• Journal of Christian Education in Korea
• /
• v.77
• /
• pp.7-27
• /
• 2024

This study addresses the crucial role of Christian Religious Education (CRE) amidst civic polarization, moral disimagination, and learned helplessness. It begins her personal background as a 1.5-generation Vietnamese American and her academic engagement in immigrant faith and the challenges of teaching faith in violent contexts. The work underscores the public dimension and impact of religious education, highlighting its potential for fostering critical capacities for public engagement. However, that study observes a prevalent disconnection between congregational culture and the aim of public engagement, leading to a form of learned helplessness among students and communities. The researcher draws on Paulo Freire's concepts of "critical hope" and the need for a curriculum that transcends mere content delivery to foster transformative engagement with societal issues. The document critiques the disimigination machine that undermines critical thinking and collective resistance, as articulated by Henry Giroux, and explores the concepts of "learned helplessness" as a barrier to environmental and social activism. The researcher advocates for a theopoetic and theopolitical approach to education that nurtures hope and practical engagement with the world's injustice. She emphasizes small acts of theopoetic and theopolitical hope as transformative practices, using an example from Ferguson, Missouri, to illustrate how public liturgy and protest can mediate hope and justice. The document concludes with a call for a life-long, life-wide, and life-deep curriculum of enchantment towards responsible participation in societal repair, rooted in Christian hope.

• Korean Journal of Adult Nursing
• /
• v.20 no.2
• /
• pp.341-352
• /
• 2008

Purpose: The purpose of this study was to identify relatively important predictors of quality of life (QOL) of HSCT recipients among client's characteristics(age, gender, family income, religiosity), HSCT-related characteristics(time since HSCT, type of HSCT, decision maker of HSCT) and social support. Methods: Eighty two participants who had a HSCT were recruited for the study. Data were analyzed by descriptive analysis, pearson's correlation, ANOVA and stepwise multiple regression using SPSS for Window(version 12.0) program to answer the research questions. Results: Family income, time since HSCT and religiosity explained 23.8% of the variance in the QOL of HSCT recipients. HSCT recipients who had higher family income, longer time past since HSCT, and more religious tend to have higher quality of life. Conclusion: Based on the findings of this study, we could know that the HSCT recipients need certain amount of time to recover their QOL after HSCT. Opportunities of reemployment and religious support should be considered when we develop intervention program for HSCT recipients.

• Journal of Christian Education in Korea
• /
• v.66
• /
• pp.243-272
• /
• 2021

Corona 19 brought about a major shift in the Korean church's pastoral style. Contact and non-contact ministry styles using the Internet and media devices are being held together. The elderly, who have been classified as digital vulnerable, need to see whether they are properly adapting to these changes and they have any difficulties in their religious lives. This study is to organize the current status of Corona 19 related to Korean churches, look at the current state of church programs for Christian elderly people, look at how important the religious life is to their lives, and to suggest educational pastoral methods for their religious lives based on the theory of Maria Harris' educational ministry. First, in terms of Koinonia, it was suggested that the heritage, beliefs, values and ways of life held by the Christian elderly be shared with people inside and outside the church in order to entertain and embrace everyone without alienation. Second, from the perspective of Leiturgia, educational ministry was proposed to expand prayer life from a personal area to a public area to become a life of practicing prayer and justice by providing public prayer content with media that can be used by the elderly to perform spirituality. Third, it was suggested that in terms of Didache, it should be required that the elderly should be educated to be familiar with the changing technologies, that teaching environment should be extended from church to online, and that the educational content of tradition and new forms should be dealt with extensively. Fourth, from the perspective of Kerigma, Christian elderly people who have suffered in various life environments, both personally and socially, should listen to the words again and gain the power to overcome the corona crisis through the God's words, so that they can be melted into the curriculum of koinonia, leiturgia, didache, and diakonia. Fifth, it was suggested that senior citizens should switch their consciousness to become subjects of service, not objects of service, and that digital literacy education should be provided individually at eye level to narrow the digital gap for Diakonia curriculum.

