• Journal of Daesoon Thought and the Religions of East Asia
• /
• v.3 no.1
• /
• pp.13-32
• /
• 2023

Both the late 15th-century Unicorn Tapestries now at the Cloisters Museum in New York and Daesoon Jinrihoe's Simudo Paintings present a religious narrative through the symbol of the search for an animal that is then subdued. This is now the prevailing scholarly interpretation of the New York Unicorn Tapestries, with the unicorn representing Jesus Christ, although a concurrent reading alluding to human love cannot be excluded. The article examines the New York Unicorn Tapestries according to their Christological interpretation, rooted in traditions about the unicorn popularized by the German medieval mystic Hildegard of Bingen, although in fact much older. It then discusses the Buddhist iconographic tradition of ox-herding paintings that represents an antecedent for the Simudo Paintings and notes the latter's differences and similarities with the New York Unicorn Tapestries.

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

• Cross-Cultural Studies
• /
• v.23
• /
• pp.167-189
• /
• 2011

In modern Spanish culture, there is not other cineaste who has explored the controversial topic of sexuality deeper and more reiterative ways than Pedro $Almod{\acute{o}}var$. In our opinion, $Educaci{\acute{o}}n$> fundamentally, is a metaphoric work about the corruption of the Catholicism during Francisco Franco regime in Spain. This movie is a brilliant and solid critic to the abuses suffered by a child in a religious school during the Franco regime. This movie is about the forbidden desire in Catholicism and the tragic end of a priest. Father Manolo sexually abused one of his students at the school; as a result, this student loses his sexual identity and ends up ruining his own life due to using drugs. Eventually he is revenged by his younger brother. On this movie, $Educaci{\acute{o}}n$>, Pedro $Almod{\acute{o}}var$ portrays a sentiment of anticlericalism and blasphemy against God and Jesus Christ through a story which contains homosexual scenes and direct quotations of biblical cites, such as the expulsion of the merchants and sellers out of the temple in Jerusalem in the Mathew gospel to insinuate Jesus'lack of charity and love to others. We conclude that Almodovar's description of the fallout of this priest, caused by his forbidden desire, is not only beyond anti-Catholicism but it can also be seen as an actual reflection of the cultural and sexual change in the European and, in particular, Spanish society.

• 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.

• 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.

• The Journal of the Korea Contents Association
• /
• v.14 no.8
• /
• pp.494-504
• /
• 2014

This is a study of Hick's self-described Christological 'Copernican revolution.' Since Hick as a former Christian theologian did not want to reject one of the core Christian doctrines(incarnation), he presented his copernican revolution in terms of Agape Christology, an inspiration Christology and myth Christology through his Christological reinterpretation. Thus Hick's Christologies that are developed gradually are discussed and evaluated chronologically. First, agape Christology understands that the incarnation is taking place all the time in different degrees everywhere. As a result agape Christology makes Jesus as a mere human being. Second, an paradox of grace or inspiration Christology views the incarnation as the Spirit of God enabling people to fulfill the will of God by their free responses. This Christology assumes that divine incarnation can occur anywhere and anytime in any person. Thus, according to this, Jesus is not literally God incarnate as Christian claims. Third, myth Christology views that the incarnation is not literal but mythological. Though he prefers to use metaphor in his later writings because it has a more positive connotation than myth, myth and metaphor have one thing in common: they are neither literal nor historical. Hick's mythological Christology implies the denial of Jesus Christ as God incarnate. Accordingly, the researcher must conclude that Hick's Christology as copernican revolution cannot said to be a perfect solution for today's religious situation, even though it was a sincere try to communicate with pluralistic world.

• Journal of Korean Philosophical Society
• /
• v.145
• /
• pp.217-244
• /
• 2018

This paper reviews how $J{\ddot{u}}rgen$ Moltmann embraces and transforms the philosophy of Ernst Bloch. For what are the hopes of the two thinkers who presuppose opposing worldviews? This question will provide a good opportunity to look at how different religious types, based on different worldviews in modern philosophy of religion, can understand and communicate with one another. Ernst Bloch was a philosopher who originally interpreted Judeo-Christian thought through Marxism and Persian Dualism and helped to carry out the intrinsic criticism of the doctrine of Christian eschatology by developing atheism of Christianity into a philosophy of hope. Bloch and Moltmann deal with the concepts of future, humanity, nation, and hope in the eschatological horizon, but their worldviews are so different. For example, the connection between the Beginning and Ending, Disjunction or Continuation, the Core of Existence and Resurrection, Messianism and Marxism, Atheism and Theism, Persian Dualism and Judeo-Christian Monotheism. Therefore, a one-sided interpretation that ignores worldview differences in the hopes of these two thinkers should be avoided. Moltmann actively embraced the Messianism of the Jewish thinker, Bloch, by excluding Marxism, made the spectrum of broad-minded horizons diminished in the union of Messianism and Marxism. Moltmann replaced the utopian possibilities of matter in the Ontology of Not-Yet-Being, with the resurrection of Christ, who was crucified, and with the God of Creation and the God of Exodus. By overthrowing the position of atheism in Christianity, which was very important for Bloch, with the system of Trinitarian Monotheism, it resulted in the disconnection and conflict between the Old Testament and the New Testament, especially the ignorance of the tension between God the Lord and Jesus Christ.

