• Korean Institute of Interior Design Journal
• /
• no.10
• /
• pp.11-20
• /
• 1997

This paper, based on the surveys on 43 cases in whole Korea, aims to analyze the architectural principles extracted from the religious dogmas and to propose the direction of the expression of tradition in Korean religious architecture. Buddhist temples in the modern cities. Catholic churches, Anglican churches, Protestant churches have similar problems and attitudes on the expression of traditiov. They have not yet various subjects on the expression of tradition as 'tradition' is not distinguished from 'transmission'. It is not caused only by the general phase of Korean modern architecture, but also by the lack of the practical theology which extract architectural principles from religious dogma and history. I proposed 'Architectural vocabulary', 'Architectural syntax', 'Architectural idea', and 'Symbolization of interior space' , 'Architectural zeitgeist' as the ideal approach.

• Proceedings of the Korean Institute of Interior Design Conference
• /
• 2007.05a
• /
• pp.260-263
• /
• 2007

A church architecture which has an important meaning as a place which is for worship God, relationship, education, evangelism, service and formative meaning that express as a specific form. It has been changed by age or changes of theology, also its structure and form has been changed so as to change of a rutual. the church architecture that has been authorized as a architecture which is a representation of the age does not represent the age and it has weaknesses for expression of unique identification church has. Also, because it is lacking thoughts about regional viewpoint, it loses the characteristic of regional "landmark" like the past. In addition, a place of worship has been changed materiality of space like auditorium or seats so as to change of consciousness of worship, and it is exposed problems of expression of identification. Therefore the church architecture of twenty first centry needs to holy and be able to deliver their new standards and needs that fit original purpose of church for users.

• The Korean Journal of Food And Nutrition
• /
• v.29 no.1
• /
• pp.58-64
• /
• 2016

This study was conducted to investigate the health effects of the general components of acorns in animals. In Korea, acorns have been used as food material in the form of acorn starch. Acorns contain tannin, gallic acid, digallic acid, and gallotannin. Therefore, the health effects of acorns as functional food are actively being studied. The chemical composition of acorns may vary according to the harvest time, region, and breed. Acorns have excellent antioxidant properties and might be beneficial in controlling hyperlipidemia, obesity, cardiovascular disease, and dementia, as well as strengthening immune competence. Further study is necessary to better understand the benefits of acorns, as it is expected to represent a large part of the food industry.

• Clinical and Experimental Vaccine Research
• /
• v.12 no.1
• /
• pp.77-79
• /
• 2023

The Philippines is still in a tight battle with the coronavirus disease 2019 pandemic since many cases are detected daily. With the continuous spread of another disease worldwide-monkeypox, many Filipinos are alarmed if the country's healthcare system is prepared enough, especially with the detection of its first case. Learning from the unfortunate experiences of the country during the current pandemic is essential in facing another health crisis. With this, recommendations for a robust healthcare system are proposed centered on: a massive digital information campaign about the disease; training healthcare workers to raise awareness about the virus and its transmission, management, and treatment; an intensified surveillance and detection procedure to monitor cases and execute contact tracing properly; and a persistent procurement of vaccines and drugs for treatment, with a well-designed vaccination program.

• Journal of Korean Philosophical Society
• /
• no.119
• /
• pp.129-159
• /
• 2017

The study of Freud's Moses and the background of the establishment of monotheism has become a subject of attention in the new atmosphere of the spreading of political theology and the recent rediscovery of Egyptology. This paper examines the publishing background and intentions of Freud's last book, Moses and Monotheism. And it will emphasize the fact that the Moses-Egyptian theory and his criticism of monotheism hid political theological intentions to prevent the spread of anti-Semitism in Nazi Germany. According to the Egyptologist Jan Assmann, there is a difference in that Moses' Judaism is monotheism, but Akhenaten's Aton-religion is a cosmotheism, and while Freud emphasizes Moses the 'historical figure' of that name, Assmann refers to Moses as a 'mnemohistorical figure.' Just as Freud said that the source of Jewish hatred is in Moses himself who established monotheism, Assmann argues also, monotheism is based on the so-called "Mosaic distinction" that distinguishes between true religion and false religion, thus it is possible to dismantle oppression and violence through the abolition of the Mosaic distinction. Assmann estimates that Freud had a clear stance to stop the spread of anti-Semitism as "the most explicit opponent of the Mosaic distinction." While anti-Semitic hatred spread to Christians in the Nazi era, Freud regards the real founder of Christianity, a jew Paul, as both a "Judaism destroyer" and a "successor to Judaism." At this point, Taubes began to see Paul's theology from a political theological point of view, and Assmann succeeded it. The "historical Moses" described by Freud are not "Prophet Moses" but "Moses as lawmaker and political reformer", and Jewish hatred has arisen in his distinction. Thus, Freud's monotheistic criticism as "disintegration by historical reduction"(Nietzsche) has political theological power. Just as Taubes interpreted Paul as a political theologian, Assmann found political theological elements in Freud's criticism of monotheism.

