• Journal of the Korean BIBLIA Society for library and Information Science
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• v.17 no.2
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• pp.157-176
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• 2006

This study covers the transition of the records and archives management system of Won-Buddhism. The System can be reviewed in four eras. In the Bulbeopyeonguhoe regulations era(1924$\sim$1948), records and archives were managed in an elementary but more ingenious manner than in any other era. The first phase of the Won-Buddhism regulations era(1948$\sim$1965) was governed by the Won-Buddhism Regulations, though the traditional system of the Bulbeopyeonguhoe regulations era was still widely practiced. During the second phase of the Won-Buddhism regulations era (1965$\sim$1994), the system of "national regulations" was actively introduced into the Won-Buddhism system of managing records and archives. During the third phase of the Won-Buddhism regulations era(1994$\sim$present), the Won-Buddhism Regulations had their own meaning because in that they were the first regulations of Won-Buddhism established for the sole purpose of managing records and archives. This study has significance for understanding the Won-Buddhism system of managing records and archives.

• The Journal of Korean Philosophical History
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• no.42
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• pp.197-232
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• 2014

Taoism is very political orientation from the start have. Internal alchemy has several factions, but southern school and northern school of taoism is typical of this. southern school begun from Zhang Bo-duan in north Song dynasty. Northern school is under Jin dynasty rule by Wang Chung-yang been established. Southern school did not create the platform, but northern school is developed mainly by the denomination from the first. Taoism is basically seek eternal life. Internal alchemy was created a unique discipline to reach the such stage with only Internal alchemy. Southern school's training methods were an elaborate series of logical structure with a counterpart, but northern school's methods is somewhat lacking logically. Southern school claim a training methods from the physical to mental through how to achieve it's ultimate goals, northern school took from mental to spiritual retreat methods that the way to achieve objectives. But northern school's theory of ascetic Practice is difficult to see that the contents are pure. Also, the labours of penance during his training process is the other way with Southern school. These differences are they closely associated with Confucianism and Buddhism, to understand the point of view. Southern school put a primary objective in the personal Practice, while northern school is fundamental to the relief of the people. This can see that has how long life times in southern school and northern school's main members. Because the members of southern school enjoyed great longevity, but northern school's main members was not enjoyed longevity. As a result, the southern school's flow is cut off and northern school became the center form a major organization in the history of china taoism. The southern school assimilated to the northern school. In a pure sense, host and guest's changed.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.39-71
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• 2020

Ever since gaining liberation in 1945, Korean society has constantly recalled memories of Japan's invasion and Korea's anti-Japanese movements for an independent state (AMIS). In the process, a small number of new religious groups were also identified as main subjects within AMIS. However, the logic necessary to connect these religious groups with AMIS was still weak. In order to solve this situation academically, the purpose of this article is to illuminate the activities of Mugeukdo (無極道) and Jo Jeongsan (趙鼎山) through the lens of AMIS and to reflect on the issues that will arise when linking the religion with AMIS. Regarding this purpose, this article analyzed the internal and external data collected by Daesoon Jinrihoe (大巡眞理會) about Jo Jeongsan and Mugeukdo's activities linked to AMIS. Later, this paper presents several tasks for future research on this subject matter. Specifically, according to Chapter II, the AMIS of Jo Jeongsan and Mugeukdo were generally centered on resistance at the family level, Jo Jeongsan's order to participate in the March 1st Movement, and Mugeukdo's industrial activities. In Chapter III, I reviewed the contents of Chapter II using Daesoon Jinrihoe's external materials. According to the results of the review, future research is required to discover and cross-check materials related to the AMIS of Jo Jeongsan and Mugeukdo believers. Likewise, further research is needed to highlight the theory of the enthronement of emperor (天子登極說) and the Great Opening of the later world (後天開闢) in terms of AMIS. These efforts can make contributions that increase the credibility of Daesoon Jinrihoe's internal data on the AMIS of Jo Jeongsan and Mugeukdo and expand the periphery of AMIS as it relates to certain religious groups. Subsequently, in Chapter IV, I present three items for reflecting upon the connection between certain religious groups and AMIS. The first is that criteria for establishing the category of AMIS is necessary to determine whether religious activities can be included. Second, reductionist approaches make it difficult to explain the reasons why some of the people who participated in AMIS did so while forming 'new religious movements,' and why these groups have maintained their religious identity even after liberation was achieved in 1945. Third, it is necessary to distinguish between the primary and the secondary dimensions to elaborate on the connection between these religions and AMIS. This means that researchers should be expected to look at whether the activities in question are based on a religious worldview and whether the goal of the activities is the realization of AMIS or the implementation of some aspect of that religious worldview. In the future, considering the mechanisms that make AMIS memorable in Korea, religious groups and religious studies should take greater interest in discovering and accumulating data that facilitates research on these topics. At the same time, effort should be made to find the basis for AMIS within religious worldviews. It can also be made possible through specific interest in further elaboration on the various AMIS-related activities of Jo Jeongsan and Mugeukdo.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.241-279
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• 2023

