• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• Journal of Korean Academy of Nursing
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• v.28 no.1
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• pp.47-59
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• 1998

The purpose of this study was to identify calls, roles and attitudes of the Christian medical staff in a modern medical system for holistic healing through belief in God's healing methods and God's view about medical treatment. The meaning of healing in the Bible is derived from Rapha in the Old Testament, it's meaning is 'heal wound', 'restore to original condition', 'repair', 'console' and 'be heal'. In the New Testament, the meaning of healing is 'to serve' and 'be in one's service' derived from Therapuein and preserve', 'rescue', 'save a life from death' derived from Sozo. The term of soteriology originated from Sozo. Therefore the meaning of the healing in the Bible is restoring original completeness to the same as Cod's characteristics. The meaning of disease is physical, psychological, social and spiritual imbalance or disharmonious. Disease is usually depravity from moral life to immoral life and abnormal life process with accompaning specific symptoms. Medical staff were called to God's work. recognized God's will for them, and absolutely leaned on God's power to intervene and work above spatial-temporal transcendently. They use spiritual power with medical treatment skills, help sick people to possibly have dynamic and individual relation with God and help to maintain their well-being and complete healing. Attitudes of medical staff were compassion and love, virtue of modesty, strong and daring, patience with belief, healing with God's word, using spiritual insight, play. using medical knowledge and techniques, continuing spiritual training, laying on of hands and repentance.

• Journal of the Korean Society for Library and Information Science
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• v.41 no.3
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• pp.127-144
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• 2007

The purpose of this study is to design the classification system for christian information resources on the internet in Korea. For this purpose, the study is investigated the divisions of Christianity of (1) library classifications: KDC, DDC, LCC, (2) portal sites: Daum, Empas, Naver, (3) Christianity Portal sites GodPeaple, Kidok, Godpia. And it compared the classification systems of KDC, DDC and GodPeaple. This study selected criteria as follows: comprehension, logicality, definiteness, efficiency and current topics. It suggested the classification system(draft) for christian information resources on internet which are composed of 10 classes.

• Archives of Plastic Surgery
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• v.37 no.2
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• pp.161-168
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• 2010

Purpose: Surgical approaches to the condylar neck and subcondyle area can cause some morbidity such as, facial nerve injury, time-consuming nature and external scar etc. So many surgeons hesitate using open reduction and internal fixation for the treatment of subcondylar fractures. We report open reduction and internal fixation of subcondylar fractures in 13 adult patients via transmasseteric approach. Methods: From 2007 to 2009, 13 adults with subcondylar fracture of mandible were treated with open reduction and internal fixation via transmasseteric approach. A preauricular incision was extended downwards in a curvilinear fashion in the cervicomastoid skin crease. Skin flap was elevated above the SMAS layer. Masseter muscle was splitted at the anteroinferior edge of the parotid gland. After the fracture was reduced, fixed with appropriate plates and screws. All operation were performed under general anesthesia. Results: Mean follow-up period was 13.3 months. There were no signs and symptoms of facial nerve injury, difficulty in mouth opening, or malocclusion. Dissection time was roughly within 30 minutes. Conclusion: Transmasseteric open reduction and internal fixation of mandible subcondylar fracture can be performed with excellent visualization, and inconspicuous scar. It also offers swift access to the subcondylar area while substatially reducing the risk to the facial nerve and eliminating the complications associated with transparotid approaches.

• Journal of Korean Philosophical Society
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• v.145
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• pp.217-244
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• 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 Korean Philosophical History
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• no.59
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• pp.65-88
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• 2018

Lee Hang Ro's Mind-theory(心說) is an important theory comparable to it of Gi Jeong Jin, Lee Jin Sang and Jeon Woo. In this paper, I examined the influence of the Western-school(西學) in the process of formation of Lee's theory. Since the Western-school had flowed in the beginning of the 17th century, in the 18th century it was subject to Confucian intellectuals along with social stability. However, listed in the 19th century, along with the turmoil of the East Asian international order, the Western-school was also rejected. The Western-school was a tool to analyze the cause of Western invasion(西勢東漸) in him. Lee saw The Western-school from the standpoint of Christianity mainly. Especially Christianity was recognized as a religion that emphasizes God rather than humans. In contrast, Confucianism was understood as a thought system that emphasizes human moral subjectivity rather than God. In this process mind was expanded to the subjectivity of human. However, Lee only emphasized the traditional Confucianism order and ignored the rationality of the Western-school. He could not accommodate western civilization actively and properly respond to the world order in that time. On the other hand, we are now in the era of a new civilization called the Fourth Industrial Revolution. To this the remarks of Lee's Mind-theory will be an important suggestion point for organizing the new civilization actively.

