• Journal of Christian Education in Korea
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• v.68
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• pp.307-344
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• 2021

After Protestant missionaries delivered the gospel to Korea in the 1880s, Korean Protestantism has pursued qualitative growth following quantitative growth. Pastors and scholars are continuing their efforts for qualitative growth in various fields such as theology, ministry, social participation, ethics, education, counseling, history, and spirituality. Prayer has been a significant spiritual resource and method in the history and for the faith of Korean Protestant churches. Historical and theoretical research on Korean Protestant prayer traditions has been continuously performed, and it is time to re-establish and renew the prayer traditions for the new generation and context of the Protestant churches. In this historical time, it is necessary to summarize the Korean Protestant prayer traditions and describe their significance for the change of Korean Protestantism and its prayer education. This study analyzes the characteristic elements of the Korean Protestant prayer tradition and discusses its significance in the church and Christian education. In addition, it analyzes the cause and background of the establishment of a specific prayer element in Korean Protestantism and describes the relationship with the topics currently being emerged. Through the research on the prayer traditions, this study reflects on the meaning of the Korean Protestant prayer tradition to Christian education and discusses the content, method, and purpose of future education in relation to Korean Protestant prayer. This study argues that prayer education should be conducted from the perspective of Christian history and tradition as a whole with understanding the characteristics of Korean Protestant prayer traditions and the educational and non-educational elements of prayer.

• Journal of Digital Convergence
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• v.14 no.9
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• pp.43-51
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• 2016

The purpose of this study is to find out what are the factors that influence christian characteristics among christian theology major and non major students. Among the diversity factors, especially focused on studies of faith character variable and satisfaction of chapel, and how much these factors affect and how it correlates and what affects the most between christian theology major and non major students. This study has been surveyed to students who are enrolled in B University. As a result, christian theology major students have larger portion of Christian characteristics than non major students. Additionally students who are satisfied with chapel, having personal prayer time, meditation time, spending longer hour with bible and involving church activities have highly established christian personalities upon students.

• Korean Security Journal
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• no.43
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• pp.37-65
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• 2015

There has been discussions and investigation on the nexus between religion and citizen's supports for suicide attacks and terrorist groups conducting such acts. In terms of the relationship, there were two potent hypotheses attempting to explain the process and mechanism of the relationship: religious belief hypothesis and coalitional commitment hypothesis. previous studies examined these hypotheses have been carried out across different cultural, religious, and political contexts. Until today, however, there are still lack of concrete evidence, which is generated from empirical studies, supportive evidence for any of these hypotheses. Therefor this study aims to investigate the association between religion and popular support for suicide attacks by using a survey data collected from three middle east countries, Egypt, Morocco, and Pakistan. In analysis, a step-wised regression analysis conducted with a set of variety of variables considered to be related with the association. This study found that variables reflecting religious belief hypothesis, such as prayer to God, religious devotion were unrelated to support for suicide attacks. Yet, prayer time predicted reduced supports for suicide attacks. Further, attendance at religious services, thought to enhance coalitional commitment, predicted support for suicide attacks. Yet, it showed negative association with support for suicide attacks. These findings suggest that regular attendance at religious services and regular prayer have combined effects reducing on the willing to support for suicide martyrdom. However, this study findings affirmatively support for neigher religious belief hypothesis nor coalitional commitment hypothesis. Instead, it suggests the needs for further research examination on the relationship as well as corrections of these hypotheses. Finally, Implications for the research findings for preventing suicide attacks are discussed.

• Journal of Family Resource Management and Policy Review
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• v.10 no.1
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• pp.17-32
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• 2006

This essay has attempted to document the actual behavior patterns and the social networks related to the child delivery in the pre-industrial Korean society. We interviewed 30 women who had given birth to their first child during the 1930s and the 1940s in order to accumulate data related to son-prayer rites, prenatal care and food avoidance, sacred-string culture, and other incantation rituals. The characteristics of the social relationships with the person who had assisted the delivery and the recovery were also analyzed in terms of kinship networks. The results are as follows. First, there was a big gap between knowledge and the actual practices in birth rituals and customs. We assume that this is due to the adverse social-economic conditions at that time which may have restricted the actual performances of these customs. Second, there were almost no differences of the performance of these' birth customs between the urban areas and the rural areas. Third, the people who assisted the delivery were women who were mostly from the husband's family. Help from the wife's family were quite exceptional. Finally, it has been found out that only about half of the women who were interviewed performed the well-known custom of three-week after-birth confinement.