• The Journal of the Korea Contents Association
• /
• v.11 no.3
• /
• pp.147-156
• /
• 2011

Double meaning inherent in the film is interpreted in the same context as it's called ambiguity in the literature. Ambiguity means that one word or one sentence can be interpreted in two or more meanings. In the movie, one behavior of a character, a prop or a costume with two or more meanings faces the audience. A famous French direct Francois Ozon said "The director has always made movie contrary to his/her latest movie." This means that the film should seek to reform and it's his philosophy about the movie. Actually, it's the film's basis that a movie breaks the taboo. The film has always challenged taboos and led the progressivism. Taboos of western films are more intense than our country's moral and ethical level. Their taboos are to deny the sacred and legitimacy of Christianity. Particularly, as many people talk about the film to deny the divinity of Jesus Christ, it's sufficient to elicit an argument pro and con. This study is to choose the movie "Perfume"of director Tom Tykwer as a text, examine the highly elaborate and strategical double meaning in the movie and analyze the western taboos to deceive the audience skillfully.

• Korea Journal of Hospital Management
• /
• v.24 no.2
• /
• pp.84-101
• /
• 2019

Purposes: Organizational socialization introductory education for new members is a representative organizational socialization program that enables new members to become true members of an organization and grow into the people they expect from the organization. I analyzed the case of Pop Art Cooperative Learning introductory education for the socialization of the entire organization, which was conducted by Eunpyeong St. Mary's Hospital of Catholic University, in 13 steps, one month before its opening on April 1, 2019. Methodology: In order to analyze the case, the case study was analyzed in order from education planning to preparation, implementation and evaluation. The important point in this process is that all the members to be input at the start of the treatment are not included in the position and occupation. In the composition of education contents, the core keywords for achieving the vision are derived through each group activity and strategies for achieving spirituality, vision, and vision of Hospital are made and the ideal image of Eunpyeong St. Mary's Hospital is completed using the pop art technique. All the works produced by each group will be shared by all attendees of the relevant education level and the whole picture of each education order will be completed again with the big picture called - The heart of Jesus Christ the healer♥ - Respectively. Findings: Education Results All the participants showed high satisfaction and they shared the vision and mission of Eunpyeong St. Mary 's Hospital as well as the formation of intimacy and belonging to each other. They recognized the future direction and goal. And contribute to tissue stabilization. Practical Implications: Through this case study, it will be possible to contribute to establishment and implementation of introductory education plan for new members' socialization to new hospitals.

• Russian Language and Literature
• /
• no.60
• /
• pp.135-160
• /
• 2018

This paper is focused on the sympathy in Dostoevsky's and Tolstoy's poetics. For Dostoevsky, sympathy is based on the social dimension, which is connected with his experience. Though the writer may have thought of the many prisoners he met in Siberian as his own and others, he saw in them the 'Marey' that he had met in his childhood, and the spirituality that lies within Marey is no different from his faith. In other words, Dostoevsky discovered that they also have faith in common and that it is the main code of understanding them and a link that can be one with them. It differs from the intellectuals of the time in which the writer lived, in order to approach the people, in the sense of reason, logic, or any justification. For Tolstoy, on the other hand, sympathy can be considered in terms of morality and practice. Tolstoy's sympathy extends from the individual to the social level, whereas Dostoevsky's sympathy moves from the social dimension to the individual dimension. Through his personal experience and enlightenment, he emphasizes sympathy in the process of practicing what he realizes in society. In other words, after sympathy, he tried to practice his sympathy and realization. It was not for the Russian people or the Slavs, but for the whole human race. In this sense, Tolstoy tried to overcome the partiality of empathy and tried to obtain universality of sympathy. In particular, Tolstoy emphasizes that patriotism is an example of bias in empathy and should be guarded.