• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.73-107
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• 2020

Daesoon Jinrihoe tends to be perceived as a 'nationalistic religion' by both internal members of the religious body and outside scholars of religious studies. However, the character of this particular nationalistic religion is rather complex. On top of emphasizing the special status of the Korean ethnic group while focusing on nationalism as a nationalistic religion, Daesoon Jinrihoe futrther asserts an implication of the universality of world religion aiming to bring relief to humankind and the world. This dynamic is one of the specificity of nationalistic religion and also the universality of world religion. However, this dual logic of specificity and universality is not characteristic of only Daesoon Jinrihoe. Many religions in the world have also exhibited duplicity as nationalistic religions and world religions. And this thesis pays attention to Sectarian Shinto as it formed in modern Japan. Kyoha Shinto formed when the modern Japanese government established the national Shinto system which had a total of 13 sects. Most of them do not only call themselves a nationalistic religion, inheriting the ethnic tradition of Japanese people, but also jump into overseas missionary work. This started during the Sino-Japanese and Russo-Japanese Wars. With that in mind, how did the overseas missionary work of Sectarian Shinto aspire for status as a world religion while maintaining their identities as nationalistic religions? Furthermore, how did their movements fare in their efforts to become world religions? Thus, this thesis aims to examine the possibility Daesoon Jinrihoe becoming a world religion through some cases of Sectarian Shinto that showed the duplicity as nationalistic religions and world religions. Also, this thesis makes suggestions regarding the future direction of Daesoon Jinrihoe. As such, this paper aims to review the new direction of Daesoon Jinrihoe as it stands on the borderline between being a nationalistic religion and a world religion. This is done by examining the historical flow of theory regarding 'nationalistic religion' or 'minjung religion' which have long been discussed in Korean society. Also examined is the case of Won Buddhism which likewise aims to simultaneosuly be both a nationalistic religion in Korea and a world religion abroad.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.11 no.4
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• pp.71-78
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• 2016

Religion can affect on every day lives of individuals in society. Also, religion can affect on personal networks and the formation of a social culture that may lead to influence individual decision makers. Religion can influence values and ethics of people in society. However, according to the secularization hypothesis, as an economy becomes more efficient and the members of a society becomes more educated, the influence and control of religion over people tend to become diminished more. How is religion related with entrepreneurship? There are not so many empirical studies that examine relationship between religion and entrepreneurship. The purpose of this article is that we empirically examine how religious commitment, in addition to individual traits such as need for achievement, perceived creativity, problem solving ability and entrepreneurial parents or friends. Our study is based on survey sample of 229 college students in Korea. The results we found are as follows. First, religious commitment does not have effect on entrepreneurial intention. Also, religion commitment has no relationship with need for achievement, perceived creativity, problem solving ability, and entrepreneurial parents or friends. Second, consistent with previous studies, need for achievement and entrepreneurial parents or friends have meaningful effect on entrepreneurial intention. Third, perceived creativity is a full mediation variable between need for achievement and entrepreneurial intention.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.103-151
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• 2023

This study aims to examine the International Development Cooperations (IDCs) of Daesoon Jinrihoe and discuss the future prospects of these programs in terms of Daesoon Thought. The international community calls for the active participation of various donors, and this is not limited to only traditional donors such as governments, public institutions, and multilateral organizations. In this regard, the role of Faith-Based Organizations (FBOs) and Non-Governmental Organizations (NGOs) for religious communities is recognized as important. Daesoon Jinrihoe has systematized its IDCs by expanding its overseas services to implement the three major works with the official establishment of the Daejin International Volunteers Association (DIVA) in 2013. In addition to these activities, Daesoon Jinrihoe was selected by Korea International Cooperation Agency (KOICA) in 2022. As a new religion, Daesoon Jinrihoe does not provide as much support via FBOs when compared to other traditional religions (Christianity, Buddhism, Catholicism, etc.), but it is able to conduct strategic IDCs by utilizing its expertise and capabilities (education, healthcare, etc.). In fact, the nature and content of the projects carried out by these FBOs and Daesoon Jinrihoe are similar, and the results have been remarkable considering that these programs are still in their infancy. Above all, Daesoon Jinrihoe's foreign aid is more meaningful because it does not have a religious purpose such as missionary work, and it is funded by donations from believers. In carrying out IDCs, it is necessary to promote the professionalism of IDCs based on the strategic linkage of the three major works (charity aid, social welfare, and education). It is also necessary to recognize the value and spirit of IDCs for peace and coexistence based on mutual beneficence.

