• Korean Journal of Hospice Care
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• v.6 no.1
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• pp.1-11
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• 2006

There are various understandings how to define death. In the context of medicine, death is defined as the irreversible change of the tissue according to the cessation of circulation and respiration. According to the psychologists, a person need to accept the finiteness as a human being and remain conscious that the death is not avoidable. And they say if a person doesn't regard death as unavoidable reality of life he or she will not confront the humanistic death and after all will die like animals. In philosophy, death is viewed as an unwelcome reality in the end of the journey of life. Sociologists usually understand that the society is the organization composed with living persons and human beings which construct and transmit the culture from generation to generation between the both ends of life and death. In society, the generation is changed, maintained, and developed through the phenomenon of death. Although death of human being is natural event in society, the death of a specific person brings a sense of loss, crisis, and anxiety to the communities like family, regional society, nation, and the world. In this context, death is not confined to personal dimension and it can be regarded as a social problem. It is valuable to summarize the religious perspectives on the meaning of death for the better hospice care. In shamanism, there are basic idea that although the flesh of human being disappears, soul never die. If human dies, the flesh of human being disappears but soul never disappear and come back to the origin of soul as it is called chaos. So in shamanism, it is said that shaman can solve the mortified feeling, restore the broken harmony, send the soul to comfortable space- the origin, and guarantee the blessing of descendents. Buddhists regard the death as an essential component through the cycles of life. Through this cycle, human being exits as an endlessly transmigrating being and the death is just a restoration to the original status. In Confucianism, the view on the death based on the philosophy of the "Yin and Yang" and "Five elements". In Buddhist tradition, many believers said the philosophy of "Death is the same as life". Unlike usual thoughts that a god governs "life and death" and "fortune and misfortune", Confucianists deny the governance of a god and emphasize the natural orders in which every phenomenon in the world moves according to the principle. Confucianists understand the death as a natural order with this principle. In Confucianists' belief, the essence of human being remains in their own descendent's lives after the death of ancestor, so in Confucianism there is no concept of immortality of the soul. In the history of Christianity, death has been defined generally as the separation of the immortal soul from the mortal body. In the earlier days of Old Testament, the death is regarded as a disappearance of just a flesh and human never disappear and always live in the relationship with God. Later days in Old Testament, we can find the growing concern for the life after the death because of the entrance of the theodicy. In the New Testament, the death is not regarded as the normal process of the human life and regarded as the abnormal status in which death come to human because of sin as a decisive factor and it should be conquered. In fact, the most of us afraid death because not of the fear of death itself but of the sense of the emptiness and regrets. so many people often make the monument hoping to live forever. But Christian usually regard this behavior as a sinful act because human being usually think themselves as a master of their life and attempt to become immortal in this kind of trial mortal. But if we live with God, we cannot confront such a condition because we aware limits as a mortal human being and entrust everything on Him and want to live according to His guidance. Therefore, in the Christian tradition, the death is regarded as accomplishment of life, fruits of life, invitation to the eternal life, and the last stage of human growth. For human being, the death is the great step of maturation as a human in the final stage of life.

• Journal of the East Asian Society of Dietary Life
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• v.17 no.6
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• pp.789-797
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• 2007

This study was conducted to research the differences in food ingredients in the ancient Israelite period in the books of Moses, including the books of Geneses through Deuteronomy, in the Old Testament written during B.C $1446{\sim}1406$. The books introduced various foods in daily life, such as seven kinds of fruits and nuts, thirteen kinds of vegetables and grains, twelve kinds of meats, six kinds of breads and cookies, five kinds of drinks, thirteen kinds of spices, and five kinds of processed foods like butter and oil. The foods were sharply distinguished between the clean (able to eat) and the unclean (unable to eat) in the aspect of food culture. For example, foods with blood were not allowed to be eaten. At that time, bread was a staple food in Israel. There were already standard recipes for baking cookies, and appliances such as frying pans and ovens to bake bread were available. Most of the recipes in the books were the same as modern recipes, especially for wine, grape juice and raisins. Also it seems there were various spices already in use at that time, as well as processed foods made from milk.

• Journal of Dairy Science and Biotechnology
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• v.38 no.1
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• pp.45-52
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• 2020

The advent of the Internet and social media has given rise to a number of anti-milk articles that contain a lot of misinformation. Should milk and dairy products really not be consumed past a certain age? To answer this question, the history of milk consumption must be examined to understand the long-term benefits of milk. Historically, dairy products were among the foods served to the angels in the Old Testament of the Bible. Furthermore, dairy products were consumed even before the Bronze Age, and are defined by many food and animal scientists, and nutritionists as a complete food containing a lot of nutrients. Milk and dairy products have significantly contributed to the Korean and Japanese people's current body structures; this is evident in the fact that they are taller than their ancestors, primarily due to the increased consumption of milk and dairy products following industrialization. The average height of Koreans rose drastically in the 1960s, after milk consumption increased as a result of the dairy promotion policy. This article seeks to help understand milk by looking into the content published by a life insurance company in 1927.

