• Journal of Christian Education in Korea
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• v.62
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• pp.313-334
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• 2020

As an element of education, the educational space cannot be separated from the purpose of education. The place of education is not only the passage to deliver actual curriculum, but also the purpose itself that can be accomplished through educational content. That is because the purpose of education cannot be achieved only with instructors, students, curriculum, and methods, but requires a change in the perception of the educational space that represents the goal and the place where it all can be implemented. Nevertheless, the problem that lies with educational space is easy to be overlooked and it has been rather considered as an issue related to the finances or scale of the church. The church educational space gives birth to faith and growth, where spiritual development and experience may occur. However, the reality follows the drawbacks of conventional school classroom arrangements and structures. In addition, even if the church educational space can be arranged according to the needs of its students, it cannot deviate much from the standard uniform format. In particular, the basic environment of church educational space is similar to that of standard school system in terms of arrangement of furniture such as chairs, desks, and its physical structure. As the school system was originally designed and tailored for the purpose of delivering knowledge and standardization, the space for church education must stay away from it. Humans are born and die in a space, where encounter with God also happens. Also, communication with God causes spacial conversion to humans, changing the place of their visitation. So the church educational space must be more meticulously designed and comprehensive than that of school which pursues physical, educational, psychological, social, and artistic purposes because the church educational space pursues the liturgical elements, as well. Therefore, the Christian learning environmental arrangements must seek liturgical elements, which is the major Christian value, by placing Christian artwork or symbols for church visitors. So in this research, I want to stress the role of Christian educational space for spiritual growth and pursue intrinsic and extrinsic changes in learning environment, leading to a greater awareness of the Christian educational space.

• Korean Journal of Hospice Care
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• v.2 no.2
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• pp.1-16
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• 2002

Hospice can not only help the dying persons to maintain the high quality of life and facing the death in comfortable and peaceful state, but also the bereaved family to relieve the grief and sufferings. We investigated the work of hospice performed by church base from March 2000 until recently and reported the results dividing them into three parts. 1)The application of resources in church to administration, education, nursing delivery of hospice in the aspects of management. 2)Spiritual and postmortal management relating hospice nursing and funeral in hospice practice. 3)Case report of hospice and the patients situation(5 in average a month). The expected effects of hospice practice using the resources in church are as follows. 1)Hospice practice can provide the highly qualified persons with the opportunities to do voluntary services and find their lives worth living. Consequently hospice contributes to the spreading of the volunteering culture. 2)The volunteers in hospice can grow mature spiritually and get interpersonal relationships among the volunteers. Doyle. D., Geoflrey.W.C., & Macdonald. N.(1988). Oxford Textbook of Palliative Medicine(2nd ed). New York :Oxford University Press. Woodruff. R.(1996). Palliative Medicine(2nd ed). Melburn: Asperula Pty Ltd. 3)Through the hospice activity, church can practice and show the moral. 4)The volunteers in hospice can make a organization with a hope to be a beautiful community in church. 5)The patients and their families can enjoy the high quality of life through the holistic care provided by 33 nursing practical items of hospice. 6)'Hospice newsletter' can be a useful vehicle to provide readers with hope and encouragement through the stories of the patient and the volunteers. The persons unaware of the hospice can be contacted with hospice by this 'Hospice newsletter'. 7)Irrespective of the economic status, all patients are served equally that hospice can contribute to dying with dignity and the equality of human being.

• Journal of architectural history
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• v.21 no.5
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• pp.19-32
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• 2012

The purpose of this paper is a study on the dome plan of S. M. del Fiore Church of F. Brunelleschi. The results of study are as follows: 1. The planning of floor, elevation and cross section plan of S. M. del Fiore church is basically planned by each other correlation. In particular, the octangular form of geometrical standard which is formed with altar as the center at the crossing part is important component elements which is decided by not only the dome, but form and size of the drum and floor plan form of the lantern 2. The dome which has been planned by F. Brunelleshi has completed the new dome, preserving gothic thought intended by the church plan after study on architecture of ancient Rome with Pantheon. And the dome which is a main space of church through all aspects of plan, structure, function and construction about the dome is a opportunity in the beginning of Renaissance architecture which is a new epoch and a turning point of architecture on various point of view. 3. The dome which is constructed by F. Brunelleshi has been planned through the innovative solution by the refusal of traditional semicircle form dome, centering use and creation double-shell structure form for the first time in history. And the construction of dome has been solved with the invention of various construction equipments and machineries, the stone rib planned for connection and reinforcement about shells of the octangular form, the support method for reduction the gravity of bricklayers work and the brick work of nock-patterned shape which is masonry construction method of the architecture of ancient Rome.

