• Journal of Christian Education in Korea
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• v.73
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• pp.39-54
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• 2023

In this study I want to explore faith formation through the framework of practice. First, I will describe discipleship as a lifelong process of identity formation, defining Christian religious education as a faith community's intentional work of equipping people to walk in the way of Jesus through apprenticeship in faith practices. I will argue that this process is more about the teaching of practices and engaging in theological reflection on practices than it is about dispensing correct information. This idea is not original with me, but has been expounded by many others particularly in the past decade in the U.S., as part of a larger movement within theological discourse emphasizing the centrality of practice. Second, I will describe some resources from educational theorists that can help us to understand what it means to educate through practices toward an identity as Christians. And finally, I will suggest that in our complex, broken and wounded world, as Christian religious educators we especially have a calling to equip disciples in two urgent faith practices: earth-care, and dealing with conflict.

• THE INTERNATIONAL COMMERCE & LAW REVIEW
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• v.14
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• pp.103-152
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• 2000

English contract law has traditionally taken the view that it is not the duty of the parties to a contract to give information voluntarily to each other. In English law, one of the principal distinctions between insurance contract law and general contract law is the existence of the doctrine of utmost good faith in insurance law. The doctrine gives rise to a variety of duties, some of which apply before formation of the contract while others apply post-formation. This article is, therefore, designed to analyse the overall structure and problems of the doctrine of utmost good faith in English marine insurance law. The results of analysis are as following : First, the requirement of utmost good faith in marine insurance law arises from the fact that many of the relevant circumstances are within the exclusive knowledge of the assured and it is impossible for the insurer to obtain the facts to make a appropriate calculation of the risk that he is asked to assume without this information. Secondly, the duty of utmost good faith provided in MIA 1906, s. 17 has the nature as a bilateral or reciprocal, overriding and absolute duty. Thirdly, the Court of Appeal in Skandia held that breach of the pre-formation duty of utmost good faith did not sound in damages since the duty did not arise out of an implied contractual term and the breach did not constitute a tort. Instead, the Court of Appeal held that the duty was an extra-contractual duty imposed by law in the form of a contingent condition precedent to the enforceability of the contract. Fourthly, the scope of the duty of utmost good faith is closely related to the test of materiality and the assured is required to disclose only material circumstances subject to MIA 1906, s. 18(1) and 20(1). The test of materiality, which had caused a great deal of debate in English courts over 30 years, was finally settled by the House of Lords in Pan Atlantic and the House of Lords rejected the 'decisive influence' test and the 'increased risk' test, and the decision of the House of Lords is thought to accept the 'mere influence' test in subsequent case by the Court of Appeal. Fifthly, the insurer is, in order to avoid contract, required to provide proof that he is induced to enter into the contract by reason of the non-disclosure or misrepresentation of the assured. Sixthly, the duty of utmost good faith is, in principle, terminated before contract is concluded, but it is undoubtful that the provision under MIA 1906, s. 17 is wide enough to include the post-formation duty. The post-formation duty is, however, based upon the terms of marine insurance contract, and the duty lies entirely outside s. 17. Finally, MIA 1906, s. 17 provides expressly for the remedy of avoidance of the contract for breach of the duty. This means rescission or retrospective avoidance of the entire contract, and the remedy is based upon a fairly crude 'all-or-nothing' approach. What is needed in English marine insurance law is to introduce a more sophiscated or proportionate remedy.

• Journal of Christian Education in Korea
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• v.61
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• pp.37-60
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• 2020

The central proposal of this essay is that religious education in Catholic schools is to educate for living faith and not simply for instruction about Catholic or other religious traditions. For long this claim was taken for granted. Now, however, and for various reasons, there is growing sentiment that formation in faith is exclusively the work of family and parish, whereas religious education in Catholic schools is to proceed solely as an academic discipline, teaching religion as one might teach mathematics or science or any other subject. This essay proposes that we resist this diminution of religious education in Catholic schools (hereafter RECS) and precisely to honor the nature, purpose, and ways of knowing that are inherent to Christian faith, and likewise to reflect the Christian intellectual tradition.

