• Journal of Families and Better Life
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• v.24 no.3 s.81
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• pp.43-58
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• 2006

The purpose of this study is to analysis the effects of religious activities on adolescents' life satisfaction. For this purpose, we surveyed the general trend of adolescents' religious activities and life satisfaction as well as life satisfaction according to demographical variables. In addition, this study analyzed adolescents' life satisfaction according to variables related to individual adolescents' religious activities and to parents' religious activities. The analyses of the results are as follows. First, since the childhood, adolescents have been participated in religious activities habitually or by enforcement or encouragement of their acquaintances. However, most adolescents think that the main purposes of their religious activities are a receiving grace and self-growing. So, they are willing to participate in worship service and spiritual training camp. Second, adolescents' life satisfaction was high when they got a high grade in school or they felt their health condition is good. The life satisfaction of adolescents who belong to economically high class families and whose fathers were college graduates or above is high. Third, the facts that effect on adolescent's life satisfaction are not how long they spend their time on religious activity, but the contents, motives and purposes of religious activities and satisfaction with religious activities. Fourth, adolescents' life satisfaction was high when their parents have same religion to them and their fathers participated in religious activities and their mothers did not participate in religious activities.

• International Journal of Advanced Culture Technology
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• v.10 no.3
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• pp.111-119
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• 2022

Boredom is considered anxiety and is an experience accompanied by a lack of meaning because the need for meaning is not met. It is the pain that people feel without using their mind, and the suffering that people fall into the absence of desire. On the other hand, religious activities give people meaning in life, which reduces the tendency to feel bored. This study investigates whether there is a difference in boredom depending on whether individuals participate in religious activities, and to verify whether the meaning in life mediates the relationships between religious activities and boredom. We predicted that if individuals engaged in religious activities, the meaning in life would increase, and they would be less bored than those who did not. A total of 82 college students participated in this study. Results showed that there were significant differences in the meaning in life and boredom between the two groups according to whether they participated in religious activities or not. The group actively participating in religious activities had significantly higher meaning in life and lower boredom than the non-religious group. Second, the meaning in life significantly mediated the relationship between religious activities and boredom. We conclude that active participation in religious activities can increase the meaning in life and ultimately reduce boredom. Based on the results of this study, the implications and suggestions for follow-up studies are discussed.

• The Journal of the Korea Contents Association
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• v.13 no.10
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• pp.325-346
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• 2013

This study analyzed the differences of the religious activities, faith attitudes, depression and ego-integrity by the elderly's demographic characteristics. In addition, this study analyzed the effects of the elderly's religious activities and faith attitudes on depression and ego-integrity. The survey was conducted from May 4 to 25, 2013 among the aged 60 or older with Christian faith in the Seoul metropolitan areas. And 408 responses were used in the data analysis. As a summary of the results, first, there were partially differences in religious activities, faith attitudes, depression, and ego-integrity by the elderly's demographic characteristics. Second, the subjective religious activities and faith attitudes had a negative effect on depression factor, and all factors of the religious activities had a negative effect on anti-vitality factor of the elderly. Third, the subjective religious activities had a positive effect on the attitude about life and acceptance of death, and the organizational religious activities had a positive effect on the acceptance of aging. Also, all factors of the religious activities had a positive effect on the satisfaction of the present life.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.187-226
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• 2023

In contemporary society, digital media has become an integral part of daily life that shapes how people interact with the world around them. This phenomenon has also influenced religious activities and practices. Studies on digital religion and religious practices among digital natives in the Western world have indicated that traditional religious practices are on the decline. Instead, more accessible and flexible forms of religious activities and beliefs are emerging. Given this context, it is important to investigate whether similar trends are occurring in Korea. This study aims to explore the religious activities and expressions of Korean individuals in the online environment. Specifically, the study focuses on four main areas: ①the online religious activities of established religions such as Protestantism, Buddhism, and Catholicism; ②the online religious activities related to divination belief systems such as the Four Pillars of Destiny (四柱 saju) and Tarot; ③online holy sites and wish comments or chats; and ④popular religious neologisms such as jileumshin (지름神 a god with the power to justify consumption) and gatsaeng (갓[God]生 one's best life). Through this review, it can be ascertained that religious ideas and practices are restricted by the attributes of digital media. This implies that the emergence of simplistic forms of religious ideas and activities is associated with the features of digital media and the consumption of digital content.