• Journal of Korean Academy of Nursing
• /
• v.30 no.2
• /
• pp.259-271
• /
• 2000

This study was attempted to explore meaning in life and it's relationship to problematic life events, health status and depression among older people. 198samples of elderly were over the age 60 (mean age=70.06) conveniently selected in Seoul, Korea. The data were collected through questionaires by interview with subjects from April, 1, 1999 to May 30, 1999. The research instuments were the main framework in the experiment. They involved meaning fulfillment and problematic life events which were developed by Burbank (1988) and short form geriatric depression scale(Sheikh & Yesavage, 1986). The data were analysed by SAS Program. The results are followed; 1. 172 lists were given out and had objects that would bring meaning to one's life. They were categrized as wishing for offsprings' prosperity, their relation with their grand-children, marriage of their offspring, health of family members, strong family ties, caring for the family, relation with husband, health for self, religious activity, helping others, individual hobbies, needs for growth such as writing, education, relationships with friends and personal achievements. In the end, 50% of total list dealt with in the relationship with their family members. 2. The mean fulfillment of the subjects was 38.31(SD=13.58) with a range of 12-60. The degree fulfillment varied according to the subjects' characteristics such as age group(F=4.44, 0P=.0008), education status (F=6.44, P=.0001), economic status (F=10.27, P=.0001), marrital status (F=9.12, P=.0002) and religious background (F=3.68, P=.006). 3. According to the pearson correlation, analysis significant variables were found between meaning fulfillment and health(r=.47, P=.0001), depression and the number of problematic life events for a life time (r=.147, P=.04), the stress score of problamatic life events for the past one year and the stress score of problematic life events for a life time was r=.43, P=.002, meaning fulfillment and the stress score of problamatic life events r=-.26, P=.04, depression and meaning fulfillment r=-.70, P=.0001 and depression and health r=-.521, P=.0001. 4. According to multiful regression analysis, depression was found as a most predictable variable for health(F=12.51, P=.001).

• Journal of the Korean Professional Engineers Association
• /
• v.21 no.2
• /
• pp.51-57
• /
• 1988

The writer has worked out his original philosophy both scientific and religious, which he calls "Knownism" The new thought states; the word "known" in "knownism" means "already well-informed in the providence" about the essence of the things, and the true state of the reality, hence the knownism, as the existence of God is set forth as a premise. The knownism is a philosophy unified reasonably the science and the faith into one, for the humans can perceive and realize the essence and the true state, and authorize the truth transcending the experience by the scientific method. The new thought of the knownism is a bridge-building between the natural science and the religious faith. The idea explains that the life is the process to pursue the essence of the things and the god, and the truth is immanent in the original nature of things and in God′s sphere. This thought is a philorophy of possibility to solve the paradigms-to-be such as thinking, faith experience, and supernatural power, so that it presents a vision in the human life as a profitable religious science philosophy. The knownism is much different from agnosticism, skepticism, empiricism, and agnosticism. The grace of God may be detected differently from the supernatural power. The new dark clouds overspread abruptly the summer sky are not new ones but originally derived frosm worn-out water drops. Thus those are called the old clouds. The Korean word "known"(노운) of which pronunciation is same with the English "known" means the old clouds, hence also the name, Knownism. The root of the new clouds is detectable from the preserved old clouds. The old clouds symbolized in the paper indicate the essence and the principles of the things and the fittest, or the key for the solution of the problem in the epistemology, believing that everything has its own, proper nature, the writer sums up his theory by insisting that the humans have to find out the "old clouds" or the "known" in knownism to live eternally either in this world or in other dimensions, though the human beings are transformed into the other phases of life. The writer proclaims through the ideas for the United Nations to fortify the Confederate System of World Nations in order to ensure the world peace and the future of the humans.

• The Journal of the Korea Contents Association
• /
• v.14 no.9
• /
• pp.298-310
• /
• 2014

The purpose of this study was to investigate the relationships among social activity, leisure activity and the level of life satisfaction of the rural elderly. 324 data was collected using structured questionnaires from the rural elderly aged 60 plus. The result of this study were as follows. First, the health and economic status of the demographic characteristics affect the level of life satisfaction of the rural elderly. Second, the economic, religious, and participation in community activity had a positive effect on the overall satisfaction level of the rural elderly life. The religious, participation in community activity. affect on the subjective satisfaction level of health positively. And the economic activity had a positive effect on the subjective satisfaction of economic. Third, the hobby and social life activity had a positive effects on the overall satisfaction of life. The hobby, social life and pastime activities had a positive on the subjective satisfaction level of health. And the hobby and social life activities affected on the subjective satisfaction of economic positively.

