• 한국노년학
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• v.31 no.1
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• pp.79-96
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• 2011

The purpose of this study was to search the clustering and variables in discriminating the groups by the level of the loss experience and ego-integrity among the elderly. In addition, the study aimed to confirm the moderating effects of variables related to resilience in the relationship between a loss experience and ego-integrity. The subjects were 245 elderly aged 60 or above, most of whom were socially active with comparatively high education levels. Six individual variables(physical self-efficacy, general self-efficacy, social self-efficacy, existential spirituality, religious spirituality, optimism) and five environmental variables(emotional support, instrumental support, informational support, appraisal support, social activity) were used in the study. The results of the study are as follows. To data analysis, ANOVA, Stepwise Discriminant analysis, Cluster analysis, Regression analysis and Two-way analysis of variance was employed. First, the subjects were 4 cluster into overcome group, crisis group, stable group and vulnerable group according to the level of loss experience and ego-integrity. Second, optimism, physical self-efficacy, existential spirituality and emotional support were seen to be significant variables in discriminating the groups. Third, the ego-integrity became higher as the variables related to resilience were increased.

• 기호학연구
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• no.54
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• pp.147-175
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• 2018

This article will examine the interaction between individuals and community in the Late Chosun Dynasty Catholic apostolic narrative and the representational narrative about the life of the apostate. For this purpose, This article will discuss the interaction of individuals and community focusing on the apostasy narrative in Charles Dallet's Histoire de l'Eglise de $Cor{\acute{e}}e$. Based on the interaction of individuals and community. This article will examine the different aspects of life about Jeong, Yak-jeon and Park, Cha-dol described after the apostasy in Kim, Hoon's Heuksan. Especially, This article will discuss the different of social spirituality and individual spirituality in the process of faith formation and the process of forming self-identity after apostolic. Beyond understanding apostasy through the outcome of action, the above discussion will enable a comprehensive approach to the process of forming a self-identity and practicing faith as a Catholic believer in the social community. And also beyond the fragmentary understanding of apostasy as an abandoning faith, it will provide the possibility of broadening the understanding of various religious experiences of individuals as a Catholic believer in the Late Chosun Dynasty.

• Journal of Yeungnam Medical Science
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• v.21 no.2
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• pp.151-166
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• 2004

Background: Spirituality has been an important part of Transpersonal Psychology and is believed to have a large effect on the mental health because it has been systematized. The aim of this study was to determine the level of spiritual disposition on human beings along with its effects on one's mental health. Materials and Methods: The study targeted 400 women residing in Youn-Gil city of JiLin Prov., which is a district of the Cho-Sun tribe in China. Their spiritual well-being was studied using the Spiritual Well-being Scale-Korean Version. The spiritual well-being scale consists of 2 sub-scales of religious well-being and existential well-being. The study was evaluated using a lie scale, psychotic trend, and a combined anxiety-depression scale. The results were considered to be factors of one's mental health. The correlation between the spiritual well-being and each tendency was analyzed by regression analysis. Results: The total score of the Cho-Sun tribal women according to the spiritual well-being scale was 68.29 which was much less than the 100.65 of Korean Christian women. There was no significant correlation between the spiritual well-being and the Lie trend. However, it was found that 86%(344) of Cho-Sun tribal women scored above 70 in the Lie trend with a mean score of 74.57 which is higher than normal populations. Regarding the correlation between the spiritual well-being and psychotic trend, the psychotic trend became significantly higher when the religious well-being was at a high level. On the other hand, the psychotic trend became significantly lower when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and anxiety, the anxiety was significantly higher when the religious well-being was at a high level. However, the anxiety level was significantly low when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and depression, the depression level was somewhat significantly high when the religious well-being was at a high level. However, the depression level was significantly low when the existential well-being was at a high level. Conclusion: This study evaluated the effects of spiritual well-being on a person's mental health among Cho-Sun tribal women in Youn-Gil city of JiLIn Prov., P.R. of China. The results found that the religious well-being, which is a sub-scale of spiritual well-being, had negative effects while the existential well-being had positive effects on the mental health. These results proved that a person's religious disposition had negative effects on their mental health in a communitarian society.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.241-278
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• 2017