• 한국벤처창업학회:학술대회논문집
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• 2009.10a
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• pp.265-288
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• 2009

The study has found that the main reasons affecting to the mature conjugal relations of middle-aged persons are closely related with sede factors brought about after marriage. Comparatively the factors before marriage have more or less weak power on the conjugal relations. They are mature relations wp between husbands and wives, stable and enough incede, and religious activities, which have deep relations with the satisfactory conjugal relations. C. G. Jung divided the whole life span as self-assuredness period in the first half and self-convergence period in the second half. The first is the period when one does his or her best to get external and physical self. On the contrary, the second is the middle-aged period one finds his or her meaning of life in the religious, philosophical, intuitional, and spiritual world, which lead life into harmony and integration. Therefore if one overcomes some psychological crisis related with middle-aged development he or she can enjoy happy senescence(old age). The study has suggested through literature investigation the definition of middle age and the developmental traits of middle age, and the relations between religions and conjugal relations of middle-aged husbands and wives. Futhermore, it has analyzed the theories which religions have close relations with the life satisfaction of middle-aged conjugal relations. In order to give an analysis the influence of the variable of religious activities and religious maturity, with the degree of conjugal satisfaction, 400 middle age are selected as the object of the study whose ages are ranging from 35 years to 60 years, and who reside in Seoul or near Seoul. They were asked to fill out the questionnaires asking about religious activities, religious maturity, and the conjugal satisfaction from March 25th to April 30th, 2009. The results of the survey have been statistically processed and analyzed. First, the higher religious maturity gives positive influence on the general religious activities including public service, human relations, and spiritual stability. That is, this result indicates that the individual, spiritual, and formal religious activities give to a degree influence on the religious maturity. Second, the maturity of religious life resulting from religious activities has a causation with the satisfaction of conjugal life. In more details, religious activities has a positive influence on the satisfaction of conjugal life(T=31.36, p<.001) In more details, religious activities has a positive influence on the religious maturity(T=31.36, p<.001), and religious activities has a positive influence on the satisfaction of conjugal life(T=33.81, p<.001), and the religious maturity has a positive influence on the satisfaction of conjugal life(T=28.64, p<.001) Third, as we analyze the main effects which religious activities and the religious maturity could give influence on the satisfaction of conjugal life, it is found that both religious activities(F=15.95, p<.001) and the religious maturity(F=23.94, p<.001) give a positive influence on the satisfaction of conjugal life. In conclusion, it is sure that religious activities and the religious maturity have a close relations with the satisfaction of conjugal life. Therefore it can be said that religious activities at the protestant religion, buddhism, and catholic religion can give an important influence on the satisfaction of middle-aged conjugal life.

• The Southeast Asian review
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• v.22 no.2
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• pp.95-131
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• 2012

This study compares the two biggest Islamic organizations in Indonesia, Nahdlatul Ulama(NU) and Muhammadiyah. As previous studies focus on their theological and ideological aspects, this study tries to analyze not only their religious orientation but also position of religious leaders, organizational structure, leadership system, routine activities and susceptibility to new religious change. The second part of this paper deals with religious and socio-political backgrounds under which the two organizations were established and with differences in the ways of interpreting Islamic teachings. This will provide the basis for understanding the dynamics of their later development. The third part explores religious authority supported by both. For this, perspectives on established religious schools, rational interpretation of the Scriptures, mystical practices and hereditary succession of religious leadership are to be analyzed. In addition, the ways different attitudes towards religious authority have impacted on organizational structure are to be examined. The topic of the fourth part is leadership composition, and blood and teacher-student relationships among chairpersons are to be analyzed. The last part deals with how different orientations of the two have impacted on their activities and especially on the ways of accommodating new religious ideas. For this, the ways 'liberal Islamic thought' has been introduced, accommodated and negotiated in each organization are to be compared with. With these discussions, it is expected that religious orientations, organizational structure, leadership system and organizational flexibility of the two can be understood. This analysis can help to have a glimpse on Islamic development in Indonesia and of socio-cultural and political influences the two have exerted on Indonesian society.

• Korea journal of population studies
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• v.34 no.2
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• pp.163-190
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• 2011

This study assessed the manner in which social activities, religious experiences, and spiritual practices related to depression and life satisfaction among 217 Korean elderly individuals, aged 65 to 80. The Social Activities Scale and Brief Multidimensional Measure of Religiosity/Spirituality were employed to assess social activities and six domains of religiosity/spirituality: daily spiritual experiences, values, forgiveness, private religious practice, religious/spiritual coping, and religious support. In addition, depression was assessed with the Geriatric Depression Scale, and life satisfaction with the Satisfaction with Life Scale. After controlling for demographic variables, lower depression scores were predicted by higher levels of religious and spiritual coping, social activities, higher income, and ower daily spiritual experiences. In addition, identifying as female, advanced old age, and lower social activities predicted lower life satisfaction in this study. The implications of this study's findings on social work practice are also discussed, along with some future research directions.