• The Critical Review of Religion and Culture
• /
• no.31
• /
• pp.255-287
• /
• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• Journal of Ethics
• /
• no.80
• /
• pp.1-30
• /
• 2011

Confucianism and Buddhism were compatible in the period of Goryeo Dynasty. And then, the rulers worshiped Confucianism and repressed the religious activity of the Buddhist monk in the early years of the Joseon Dynasty. But King Sejong planed to bring reconciliation between Confucianism and Buddhism. Especially on the ceremonies of mourning and sacrificial rituals, he always performed the two religious style. The reason of sticking to his amicable consciousness is as follows. Firstly, he thinks that both the theory of Confucianism and the religious spirit of Buddhism are very important for the building up the foundation of his Dynasty. Secondly, his mind has been of a same faith cure on the incurable disease. Therefor, when the Royal family is taken ill he must pray to Buddha for recovery from the first stage. Thirdly, he regards social conditions to be the most important and respect for man's life and dignity for the purpose of beneficent administration. But Joseon's government line was the anti-Buddhist policy. So, the policy came in the wake of a debate among King Sejong and Confucian government officials. However his harmonious mind was unchanged between Confucianism and Buddhism. After all, in the last phase of his life he was deeply religious on Buddhism. I think that King Sejong's amicable consciousness could make a contribution to overcome religious conflicts and to create a new political cultural form in the modern society

• Journal of the Korean Society of Food Culture
• /
• v.35 no.3
• /
• pp.265-277
• /
• 2020

This study was conducted to investigate dietary adaptations and use of university foodservice in Korea according to the religion of international students. The survey was conducted from April to June in 2017 and included 609 subjects studying at a university in Busan. Muslims showed the highest percentage of eating three meals per day (42.4%) but the highest rate of eating unbalanced meals (64.7%) and midnight meals (41.8%). The most frequent problematic eating habit among Buddhists was irregular mealtimes (46.0%). Adaptation frequency to Korean diet was lowest among Muslims and highest among Christians. Securing halal foods was difficult for Muslims in Korea, and demand for halal foods as a school restaurant menu was high. The response rate for experiencing Korean food at university foodservice was highest among Christians (79.7%) and lowest among Muslims (45.3%). The main reason for not using university foodservice for Muslims was "no menu to eat" for religious reasons, and other religious groups cited "lack of menu variety." Preferred types and recipes of meats, fish, and vegetables also showed significant differences according to religion. As a result, efforts should be made to increase adaptation to life abroad in Korea, including changes in university foodservice management, considering the religious characteristics of international students.

• Journal of Korean Academy of Fundamentals of Nursing
• /
• v.11 no.3
• /
• pp.265-274
• /
• 2004

Purpose: This study was to identify the level of spirituality in student nurses and to provide baseline data to develop a spirituality development education program. Method: The participants were 499 students in departments of nursing in 5 universities in Busan. The data were collected between June 7 and July 18, 2002. The instrument was used Howden's spirituality assessment scale. Collected data were analyzed with frequencies, percentages, $Means{\pm}SD$, t-test F-test, Scheffe test, and Pearson's correlation coefficient. The SPSS program was used. Results: 1) The mean score for spirituality was $101.14{\pm}8.70$ (range 26-130). 2) The mean score for perceived health state was $3.42{\pm}0.80$. 3) Spirituality according to general characteristics showed significant differences for sex, religion, practice experience, smoking, drinking, and climate of home. 4) Spirituality according to religious characteristics showed significant differences for influence of religion, necessity of religion, help from religion, subjectivity of God in life, reading religious books, participation in religion ceremonies. 5) There was a significant positive correlation between perceived health state and spirituality. Conclusion: The spirituality of the student nurses was high and differed according to sex, religion, practice experience, smoking, drinking, and climate of home, religious characteristics, spirituality, and perceived health status.