• Korean Journal of Child Studies
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• v.11 no.1
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• pp.29-44
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• 1990

The present study investigated the concept of Buddha in 9- 12- year-old children who were in the concrete operational stage. The concept of Buddha was investigated in the following dimensions:form, competence and role of Buddha, feelings toward Buddha, and prayer to Buddha. Questionaire data were gathered from 143 children attending the Bulkwang Sunday School Statistical analysis was by Chi square. The children perceived Buddha as (1) a statue or a monk living in their mind and in heaven; and (2) unrestricted and superhuman but different from the creator, keeping an eye on them all the time and everywhere. The role of Buddha was perceived as one of giving blessing with good things to those who pray. The children had diverse feelings of awe, thankfulness, fear and anger toward Buddha. Most of the children were confident that Buddha would respond to their prayers but a few showed some doubt. Children in the concrete operational stage were less credulous than those in the pre-operational stage. More than half of the childen reported that they experience the fulfilment of their prayers. The children had deep faith in attaining Buddhahood.

• Journal of Families and Better Life
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• v.19 no.6
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• pp.241-263
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• 2001

The objectives of this study were empirically to test the reformative model for Korean sacrificial rite and to investigate the effects of demographic variables. the survey was conducted by means of questionnaire with 600 persons located in Seoul. Major findings were as follows ; 1, Sacrificial day ; was displayed (1) dead day (2) holiday in back and forth of dead day 2. Sacrificial time ; was showed (1) 8-9 h. p.m (2) 6-7 h. p.m 3. Sacrificial extent ; was displayed (1) grandparents and parents (2) only parents 4. Participative extent ; was showed (1) Cousin (2) only sons and daughters 5. Sacrificial procedure ; was displayed twice deep bow and 1 minute\`s silent prayer. 6. New year's and Chusok's rite ; was showed (1) simple foods (2) joint leisure time 7. Sacrificial table ; was displayed (1) boiled rice . water . gustoish articles. (2) omission of food table 8. rite\`s socialization ; was showed (1) delivery and marketing sale\`s food (2) special sacrificial restaurant. 9. Womens'and mens'difference ; women were active 7ut men were passive 10. Age's difference ; excepting 30-40, the all generations were more reformative. 11. Number of brothers ; small number of brothers were more reformative than a many number. 12. Sacrificial manager or not , managers were conservative than persons were not managers.

• Cross-Cultural Studies
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• v.26
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• pp.43-71
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• 2012

In this article, we recognize the cross-cultural communication between Greece and Spain through El Greco's pictures. The Greeks of Crete kept to their culture and continued to look to the declining Byzantine Empire for spiritual and political guidance. For two centuries after the conquest, the strength of the Byzantine tradition had become the moral and spiritual sustenance of the conquered in Crete. The basic contribution of Cretan intellectuals or artists such as El Greco of the fifteenth and sixteenth centuries was the forging of connecting links between the Hellenism of the old Byzantine East and the rising, youthful Hellenism of the Renaissance West. In this way, Crete served as an important halfway point between East and West. The saint Mary Magdalene was symbol of Christian penitence, which represents the penitential life personified and became widespread during the Counter Reformation, when new emphasis was put on the value of prayer and repentance in the forgiveness of sin. In Spain, the Penitent Magdalene was popular and El Greco painted many versions, which at the first time, were reflected by Tiziano, on the contrary, at the time of Toledo, were recreated by his own style. Although El Greco was converted to Catholic in Spain, his faith in Greek Orthodox Church influenced on his original painting world. El Greco had never painted a picture whose subject treat with the emphasis of identification between Mary Magdalene and Mary, younger sister of Martha.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.1
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• pp.39-49
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• 2004