• Cross-Cultural Studies
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• v.42
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• pp.419-449
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• 2016

The Russian icon and Korean tangwha (幀畵, altar portrait of Buddha) are based on the similarity of the divine Being. Each has the characteristic index that forms an existential connection with the object and at the same time, implies the symbolic meaning of the scriptures and doctrines of the Russian Orthodox and Buddhists. Russian icon and Korean tangwha with these attributes have origins in the Byzantine, India and China. Unlike most religious art, Russian icon and Korean tangwha clearly reveal profane orientation and mystical elements. This artistic phenomenon has evolved from the mystical religious culture in Russia and tantric rituals of the early Joseon period. Iconostasis, created from historical figures of the Old Testament, Jesus, the New Testament represent the principles of the macrocosm. Each icon of iconostasis has integrity, while each floor has another narrative and a meta-discourse on the entire composition. Three-Platforms of amrtakundalin can also have a huge epic that is directed from the Low-Platform to the High-Platform for the purpose of salvation. While the narrative of iconostasis has a time structure, from the beginning of the universe up to date in chronological time, amrtakundalin have pictorial transitions of time and space that rises from this life to a heavenly world. Despite the different world views of the Russian Orthodox and Buddhists, iconographical format and symbolism of heaven and hell in the Iconostasis, Last Judgment and amrtakundalin are similar. There is a constant antagonism between heaven and hell, light and darkness, water and flame. Iconographical contents include the water of life and nectar, the book of life and 'eoppu', and the scales and mirror of Karma that discriminate between the good and evil before judgment. The dualistic coordinate concept such as light and darkness, life and death, or heaven and hell that appears in the narrative structure of iconostasis, the Last Judgment and amrtakundalin leads the people to spiritual awakening.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.30 no.3
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• pp.149-170
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• 2019

This study aimed at analyzing the 6 foreign reformed theological journals and index terms, authors to find out the intellectual structures and the characteristics of the journals, the authors. First, analyzing the index terms, we analyzed the main keywords and the increasing trend by period, second, analyzing the journals, we analyzed the main subject of them and the subjects of distinguishing features by the journals, third we analyzed the authors' profiling. The index terms were clustered four big clusters and 23 small clusters. The journals were clustered the two clusters, and we also analyzed the index terms to distinguish a journal from other journals. The authors were clustered the six clusters, the index terms the clusters of the authors shared were similar to the results of the two analyses. The biblical teachings of The Old Testament and the New Testament and reformed theology were core subject terms and it was consistent in the results of these three analyses. This study mainly aimed at analyzing the 6 foreign reformed theological journals, and we found out that the parts of the results of this study were similar to the results of analyzing the domestic reformed theological journals. Therefore, there should be more researches needed to figure out what the results of this study mean to Korean reformed theology.

• Journal of Korean Philosophical Society
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• v.145
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• pp.217-244
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• 2018

This paper reviews how $J{\ddot{u}}rgen$ Moltmann embraces and transforms the philosophy of Ernst Bloch. For what are the hopes of the two thinkers who presuppose opposing worldviews? This question will provide a good opportunity to look at how different religious types, based on different worldviews in modern philosophy of religion, can understand and communicate with one another. Ernst Bloch was a philosopher who originally interpreted Judeo-Christian thought through Marxism and Persian Dualism and helped to carry out the intrinsic criticism of the doctrine of Christian eschatology by developing atheism of Christianity into a philosophy of hope. Bloch and Moltmann deal with the concepts of future, humanity, nation, and hope in the eschatological horizon, but their worldviews are so different. For example, the connection between the Beginning and Ending, Disjunction or Continuation, the Core of Existence and Resurrection, Messianism and Marxism, Atheism and Theism, Persian Dualism and Judeo-Christian Monotheism. Therefore, a one-sided interpretation that ignores worldview differences in the hopes of these two thinkers should be avoided. Moltmann actively embraced the Messianism of the Jewish thinker, Bloch, by excluding Marxism, made the spectrum of broad-minded horizons diminished in the union of Messianism and Marxism. Moltmann replaced the utopian possibilities of matter in the Ontology of Not-Yet-Being, with the resurrection of Christ, who was crucified, and with the God of Creation and the God of Exodus. By overthrowing the position of atheism in Christianity, which was very important for Bloch, with the system of Trinitarian Monotheism, it resulted in the disconnection and conflict between the Old Testament and the New Testament, especially the ignorance of the tension between God the Lord and Jesus Christ.

• The Research Journal of the Costume Culture
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• v.16 no.2
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• pp.263-277
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• 2008