• Journal of Christian Education in Korea
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• v.71
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• pp.241-276
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• 2022

Due to the 4th industrial revolution, which started with the Smart Revolution in the early 21st century, Hyper-Connectivity, Hyper-Convergence and Hyper-Intelligence of our society is accelerating. These changes induced formation of Metaverse as a fused new space that crosses the perimeter of the physical space and virtual(digital) spaces beyond time and place. The characteristics of Metaverse are continuously spread by engaging with the characteristics of the MZ generation, which collects both Millennial generation (M Generation) and Z Generation. With outburst of Covid-19 pandemic, a variety of attempts have been made to utilize Metaverse, even in church education when it was impossible to worship directly. In other words, the usefulness of the Metaverse was confirmed as a new community space of the education of the church. In addition, Metaverse may provide a substantial, experiential and evolving space for church education. However, in order for church education to further develop, the development in the method of education is also required to move beyond mere concept of space. In particular, when the learner-centered education method, one of the common characteristics of the Metaverse and MZ generation, it is thought that the church education in the Metaverse era will be able to go in a more evolving direction.

• Journal of the Korean Institute of Rural Architecture
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• v.3 no.1
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• pp.25-40
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• 2001

In this study, I investigate the formation process of the American presbyterian missionary architecture in Cheong Ju area from 1900 to 1945, which we may think 'the part of Korean modern architecture'. I have examined and analyzed the 18 buildings for the sake of the interpretation with the words of formation process and characteristics . And I can put my idea in order as follows. Firstly, the formation process is 1) buy and modify a Korean style (thatch or tile roofed) building for their need and use it as a gate quaters or house, church, hospital, school, book store, 2) build a Korean style (tile roofed) building and use it-house, hospital, school, 3) build a Western style (timber structured and zinc roofed) building and use it- church, 4) build a Western style (masonry structured and tile or zinc roofed) building and use ithouse, church, school and hospital. Secondly, the characteristics is 1) In the Korean style building, the missionaries change into the function to match with their purpose. they modify the Korean style timber structure by influx of building material-brick, glass, carpet etc. they occupy into the Korean existing residential area. 2) In the Western style building, the missionaries build the house correspond with their living pattern. they build the church with the eclectic of Western and Korean timber frame. and also build the house and hospital with the eclectic of Western and Korean masonry structure. their building located in the isolate hill separated from the existing Korean residential area.

• Journal of architectural history
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• v.14 no.3 s.43
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• pp.129-148
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• 2005

The plan type of Korean protestant church architecture underwent changes as following five stages according to the changes of the distinction between the sexes. First stage - At the beginning of missionary work in Korea, Koreans generally worshiped in missionary houses which were traditional Korean styles. The plan type of these houses was a simple '-' figure. At that time, men and women worshiped separately because of the idea of the distinction between the sexes. They either worshiped in different places at the same time or in the same place at the different time. Second stage - At this stage, men and women started to worship together in the same place. At the beginning of this stage, men sat in the front of the chapel on a rostrum, and women sat behind the men. The plan type of the chapel was a simple '-' or a rectangular figure. Later, they sat separately on the right and left side. There are the visual interceptions which were set up between them. As the number of church members increased rapidly, a new type of church architecture appeared. It was a 'ㄱ' figure. At that time the entrances were separated by the sexes. Third stage - At this stage, the visual interceptions disappeared as the idea of the distinction between the sexes became weak. As new churches had been constructed by the plan type of rectangular figure, the visual interceptions weren't set up anymore. Fourth stage - At this stage, the separated entrances were unified as one. But the arrangement of their seats didn't change because of the old idea of the distinction between the sexes. Fifth stage - In the final stage, the plan type of the church architecture was not determined by the idea of the distinction between the sexes but social, economical, technological facts and the influence of the foreign architecture. At this stage, new and various kinds of the plan type appeared such as the fan, round, squared, or oval figure as well as the rectangular figure. Men and women were not classified anymore. They started to sit and worship together in the same place. Also, when men and women sat separately from side to side because of the Idea of the distinction between the sexes, men sat on the right and women sat on the left side of rostrum. It didn't applied Confucian ideas but the idea of protestant church; protestant churches have the idea that the right side is more important but it does not in Confucianism.