• Journal of Christian Education in Korea
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• v.65
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• pp.163-187
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• 2021

The purpose of this study is to find the implications of Christian education on the relationship between the formation of faith and digital literacy in the Korean society, which is rapidly changing within the fourth Industrial Revolution today through critical conversations on educational contexts. Over the past decade, Korean society has lived in an era of rapid and radical change more than any other time through a new way of life called the Fourth Industrial Revolution. The Korean church is also facing the reality that it must fulfill its urgent mission to deliver the unchanging truth in an ever-changing era. With this in mind, this study (1) identifies digital literacy as an essential competency requested in the era of the fourth industrial revolution by examining the relationship with congregation's life as well as its definition and contents, (2) discovers educational rationale for the relationship between faith formation and digital literacy by applying educational context of Christian education with attention to the educational efficiency of digital literacy, and (3) finds educational implications of digital literacy by re-conceptualizing the contents, context, role of teachers and students, and evaluation in the context of Christian education. I hope that this study will help Christian education serve for the spread of the Gospel of Christ and the realization of the kingdom of God on this earth through digital media in the future more time-responsively and mission-practically.

• Journal of Christian Education in Korea
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• v.70
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• pp.175-206
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• 2022

In this study, a mixed research method that collects and analyzes qualitative and quantitative data together was used to broaden the understanding of young children's faith. First of all, the contents of interviews with 18 research participants were divided into categories, and the frequency of each category was calculated. From 75 statements made in the interview, the importance of each was evaluated with a 5-point Likert scale. The means and standard deviations of the evaluation score were calculated, and sub-factors were identified through exploratory factor analysis. The frequency of categories mentioned in the qualitative interview was in the following order: faith manifested in difficulties, religious activities, Christian education at home, Christian education in the church, love and faith in God, and the formation of a Christian worldview (identity). The statement on the perception of God, theological concepts, religious activities, and Christian education at home and in the church received high scores. On the other hand, statements on developmentally difficult or abstract content, value judgment or conflict resolution based on the Word, and evangelism showed low scores. The sub-factors extracted through factor analysis were faith education through home and church, awareness of God and religious activities, identity based on the gospel, character based on the gospel, and overcoming a crisis through faith. In conclusion, the results of each of the mixed methods of looking at young children's faith were very similar-relationships with God, religious activities, Christian worldview (identity), Christian education at home and church were highlighted, even though various methods were used. This study is meaningful in that it suggests what and how to teach in early childhood Christian education.

• 지역과문화
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• v.7 no.3
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• pp.49-79
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• 2020

This study focuses on the analyzing historical and cultural resources formed during the Goryeo, Chosun, and Anti-Japanese Movement periods after the Silla period with the aim of finding ways to utilize its cultural contents. The viewpoint of analysis was made from the perspective of exchange, naturalization, and faith, and the following conclusions were obtained from the analysis. First of all, from the exchange perspective, the activities of Choi Chi-won, Seogyu, and Song Young-gu contributed to the formation of regional historical and cultural contents, such as leaving a lot of ruins or geographic stories in the area and a heritage of good human exchange. From the point of view of naturalization, Du Kyung-ryeong, Cheon Man-ri, and Jeong Yul-seong contributed to the history and culture of the story and the formation of heritage by doing such as contributing activities to the war, anti-Japanese movement for the nation, and the formation of the nation. The most representative from a religious point of view is the Guan Yu faith, which has become a faith believed by the authorities and civilian as a brave longevity and a symbol of the victory of war. The related symbols, paintings, etc. also are objects of worship and have become valuable local Chinese cultural resources as artistic values. Therefore, from a cultural point of view, there is a need to further develop and utilize these China-related historical and cultural resources as good cultural contents by elaborating their stories and local festivals, book culture branding, international music festivals, and exploring various cultures such as Chinese tour courses.

• THE INTERNATIONAL COMMERCE & LAW REVIEW
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• v.53
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• pp.207-229
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• 2012

In IP 7 and LCCP 201, Law Commission considers the insured's duty of good faith after the formation of the contract. This article intends to review and analyse the legal implications of proposals in IP 7 and LCCP 201. The results of analysis are following. First, Law Commission propose to end the remedy of avoidance under MIA 1906 section 17, because avoidance of past claims is unprincipled, impractical and unnecessarily harsh. Secondly, LC proposes that an insured who makes a fraudulent claim should forfeit the whole claim which the fraud relates, but that the fraud should not invalidate previous and legitimate claims. Thirdly, LC proposes to introduce a statutory right for the insurer to claim damages for the reasonable, foreseeable costs of investigate a fraudulent claim in specific circumstances and that damages would be limited to those cases where the insurer can show an actual, net loss. Finally, LC provisionally propose that an express fraud clause should be upheld in business insurance, whereas in consumer insurance, any term which purports to give the insurer greater rights in relation to fraudulent claims that those set out in statute would be of no effect.

