• Journal of Christian Education in Korea
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• v.67
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• pp.301-337
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• 2021

The researcher looked at the differences in views and various controversies surrounding Korean youth sexuality education in the wake of the Nth Room incident, which had a great impact on modern Korean society. Sex education for adolescents in Korea can be divided into public sex education through school sex education and the Youth Sexuality Center, and conservative/traditional Protestant sex education. Public sex education is partly influenced by feminist sexual ethics and comprehensive sex education abroad. Based on gender sensitivity and the right to sexual self-determination, four major projects are prevention of sexual harassment, prostitution, sexual violence, and domestic violence. However, the school sex education standard was criticized for stereotypes of gender roles and gender-discriminatory content, reinforced distorted myths about sexual violence, and exclusion of sexual diversity and various family types. Conservative/traditional Protestantism is based on the normal family ideology such as bisexual marriage, premarital chastity, and sexual ethics recognized only within marital relationships. It is a form of confrontation with public sex education while strongly opposing it. The researcher first analyzed the characteristics of public sex education, conservative/traditional Protestant sexual ethics and sex education, feminist sex ethics and sex education, and overseas youth sex education, respectively, while composing the curriculum for Korean youth sexuality education. And as a more fundamental solution to youth sexuality education, I pointed out that there are limits to asceticism, premarital chastity, gender sensitivity and sexual self-determination education, and found an alternative to the concept of body and sex in feminist theology. The researcher pointed out that it is necessary to reconceptualize the body and sex under the recognition that the most fundamental cause of distorted sexual culture is dualistic sex and understanding the body, centering on the research of various feminist theologians. And this was conceptualized into three concepts: holistic sexuality, mutual solidarity understood in relationships with others, and sexuality as a spirituality that extends to the global community. And with each curriculum, 1) Holistic Sexuality: Breathing, Narrative, Making the Shape of One's Body and Mind 2) mutual solidarity : Feeling the Breath of Others, Media Literacy through Conscientization, Sending a Good Wind 3) Sexuality as a spirituality that extends to global concern: It was proposed to pay attention to nature and to co-cultivate it, to listen to the earth's moans and create a new way of life, and to write a prayer with the earth and fellow living beings.

• Journal of Christian Education in Korea
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• v.66
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• pp.343-382
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• 2021

This study is a case study in which the interactive non-face-to-face classes using Edutech were applied to the Department of Christian Education. The subjects were 20 students from the Christian education department of A University located in the metropolitan area. The course was 'Instructional Methods and Educational Technology' in the first semester of 2020. In theory, I studied non-face-to-face classes and interaction, and edutech and interaction. Afterward, it designed and developed interactive non-face-to-face classes using edutech. The interactive non-face-to-face classes using edutech were developed as a process of applying Flipped-PBL based interactive edutech. In addition, Edutech was selected for active interaction according to the Flipped-PBL process to be carried out in a non-face-to-face situation. In particular, in the process of developing the problem of PBL, it was built around the situation of the church. As a result of applying the class, first, learners showed high satisfaction and interest in the class. Second, positive transference appeared in the space of learning and the space of living. Third, interactive non-face-to-face classes using Edutech have generated active interaction. In particular, interactive edutech and learning methods have become the main factors enabling active interaction. Through this, learners have improved learning efficiency, immersion, and satisfaction. Also, as an alternative to face-to-face classes, I was able to experience online classes. In other words, the satisfaction and interest of learning, and the transference of learning space, were also possible through active interactions generated through learning methods using interactive Edutech used in class. Furthermore, disabilities in the online communication(Internet) environment and learners' unfamiliarity with the online environment have been found as factors that hinder learning satisfaction and interaction. During learning, obstacles to the online communication environment hinder the utilization of interactive Edutech, preventing active interactions from occurring. This results in diminishing satisfaction and interest in learning. Therefore, we find that designing interactive non-face-to-face classes using Edutech requires sufficient learner learning and checking of the online communication(Internet) environment in advance for Edutech and learning methods. In response, this study confirmed the possibility by applying interactive non-face-to-face classes using Edutech to Christian education classes as an alternative method of education that allows active interaction and consistent transference of learning and life. Although it is a case study with limited duration and limitations of the number of people, I would like to present the possibility as an alternative Christian education method of an era where the direction of online classes should be presented as an alternative to a face-to-face class.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Journal of Korea Entertainment Industry Association
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• v.14 no.7
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• pp.529-538
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• 2020

