2001. The results were as follows： 1. The mean score of health promoting behavior conducted by the hair dressers was 31.17 out of 50.00 in total score. 2. The score of the health promoting behavior was statistically different according to marriage, on-duty hours, holidays, satisfaction in the job, perceived health status, perceived fatigue, health concept, and self-efficacy (p＜.05), while it was not statistically different according to gender, religious faith, residence, eduation, economic levels, career in the job, average income, medical care insurance, employment insurance, control of fortuity, and control over other persons. 3. The health promoting behaviors in the hair dressers showed positive correlation with self-efficacy and internal control, while it showed negative correlation with control over other people, control of fortuity, health concept, and perceived fatigue. 4. The Regression analysis results of the questionnaire showed that perceived fatigue, health concept and office hours were significant factors but the age, the fact of being single or couple, position at the job, holidays, satisfaction of the job, self-control and stresses from other people and self-efficiency appeared insignificant. In conclusion, the hair dressers with less perceived fatigue and better cognitive health concept and short duty hours showed better health promoting behavior. So, In order to conduct health promoting behaviors of hair dressers, the method will need to control of working time and perceived fatigue.

• The Research Journal of the Costume Culture
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• v.20 no.3
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• pp.392-402
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• 2012

The norm for everyday costume in India and Indonesia had consisted of either draped garments or loincloths. However, as the Islamic values spread in these countries various tailored clothes began to be worn. In order to study this spread of tailored clothes, the researcher first looked at the historical background which was the origin of Islamic costumes and its unique traits through the works of literature. Based on these findings, the researcher tried to identify the Islamic elements in the costumes of India and Indonesia. The researcher put forward the following conclusion: In India, people began to wear Islamic costumes after the establishment of Mughul Empire (1526~1857) in the 16th century, despite the Islamic invasion in the early 8th century. The pants that the ruling class of Islam wore such as shalwar, churidar and coats in the style of kaftan as well as turban spread quickly throughout the nation and now they are important part of Indian traditional costumes. Also in Indonesia, people began to wear tailored clothes as they accepted Islamic faith. The Indonesian costumes which exposed the upper body part may have been suitable for the climate but it was inappropriate according to the Islamic precepts. The religious beliefs led to the creation of the unique Indonesian sarong, wraps such as kain panjang and a new type of traditional costumes that combined the elements of pants or tunic from the Islamic culture.

• The Korean Society of Law and Medicine
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• v.10 no.1
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• pp.263-305
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• 2009

Is it lawful to withhold or withdraw life-sustaining treatment applied to a patient in a terminal condition or permanent unconscious condition? In Korea, there are no such laws or regulations which control affairs related to the withholding or withdrawal life-support treatment and active euthanasia as the Natural Death Act or the Death with Dignity Act in the U. S. A. And in addition there has had no precedent of Supreme Court. Recently Supreme Court has pronounced a historical judgment on a terminal care case. The court allowed the withdrawal of life-sustaining treatment from a patient in a permanent unconscious state. Fundamentally the court judged that the continuation of that medical treatment would infringe dignity and value of a patient as a human being. And the court required some legal grounds to consider such withdrawal or withholding of medical care lawful. The legal grounds are as follow. First, the patient is in a incurable and irreversible condition and already entered a stage of death. Second, the patient executed a directive, in advance, directing the withholding or withdrawal of life-support treatment in a incurable and irreversible condition or in a terminal condition. Otherwise, at least, the patient's will would be presumed through his/her character, view of value, philosophy, religious faith and career etc. I regard if a patient is in a incurable and irreversible condition or in a terminal condition, the medical contract between a patient and a doctor would be terminated because of the actual impossibility of achievement of it's purpose. So I think the discontinuation of life-sustaining care would be legally allowed without depending on the patient's own will.

• Journal of Christian Education in Korea
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• v.64
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• pp.369-407
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• 2020

This article studies the spiritual formation of modern Christian women in the cases of Hwang Ester and Eo Yoon-Hee. I take McGrath's definition of Christian spirituality as my starting point, namely, "Christian spirituality concerns the queset for a fulfilled and authentic Christian existence, involving the bringing together of the fundamental ideas of Christianity and the whole experience of living on the basis of and within the scope of the Christian faith." I center the terms of Christian existence and whole experience of living from McGrath's text, and understand Christian existence to relate to being a disciple and whole experience of living to relate to being a citizen. This study looks at the life history of Hwang Ester and Eo Yun-Hee, and looked at the spirituality of these women with the focus on discipleship and citizenship. Thus, I find that, for modern Christian women, becoming a disciple is inseparable from becoming a citizen. Also, I can see that, in modern women's spirituality, being a true disciple leads to becoming a right citizen.

• Journal of East-Asian Urban History
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• v.2 no.2
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• pp.235-271
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• 2020