In picture bible, the picture is helpful for showing story more vividly and specifically and it is helpful for finding the meaning of bible hidden behind familiarity. It plays the role of the most powerful testimony and expression, with which human provides himself. The purpose of study was to grasp the relation among historical background of the middle age, human's characteristic and symbolic color by considering the fact that the costume expressed in Maciejowski Bible, which is a picture bible of the middle age and observing type, color and decoration of costume. Among 46 folios organizing Maciejowski Bible, 129 pictures explaining the Book of Genesis, the Book of Exodus, the Book of Leviticus, the Book of Numbers, the Book of Deuteronomy, the Book of Joshua and the Book of Judges, which belong to the former 400 years of the old Testament, were analyzed for people's costumes. The pictures shown in Maciejowski Bible portrays object, costume and behavior on the background of France of the 13th century so we can find out the precious natures of middle age's costume, weapon and armor. Especially, the portrait about finger armor of chain mail attached in hauberk becomes the outstanding evidence that can encroach the discussion over whether it was used in the end of 1300s. Regarding costumes of main characters, they wore chemise and braies as underwear, wore tunic or cotte having various lengths from the length reaching knee to the length reaching 8round as basic costume and wore mantle with different-colored lining and hose with various colors. In the war picture, we can see hauberk made with chain mail and cyclas with long slit, which was worn over hauberk, barrel helmet, norman helmet and steel school cap. Regarding cap. man usually wore coif, beret, shade-shaped cap, straw hat and woman wore the decoration using veil and hairlace and used the method to wrap whole hair with net. As the colors used in the costume of the picture bible, scarlet, blue, green and brown were usually used in order. They usually wore costumes decorated splendidly with the colors haying hish brightness and chroma.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.27 no.4
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• pp.125-145
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• 2016

This study aimed at finding theological trends of Calvin Theological Journal by analyzing Library of Congress Subject Headings (LCSH). The study performed the time-series analysis and the analysis of distinctive terms by examining the main authors and the subject headings of the articles published in Calvin Theological Journal during 45 years. We also proposed a new method of dividing the analysis period with the change of authors and subject headings. In the analysis results, the 18 main authors had the three clusters and shared Calvin and the Reformed Theology, the Bible. The reformed characteristics were shown in the first and second period, but the reformed theology was at the margins. The frequency of Calvin became small in the third period, the frequency of the reformed theology became bigger than before, but it was at the perimeters. Literary criticism was clustered independently. There were lots of the terms of the reformed theology in the analysis of the distinctive terms in all three periods and especially in the 2-1 period science and religion were included as the distinctive terms. Therefore, the theological tendency of the Calvin Theological Journal seemed the reformed theology and Old Testament.

• Journal of Applied Tourism Food and Beverage Management and Research
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• v.7
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• pp.61-85
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• 1997

1. Background of the Study Old Testament time made some food and Sauces. Cosher food is God's Covernant. Ancient Greek cooking and Roman cooking had been Sauces. Much of what we know of Greek gastronomy is found in the writting of Archestrate, cooking is sigle and direct, Sauces are Cumin, Vinegar, Roman culinary comes from mareus, first century A.D. many of the ingredients used in apicius's recipes are seen againg in midival Eurpean cooking. ① Cumin Sauce for Oyster ② Sauce for grounds, puree, and cardoons. 2. Culinary in the Middle ages Liaquid Flavorings their Sauces tested Verjuice and Vinegar are most often called for when a Liquid is needed, Spices and Liaisons. 3. Cookery the eighteenth century The eighteen the century brought about greated Systemization of basics, coulis, Jus, and bouillons. 4. The twentieth century culinary Careme were Systematized and recorded by Auguste Escoffier in his Guide Culinare Standardized. 5. Grand Sauces are Considered one of the greatest test of a Chef's Skill, Whether they are classics, Such as Sauce, Supreme, demand the highest technical expertise. The Successful paring of Sauce with a good demonstrates an understanding of the food and an ability to judge. Sauce making allows the cook more freedom to work flavors, textures, Aromatics, Tasty, and color than any other area of cooking. A Sauce is never eaten alone, function, balance, the direct flavor, Sauces presents the basic Sauce-making techniques that have been used in the past and that are popular today, Sauces are organized around the primeifhes of classic world cooking 6. Grand Sauces are 1) Brown Sauces are 1) Brown Sauce ① Demiglace ②Espagnole ③ Fond de veau 2) Bechamel Sauce 3) Velote Sauce 4) Tomato Sauce and 5) Hollandaise Sauce ① Brown Sauce made with Stock, Roux, Tomato Paste and Mirepoix. ② Bechamel Sauce made with Roux and Milk. ③ Veloute Sauce made with Roux and White Stock. ④ Tomato Sauce made with Tomto, Vegetable and Stock. ⑤ Hollandaise Sauce made with Egg and Butter.

• The Journal of the Korea Contents Association
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• v.10 no.10
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• pp.304-317
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• 2010

The purpose of this study is to research on attitudes toward legalization of death with dignity. The respondents are 561 adults aged 20 years old and over, living in Seoul and Kyunggi Province. Research questionnaire consist of 28 questions concerning general background, personal experiences of death, attitudes toward death, pros and cons on death with dignity and legalization. Statistical analyses employ frequency, mean, cross tab, and t-test. 87.3% of respondents agree the legalization of death with dignity. The persons who are older, self-employed, and production employees, get married, live with spouse, believe buddhism, experience care for the death, believe life after death, recognize the necessity of testament agree more on death with dignity. The first requisite for legalization of death with dignity is the standard of judgement concerning self decision on death with dignity. The decision makers are prioritized by self, family member in order. The necessary services for decisions on death with dignity are the mediation role between medical team and family, medical information about illness prognosis and prolongation, psychological counselling on depression.