This study aims to develop of contents for the activities of daily living training - Korean version that reflexes the domestic situation and can be applied to clinical practice. For contents development, a Delphi survey was conducted with 13 experts. In the first Delphi survey, 133 items of activities of daily living training are derived based on previous studies, and then the extracted items are asked to group of experts, and the derived items are answered for actual domestic clinical application. In the second survey, 118 items were added by excluding items with a low content validity ratio (CVR) including the results of the first survey, and adding items that can be derived from other opinions. In the 3rd survey, while presenting the 2nd Delphi survey items as they are, it provides an opportunity to change their opinions by presenting their 2nd response and the 2nd average score of other expert panels, and adding appropriateness and importance together. The data were analyzed to obtain the mean, standard deviation, interquartile range, CVR, convergence, and consensus. Finally, a total of 69 items were selected and 49 items were excluded so that 105 items for CVR 0.54 or higher, 111 items for convergence degree 0.50 or lower, and 70 items for continuity degree 0.75 or higher. Sexual activity, care of others, care of pets, and child rearing are difficult to apply socially and culturally, driving and community mobility cannot be performed within the clinical room, and home establishment and management may have different roles depending on gender, and religious spiritual activities and expression are so personal. For these reasons, these items were found to have low importance or suitability. This study can be usefully used as an indicator on the activities of daily living training - Korean version in clinic or community setting.

• Journal of Christian Education in Korea
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• v.68
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• pp.375-415
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• 2021

Although the interest in Christian education of spirituality has increased recently, the practice of the education of spirituality in the Korean Church has been fragmented in the contents and methods without any clear educational purpose of the Protestant tradition. This requires a creative study to seek out the contents and method best suited to realizing the educational purpose of the Protestant tradition, through a rigorous academic methodology. This study proposes just such a creative model for the education of spirituality with an educational purpose based on the core ethos of the Protestant spirituality, integrating the long tradition of spiritual practices of Christianity. First, I survey the teachings on 'the life of faith' of the main leaders of the Protestant church, including Martin Luther, John Calvin, and John Wesley. Through this process, I reveal 'liberated-ness' to be the common purpose of the Protestant leaders, and the core of the practices for that purpose are 'the means of grace,' which has a different meaning from that of the Roman Catholic tradition. I construct the meaning of 'liberated-ness' in a dynamic manner, which begins with the 'liberating will' of God, and is followed by the 'self-giving will' of the believer as the response to the 'grace' of the 'liberating will.' The contact point of these two 'wills' is what I call 'the living membrane of faith.' As a creative synthesis of the above discussions, I propose a model of 'the practice of liberated-ness' for an education in spiritual practice. The purpose of this education is for the learner to become a person who continuously experiences ever-increasing 'liberated-ness' through continuous personal 'encounters' with God, and to become ever more faithful in carrying out practices for the 'liberated-ness' of her or his neighbors. The relationship between the teacher and the learner is that of personal 'encounter' as put forth by Sherrill, and also incorporates elements of 'co-authorship' as conceptualized by Kim. I transform and rename major practices of spiritual discipline according to a principle of 'liberated-ness' based on the Protestant tradition, and these comprise the main content of my spirituality education model. They include: 'lectio divina of encounter,' 'prayer facing the Lord,' 'service in liberation,' 'reflection of liberated-ness,' and 'mutual spiritual direction.' The teaching and learning process draws on Dykstra's methods of coaching and mentoring. The key environment is that of a 'sacramental community' as defined by Moore. Evaluation can be performed only by the learner her/himself. The significance of this model is that it creatively inherits and succeeds the tradition of Christian spiritual discipline from the early church onwards by transforming it through a Protestant spirituality of 'liberated-ness.'

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.85-115
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• 2015