• The Journal of the Korea Contents Association
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• v.20 no.1
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• pp.658-667
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• 2020

The purpose of this study was to develop the Servant Leadership Scale-Pastoral Version(SLS-P). In order to accomplish the purpose of this study, analyzed the relationships of Christian tradition and servant leadership, explored the rationale about servant leadership measurements and 366 of the Christians were sampled through the cluster sampling. The finding of the study were as follows: First, The characteristics of servant leadership analyzed in Bible traditions and Jesus model. Second, The factorial structure of PHS was extracted as 5 factors (sharing, serving, caring, humbling, leading) with 23 items. Third, The utilizations of this SLS-P expects to be evaluated to the servant leadership program in the pastoral setting.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.4
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• pp.14-28
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• 2017

Currently, the object of conservation in heritage conservation is defined as "the value of the heritage" and the value-based management plan has been introduced. Most of traditional temples in korea have been sustained over 1000 years, which make them mixed heritages, including cultural, religious and natural heritages. Therefore, traditional temples should be managed by value-based management plans. This article aims to develop the values and assessment indicators of traditional temple areas and to evaluate the importances of the values and indicators, in order to prepare the basic materials for conserving the values of traditional temples. This study used the diverse research methods such as literature review, in-situ survey, in-depth interview, focus group interview, questionnaire survey. The results showed that the identified values and assessment indicators of traditional temple area were defined as three classes: high class value was consisted of intrinsic value and use value, middle class values were 10 (5 for intrinsic and 5 for use value). 5 middle class values belonging to the intrinsic value were religious/humanity, historical, cultural, environmental/ecological, landscape values. 5 values constituting the use value were social, educational, therapeutic, recreational, and economic values. As a low class, 102 assessment indicators were identified. 60 participants (30 buddhism people, 30 KNPS people) evaluated the importances of the developed values and indicators, using the pairewise comparison for the values and the interval scale for the indicators. It was found that both groups evaluated the use value more important than the intrinsic value and that religious/humanity, landscape, environmental/ecological, economic, recreational values were evaluated more important than the other middle class values. It was also revealed that the two groups were different in their assessments of the indicators. Based on the results, some suggestions were made to improve the management of the traditional temple areas.

• Journal of Science Education
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• v.34 no.2
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• pp.246-259
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• 2010

The purpose of this study was to investigate pre-service biology teachers' perception of the evolution. This study was to compare the views of pre-service biology teachers with no religion with those of christian preservice teachers. Subjects were 77 pre-service biology teachers who enrolled in an university and graduate school of education located in Seoul. The instrument of this study was a questionnaire which consisted of 14 items on 2 domains: the nature of science, the origins of human beings. The key results are as follows. Most pre-service teachers showed highly understanding of the characteristics of science. However pre-service biology teachers still possessed naive views on the distinction of law and theory. In terms of the methods of science, many of the pre-service biology teachers considered scientific theories to progress through the accumulation of observation and experiments or through changes and modifications in existing theories. Compared with the pre-service teachers with no religion, christian pre-service teachers had conflicting views and misconceptions about the origins of human beings. The factors of religion were found to be one of the important barriers which prevent them from understanding the origins of human beings. The results suggested that the education program for pre-service biology teachers integrating the concepts and development process of the scientific knowledges should be effective for understanding the nature of science. For pre-service biology teachers, It is important to understand conflicting views of the christian pre-service teachers who understand creationism as a science.