Tainan was the capital of Taiwan and was the largest commercial city in Taiwan with a significant number of ports. However, after the end of the Qing era, the functions of the capital and major ports were shifted to Taipei and Kaohsiung, thus leading Tainan to lose its position. This article focuses on festivals in the city. The Qing dynasty administrative agency set up a local government that grouped multiple villages based on the religious beliefs which were closely related to the concept of the urban space as the primary temple. Mazu is an object of worship that attracted the attention of city residents from the Taisho era to the colonial era. At the Mazu temple in Tainan, which has acquired a new mystery, a Mazu festival was conducted with Mazu patrols. This festival was conducted from 1915 to 1937, when it was canceled due to the temple reorganization movement. At the festival, multiple participating groups used to compete to earn the luxury of running the pavilions. The procession ran through the north side of the city on the first day and the south side of the city on the second day. During this festival, in addition to going around the villages of the old city, a touring route was planned for the procession to pass through major landmarks related to the colonial administration and the Ginza-dori Shopping Street, which was newly created during the Taisho era. Therefore, this procession was unique because it ensured that people could explore the old and new streets that were transformed through urban remodeling during the colonial period. Moreover, passing through the licensed quarters called Shin-machi, which was relocated through urban remodeling by the administrative agency, allowed people to visualize the urban structure of colonial Taiwan. Tainan city was renewed through remodeling during the colonial period, thus leading to the formation of a new commercial area. The spirit of the people in Tainan city can be gauged based on the fact that the festival was financially and religiously supported by the merchants who promoted it. The restoration of Mazu during the colonial period indicates the restoration of urban commerce in Tainan, which had fallen from its position as the primary port city in Taiwan since the end of the Qing period. Therefore, it can be considered to represent the restoration of the city.

• Journal of Christian Education in Korea
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• v.71
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• pp.97-120
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• 2022

Korean churches and theology of today are experiencing a decline in reliability and a lack of communication from the Korean society due to the absence of proper reflection. Moreover, with the COVID-19 Pandemic, the church is led to a situation where the problem of survival has become a concern. In addition, churches and theology failed to restore the public nature of faith from civil society, and how these beliefs could be developed in terms of Christian education has become an important theological task. The restoration of the public nature of the church brings interest in public theology, and if education is an important area of the public forum, we pay attention to educational philosophers who provided the basis for publicness and civil democracy education philosophy in Christian education. Rousseau, as an educationalist who opened the modern philosophy of education is opening up the civil society through discovering the existence of children with the proposition "Return to Nature" in the 18th century. This study aims to use Rousseau's educational philosophy in his books Emil, The Theory of Inequality Origins, and Social Contract Theory as the basis of educational theory that opened the foundation of the public domain and civil society.

• Korean Journal of Culture and Social Issue
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• v.24 no.2
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• pp.193-220
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• 2018

This study aims to analyze qualitatively the people's dysfunctional religiosity for well-being. The participants of this study were 6 the clergy and 6 believers (devotes). The clergy included three pastors of Protestant churches, two Buddhist monks (male and females), and one Won-Buddihst monk. Six devotes included two Protestants, two Catholics, and two Buddhist. There were one female in the clergy and three females in devotes. Data gathered from narrative interviews were analyzed with techniques based on Giorgi's phenomenological strategies and procedures. Twenty two topics derived from their assertions and statements, nine main meanings were classified based on those topics. Main meaning were reward-seeking religiosity, authority oriented religiosity, selfish religiosity, blind or unconditional religiosity, asocial religiosity, inactive religiosity, inexperienced religiosity, emotionally problematic religiosity, and cognitively problematic religiosity. Based on derived topics and main meaning, suggestions for further studies, for example the scale development, and information of strategies for promoting well-being of religious persons were discussed.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.143-182
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• 2016

The Qi(氣) concept in the Orient is the important concept which forms the world-view and thinking structure of the Oriental. The idea of Qi unfolds two ways. The first is the cosmogony that is the theory explaining the creation and change of universe through the change of Qi. The second is the preservation theory that think human body is full of Qi and we can be the immortal by raising Qi inside human body. The canon of Daesoonjinrihoe(大巡眞理會), Jeon-gyung(典經) also says about Qi many times especially in the doctrines about the object of belief and Cheonjigongsalon(天地公事論). This paper is willing to systematize the discussion of Qi in Daesoon(大巡) thought through researching Sangjeguan (上帝觀) and Cheonjigongsalon. The object of religious faith in Daesoonjinrihoe is Gucheon(九天)-yeungwon(應元)-noisung(雷聲)-bohwa(普化)-cheonjon(天尊)-gangsung(姜聖)-sangje(上帝) and Won(元) concept in the explanation of this divinity is deeply related to Wonqi(元氣) thought of the Oriental traditional Qi idea. And the theory of Qi(Qilon, 氣論) in Sangjeguan is related to electricity and the idea that the supreme God governs all things by electricity is the very original interpretation only found in Daesoon thought. The Qilon in Cheonjigongsalon is based on the Qilon of traditional thought that sees Qi is the element of all things and all thing are formed by the change of Qi. And the unique feature of the Qilon is saying that the supreme God, Cheungsan(甑山) operates Qi of universe and arouses the change of Qi. That is to say, God Cheungsan saved the world and all living beings by eliminating and giving and changing and moving and gathering and combining Qi. The characteristics of Qilon in Cheonjigongsalon is that the transcendental existence having human body has the control of the change of Qi in the universe. In conclusion, Qilon of Dasesoon thought tells that Gucheon-Sangje Chengsan governs all things by electricity and he fixed the old world and opened the new world like paradise by conducting the change of Qi.

• Journal of Christian Education in Korea
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• v.72
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• pp.225-244
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• 2022

The purpose of this study is to study the experiences of online service during the COVID-19 and to find out Korean Christians' perception. To this end, this study examines the differences in online service content, interactions with pastors and lay people through online service, online service environment, and online service satisfaction. A survey was conducted for 176 Korean Christians over the age of 18 living in the metropolitan area. As a result, according to the size of the church attending, the period of faith, and the position, there was a difference between groups in the online service contents, interactions with pastors and lay people through online service, online service environment, and online service satisfaction. The factors influencing the satisfaction of online service were the interaction with the lay people, the online service environment, and the online service content in that order. Based on the results of this study, a discussion on the improvement of online service satisfaction and a suggestion for further research are presented.