• The Science & Technology
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• v.32 no.10 s.365
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• pp.68-70
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• 1999

독일 쾰른 출신의 예수회 선교사 아담 샬은 17세기 중ㆍ후반 중국에 서양천문학을 전해준 대표적 과학자이다. 1613년 로마신학교에 들어가 성직자로서의 교육을 받았고 1617년 신부가 되어 중국으로 파견되었다. 중국 이름이 탕약망인 이담 샬은 서양의 천문학 시헌력을 중국에 소개, 일식을 정확하게 예보하는 등 명성을 떨쳤다. 특히 그는 당시 중국에 억류되어 있던 조선조 인조의 세자인 소현세자와도 만나 서양의 과학기술괄련 물건들을 전하기도 했다.

• Archives of design research
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• v.18 no.1 s.59
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• pp.125-134
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• 2005

The Main hall of the contemporary church has been used ineffectively. Therefore the purpose of this study is to search various ways of using this space of the contemporary church, which was restricted only to worshiping purposes, and to propose this idea to the local community. This research is based on the modern theology which insists on the responsibility of the church in its local community. Data was collected through questionnaires and interviews. The subjects of this study were 360 pastors, members of churches and local residents. The interviews were carried out from october 8th. 2003. to March 29n0. 2004. The results are as follows: 1) pastors, members of churches and local residents are for the relationship between church and community. 2) Multi-functional plans of spaces in main hall are recommended to provide cultural activities such as concerts, plays, funerals and marriage ceremonies, etc. 3) In building or reconstructing a church, functions for community service and programs to maximize the use of church facilities must be considered in the plans.

• The Journal of Natural Sciences
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• v.7
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• pp.133-162
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• 1995

Paderborn's companies, Wameling and Cassau, produce the liturgical vestments, which have much traditional artistic merit. And Kevelaerer Fahnen + Paramenten GmbH, located in Kevelater which is a place of pilgrimage of the Virgin Mary, was known to Europe, Africa, America and the Scandinavia Peninsula as the "Hidden Company" of liturgical vesments maker up to now. Paderborn and Kevelaer were the place of the center of the religious world and the Catholic ceremony during a good few centries. The Catholic liturgical vestiments of these 3 companies use versatile design, color, shape and techniques. These have not only the symbolism of religion, but also can meet our's expectations of utilization of modern textile art, art clothing and wide-all division of design. These give the understanding of symbolic meanings and harmony according to liturgical vestments to the believers. And these have an influence on mental thinking and induction of religious belief to the non-believers as the recognition and concerns about the religious art. The liturgical vestments are clothes which churchmen put on at the all ceremonial function of a mass, a sacrament, performance and a parade according to rules of church. These show the represen-tation of "Holy God" in silence and distinguish between common people and churchmen. And these represent a status and dignity of churchmen and induce majesty and respect to churchmen. Common clothes of the beginning of the Greece and Rome was developed to Christian clothes with the tendency of religion. There were no special uniforms distinguished from commen people until the Christianity was recognized officially by the Roman Emperor Constantinus at A.D.313. The color of liturgical vestments was originally white and changed to special colors according to liturgical day and each time by the Pope Innocentius at 12th century. The color and symbolic meaning of the liturgical vestments of present day was originated by the Pope St. Pius(1566-1572). Wool and Linen was used as decorations and materials in the beginnings and the special materials like silk was used after 4th century and beautiful materials made of gold thread was used at 12th century. It is expected that there is no critical changes to the liturgical vestments of future. But the development of liturgical vestments will continues slowly by the command of conservative church and will change to simple and convenient formes according to the culture, the trend of the times and the fashion of clothes. The companies of liturgical vestments develop versatile design, embroidery technique and realization of creative design for distinction of the liturgical vestments of each company and artistic progress. The cooperation of companies, artists and church will make the bright future of these 3 companies. We expect that our country will be a famous producing center of the liturgical vestments through the research and development of companies, participation of artists in religeous arts and concerts of church.

• Journal of the Korean Society of Costume
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• v.44
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• pp.144-152
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• 1999

The purposes of this study are to 1) enforce the necessity of liturgical vestments though clarifying the symbolic meaning, function and ritual importance of Christian liturgical vestments of ministers, 2) figure out the process of changes and characteristics of Christian liturgical vestments of ministers. 3) clarify the liturgical year, symbolic patterns and colors of the liturgical vestments, and 4) study on the status of current liturgical vestments worn by protestant ministers. Based on the catholic and the protestant churches, the scope of the study was decided and the study was conducted along with research on documents and materials. The results are as follows: 1) The liturgical vestments of priests in the Old Testament era had to be worn by stipulated rules and, instructions to perform duties. 2) The liturgical vestment of the catholid church are very various in their kinds and has their unique origins and meanings. 3) The symbolic patterns, color and meanings used by liturgical years of christianity. 4) Design on the liturgical gown and stole of christian ministers.

• Speech Sciences
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• v.10 no.3
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• pp.79-86
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• 2003

This study compared the voices of ministers and priests. There. has been a common notion that ministers is more passionate than priests in delivering their speech. Therefore, it can be assumed that ministers abuses or misuses his/her voice compared to priests. This study attempted acoustic analysis of the voices of 6 ministers and .5 priests before and after their speech. We measured F0, jitter, shimmer, NNE and HNR using Dr. Speech (Version 4.0, Tiger DRS). A t-test was performed to determine any objective differences of their voices. The results showed that there were no significant differences in the voices of ministers and priests before and after their speech. However, there seemed to be an interesting reversed tendency between ministers and priests, although it did not reach a statistical significance. That is, P0 tended to increase after the speech in ministers, whereas it tended to decrease in priests. In addition, HNR tended to decrease after the speech in priests, while it tended to increase in ministers.