• Acta Via Serica
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• v.8 no.2
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• pp.125-154
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• 2023

Historically, commerce was a significant factor in the proliferation and development of Buddhism, which is especially manifest in the cult of the bodhisattva Avalokiteśvara. Iconographic and textual evidence testifies that maritime trade on the Indian Ocean played a fundamental role in the formation of Avalokiteśvara worship. The sea was also a major conduit through which elements of the Avalokiteśvara faith were transmitted from India through China to Korea and Japan, the easternmost ends of the Silk Road. These elements include Avalokiteśvara's role as a maritime savior, oceanic symbolism, and the concept of the bodhisattva's worldly abode, Potalaka. Cultic sites dedicated to maritime safety were established at important transport hubs in East Asia. Due to China's strategic location on the Silk Road, as well as its cultural influence, the most important cultic sites were founded in China, first on the Shandong Peninsula, then in the southern Jiangnan region, in present-day Zhejiang Province. Especially notable is the role that Korean seafarers played in this process by assisting monks in search of the Dharma, establishing temples, and transmitting religious beliefs across the ocean. The present study focuses on the role that maritime figures played in the cultural exchanges between Korea, China, and Japan examined through Avalokiteśvara faith. By this, it aims to demonstrate how Korean seafarers inherited and continued the traditional relationship between commerce and Buddhism, while extending the Maritime Silk Road to the "East Asian Mediterranean."

• Journal of Christian Education in Korea
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• v.70
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• pp.267-302
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• 2022

Digital transformation, which is accelerating in each area of society due to the COVID-19 pandemic, is also having a profound effect on Christian education. A representative example of digital transformation is the emergence of a digital world called the metaverse. This study understands the metaverse as an expanded space for Christian education and explores digital storytelling as a method for faith formation. It is argued that the characteristics of digital storytelling through metaverse spaces are characterized by interactivity, agency, audiovisuality, sociality, and openness, and that modification through Christian educational frames is necessary in order for this approach to be appropriated to Christian educational practice. To this end, this study examines Anne Wimberly's story-linking approach, and Mary Hess' approach on digital storytelling, which is understood as a way of faith formation for the liberation and Christian vocation through storytelling in a digital space, focusing on authority, authenticity, and agency. It is argued that Christian education on the Metaverse should be a place for change in the Christian life and formation of vocation, and a space where participants' active responses to God's grace be practiced in a digital space in a reciprocal way. This means that learners are encouraged to participate in expressive and relational education that is practiced in the form of play and creation, responding to God's initiative in the metaverse. This study argues that for digital storytelling through the metaverse to become a process of faith formation, it is necessary to connect stories of participants with the story of God's Kingdom in the expanded digital world, aim for a reciprocal space through hospitality and listening, and promote immersive participation and holistic reflection.

• Journal of Christian Education in Korea
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• v.72
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• pp.25-48
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• 2022

This essay is a critical study of the three models of practical theology that emerged in the second half of the 20th century: the critical correlational model (Sherrill, Browning), the hermeneutical model (Groome, Gerkin), and the faith community formation model (Westerhoff, Campbell). This essay first explores the central ideas of practical theologians who adhere to each of the three models and focuses on Christian education, pastoral counseling, and homiletics. This essay then critically evaluates the three models in accordance to the following four themes: how practical theology has 1) responded to the challenges of postmodernity, 2) engaged in dialogue with different types of theology, 3) participated in interdisciplinary dialogue, and 4) understood Christian practice. In conclusion, this essay suggests that the essential tasks of contemporary Christian education as practical theology include: 1) providing an active response to many challenges of postmodern, postsecular, postdigital, and posthuman era, 2) engaging in interactive dialogue with diverse forms of theology, and 3) facilitating interdisciplinary dialogue based on transversal rationality, and 4) establishing of the concept of Christian practice at the individual, ecclesial, social, public, ecological, and digital levels.