• Journal of Christian Education in Korea
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• v.65
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• pp.103-131
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• 2021

The purpose of this study is to identify the direction of future Christian ministry by examining the educational/pastoral ministries of Korean churches during the COVID-19 period. The study used the case study method, where pastors from four different churches were the primary sources of data. Although each church has its own unique ministry, special early morning prayer meetings, family worship services, family Vacation Bible Schools, Bible writing and reading programs, and on-line discipleship training programs were common. In addition, each church implemented special programs that reflected the characteristics and needs of the church, like a talk show, visible radio, surfing meeting, and book-making of Bible manuscripts. Based on these results, ministry programs reflecting the church's pastoral philosophy, strengthening community consciousness, restoring the spiritual function of the family, utilizing online teaching methods, and psychological support for the underprivileged are proposed. In addition, the recovery of Christian publicity and the help from denomination or specialized institutions to develop the programs and online materials were suggested. Through this study, the direction of educational/pastoral ministry in a time of COVID-19 and post-COVID-19 is proposed.

• Korean Institute of Interior Design Journal
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• v.16 no.1 s.60
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• pp.108-118
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• 2007

The tabernacle architecture is the paradigm of the new testaments and the modern church, and has been from the temples to synagogues, the Old Testaments to the New Testaments, and from present to future. Nevertheless, research on the Tabernacles has never been studied architecturally but has only been researched Biblically or partially. This would be because people interested in the tabernacle lack in architectural knowledge, and architects would be limited theologically. Furthermore, the start of church architecture until now was the architecture of the Roman-court style and the Greece Temple as the exterior, such as the Basilica, a non-Christian, strangely styled piece of architecture, which was seen as the basis of the church architectural style, which is a great mistake, due to the effect of modern architectural educational system with the central figure of humanism and western styled architecture. The measurement and the pattern of the Tabernacle architecture were not recorded in the Bible in order to produce the shape of the Tabernacle. The 'Architecture of God' was designed for the very first time on Earth so that He could dwell among His people.

• Journal of the Korean Institute of Rural Architecture
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• v.6 no.1
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• pp.1-12
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• 2004

This study is for figuring out the relationship between the transition of the religious outlook and the design of worship space in Korean churches after the year of 2000. Analyzing the design samples of worship spaces which are appeared in architectural and interior design publications, it is found out that the modernity in architectural and interior design is presented in many worship spaces. And the progressive effort for the renewal of the worship service is projected to composition of the pulpit and others. But the conservatism of the Korean church has not been eliminated yet. These phenomena are considered to be same in the most cases of rural community church.

• Journal of Christian Education in Korea
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• v.77
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• pp.29-46
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• 2024

Research Purpose : This study originated from a request for education and counseling to reassess the role of middle-aged lay women in the church. The research purpose is to analyze the significance, transformation, and impact of learning participation by investigating how individuals' needs are addressed through a lifelong education program designed as a pilot course. The study aims to examine how middle-aged women who have actively participated in church activities, reflect on their faith, ministry, and life through the church's lifelong education program. Research content and method : The study examines the process in which middle-aged women who have actively collaborated in church activities reflect on their faith, ministry, and lives through church lifelong education programs. The research method involves qualitative research focused on observation journals and interviews. Participants are selected through preliminary interviews based on having over 13 years of church ministry experience and an interest in lifelong education. Data is collected primarily through stories experienced in ministry. The research results are categorized into motivation for participation, learning experiences, and the meaning of participation. Firstly, the motivation for participation was seeking better self through identity restoration and challenges. Secondly, learning experiences were moments of healing and restoration in redesigning oneself. Thirdly, the meaning of participation was relational restoration and expansion. Ultimately, it was found that coaching through church lifelong education facilitated the recovery and transformation of participants' faith and ministry. Conclusion and Recommendation : Church lifelong education through coaching restored and brought about change in the faith and ministry of the research participants. To summarize the meaning of the experience of participating in lifelong learning, it involves: first, 'recognizing the meaning and possibility of one's own development,' second, 'healing and restoration of self-esteem,' third, 'restoration and expansion of relationships,' and finally, 'the discovery of one's true self.' Middle-aged women who have lived a role-centered life rather than focusing on individual faith have a strong desire to live as their complete selves. Therefore, a program should be developed that provides time for individuals to reflect on and diagnose their lives, while also seeking new visions. Therefore, we propose follow-up research with the hope that a variety of coaching-related church lifelong education will be developed and provide practical assistance to numerous lay ministers.