The Scripture of Myriad Laws was first published in 1986 and then reprinted in 1994 and 1995. It gained widespread recognition as a mysterious text or a Buddhist document containing enigmatic content that deemed difficult to comprehend. Through the analysis of the content of The Scripture of Myriad Laws, it was revealed that the book was published by the Dragon Flower Order, a Jeungsanist religion founded by Seo Baek-Il (徐白一). Therefore, the various texts included in The Scripture of Myriad Laws can be classified as 'Songs of Jeungsanism' (Jeungsan-gyo Gasa 甑山敎歌辭). The contents included in The Scripture of Myriad Laws often mention terms unique to the Jeungsanist orders, such as 'the Reordering Works of Heaven and Earth' (天地公事), 'presiding over cures' (醫統), 'Degree Number' (度數), 'the West God' (西神), 'the nobility of heaven' (天尊), 'the nobility of earth' (地尊), 'the nobility of humanity' (人尊), 'ruling the world for 50 years' (治天下五十年), and 'the era of Resolving Grievances (解冤時代).' It also discusses the birthplace and birth date of Kang Jeungsan, his family name, and the duration of his existence. The contents directly quote the words spoken by Jeungsan and incorporate them into songs. They also mention unique Jeungsan terms such as 'Five Immortals Playing Baduk' (五仙圍碁), 'open-weight wresting match,' 'birth, growth, harvest, and storage' (生長斂藏), 'the god who listens to words' (言聽神), 'pillar of foundation' (基礎棟樑),' 'Ocean Seal' (海印), and 'the higher gods' (上計神). It is also notable that some verses of Chinese poetry that Jeungsan taught his disciples are directly quoted in this scripture. Furthermore, the scripture shows traces of Buddhist salvational beliefs; particularly those that emphasize faith in Maitreya Bodhisattva (彌勒信仰). However, The Scripture of Myriad Laws differs from traditional Buddhist beliefs in that it anticipates and emphasizes the birth of a specific individual endowed with the power and abilities of Maitreya Buddha. While emphasizing Maitreya Buddha (彌勒世尊) and the Dragon Flower Gathering (龍華會上), the scripture also specifically mentions Geumsan-sa Temple (金山寺) located on Mount Moak (母岳山) in North Jeolla Province, and these details are sung about in a special manner. This positive portrayal serves to affirm the belief of followers that Jeungsan, centered around Geumsan-sa Temple, was an incarnation of Maitreya Buddha. Moreover, The Scripture of Myriad Laws subtly asserts that Seo Baek-il, the leader of the Dragon Flower Order, who is mentioned in the scripture, is the absolute savior who has come to this world in place of Jeungsan. In support of this teaching, his birth date, birthplace, years of imprisonment, release date, and honorific name (號) are all recorded in precise detail.

