• The Science & Technology
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• v.35 no.2 s.393
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• pp.94-95
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• 2002

• Proceedings of the Korea Society of Design Studies Conference
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• 2002.11b
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• pp.166-167
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• 2002

• Korean Journal of Social Welfare
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• v.11
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• pp.134-147
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• 1988

• Korean Journal of Social Welfare
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• v.11
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• pp.73-82
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• 1988

• Health and Mission
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• s.7
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• pp.46-55
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• 2006

한국통계청에서 발표한 <2005년도 인구주택총조사결과>에 의하면 지난 10년동안 천주교 신자수는 2005년 11월 기준으로 219만 명이 증가하여 74.4% 증가한 반면 개신교 신자수는 1.6% 감소하였다.

• Korean Journal of Social Welfare
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• v.65 no.4
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• pp.341-365
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• 2013

This study attempts to examine the moderating effect of religiosity in the relationship between religion and secular giving behavior (absolute amount and philanthropic effort). For the analysis, this study utilizes 'Giving Korea 2012' by the Beautiful Foundation and employs Tobit regression model. Focusing on giving amount, major findings are that (1) Protestants and Catholics give greater amounts for secular cause than those with no religious affiliation; and (2) interaction between Protestants and religiosity and interaction between Catholics and religiosity have significant relationships with citizens' secular giving amount in a positive direction. Focusing on philanthropic effort (giving amount divided by family income), major findings are that (1) there is no significant relationship between religion types and citizens' philanthropic effort and (2) interaction between Protestants and religiosity and interaction between Catholics and religiosity have significant relationships with citizens'philanthropic effort in a positive direction. This study provides new knowledge foundation on citizens' secular giving behavior and contributes to developing effective fundraising strategies of nonprofit organizations on religion-related donor markets.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• Journal of Families and Better Life
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• v.19 no.5
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• pp.33-49
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• 2001

This study was performed under the need for systematic analysis about the effect of religious activity of a protestant married women in Korea on the relational satisfaction between her and her family members. It was separately analyzed that church-centered religious activity and home-centered religious activity. The purpose of this study are to propose religious activity that could allow for a satisfactory relationship between all family members of a protestant married women, and to contribute to make a harmonious family through recommended activities for a protestant family and church to accept and carry out. The analyses of the results are in case of the pure explanation power that religious activity has on a protestant married women and her family member’s relational satisfaction, the couple relational satisfaction degree from wife is 4.6%, the one from husband is 4.4%, the mother-child relational satisfaction degree from mother is 2.5%, and the one from child is 1.5%. Therefore effect of religious activity on family member’s satisfaction is more couple relational satisfaction than mother-child relational satisfaction, and the significant variable on all the relationships between the protestant married women and her family members are home-centered religious activity.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.125-143
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• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• Journal of the Korean Institute of Rural Architecture
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• v.25 no.3
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• pp.9-16
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• 2023

This study is an attempt to organize the historical records of the Hanok Church, which played a major role in the history of Korean Protestantism. It was confirmed that research on the theme of Hanok Church was not actively conducted. Through this study, we would like to study the theoretical consideration of the study of Hanok Church and the value of Hanok Church. Based on these results, the purpose was to serve as the basis for theoretical data on the theory of Hanok Church and to actively conduct related research. In addition, by systematizing the cultural values of the Hanok Church, basic information can be provided to establish future cultural values and business utilization plans as modern cultural heritage. Therefore, it is necessary to expand various consultative bodies to preserve Hanok churches around the region and churches and promote various projects to improve the environment for the preservation of Hanok churches. Lastly, I think efforts for long-term preservation and related research of the Hanok Church are continuously needed.