• Journal of Korean Philosophical Society
• /
• v.147
• /
• pp.179-214
• /
• 2018

In this paper I understand Zizek's interpretation of Christianity, and examine it critically and suggest its alternative. Zizek argues that Christianity in its core is turned out to be atheist. His atheist Christianity exposes revolutionary potentials with Christianity. His exploration of Christianity is designed to fight against global capitalism. It means an ideological praxis in theory. But he is misleading in interpreting Christianity. It is his fault that while he places much stress on the participatory interpretation of Jesus's death, he belittles the sacrificial interpretation of it. For the subversive power of Christianity springs from the latter. To tell the truth, Christianity is strongly grounded on simultaneous fulfillment of both of them. Zizek. In interpreting Christianity, he delivers us uncorrect understanding of sacrificial interpretation of Jesus's death while he intends to reveal the subversive core of Christianity. In particular, he is lacking in understanding the atonement function and expiation effect immanent in Jesus's death. There is no participatory interpretation without sacrificial interpretation. In this view, Zizek's pagan Christianity has to be revised or rejected. So, I suggest it is possible through orthodox Christianity, not through pagan Christianity to restore and reactivate the subversive core of Christianity in itself and by itself. The burden of proof is up to fighting theist, not fighting atheist like Zizek.

• Journal of Korean Philosophical Society
• /
• v.145
• /
• pp.119-141
• /
• 2018

This paper is to address the consonance between Confucianism and Christianity, focusing on the first-generation clergy in Andong, North Gyeongsang Province, Korea. Andong has turned out many Confucian scholars since Yi Hwang, and thus founded the school of Togye (Yi Hwang's nom de plume). Meanwhile, some of Confucians in Andong converted to Christianity after reading the Bible. Thus, their religious activities and their interpretation of the Bible Confucian factors smacked of Confucianism, which suggests a need to reestablish the relationship between Confucianism and Christianity. This study produced the following results: First, the converts did not aspire to Christianity itself but to saving their country. The first-generation clergy in Andong wanted to sublimate their patriotic and Confucian spirits into Christianity, which is backed up by the independence movement planned jointly by Confucians and Christians in Andong. As for Confucians in Andong, their devotion to their country was a cause of the conversion to Christianity. Second, it was small wonder that Christianity was harmonious with Confucianism at least for early Christianity in Andong. In those days, Confucians in Andong had to achieve their realistic goals and thus did not need to deny Christianity. To relieve the national suffering, they had more need of Christian religiosity than Confucian morality. Likewise, missionaries wanted to propagate Christianity, and therefore did not deny the worldliness of Confucianism. On this wise, the two kept their identities and at the same time could compensate for their shortcomings from each other. This study names such Korean Christianity a 'humanistic religion.'

• Journal of Korean Library and Information Science Society
• /
• v.34 no.1
• /
• pp.287-311
• /
• 2003

This comparative study is on divisions of religion, subdivisions of religion, standard subdivisions, and divisions of Christianity in the KDC 4th ed., DDC 21h ed., & LCC 3th ed. It selects the subjects as \circled1 Christianity theology, \circled2 Jesus Christ, \circled3 The Bible, \circled4 Devotional literature & life, \circled5 Evangelism, education; pastoral theology, \circled6 Ecclesiastical theology, \circled7 Worship, sacrament, \circled8 Denominations which are the divisions of Christianity in KDC 4th ed. It wants to be devoted fer the development of the schedules for Christianity.

• The Journal of the Korea Contents Association
• /
• v.22 no.4
• /
• pp.579-591
• /
• 2022

Today's Fourth Industrial Revolution is now showing a huge trend that cannot be rejected or ignored. Historically, the Industrial Revolution has always had a significant impact on the function and form of cities, so it is very necessary for modern Christianity to establish the right cultural perspective in urban settings and seek ways to contribute socially in the public domain. Therefore, the purpose of this study was to find the right role of Christianity in new urban spaces and structures based on the following three questions. First, what is a sustainable 'good' city in a new era? What are the principles and conditions of the 'good' city? Second, what is the relationship between the city and Christianity? Third, what role should Christianity in the city play for co-prosperity and community? In response to the third question, the study presented the following applications: First, it is necessary to restore and practice Christian civic culture. Second, Christianity should also take the lead in restoring morality in the market economy. Third, it is necessary to implement Christian values beyond caring and charity. Fourth, the church needs a role and cooperation as a civil society that restores humanity and faith.