• Journal for History of Mathematics
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• v.16 no.3
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• pp.77-88
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• 2003

In this paper, we consider relationship of the monastic mathematics and the arts of the middle ages. Because mathematics and arts are effects of the spirit of the ages. Here, we concern with the Rome and the religion of Christ. Next, we think of the bible and Christian doctrine and then compare with Christian arts and arts of the customs of the middle ages. The middle ages is the period of women's inequality according to the feudal system. So we investigate the correlation of the christianity, arts of the middle ages, women's inequality and monastic mathematics which is worthless in mathematics history.

• The Journal of the Korea Contents Association
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• v.15 no.2
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• pp.552-566
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• 2015

This paper deals with suicide that has become a serious problem in our society as well as in the world today from a Christian perspective. Historical position regarding suicide is divided into two; some see it as a brave and honorable act and give approval to it, the others view it as act of giving up the life that is given by God and are opposed to it. Though suicides in the Bible are mostly committed to maintain honor, because of Augustin's position it became negative in Christianity, leading to a thought that one who committed suicide goes to hell. Why then people commit suicide? The views of scholars on the cause of suicide are divided into three; biological, psychological, sociological. My position is that though each or all of them contribute to suicide, yet the decisive factor is on how a person reacts to them. Major factor of suicide is how humans as interpretive beings accept the present despair. On the basis of this understanding of suicide and humans, I conclude this paper with three new recognitions as an essential answer to suicide. First, humans are made in God's image and belong to Him, thus their life is precious. Second, Christianity views humans as ones look for the hope in the future as the eternal life. Third, suicide is a violation of the commandment 'do not kill' yet it is not an act of sin but a disease that needs to be cured. To achieve this Christianity must not only spread the idea of respect for life and also run suicide prevention center every city.

• The Journal of Art Theory & Practice
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• no.8
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• pp.89-119
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• 2009

Kim, Jun-Geun(Gisan) was a late 19th century Chosen dynasty painter who created numerous genre paintings for West European clients in the newly opened treaty ports of Wonsan, Busan and Inchon. The treaty ports in the late 19th century Chosen represented of the crossroads the economy, values, and the institutions of the West European powers. In particular, the agriculture-based economy, Confucianism, and land-owner noble class started being eroded by a commerce-based economy, the values of Christianity, West European institution, and a new class of people who amassed wealth from commerce. As Kim, Jun-Geun's paintings were created for sale to West European clients, they exhibit characteristics that are distinct from the traditional genre paintings in terms of presentation style and the selection of the subject matters. The export genre painting originated in the 18th century around Guangdong, China. Broadly, there are two styles of genre paintings: the Guangzhou style and Ningbo style. Kim, Jun-Geun's paintings resemble the Ningbo style. The Ningbo style tends to highlight the main subjects, form an album of small paintings, and provide a simple treatment of the scenes without the background. Kim, Jun-Geun's paintings cover most aspects of life of common people of his time, ranging well beyond the subjects matters of the traditional genre paintings. His subject matters include the scenes of funeral, folk games, Buddhist and ancestor worship, prison and punishment, shaman custom, debauchees, government officials' formal trips, beggars and handicapped, etc. Many of the subjects are the neglected and the oppressed of the society. And he presents in detail the dress and its ornament that the subjects wear, and all the utensils and things around them. Besides, his subjects' faces are generally expressionless, and their postures are stiff; as such, the feeling of liveliness or movement is lacking. It may be the results of Kim, Jun-Geun's taking the other perspective, namely of his West European clients, rather than his own. The adoption of the other perspective may in turn be a product of the Social Darwinism and the new sense of values that accompanied the infusion of Christianity and West European institutions. Kim, Jun-Geun's portrayals of his subjects appear to reflect the attributes with which the West European Orientalists' of the period characterized the people of the Far East, namely, backwardness, barbarity, irrationality, violence, and mysticism.

• The Journal of the Korea Contents Association
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• v.21 no.3
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• pp.685-695
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• 2021

The purpose of this study is to confirm the definition and the scopes of the implementation of Korean education for missionary purposes which is an area of ones for specific purposes and to suggest the teaching methods for each type by examining the subtypes of it. For this, a body of research and the related textbooks were analyzed: as a result, the definition of Korean education for missionary purposes was confirmed by examining the scope of implementation of it. Based on the definition, this study categorized the learners into four patterns such as non-Christian, the learners for listening gospel, the learners for nurturing, overseas Korean children and missionary kids according to the levels of Christianity literacy and briefly proposed the goals and teaching methods for each category. Finally, this study expected the development of the related textbooks and the activation of more segmented research in this area.