• Journal of Families and Better Life
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• v.14 no.1
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• pp.163-176
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• 1996

This study explores the overall social activities of the middle-aged women. The middle-aged married women of this study are the 40-59 years old and having youngest child above 10 years. Their social activities are categorized into work activities leisure avtivities social network with kin friends and neighbors and religious activities. The results are summarized as follows: (1) The work activities of he middle-aged married women are characterized by stable employment preparation of reentry to the job worries of unemployment and preparation of retirement(2) The leisure activities of the middle-aged married women are devided into two styles; family oriented activities and self developing activities. (3) In social networks especially the social relation with neighbor are increased and the relation with kinship tends to be bilineages. (4) Their religious activities are more supported by families than other activities. From he result this study suggests that : (1) The middle-aged m rried women might accept their midlife as a developmental stage. (2) The volunteer activities might be extended throughout the social activities (3) New social education programs for helping women's growth might be developed.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.39-71
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• 2020

Ever since gaining liberation in 1945, Korean society has constantly recalled memories of Japan's invasion and Korea's anti-Japanese movements for an independent state (AMIS). In the process, a small number of new religious groups were also identified as main subjects within AMIS. However, the logic necessary to connect these religious groups with AMIS was still weak. In order to solve this situation academically, the purpose of this article is to illuminate the activities of Mugeukdo (無極道) and Jo Jeongsan (趙鼎山) through the lens of AMIS and to reflect on the issues that will arise when linking the religion with AMIS. Regarding this purpose, this article analyzed the internal and external data collected by Daesoon Jinrihoe (大巡眞理會) about Jo Jeongsan and Mugeukdo's activities linked to AMIS. Later, this paper presents several tasks for future research on this subject matter. Specifically, according to Chapter II, the AMIS of Jo Jeongsan and Mugeukdo were generally centered on resistance at the family level, Jo Jeongsan's order to participate in the March 1st Movement, and Mugeukdo's industrial activities. In Chapter III, I reviewed the contents of Chapter II using Daesoon Jinrihoe's external materials. According to the results of the review, future research is required to discover and cross-check materials related to the AMIS of Jo Jeongsan and Mugeukdo believers. Likewise, further research is needed to highlight the theory of the enthronement of emperor (天子登極說) and the Great Opening of the later world (後天開闢) in terms of AMIS. These efforts can make contributions that increase the credibility of Daesoon Jinrihoe's internal data on the AMIS of Jo Jeongsan and Mugeukdo and expand the periphery of AMIS as it relates to certain religious groups. Subsequently, in Chapter IV, I present three items for reflecting upon the connection between certain religious groups and AMIS. The first is that criteria for establishing the category of AMIS is necessary to determine whether religious activities can be included. Second, reductionist approaches make it difficult to explain the reasons why some of the people who participated in AMIS did so while forming 'new religious movements,' and why these groups have maintained their religious identity even after liberation was achieved in 1945. Third, it is necessary to distinguish between the primary and the secondary dimensions to elaborate on the connection between these religions and AMIS. This means that researchers should be expected to look at whether the activities in question are based on a religious worldview and whether the goal of the activities is the realization of AMIS or the implementation of some aspect of that religious worldview. In the future, considering the mechanisms that make AMIS memorable in Korea, religious groups and religious studies should take greater interest in discovering and accumulating data that facilitates research on these topics. At the same time, effort should be made to find the basis for AMIS within religious worldviews. It can also be made possible through specific interest in further elaboration on the various AMIS-related activities of Jo Jeongsan and Mugeukdo.

• The Journal of the Korea Contents Association
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• v.20 no.5
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• pp.212-221
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• 2020

The purpose of this study is to find out how the level of religious activity and participation in religious activities affect the satisfaction of the lives of the elderly. To this end, based on the 20th data of the labor panel survey, 3,261 people aged 65 or older were analyzed for technical statistics, average differences, and regression analysis. The research results are as follows. First, the existence of religion did not have a statistically significant effect on the satisfaction of the elderly's life. Second, the level of participation in religious activities was shown to have a statistically significant effect on the satisfaction of senior citizens' lives. In other words, the older people actively participate in religious activities, the more satisfied they were with Third, by type of religion, it was found that the Christian elderly had a statistically higher level of satisfaction in life than the Buddhist elderly. Based on these results, implications were drawn and policy suggestions were made.