The Reordering of the Universe(天地公事) pursuing the Latter world(後天)'s ideal world while denying the Former world(先天) is composed of enormous rituals. The Dosu(度數) is formed through these rituals and the world is transformed according to the Dosu. The people who follow the Sangje(上帝), the subject of this universe reordering and also participate in the Reordering of the Universe are called as the followers. The follower group can be said as a ritual group in the aspect that they participate in the ritual for the Reordering of the Universe. They not only observed the rituals but also actively participated in them, so took certain roles in forming the Dosu. That is, they performed certain, given roles in developing the rituals, or actively proposed their ideas under the Sangje's leadership, and participated in the process realizing the Dosu. Therefore it can be said that they were a group initiatively participating in the process overcoming the Former world's Sangguk(相克) world, and making the latter world's ideal world. It seemed that the followers at that time might have gone through a certain entrance ritual process in order to join in such a follower group. The 『Jeon-Gyeong』 recorded the entrance rituals of a man called as Cha Gyeong Seok among tremendous followers relatively in detail. According to the 『Jeon-Gyeong』, he first had to get a unique test in the entrance process, and the test was proceeded in several stages: the wisdom test reflecting the Sangje's unusual intelligence, the patience test to endure physical, psychological pains for the great ethic, and the test to evaluate the testee's ability to give up past oneself and to follow the Sangje with a new body & mind. In the process separating himself from the past his appearance, Gyeong-Seok, the candidate to enter, faced a liminal situation, and then performed the incorporation rite. In this process, the purification rite going him out of the past relationship of benefits & grudges was performed, and he was given the regulations to comply as a member of the follower group. Through such serial processes, his entrance in the follower group was allowed. What requested to the candidate in this entrance process was the severance from one's past. For that, the candidate was needed to go out of his past life habits, to free from the relationship of benefits and grudges, and to sever him from his past faults. Such severance was the precondition for him to go out of the Former world's negative reality and to break from the Sanggeuk habits. Another thing requesting to the candidate as well as the severance from his past was to establish a new ideal. The new ideal should be matched with the ideal of the Reordering of the Universe whose main ideology was the Haewon-Sangsaeng(解冤相生). Such ideal can be said as the driving force to proceed toward the new ideal world of Latter World. And the candidate was requested to purify his mind and to participate in the Universe Fair Judgement (天地公庭). That can be said as an important condition for the new member directly to participate in the ritual of the Reordering of the Universe dramatically transforming the world. Finally, the candidate was given the regulations for his ascetic practice(修道) as well as his participation in the Reordering, and was requested to comply them. After becoming a member of this follower group, one had to practice his asceticism through the compliance with such regulations and the training of mantras(呪文) in order to accomplish the goal called as Dotong(道通). By fulfilling these requirements, the newly entered member could have the qualification to perform a certain role in the ritual of the Reordering of the Universe, and could accomplish his religious ideal.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.35-77
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• 2016

All humans are subject to death, and this creates a motivation to construct theories regarding divine immorality (神仙思想) in order to satisfy the human desire (慾望) for eternal life (長生) and the avoidance of death(不死). In the concept of Earthly immortality (地上神仙) from Daesoonjinrihoe (大巡眞理會), devotees do not carry out their work in a deep mountain ranges far removed from human society. Instead, they cultivate themselves in Dao from within the human society (自身修道), chant incantation to benefit others, aspire towards immortal status (神仙), and promote harmony between divine beings and humans (神人調和) all without ever leaving human society. In the Yeoju Headquarters of Daesoonjinrihoe, members created a new place called a "Dojang (道場 temple complex)" to live as immortal humans in the here and now while they chant incantations (呪文) as an act of participation in the Immortal Realm of the Later World (後天仙境). Some key religious and fengshui (geomancy) oriented symbols used within the Yeoju Headquarters of Daesoonjinrihoe appear as follows: first, Cheonggye Tower (靑溪塔) represents faith in traditional astrology (星宿神仰) and reverence for the God of the Nine Heavens (九天上帝). Second, Daesoonjinrihoe (大巡眞理會) emphasizes the Saturn associated earth element from five phases (五行土星) and this represent the Later World due to numerological associations. Third, the Fengshui of the Yeoju Headquarters of Daesoonjinrihoe is a highly propitious (吉地) and also accentuates the Saturn associated earth element from five phases. Fourth, Yeongdae (靈臺) in the Yeoju Headquarters of Daesoonjinrihoe faces west where Jeungsan will come accompanied by other gods (神命). Fifth, the Yeoju Headquarters of Daesoonjinrihoe is in charge of property and receives happiness and prosperity (福祿) through its Fengshui. The Yeoju Headquarters of Daesoonjinrihoe is an earthly paradise for immortals (地上天國) forged to achieve the ultimate purpose of transforming its members into the Dotong (道通, those enlightened in Dao and thereby successful in their every endeavor) of the Later World. In accordance with Daesoon thought, the Saturn associated earth element from five phases is positioned in the middle of incantations, and Yeongdae, other architecture, and landscaping has all been arranged to correspond with Daesoon geomancy and numerology (後天數理).

• Journal of Popular Narrative
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• v.25 no.2
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• pp.247-275
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• 2019