• Journal of Korean Library and Information Science Society
• /
• v.22
• /
• pp.95-137
• /
• 1995

Christianity Newspapers related to Korea was started from 'The Christian Advocate' launched in 1897 by A ppenzeller, H.G, American. From here, through the division of the newspaper related to Korean Christianity, the periodic background of the time, contents of the newspaper published and the bibliographic feature are as follows. 1. The time of Introduction (1885-1910) 2. The time of Establishment (1911-1934) 3. The time of sufferings (1935-1945) 4. The time of upheaval (1946-1960) 5. The time of preparation

• Clinics in Shoulder and Elbow
• /
• v.21 no.4
• /
• pp.213-219
• /
• 2018

Background: The study of conservative and surgical treatment of distal biceps tendinopathy and associated biceps tendon partial rupture. Methods: Twenty-one cases with distal biceps tendonitis and partial ruptures were studied who visited Pohang Semyeong Christianity Hospital from June 2010 to August 2017. The mean age was 57.1 years (39-69 years), 14 males and 7 females. The mean duration of symptom at the time of first visit was 4.9 months (0.2-14 months). Ultrasonography and magnetic resonance imaging were performed for patients with severe symptoms. According to the severity of the symptoms, splint immobilization, oral nonsteroidal anti-inflammatory drugs, and ultrasound-guided steroid injection were performed. Surgical treatment was performed if the patient did not respond to conservative treatment for 3 to 6 months or longer. Results: There were 9 cases of partial rupture of the distal biceps tendon associated with distal biceps tendinopathy on imaging studies. Conservative treatment showed symptomatic improvement in 16 of 21 cases. In 4 cases with a relatively mild symptom, anti-inflammatory analgesics and intermittent splinting showed good result. In 12 cases, symptoms improved after ultrasonography-guided steroid injection. Surgical treatment was performed on 5 cases that did not respond to conservative treatment. Conclusions: Conservative treatment of distal biceps tendinopathy may promise good results. However, in case of partial tear of the distal biceps tendon and refractory to conservative treatment, surgical treatment may be needed.

• Journal of the Daesoon Academy of Sciences
• /
• v.34
• /
• pp.323-351
• /
• 2020

The purpose of this paper is to reveal how Christian ideas are indicative of Theocentricity (God-centeredness) whereas Daesoon Jinrihoe ideas are indicative of anthropocentrism (human-centeredness). This task will be accomplished through comparing incarnation theology from the Bible and The Canonical Scripture. Both Christianity and Daesoon Jinrihoe affirm that there is another world above the human world that cannot be touched by human sense organs. And they both acknowledge a supreme deity who exists in that above world. Furthermore, they share the notion that the supreme deity came into the human world after being born from a woman. Where they depart is that in Christianity, this belief refers to Jesus, the one who was born in Bethlehem more than 2,000 years ago, whereas in Daesoon Jinrihoe, it is instead believed to be Kang Jeungsan (secular name: Kang Il-Sun) who was born in Gaekmang Village in Korea more than 100 years ago. The Christian God came to the human world as an atonement for humanity and died on the cross; The God of Daesoon Jinrihoe came to the human world to help mankind settle all enmities. To this end, he traveled through the realms of Heaven, Earth, and Humanity, to recalibrate the faulty Degree Numbers. The sin mentioned in Christianity means treachery against the supreme deity. It is implied that sin is not tolerated in the world of God. Due to this, the first man, Adam, was driven out of Eden after betraying God, and afterwards, there came to be an infranchissable boundary between the world of God and the world of man. By way of comparison the faulty Degree Numbers, mentioned in Daesoon Jinrihoe, were produced naturally. In other words, the faulty Degree Number existed not only in the human world, but also in the world of divinities, and those two worlds not only interact but also affect each other. Therefore, it can be said that the two worlds of Christianity are worlds in which order and systems are completely different, and that the two worlds of Daesoon Jinrihoe are worlds that operate under the same order and systems. Both explain via this two-part division to emphasize one part as more important than the other. Christianity regards the world of God as the ultimate source and ultimate concern of the human world and emphasizes the absolute faith and worship of God is the highest value in life. But Daesoon Jinrihoe, on the other hand, argues that the human world determines the value of the divine world, and that the co-prosperity of man and his surroundings are the core values of the human era (The Era of Human Nobility). Therefore, the root cause of Christianity's theocentricity is that among the two worlds that are completely cut off from one another, they believe in God's world as the ultimate source and purpose of the human world. The root cause of Daesoon Jinrihoe's anthropocentrism is that among the two worlds that interact and influence each other, they believe the human world determines the meaning of the divine world.