• (The)Study of the Eastern Classic
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• no.41
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• pp.385-406
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• 2010

Lee Byeong-hun was introduced to Hanjuhak when he was taught by Myeonwoo Gwak Jong-seok. It is assumed that Hanjuhak circles had a certain influence on formation of his ideas in that they had liberal tendency at that time. Lee Byeong-hun accepted Geummungyonghak developed by Gang Yu-wee of China and participated in Confucian Science Movement while excluding Confucianism. After he accepted western civilization and the ideas of Gang Yu-wee, no traces of Hanjuhak was found in his writing, but it is assumed that Hanjuhak might work as a nutritious element for his ideas. He thought that religious nature of Confucianism could be revived only when he left Neo-confucianism which changed Confucianism into a philosophy by insisting reason instead of God. So, he respected Confucius as a religious founder and left such concepts as reason and respect which were considered important in Neo-confucianism and valued disposition and faith in "Jungyong", a doctrine of the Mean. He considered Confucianism as religious and joined in religious practices such as praying and reciting scriptures. He insisted that filial piety indicates a filial son of the Heaven when interpreting the following passage: Shun (Chinese leader) is a filial duty, which is assumed that he was influenced by Christianity. He respected Confucius as the only religious founder and God as the God to make Confucianism a religion. It is believed that he considered only Confucius as a founder instead of traditional Confucian sages as religion such as Buddhism and Christianity has one founder. God he thought is related with the God in Christianity and furthermore accepted reincarnation of Buddhism which is contrary to Confucian ideas. According to "Gyeongseol" by Lee Byeong-hun, it was believed that he was engaged in religion based on a faith that Confucianism is a religion rather than he pursued Confucianism as a religion to find out a way of its survival.

• The Journal of the Korea Contents Association
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• v.21 no.11
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• pp.436-449
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• 2021

The purpose of this study is to examine the characteristics of the Reformation Calvin undertook in Geneva and see what efficient functions Christianity can afford to reveal its value in urban settings today. Calvin's Reformation provided a clear place and role for the Church in the public domain. In addition, Calvin's process of religious reform has always been followed by interest and welfare practices for the socially disadvantaged, such as the poor and women. In this understanding, the study presented the following applications that modern churches can practice in urban settings today: First, the church should be able to clearly understand the diversity, liquidity, and dynamics of the urban environment and make changes through various situational applications supported by the Bible. Second, the church's missional approach should shift from a believing-belonging process to a sense of belonging-believing. Third, the transition from a familiar traditional church to a new social reality is necessary, and efforts are needed to clearly understand the interests and atmosphere of community communities and keep pace with them. And finally, modern churches need to maintain new ecological sensitivity than ever before.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.181-216
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• 2020

The incarnation of Jesus and Jeungsan's descending to earth as a human being are important theological theories in their respective religions, Christianity and Daesoon Jinrihoe. Both theories are the doctrinal devices necessary for the religious description of each religion. However, this kind of study is likely to result in a theological study that generates religious apologia or explanations. Therefore, it is impossible and meaningless to define the theory of another religion as meta-discourse in terms of one's own religious viewpoint. From a traditional theological point of view, the incarnation is an exceptionalist case wherein God descended as a human being named Jesus to save humanity from original sin. In the case of Jeungsan's descending to earth as a human being, its religious features appear in various forms, so the attempt to unify these two is not an objective method of religious studies. However, this paper aims to find the religious significance of Jesus' incarnation and Jeungsan's descending to earth as a human being by understanding them from a third-person terminology or third-person religious viewpoint rather than from a specific theological position. To this end, this paper will use Kim Jong-seo's position that the concept of Jeungsan's descending to earth as a human being was borrowed from the concept of the incarnation of Jesus as the premise of the research generated in this paper. Therefore, this paper avoids the quest for "Total Christ" or "Total Jeungsan" that integrates and views the divine and human elements of Jesus and Jeungsan. This is because such a research method becomes a theological study. Instead, it excludes transcendental elements or metaphysical aspects that discuss the divine pre-existences of Jesus and Jeungsan and clarifies the significance of the incarnation and Jeungsan's descending to earth as a human being at the physical level in terms which are objective and verifiable. According to this research methodology, this paper develops a discussion after presupposing the hypothetical names of "incarnationist religion" and "divine descent in human avatar religion." However, the two presuppositions mentioned above contain elements of criticism that they are materialistic interpretations that completely eliminate connotations of divinity and religious significance. Nevertheless, it can be said that the two presuppositions have academic significance due to the way in which they avoid the current entanglement of transcendence and instead aim for modernistic relevance.

• 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.