• 대순사상과 동아시아종교
• /
• 제1권1호
• /
• pp.17-37
• /
• 2021

Scholars of new religious movements have emphasized the role of "second founders," such as Judge J.F. Rutherford for the Jehovah's Witnesses, Brigham Young for the Mormons, or Deguchi Onisaburo for Oomoto. They systematize and structure movements often created by the "first founders" with a minimal organization only. The paper argues that the model for the sequence first founder/second founder described by these scholars is the relationship between Jesus and Paul of Tarsus at the origins of Christianity. It proposes a comparison between Jesus of Nazareth and Kang Jeungsan, who established the tradition leading to present-day Daesoon Jinrihoe. It then summarizes the biography of Jo Jeongsan, recognized by Daesoon Jinrihoe as its "second founder" within the same tradition, and discusses the analogies between his connection to the "first founder," Kang Jeungsan, and the connection Paul of Tarsus established with Jesus Christ. The paper considers recent scholarship about Paul, often described as the "New Perspective on Pauline Scholarship." Paul never personally met Jesus Christ, except after the latter's death through a spiritual revelation, just as Jo Jeongsan never met Kang Jeungsan, except after his death, when he manifested himself to him in spirit. Nonetheless, Paul was able to decisively shape the largest branch among the followers of Jesus Christ, just as Jo Jeongsan originated the lineage leading to Daesoon Jinrihoe, currently the largest religious order among those recognizing Kang Jeungsan as the incarnated Supreme God.

• 인문언어
• /
• 제2권1호
• /
• pp.153-174
• /
• 2002

Dong-Ri Kim's Shaphan's Cross, Do-Gi Paek's A Testimony about Judas Iscariot and Mun-Yeol Yi's Re Son of Man have a common point. In the three novels, Jesus Christ plays an important role. Shaphan's Cross researches the theme of Jesus's resurrection directly and minutely. Dong-Ri Kim shows the attitude of a sincere Philosopher in this work. A Testimony about Judas Iscariot avoids such a theme in treating Jesus Christ, but Do-Gi Paek is concerned only about the moral problem, showing the attitude of a sincere philosopher. Re Son of Man researches the theme of Jesus's resurrection directly and minutely like Shaphan's Cross, but Mun-Yeol Yi does not show the attitude of a sincere philosopher. He, instead, shows the property of a dilettante who enjoys an intellectual game. In short, these three novels play important roles in enlarging the territory of Korean literature.

• 복식
• /
• 제64권5호
• /
• pp.168-183
• /
• 2014

When expressing Jesus Christ visually in the medieval Christian paintings, the most important issue was portraying Christ's divinity and humanity in a balanced manner; showing both attributes as Son of God and a human being. The purpose of the study is to examine both the formative and the symbolic characteristics of divinity and humanity on Christ's clothes in the Medieval paintings, Baptism of Christ. In the paintings, there are iconographical devices to show His divinity including God, Holy Spirit, the Trinity and the Jordan River. But Christ's body is definite evidence to show his humanity. In connection with the body, the clothes reveal Christ's humanity and divinity as well. Through this research, the study found that the divinity and humanity on the Christ's clothes in the baptism of Christ were as follows: Blue, gole, purple, and white are the emblem of divinity, while the colors red and white stand for the humanity of Christ. In addition, the divinity of christ is expressed through the decoration on the clothes, while the humanity of Christ is shown through the structured drapery and transparent material.