• The Journal of the Korea Contents Association
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• v.18 no.10
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• pp.194-202
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• 2018

This study was designed to analyze the impact of Christian counseling for the common faith and religious wellbeing within the Korean Luther Church, and to provide church growth factors based on the results. The study target was based on the survey results of a total of 83 members who were attending layman in the ${\bigcirc}{\bigcirc}{\bigcirc}$ church, which is affiliated with the Korean Lutheran Church. The research tool used NCD questionnaire for church health diagnosis by the Korea Church Growth Institute for the church growth model and the reliability of Cronbach's ${\alpha}$ in this study was 0.91. The collected questionnaire was tested for correlation to verify the relationship between church development and growth, and for multiple recursive analysis to confirm factors affecting church development and growth. The results showed that church's services, programs, and atmosphere were highly correlated with development of church, including counseling. The research showed that the relationship between church services, programs, and friends, including counseling, was highly correlated with spiritual growth and self-growth, while community activities and mutual communication were low. Therefore, for continuous church growth, the importance of community programs in the church is considered necessary.

• Journal of the Korean Society of Costume
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• v.62 no.7
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• pp.13-28
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• 2012

This study examines history of Korean peony patterns and characteristics of peony patterns on the fabric. It is classified according to expression methods, and it analyzes the characteristics of 71 kinds of peony woven on 66 Korean fabrics. First, it was observed that 38 of the 66 studied fabrics (57.6%) were relics from the 17th century, and from this it can be deduced that the peony patterns began to appear regularly around the latter half of the 16th century and were used habitually in the 17th century. Second, 71 kinds on 66 fabrics can be divided into Real Type, Design Type, and Abstraction Type according to expression methods. Among these types, 49 kinds of them are Real Types (69.0%), forming the greatest part and 19 kinds belonging to the Design Type (26.8%), and lastly, 3 kinds were under the Abstraction Type (4.2%). In particular, peony patterns of Design Types and Abstraction Types from the 17th century and from the 19th century to the 20th century were more prevalent, compared with those before the 16th century or the 18th century. Third, Real Types shown on the Korean fabrics are subdivided into 9 types, and the Real Type A among them, which describes to be as real as possible, is 12 kinds, the largest number of them. Therefore, real and natural pattern of peony is the favorite type in Korea, while rather emphasized pattern of peony is the more preferred pattern in China. And also Design Types are subdivided into 6 types again; There are 6 kinds of design type A, the largest part of Design Types. Patterns of Design Type A are most similar to real peony flowers, but more simplified than the Real Type A. This result also contrasted with the trend in China, where the Design Type C, expressed petals in detail was the favored pattern. Fourth, 9 kinds of unique types are found in Korean fabrics, especially Real Type M has not been shown on Chinese fabrics. Real type M, consisting of two parts, inner and outer, where two curve lines between two parts appear as antennas of a butterfly.

• The Journal of Korean Philosophical History
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• no.31
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• pp.375-406
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• 2011

The paper investigates the ideal image and the ideological tendency of the traditional intellectuals in the East Asian Societies by analyzing the religious thoughts of Donghak, Tenrikyo and the Society of God Worshippers, which were the representative religious bodies in Korea, Japan and China. In particular, this paper focuses on the founders' thoughts of the religious organizations, such as Choi Jewoo(崔濟愚, 1824-1864) of Donghak, Nakayama Miki(中山みき, 1798-1887) of Tenrikyo and Hong xiuquan(洪秀全, 1814-1864) of the Society of God Worshippers. The results obtained from the study are as follows:Choi Jewoo's father was a teacher in a rural village, and so Choi Jewoo also wanted to be a teacher. Afterward when he had religious experiences, in the trance state, he became a teacher. Consequently, his religious thoughts were based on the ideal teacher's stance. Nakayama Miki respected her father, who was a low-ranking warrior or bushi(武士). And when she experienced strange experiences, she became a high-ranking warrior or shogun(將軍). On this account, many of her religious thoughts were based on the ideal bushi's position. Hong xiuquan's father was a low-ranking local official, therefore Hong xiuquan wanted to be a high-ranking official since childhood. Later, he took the civil service examinations only to failed. And so when he had religious experiences, he became an official appointed by God. And his religious thoughts, in many cases, depended on the ideal official's stance.