We hope that more diverse interests will arise in the novels by Park Gye-hyeong By looking at writers and works in time, we identified the key element of Park Gye-hyeong's novels as 'romantic'. Romantic nature of this time is lyrical, sentimental, spiritual, unrealistic and idealistic. Based on a romantic understanding of the world, the core sanction of the novel is love, focusing on feelings of sadness, and on the aspects of joy, separation, and pain that arise from loving relationships rather than the aspects of joy. Based on the feelings of grief, the novels end with failure, death and betrayal, thus embodying tragic romanticism. Before her marriage, Park Gye-hyeong's novels were love stories that revealed her longing for beautiful love based on sensibility. The idyllic world and longing for nature reveal a romantic world-view. Ultimately, it is a fictional worldview that the author seeks to despair and long for, and to find the sincerity and morality of love in an environment that does not. Park Gye-hyeong, who became a housewife, expressed that she wanted to write a piece that can give readers a sense of nostalgia by embodying "romance at a high level," not "sentimental." In subsequent works, physical relationships are treated as failures of love and spiritual relationships as the fruit of love, revealing the lofty spirituality, idealistic longing and religious nature of love. Park Gye-hyeong confessed her shame about her previous work when she published a new one after more than two decades of writing. And after more than two decades of reflection, her new novel had a new theme of "recovering destroyed humanity." However, the search for "humanity" in the two novels released after the write-off tends to be somewhat hasty at the end of the novel. The question of human nature, sin and forgiveness, is the next best thing to save as a way of life, rather than as a result of the intense inner agony and behavior of the characters within the narrative, and this also shows a sudden shift in religiousness at the end of the novel. Therefore, the romantic meaning of the superficial is superficial.

• Journal of Christian Education in Korea
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• v.74
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• pp.7-31
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• 2023

The climate crisis threatens Earth's ecosystems and biodiversity. In particular, it can be said that the cause of the global crisis began with human greed. An educational alternative is needed to change the Christian worldview that causes greed. The purpose of this study is to find ways to apply democratic citizenship education to Christian education as an alternative to overcome the climate crisis. The contents of the study to achieve the purpose were first the essence of Christian citizenship education was examined by dividing it into citizenship education, democratic citizenship education, and Christian citizenship education. Second, The model of democratic citizenship education was established by defining its goals, content, methods, and directions within the context of Christian citizenship education. Third, the application plan of Christian education for democratic citizenship education was classified into 7 categories and proposed; environmental education to overcome the climate crisis, ethical education to restore the public role of the church, education to form God's character, education to realize the village education community, education that promotes Christ's peace and Christ education that fosters consideration for multicultural individuals, and literacy education to prevent the negative impacts of digital media culture. Next, the plan to apply democratic citizenship education to Christian education is, first, to reduce human greed and restore God's creation order through environmental education that can overcome the climate crisis. Second, through ethics education to restore the church's public nature, it is necessary to restore the church's role for the church's moral empathy and publicity. Third, through the education that forms the God's character, it is necessary to form a mature character of faith in which personality and faith are harmonious and balanced. Fourth, schools, villages, and churches form a community through education that realizes a village education community so that the members of the village can obtain educational results. Fifth, through education that aims for the peace of the God Christians should be able to live as Christian democratic citizens who achieve peace in the kingdom of God. Sixth, through education that considers multicultural people, faith education that helps them overcome discrimination, exclusion, and hatred toward multicultural people with the love of Jesus Christ and seek a life of coexistence. Seventh, through literacy education that prevents the harmful effects of digital media culture, personal ability to read and write in media should ultimately be improved to the ability to practice socially.

• Journal of Christian Education in Korea
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• v.74
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• pp.107-134
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• 2023

The purpose of this study is to provide a foundation for establishing the correct direction of education that utilizes artificial intelligence, a key technology of the Fourth Industrial Revolution, in the context of Christian education. To achieve this, theoretical and literature research was conducted. First, the research analyzed the historical development of artificial intelligence to understand its characteristics. Second, the research analyzed the use of artificial intelligence in convergence education from an educational perspective and examined the current policy direction in South Korea. Through this analysis, the research examined the direction of Christian education in the era of artificial intelligence. In particular, the research critically examined the perspectives of continuity and change in the context of Christian education in the era of artificial intelligence. The research reflected upon the fundamental educational purposes of Christian education that should remain unchanged despite the changing times. Furthermore, the research deliberated on the educational curriculum and teaching methods that should adapt to the changing dynamics of the era. In conclusion, this research emphasizes that even in the era of artificial intelligence, the fundamental objectives of Christian education should not be compromised. The utilization of artificial intelligence in education should serve as a tool that fulfills the mission permitted by God. Therefore, Christian education should remain centered around God, rooted in the principles of the Bible. Moreover, Christian education should aim to foster creative and convergent Christian nurturing. To achieve this, it is crucial to provide learners with an educational environment that actively utilizes AI-based hybrid learning environments and metaverse educational platforms, combining online and offline learning spaces. Moreover, to enhance learners' engagement and effectiveness in education, it is essential to actively utilize AI-based edutech that reflects the aforementioned educational environments. Lastly, in order to cultivate Christian learners with dynamic knowledge, it is crucial to employ a variety of teaching and learning methods grounded in constructivist theories, which emphasize active learner participation, collaboration, inquiry, and reflection. These approaches seek to align knowledge with life experiences, promoting a holistic convergence of faith and learning.