This article will introduce the changes of the historiography of the Chinese medicine which have been made during the last several decades. These will be described with the changes in the image of the Chinese medicine that has been occupied in our mind. We regard Chinese medicine as a rational knowledge system which is based on the theory of Yin-Yang and Five phases. Therefore we draw a dear line of demarcation between Chinese medicine and irrational cure means such as religious prayer, charms and folk remedies which have no theoretical background. We also think the medical lineages continue virtually uninterrupted over the whole time of the history of Chinese medicine that began from Huangdineijing(皇帝內徑) and Shanghanlun(傷寒論). And we consider Chinese medicine as a sort of science, and suppose there has been one universal and homogeneous medical system in the mainland China. This image, however, has been changing rapidly. These changes come from the join of externalists who were trained as historian not physician, for studying the history of Chinese medicine, and the methodological innovations of historiography which was influenced by the methodologies of anthropology, social history, cultural history and the discourse of postmodemism.

• Journal of architectural history
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• v.17 no.1
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• pp.65-84
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• 2008

It is generally known that the temple structure in Korea was formalized by the ceremonial principle based on the Buddhist cosmology. But, there have been no concrete studies on how far the two have relationship with each other and what significance it implies in it. In other words, even though the temple structure reflects the Sumeru Mount cosmology which is the Buddhist cosmology, there is still uncertain aspects in the relationship between them. This research is a more concrete approach on what kind of corelation the Sumeru Mount cosmology has with the Korean temple structure. For this, the levels of related documents on the Buddhist cosmology and the Sumeru Mount cosmology have been arranged first. Then, on this basis, it is searched with what symbolism the cosmology has been accepted in the temple structure. The temple is a sacred space that holds Buddha and a profane space which the sattva (ordinary people) can approach at the same time. The site of the temple is also a land that is connected to the residence of sattva and a blissful area of prayer that they can be born again through Buddha at the same time. Thus, the double characteristics of sanctity and profanity are finally inter-connected with each other in the view point of Jinsokburi(Truth and Worldliness are not different), and the temple structure reflects this significance through the symbolism very well. Therefore, the correct recognition on the temple structure can be said as an important aspect to understand the purpose of Buddhism.

• (The)Study of the Eastern Classic
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• no.73
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• pp.119-151
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• 2018

This paper is a study of the historical significance of The water and land ceremony performed by Bongeunsa temple in the Joseon Dynasty. The Bongeunsa temple was originally a hermitage named Geungseongam, which was located in the Hakdang-dong, Gwangju County, Gyeonggi Province. After that, Geungseongam was named as Geungseongsa temple. Geungseongsa temple was left in that position and acted as the Temples belonging to Royal Tombs(陵寢寺, TRT) of the King Sungjong, later the name of the temple was changed to Bongeunsa Temple. As a result of movement of the royal tomb of the Joongjong(靖陵) next to the royal tomb of Sungjong, the Bongeunsa was also used as a TRT of the Seonjeongneung royal tomb. After that, the grandson of the King Joongjong, crown prince Soonhoe early passed away, Buddhist shrine (願堂) was set in Bongeunsa temple. Bongeunsa temple remained as a royal prayer place, serving as a Buddhist shrine for crown prince Soonhoe and serving as a Jopo temples for Seonjeongneung royal tomb until the end of the Joseon Dynasty. From the time when it was called Geungseongam to the time after when it was renamed as Bongeunsa Temple, this temple performed The water and land ceremony. But the characters changed little by little. From the King Sejo to King Sungjong, The water and land ceremony characterized Consolation ceremony for the spirit of the dead for prince Gwangpyeong, King Sejong, Queen Soehan and served as the Buddhist memorial praying for the well being of the royal family and people. From the time of the King Yonsan to the time of King Myeongjong, The water and land ceremony had strong characters for Consolation ceremony for the spirit of the dead for King. In the late Joseon Dynasty, Bongeunsa Temple served as the royal party of The water and land ceremony. On the other hand, after the Manchu war of 1636, Bongeunsa Temple also served as the national water and land ceremony for the victims who were killed in the mountains of Namhan. In the Joseon dynasty, The water and land ceremony performed by Bongeunsa Temple was strongly directed for Consolation ceremony for the spirit of the dead for royal family members, and Bongeunsa Temple was maintained as a royal prayer throughout the Joseon Dynasty.