• Journal of Hospice and Palliative Care
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• v.17 no.3
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• pp.142-150
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• 2014

Purpose: This study was to identify the attitude of Korean HIV (Human Immunodeficiency Virus)-positive men toward death. Methods: A Q-methodology was performed with 20 HIV-positive male individuals. Participants were asked to select and answer questions among a set of 40 Q-statements using a 9-point scale. The collected data were analyzed using the PC QUANL program. Results: Participants' attitudes toward death were categorized into four types. Type I was characterized by respect for life, type II by reality orientation, type III by pain evasion and type IV religious beliefs. Conclusion: It is necessary to develop an assessment tool and an intervention program for HIV-positive individuals.

• Journal of Korean Academy of Nursing
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• v.27 no.3
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• pp.660-672
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• 1997

본 연구는 한국의 간호학생들이 HIV-Disease 대상자를 간호하려는 의도정도와 이를 설명하고 나아가 예견할 수 있는 요인으로 학생들의 인식과 태도를 조사하였다. TRA가 본 연구의 개념틀로 사용되었다. 서울에 소재하고 있는 5개의 4년제 간호대학을 무작위로 추출하였으며 4학년 학생들 186명을 연구의 대상으로 하였다. 한국어로 번역된 Ajzen과 Fishbein(1980)의 도구를 이용한 질문지법을 연구의 방법으로 사용하였다. 다중회귀분석과 상관관계분석이 자료의 분석에 이용되었다. 한국 간호대학 학생들의 HIV-Disease대상자 간호 의도는 중립적인 것으로 조사되었다. 학생들의 의도는 학생들이 가지고 있는 HIV-Disease 대상자 간호에 관한 태도와 또한 HIV-Disease 대상자 간호로 인한 결과에 대한 인식으로 예견되었다. HIV-Disease 대상자를 간호하는 것이 학생들에게 긍정적인 결과를 줄 것이라는 인식은 학생들의 간호의도를 예견하고 있다. 그러나 TRA와는 달리 주위사람들이 자신이 HIV-Disease 대상자를 간호하는데 관한 의견은 학생들의 의도를 예견하지 못하였다. 학생들은 자신의 부모, 형제 또는 애인의 경우 자신이 HIV-Disease 대상자를 간호하지 않기를 바란다고 인식하고 있는 반면, 자신의 학교 교수, 성직자, 그리고 친구들은 HIV-Disease 대상자를 간호하는데 부정적이지는 않다고 인식하고 있다. 특히 같은 간호학을 전공하는 학교 친구들이 보여주는 HIV-Disease 대상자를 간호해야 한다는 인식은 타 학생들의 의도를 예견하는 것으로 조사되었다. 본 연구결과에 의하면 학생들의 HIV-Disease 대상자 간호 의도는 높지 않은 것으로 조사되었으며 특히 학생들의 간호의도에 학교의 교수들이 별 영향을 주고 있지 않은 것으로 나타났다. 이 결과에 의하면 HIV 질환과 HIV-Disease 대상자 간호 교육의 목표는 단순한 지식 의 습득뿐만 아니라 학생들이 보다 긍정적인 태도를 가질 수 있고, 긍정적인 결과를 인식 할 수 있도록 설정되어야 된다고 제 안하고 있다.

• Journal of the Korean association of regional geographers
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• v.11 no.2
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• pp.291-311
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• 2005

The great estate system of the Old World crossed the Atlantic Ocean in the 1500s along with the Spanish Royal Army, mission, merchants, crops and domestic arrivals, landing at the end of the journey in the Middle and South Americas. The latifundio of Spain's Middle Age combined with the environment of the New World to be regenerated in the name of hacienda which bad became tightly roared in the countryside landscape of New Spain by fin-de-colonial period of 1820s. The haciendas were distributed mainly over the central part of the present-dey Mexico, and the presence of water and towns determined the specific location of the large landed estates. Depending on the activities performed, the hacienda can be divided into several types such as grain hacienda, livestock hacienda, mining hacienda, henequen hacienda, and so forth. Consisting of landlords, estate managers and waged labor called peons, the hacienda as a semi-autarkic settlement played various roles as the home of church, the agrarian center and the hearth of cultural diffusion, as well as dwelling. Toward the end of the colonial period the hacienda experienced internal transformations driven by capitalism.

• Korean Journal of Family Social Work
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• no.57
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• pp.69-98
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• 2017

This study aims to examine the direct effects of two workplace spirituality dimensions, community at work and meaning in work, and burnout on three caring dimensions, emotional, social and spiritual care, for terminally ill people. It also seeks to examine the moderating effect of burnout in the relationship between two workplace spirituality dimensions and three caring dimensions. For these purposes, data were collected from 114 interdisciplinary team members, doctors, nurses, social workers and pastors, working in 68 palliative care in nationwide by questionnaires. The study results indicated that community at work has a positive effect on emotional care, and that meaning in work has a positive effect on social and spiritual care. The results also provided that burnout does not impact on three caring dimensions and has no moderating effect in the relationship between two workplace spirituality dimensions and three caring dimensions. In the findings, managers or leaders from palliative care should consider the potentially positive influence of workplace spirituality on caring for terminally ill people and can improve practitioners' performance with any interventions to increase workplace spirituality. The limitations of this study and recommendations for the future research were discussed.

• 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.