• Journal of Christian Education in Korea
• /
• v.64
• /
• pp.51-79
• /
• 2020

This study was conducted to pursue Christian education with the socially underprivileged in the era of the Corona-19 pandemic. Corona-19 is a disaster which is caused, destroyed and exploited by human being. At the time of the indiscriminately spreading global pendemic, we must work together to overcome our selfish self-centeredness and make an attempt for everyone in need. It is a study on how humans can help each other survive in the era of Corona-19 and its post-corona. The problem is that there is too much discrimination between the state, race, and economic capacity, and in the end, the extreme discrimination of capitalism is appeared in society and across the country. There is no significant difference in the confirmation rate when Corona-19 infiltrates, but there is a big difference between those with and less in mortality. As a result, today's reality is that people who have a hard time living because they have less usually are far more vulnerable to blocking and defeating virus attacks. Unfortunately, this is the current situation. From the standpoint of a large discourse, attention is paid to climate change and ecological environment, and as a micro discourse, a number of societies who live with tremendous discrimination according to the gap between the rich and the poor (it is gender, race, disabled, nationality) that exist in almost all countries on the planet. We need attention to the weak. To this end, discourses on vaccine inequality, discourses on the needs of the disabled, discourses on different racial damages, discourses on polarization and dystopia, and discourses on educational inequality were treated as the reality faced by the socially underprivileged in the Corona 19 pandemic. To explore Christian education with the socially underprivileged, to explore ways of sharing, giving, and solidarity for win-win, discourse on inter-dependence and mutual responsibility of mankind, direct counter-measures for the socially underprivileged, and critical literacy education. He proposed a discourse on Korea, a discourse on Homo sapiens, which must return to being a part of creation, and finally a theology of friendship with the weak. Christian education based on Bible words must go forward in the era of the Corona 19 pandemic, hungry, naked, nowhere to go, sick, but dying because of being unable to get a remedy. He emphasized the need to establish a caring theology of friendship and pursue a life in which thought and practice harmonize. Thus, the paper proposed the spirit of Christian education not only doing something for the socially weak, but with the socially weak in the daily life.

• Journal of the Daesoon Academy of Sciences
• /
• v.31
• /
• pp.93-129
• /
• 2018

These days, the world finds itself in a time when 21st century human and societal practices can benefit from alternative viable models; as such models are desperately needed. Daesoon Jinrihoe seeks to show one model inspired by the historical kings, Yao and Shun. In Daesoon Jinrihoe, King Yao and King Shun (堯舜 yo sun) are recollected and projected into modern times. This paper is a study that examines what aspects of Daesoon Thought go into understanding Kings Yao and Shun and what insights their example can provide for modern people today. In Daesoon Thought, the 'Dao of Kings Yao and Shun' has appeared again because the 'Era of the Great Opening (開闢時代 gaebyeok shidae)' has arrived, and this era is characterized by 'Seeking Out the Beginning and Returning to the Original Root (原始返本 wonshi banbon).' This is not simply a return to ancient times. The seeds that fall on the ground grow up to overcome winds and rains, bring forth new fruits in the autumn, and their fruits contain the original seeds. The seeds are simultaneously the original seeds, but not the seeds themselves. Rather, they are complete bodies condensed and infused with abundant experience gained after multitudinous trials. In Daesoon Thought, Kings Yao and Shun are analyzed from the following four perspectives: first, as an ideal human image that combines the qualities of Sages and Heroes (聖雄 seong oong), second, as the historical background behind the truth of the 'Resolution of Grievances for Mutual Beneficence (解冤相生),' third, as an ancient model of the ideal world, and fourth, as Daesoon Jinrihoe's 'Mind Dharma (心法)' and also as the classical basis for the 'Cultivation of Dao (修道).' However, the meaning of Kings Yao and Shun in Daesoon Thought is not limited to traditional philosophical thought but also contains certain crucial differences. In Daesoon Thought, the qualities of sages and heroes are combined in a way that does not compromise or penalize, but in accordance with the rule of law and beyond, the ideal world is understood as a world in which there are no natural disasters and everyone enjoys beauty and splendor. Mind Dharma means the spiritual cultivation of the 'Dao of Mutual Beneficence' as presented by Sangje (上帝 the Supreme God) through sincerity, respectfulness, and faithfulness (誠敬信 seong, gyeong, shin). In addition, through the core truth of Daesoon Thought, the Resolution of Grievances for Mutual Beneficence, the resolution of the grudges associated with Kings Yao and Shun will likewise eliminate the root-grudge plaguing humanity and divine beings. In this paper, I intend to deepen my understanding of Daesoon Thought through a study on our theology's understanding of Kings Yao and Shun, and I also wish to redefine the value of Daesoon Thought through the symbolization and reinterpretation of ancient historical figures.