• The Journal of Korean Philosophical History
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• no.39
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• pp.143-168
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• 2013

The purpose of this paper is to study the succession and method of five-masters of southern school in transmitting the internal alchemy in Taoism which is established by Zhang Bo-duan. In history, the internal alchemy is divided into a few schools but all of them are under the umbrella of Zhang Bo-duan's alchemy. The five master's method has been consistent from Zhang Bo-duan to Seok Tae to Seol Do Gwang based on three reasons. First, they lived long while practicing the method. Second, they learned the method from their direct master secretly. Third, they kept practicing the individual method while staying in the secular world rather than in a religious body. I limit three of them Zhang Bo-Dan, Seok Tae, Seol Do Gwang as figures who practiced the pure internal alchemy. Thus I argue that the method stayed only for 200 years, arising from the late Dang Dynasty and disappearing in 1911, when Seol Do-Gwang was dead. This method can be instructed only to the appropriate figure, and the specific steps of method are taught through the oral instruction so that this method cannot be wide spread. Based on the fact that the time of practicing method is quite long and it needs intensive and constant efforts, it is difficult for a mundane person to practice and cope with the training. Jin Nam and Baek Ok Seom are believed that they belonged to the school of Shin So. Baek Ok Seom is regarded as a figure that made efforts to unite the school of Wei and the internal alchemy. However, he made lots of fabrication and discrepancy. Thus I state that Jin Nam and Baek Ok Seom need to be out in the succession and method of five masters of southern school in Taoism. Their changed method in quality needs to be organized in a new genealogy.

• Journal of Christian Education in Korea
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• v.69
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• pp.221-251
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• 2022

This study analyzed research trends related to lifelong church education through the analysis of academic papers recently published in Korea since 2000 and derived implications for lifelong church education. For the study, a total of 95 studies related to lifelong church education were analyzed among academic papers in domestic journals from 2000 to 2021. Academic papers were classified into research years, published journals, research subjects, research topics, and research methods, and then research trends were analyzed. As a result of the analysis, first, research related to lifelong church education has been activated since 2000 and has shown an increasing trend since 2010. Second, it was found that lifelong church education research has been conducted in various academic journals other than Christian education-related journals. Third, learner-centered research was the most common research subject, and among them, many studies targeting the elderly. Fourth, in relation to the research topic, studies on the role and necessity of lifelong church education were the most dominant, and many studies on the direction of promotion of lifelong church education were also conducted. Fifth, research related to lifelong church education is a theoretical study, and literature research is mainly conducted, and the use of other research methods was insignificant. According to these research results, it was found that practical approaches such as analysis of demands for life long education and verification of program effectiveness were insufficient. Therefore, an integrated search for lifelong church education is needed. In addition, it is necessary to continuously develop regional customized programs to support detailed areas of lifelong church education and local missionary work. It is suggested that policy sponsorship at the church, seminary, and state level is needed to promote lifelong education in churches.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.187-226
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• 2023

In contemporary society, digital media has become an integral part of daily life that shapes how people interact with the world around them. This phenomenon has also influenced religious activities and practices. Studies on digital religion and religious practices among digital natives in the Western world have indicated that traditional religious practices are on the decline. Instead, more accessible and flexible forms of religious activities and beliefs are emerging. Given this context, it is important to investigate whether similar trends are occurring in Korea. This study aims to explore the religious activities and expressions of Korean individuals in the online environment. Specifically, the study focuses on four main areas: ①the online religious activities of established religions such as Protestantism, Buddhism, and Catholicism; ②the online religious activities related to divination belief systems such as the Four Pillars of Destiny (四柱 saju) and Tarot; ③online holy sites and wish comments or chats; and ④popular religious neologisms such as jileumshin (지름神 a god with the power to justify consumption) and gatsaeng (갓[God]生 one's best life). Through this review, it can be ascertained that religious ideas and practices are restricted by the attributes of digital media. This implies that the emergence of simplistic forms of religious ideas and activities is associated with the features of digital media and the consumption of digital content.