This study aims to classify broadscale anti-religious movements in Korea based on critical public sentiment and analyze the meanings of these movements. To carry out the research, global religious changes that have occurred in modern times were closely looked into first. The world religions have had an influence on the world's religious awareness. As a result, they intend to acquire universality on their own individual grounds while keeping consistency with the past. This phenomenon used to appear to retain the identity, recreate tradition, transform itself to fit in the present times, pursue innovation, or even become overshadowed by other forms of thought such as when religions have collided with nationalism. How does Korean society perceive the changes that emerged in world religions? In general, the circumstances that Korea faces in this era tend to manifest themselves via the Internet, multimedia, and Youtube wherein they sound off on religion and this includes criticism of Christianity, demand for reformation, attack on minor religions, pro-reform academic circles and media, and the propagation of anti-theism. Criticism of religion is interpreted as an anti-religious movement. The secularism and anti-theism brought up by some Western scholars and critical theories of religion from scientific or historical perspectives are being spread through bookstores. Christianity is prone to reflecting on itself and trying to emphasizing a meta-religious spirituality. This in short, characterizes anti-religious movements in Korea. Indeed, criticism against particular religions has also emerged in the past. However, anti-religious movements that have recently come into existence in Korea are in some regards unprecedented when compared to that of the past in terms of their patterns and context. Especially, the active anti-Christianity movement in general is definitely a new phenomenon. This research mainly focused on Christianity, but on-going anti-religious movements will be a major topic for further research that aims to understand the religious changes unfolding in Korea.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.6
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• pp.12-32
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• 2023

Nowadays, the increasing number of religious travelers seeking inner healing has led to the popularity of Buddhist 'temple stays', Protestant and Catholic 'retreats' as alternative vacations. However, unlike Buddhist temples, which are inculturated, Christian retreat centers follow the formula of general recreational facilities and lack an overall framework due to relying on sponsorship. This study attempts to design appropriate outdoor environments for a retreat by reflecting 'theological aesthetics' based on the process of 'Spiritual Exercises', the main method of retreat. First, as the Spiritual Exercises are often described as an 'inner pilgrimage', the images and theological aesthetics experienced in prayer themes were examined. Next, the characteristics of the spaces required for the facility were analyzed, and the composition of religious spaces was proposed. Also the landscape resources of the site were investigated, and the retreatants' behavior to derive spatial preferences was analyzed. Overall, outdoor spaces were planned to induce a shift in consciousness and broaden the spectrum of the retreatants' experience through a physical environment consistent with the mechanism of prayer. This study aimed to implement theological aesthetics by selecting a retreat center with high potential for landscape resources. As a result, it was possible to reveal the 'poetic landscape' to effectively evoke images during 'contemplative prayer', and to support religious experience. The significance of this study lied in deriving various design vocabularies for outdoor spaces of religious facilities.

• The Journal of the Korea Contents Association
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• v.13 no.6
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• pp.361-369
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• 2013

The purpose of this study was to investigate the level of spirituality and stress of clinical practice and to identify the relationship of variables among nursing students. Data were collected from 203 nursing students using self-report questionnaire composed of demographic characteristics and two scales including spirituality and stress of clinical practice. Data were analyzed by frequencies, t-test, ANOVA, Pearson's correlation coefficients using the SPSS program. The mean score for spirituality and stress of clinical practice were above medium level, with the value of 3.18 and 3.42 out of 5 respectively. There were significant mean differences in spirituality according to religion and satisfaction on major while those in stress of clinical practice according to sex and satisfaction on major. Significant negative correlation between spirituality and stress of clinical practice was found. In conclusion, to reduce clinical stress in nursing students, it is necessary to develop and apply educational program for spiritual improvement.

• Korean Journal of Hospice Care
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• v.7 no.1
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• pp.5-14
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• 2007

Objective : This study was done to identify the status of Spiritual Well-Being in Nursing Students and to investigate the correlation between related various characteristics and Spiritual Well-Being and to provide baseline data for ride school-life and development of Spiritual-education program for nursing students. Method : The data was collected from 188 christian Nursing students by using questionary method. they are all all agreed to participate in this study. Their Spiritual Well-Being were measured using Spiritual Well-Being scale developed by Paloutzian & Ellison(1983) and translated by Choi(1990) and reversed by Kang(1996). Results : The data was analyzed by using SPSS/PC+12.0. The summary of results were as follows; 1. The mean score of Spiritual Well-Being were $63.95\pm10.256$(range from 20-80) 2. There were significant differences between the grade(F=6.101, p= .001), type of religion(F= 17.703, p= .000), In Christian, the level of devotee(F=8.194, p= .000), duration of church attendance(F=7.947, p= .000), regular attendance of chapel(F=4.242, p= .000), regular reading(study) of Bible and prayer (F=5.863, p= .001=0). perceived personal encounter with Jesus(F=4.160, p= .000), religion of parent(F=9.320, p= .000), perceived attitude of parenting(F=4.146, p= .000), hope to admit/transfer to other course or not(F=-2.050, p= .050). Conclusion : Our results were valuable to provide basic guidelines for ride school-life and for the development of Spiritual-education program for Nursing students.