• The Journal of the Korea Contents Association
• /
• v.20 no.9
• /
• pp.638-647
• /
• 2020

This study reflects on suffering, a theme of anthropology, from a Christian theological point of hope. It suggests that suffering is not a negative experience, rather a medium of hope that can be a positive driving force in life and an opportunity to reach personal maturity. It aims to deepen the content of anthropology regarding the meaning of suffering by discovering a new harmony within the relationship between pain and hope. The book of Job denies the theodicical concept that justifies suffering as punishment for human sins and opens a new horizon of understanding the suffering as a space of hope, where men can experience the Love of God in the relationship with God. In his theology of suffering, Moltmann broadens and deepens the horizon of understanding as the book of Job discovered. First, he interprets the history in the hope of an eschatological future when the resurrected Jesus Christ will bring the final victory over evil and suffering. Then he invites men to proactively resist the absurdity and suffering revealed through this interpretation. Second, Moltmann reflects on the problem of suffering in the concept of the Trinity of God who endures active suffering with love for men shown in the crucifixion of Jesus Christ. He offers another hope that enables men to overcome the suffering in God's love. Therefore, the Christian faith can confess that we can hope in suffering.

• Journal of Christian Education in Korea
• /
• v.61
• /
• pp.263-294
• /
• 2020

In South Korea which has become a multicultural society, ethnic and cultural others have suffered from discrimination against them and isolation from society. Multicultural policies and multicultural public education have simply focused on the assimilation of cultural others without providing opportunities to build a reciprocal relationship between Kor eans and cultural others. Noting this reality, this paper proposes intercultural Christian education as a prophetic and educational role of faith communities in society. Intercultural education, intercultural theology, Miroslav Volf's drama of embrace, and Sang-Jin Park's theory of the ecosystem of Christian education offer theoretical foundations for intercultural Christian education. Based on these foundations, the paper discusses the definition and goal of intercultural Christian education and argues for the roles of intercultural Christian education to help Christ ians "SEE" the self, the other, and the community through self-reflection, embrace, and ecological transformation. As intercultural Christian education pursues to nurture Christians to have a respectful and hospitable mindset toward cultural others, such education will help faith communities seek a multi-colored kingdom of God.

• Journal of Christian Education in Korea
• /
• v.61
• /
• pp.233-262
• /
• 2020

Rapidly developing modern science &technology have a profound impact on Christians and pastoral work. Recently, the 4th Industrial Revolution has induced lots of discussions in the field of church and theology, and artificial intelligence (AI) has become an important issue in many ways. Nevertheless, there is a lack of empirical research on how the AI would affect church and pastoral work. This study examined and analyzed the theological students' perception of AI. A survey was conducted on the perception of seven sub-areas of 220 male and female theological students at major seminaries in Korea. The seven subareas were including the degree of interest in AI, social influence, AI's alternative influence, and AI's church influence. The results showed that theological students generally agree with the academic relevance of AI or the need for education on AI. However, it presented alow perception of the impact of AI on the church. Such recognition may reflect the following belief. Students are aware that the AI is a necessary and important part of social and general education, but at the same time, they think the AI may not significantly threaten the church. Therefore, wes uggest that considering a response of Christian education to raise the perception of theological students of AI, courses related to science and technology should be organized in the curriculum of seminaries at various levels from the perspective of the Christian worldview.