• 영어영문학
• /
• 제56권4호
• /
• pp.639-666
• /
• 2010

Meditation on Christ's body is peculiar to late medieval female mysticism. The somatic meditation on Christ basically derives from the Incarnation, but the female mystics focused more on the Passion and the Eucharist, i.e., Christ's bleeding and feeding. Then, female body structure and the gender role of nurturing were combined to make facile her imitatio Christi, because the female body was aptly identified with Christ's body. The blood flowing in the side of Christ was often in medieval graphics and texts identified with a mother's milk for a baby to suck. Wound and food, suffering and nourishing, were inseparable in Christ's and the female mystics' body. Thus, in late medieval female mystical practice, it is important to note, first, female mystics' bodily pain was not to be cured but endured; second, that not only did a female mystic eat Christ's body, but her own body was to be "eaten" by poor neighbors, just as Christ gave his own body to be eaten by believers. As Christ's body is punctured, so does the female body have open holes, and as Christ is food, so is the female body. This female meditation on Christ's body developed the notion of "divine motherhood" to be accepted and enjoyed quite literally by the female mystics in late medieval times. Yet, in a sense, the female mystics' meditating on Christ's feminine function of nourishing can be considered as their accepting and interiorizing the socially constructed female gender role and thus lacking in subversive power. Nevertheless, this meditative practice at least functioned to redeem the female body which had typically been labelled inferior and even dirty. Through Christ's feminized body, the female mystics rehabilitated their bodily dimension, presenting it to be shared by male believers. Capitalizing on the gender stereotype of womanhood itself, they converted female weakness to power.

• 복식문화연구
• /
• 제32권3호
• /
• pp.398-418
• /
• 2024

This study aims to examine how the body and clothing of Jesus Christ are represented in the Russian Transfiguration of Christ icons of the 15th and 16th centuries and why it is considered to have established a distinct Russian iconography free from Byzantine influence. The study analyzes the Russian icons comparing them with their Byzantine prototypes to identify the distinctive 'Russianness' of the representation. The research methods comprise a qualitative analysis of the literature on Russian Orthodoxy, Russian icons, Christian theology, and Christ's clothing and an empirical analysis of the icons. The scope of the study is limited to Russian icons from the 15th and 16th centuries and Byzantine icons from the 9th century onwards. The study found that, compared to Byzantine icons, the Russian icons exhibit a more elongated body, darker facial features, and lighter clothing. A statistical analysis using the Mann-Whitney U test further revealed that the Russian icons feature a stiffer, simpler form, more opaque material, and more defined clothing boundaries. These stylistic differences suggest that the 'Russianness' in the expression of Christ's body and clothing in the Transfiguration of Christ icons derives from creativity, abstractness, and tradition. Rather than a simple recreation of the historical Christ or adherence to the Byzantine tradition, the Russian iconographic representation emphasizes Christ's transfiguration into a luminous form, as described in the Bible, accentuating his divine nature over his human aspects.

• 심성연구
• /
• 제26권2호
• /
• pp.189-208
• /
• 2011

칼 융의 심리학은 "종교의 시녀"(제임스 하이직)라고 불리기도 하는데, 이는 인간의 무의식을 종교적인 것으로 이해하는 융의 접근을 잘 나타내는 말일 것이다. 융에 의하면 인간의 의식과 무의식에 대한 이분법은 세계의 여러 종교에 등장하는 상징들에 의해서 극복된다. 또한 그는 종교적 상징은 상징적인 방식으로 이해되어야 한다고 주장하였다. 종교적인 상징이 문자적이고 교의적으로 이해된다면, 상징들은 인간에게 구원을 가져다줄 수 있는 그들의 역동적인 힘을 잃어버리게 되는 것이다. 이 소론에서는 예수 그리스도의 배타성에 대한 상징적이고 직관적인 이해에 대해서 논하였다. 오직 그리스도만이 유일회적으로 모든 인류에게 구원을 가져다 준다는 기독교의 고백은 상징적이고 직관적으로 이해될 수 있다. 다시 말해서 그리스도는 그가 구원자로 고백될 때마다 언제나 새로운 존재로서 이해되어야 하는 것이다. 상징으로서의 그리스도는 결코 역사적인 과거태가 될 수 없다. 이 논문에서는 일본의 불교철학자 야나기 무네요시(柳宗悅)의 부처이해에 대해서 언급하였다. 이를 통해서 그리스도에 대한 상징적이고 직관적인 이해가 어떻게 가능할 것인가를 논구하기 위함이다.