• The Journal of the Korea Contents Association
• /
• v.20 no.3
• /
• pp.645-660
• /
• 2020

This study attempts to look at the role that modern Christianity should play on an educational level in order to effectively prepare for the future society in the era of the fourth industrial revolution. In the coming era, various areas of human life, including human labor, are expected to be replaced by AI robots. As new alternatives, the ability to empathize effectively and educate creatively to help develop personality qualities are proposed in a rapidly changing world of uncertainty. Modern Christianity, however, has the responsibility to help solve the problems facing this era in the public as a member of the community beyond the boundaries of the church. The purpose of this study is to examine what education the modern Christianity can present to the world as a public discourse and how that should be done. This study suggests the following points on the proper education for which Christianity will participate in the era of the fourth industrial revolution. First, it is necessary to emphasize a sense of belonging through a sense of community. Second, serious considerations and preparations for education that develops creativity are needed. Third, it is necessary to establish an educational direction that encompasses the entire generation. Fourth, practical education through digital utilization should be implemented in the local community. Finally, Christianity in the era of the fourth Industrial Revolution needs to be more integrated. As the Christian community recognizes that the agenda of the community is its task, it will be able to create a co-existing and symbiotic society.

• The Journal of the Korea Contents Association
• /
• v.19 no.10
• /
• pp.641-648
• /
• 2019

South Korea and North Korea, which have been separated for 70 years, are getting closer and closer. This is very good news for Christians in South Korea who have long wanted to contact with the North Koreans. But it is not easy for Christianity to find contact points for North Koreans who have lived in a society that does not accept religion. First of all, it is necessary to grasp their ideological background, to find similarities with the message of Christianity, to search the Bible for cases of contact with Christianity in similar situations, and to appropriately contextualize them according to the present situation of North and South Korea. The ideological background of the North Korean people is the materialism which is the basic philosophy of communism, and the Juche idea based on materialism. Christianity is negative about the world view that spiritual things are good and material things are evil. Some contact points between Materialistic thinking and Christianity can be found in recognizing the material world as an important element of God's creation. The contact between materialism and Christianity also can be found in dialogue with the Greek philosophy in early Christian era, particularly in the conversation between Paul, who were at the forefront of non-Jewish contact, and Athenians.

• Journal of Daesoon Thought and the Religions of East Asia
• /
• v.1 no.2
• /
• pp.61-87
• /
• 2022

This article compares the concepts of divine incarnation as expounded in Daesoon Thought and in Christianity and questions the essence of the divinity in both traditions. In Daesoon Thought, The Supreme God, Sangje, saw major disorganization leading to extreme violence and doom and decided to incarnate on earth under the human form of Kang Jeungsan (1871-1909). Then the living God taught the solution to human suffering through the revelations he sent in 1917 to Jo Cheol-Je, or Jo Jeongsan (1895-1958) and the revelations were passed on to Dojeon Park Wudang who in 1969 founded Daesoon Thought. In Christianity, God incarnated in his son, Jesus Christ, who allowed for the radical transformation of the condition of man through his physical sacrifice. Daesoon differs in that Sangje did not offer himself as sacrifice when he came on earth but reorganized the world and taught how to apply benevolence to establish the Earthly Paradise. The affirmation that Daesoon Jinrihoe is both monotheistic and polytheistic is then analyzed. If the concept of monotheism seems to differ vastly between the two traditions, it appears that biblical monotheism is itself relatively young in the history of world religions so that Christianity has ancient roots germane to those of Daesoon Jinrihoe. The article concludes on the originality of this religion: though it is built on Daoism, Buddhism and Confucianism, it has transformed their vision of the deity and of its message in a most convincing manner.