• Journal of Christian Education in Korea
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• v.66
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• pp.11-48
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• 2021

This paper is a thesis that explored the necessity and possibility of spiritual teaching that forms the inner side of human beings in the age of AI where objective knowledge is prevalent, focusing on "contemplative pedagogy". For this it first examined the characteristics of objective epistemology of AI and the direction of school education in the AI and explored the necessity and character of spirituality and spiritual teaching as a request for the AI era, and also explores the possibility of realization of spiritual teaching in general school setting through contemplative pedagogy, which actually puts this into practice. As a result of the study, it found that spiritual teaching is not exclusive to a specific area such as religious studies or theology, but is a teaching that should be embodied in all schools and educational fields in today's era where third person knowledge is widespread. It also found that in addition to contemplative teaching, various spiritual teaching models need to be developed and put into practice for this purpose.

• 한국노년학
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• v.30 no.4
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• pp.1077-1093
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• 2010

This study aims to examine the effects of health status on life satisfaction and depression and to examine the effect of spirituality and religious involvement on this relationship among Korean older persons. On the basis of the previous literature, we hypothesize that health status will have a direct effect on life satisfaction and depression, but that spirituality and religious involvement will moderate this effect in addition to having direct effects on life satisfaction and depression. In light of the different gender effects on all five variables (health status, spirituality, religious involvement, life satisfaction, and depression), we also examine the effects of gender on these variables. The data for this study came from the Hallym Aging Study conducted by the Hallym University Institute of Aging from February to March in 2005. Through stratified multi-stage random sampling, 1409 individuals aged 65 and over, who lived in Seoul and Chuncheon in Korea. Multiple regression analysis was used to investigate whether health status, gender, spirituality and religious involvement could predict life satisfaction and depression, and whether the direct relationships were moderated by interactions among these variables. We took three ordered regression steps to examine the hypothesis; the first step contained the covariates of age, education, living with spouse, monthly expense, living with adult children, and household income. We also entered gender into this step, so it would be adjusted for in relation to the other covariates. The second step then looked for any direct effects that gender, health status, spirituality, and religious involvement might have on life satisfaction and depression above and beyond the effects of the covariates. The third step contained interaction terms to look for further variance accounted for by indirect, moderating effects on life satisfaction and depression. The results showed that health status had a significant effect on both life satisfaction and depression, and religious involvement had a significant effect on depression. Spirituality and religious involvement were found overall to be a moderator, reducing the negative effect of health status on life satisfaction and depression. The direct effect of religious involvement and the moderating effects of spirituality and religious involvement on life satisfaction and depression are consistent with the view that spirituality and religion are resources and benefit the well-being of older adults.

• Journal of Hospice and Palliative Care
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• v.19 no.1
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• pp.45-60
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• 2016

Purpose: This study is aimed at understanding the volunteers' experiences and interactions with their corresponding teams during their participation in hospice care. More specifically, the study is to contribute policy-wise to development of hospice care in Korea by helping policy-makers and organizers and managers of hospice care provides better understand the importance of the meaning and roles of volunteers in hospice care. Methods: In-depth interviews and participant observation were performed with study participants who were selected from four different types of hospice agencies. Study analysis was conducted using "case study" as one of the rigorous qualitative research methods to develop "inter-" and "intra-" comparisons among the study participants. Results: Volunteers in hospice care were initially motivated by religion and faith, and the motivation grew stronger through the volunteer experiences. They emphasized that the essence of the hospice volunteering was motivation from religion and faith and something they do for themselves. They characterized their experience as a true service that is offered for free and a job that requires expertise. In addition, they achieved personal (internal) growth by reflecting on the meaning of "good death" and better understood the importance of respecting spiritual diversity. Conclusions: This study could help hospice officials offers better understand hospice volunteers' role and their importance. The study also provide practical implications and policy suggestions.