• 한국콘텐츠학회논문지
• /
• 제20권9호
• /
• pp.638-647
• /
• 2020

본 연구는 인간학 주제 중의 하나인 고통에 대하여 기존 철학적 접근을 넘어 그리스도교 신학적 입장에서 성찰하여, 고통이 부정적 경험으로만 남지 않고, 삶의 긍정적인 원동력으로서 인격적 성숙에 도달할 수 있는 희망의 매개체가 될 수 있음을 제시한다. '고통과 희망의 관계 안에서 조화'라는 새로운 의미 지평을 발견함으로써 고통의 존재 이유와 의미에 관한 인간학 콘텐츠를 심화시키는 것을 목표로 한다. 욥기는 고통을 인간이 지은 죄에 대한 벌로써 정당화하는 신정론적 개념을 부정하고, 하느님과의 인격적 관계 속에서 하느님 사랑을 체험할 수 있는 희망의 공간으로 이해하는 새로운 지평을 연다. 신학자 몰트만은 고통의 신학에서 욥기가 발견한 지평을 두 가지 측면에서 심화시킨다. 첫째, 부활한 예수 그리스도가 악과 고통에 대한 최종적인 승리를 가져올 종말론적 미래의 희망 안에서 현재 역사를 해석하고, 이 해석을 통해 드러나는 부조리와 고통에 실천적으로 저항하도록 초대한다. 둘째, 고통의 문제를 그리스도의 십자가 사건 안에서 발견되는 인간을 위한 사랑으로 인해 능동적인 수난까지 감수하는 삼위일체론 속에서 성찰하고, 그 하느님 사랑의 힘으로 고통을 극복할 수 있다는 또 다른 희망을 제시한다. 그러므로 그리스도 신앙은 고통과 희망이 대립적인 단어가 아니라, 고통 속에서 희망할 수 있음을 고백한다.

• 복식
• /
• 제60권4호
• /
• pp.30-44
• /
• 2010

The definition of pregnancy has changed as society and its values have developed through different periods of history. In the ancient period, the definition of a woman's fertility was that female deities provided fecundity to barren women and barren land, and protected both the pregnant women during the period of gestation and also the land during the time of growth. These goddesses also administered the appropriate ceremonial rituals for conception and childbirth, and for planting and harvesting. After that, for the last 2,000 years, the most conspicuous icon has been "The Virgin Mary with the Infant Christ". Mary was the mother of Jesus Christ and model for Christian women. However, the centuries the image of woman and pregnancy has been changed, modern society through education, careers and job opportunities allows many women to be more than just a wife or a mother. Moreover, in the 21st century, many pregnant women want stylish maternity wear because they are proud and their minds are opened by these new icons of birth culture as like the pregnancy of many famous stars. From this the purposes of this study are as follows, Firstly, to study on the meaning of woman's fertility from ancient period to present time by social changes. Secondly, to investigate the historical concept of the maternity wear for current modern maternity fashion market. Finally, to expect to use this study would be helpful basic data for develop of the new researches of the maternity fashion in the future.

• 패션비즈니스
• /
• 제5권5호
• /
• pp.36-48
• /
• 2001

The Christianity that spread to Egypt in 3rd century in A.D. is called Copt. Coptic Church built a lot of monasteries along the lower stream of Nile River, which produced thousands of text and paintings. Ethiopia is well known for its worship to Virgin Saint Mary and produced many paintings of Virgin Saint Mary in different costumes. The pictures usually came in foldable small books containing 3 pictures. The paintings usually featured Virgin Saint Mary and Jesus Christ dressed as royalty in crowns, saints and angels. There are saints on white horse, mirroring the oriental influence on Coptic painting. This research will look into the patterns and colours on the Coptic textiles, mainly tapestry.

• 한국실내디자인학회논문집
• /
• 제14권6호
• /
• pp.185-192
• /
• 2005

The Tabernacle was Personally designed by God and was ordered from God to Moses to build it as the first Piece of church architecture that accurately showed God's love and will of salvation towards humankind. Tabernacles, through the architecture of tabernacles teaches the Lord being among us. His Holiness and man's sins, and also reflects the path of eternity as well as the good news and salvation through Jesus Christ. And the Tabernacle is talking of the Glory of New Jerusalem that is provided Kingdom of Heaven for us at the same time being a completion of a final and ultimate church constructed long predicted through the Bible being already designed by God. The external expression of modern architecture may follow the uniqueness of that age but the special quality of the interior and exterior symbolism of church architecture will have to consist the standards of God for He is the first, sincere designer.