• Journal of Christian Education in Korea
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• v.74
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• pp.189-208
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• 2023

Spiritual direction is not a product created and developed by an individual, but a historical product that includes the church, believers, society, and the contexts of the times. Among the social changes related to spiritual direction, this study pays attention to monasticism and the Reformation. Focusing on these two social changes, this study analyzes the social dimension of spiritual direction indicated by the occurrence and change of spiritual direction and discusses its meaning. Around the time Christianity was officially recognized by the Roman Empire, monasticism began its long history, and Athanasius spread his ideal of monastic life and at the same time pursued the unity of the church and the monastic movement. Through this process, spiritual disciplines and educational models interacted and changed. During the Reformation period, Protestantism began to form new spiritual education and training. The Catholic Church pursued renewal through new concepts and practices of spiritual direction. Spiritual direction is being formed and recognized as a means of helping the spiritual life of individual Christians. The origin and change of spiritual direction mean that spiritual direction can be understood and applied differently reflecting the contexts and situations due to social interaction. Also, it should not be overlooked that spiritual direction can act as a cause of integration or division of the Korean Protestant churches.

• Journal of Christian Education in Korea
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• v.73
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• pp.139-157
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• 2023

In Korean Protestantism, interest in Christian spirituality has grown significantly since the 1980s. Spirituality is now studied and used as a crucial term and topic in theology and ministry. As research on spirituality expanded to various areas of study and ministry and various topics related to spirituality were dealt with, research on spiritual direction also began. Oe-Shik Kim and Hae-Yong Yoo, who studied in North America, are the early scholars who began to study spiritual direction in Korean Protestantism in the 1990s. Their research has influenced Korean Protestant scholars and pastors to understand spiritual direction and apply it to seminary education and the Korean Protestant churches. Spiritual direction has been practiced in the Korean church in the form and content of faith education, spiritual training, devotional training, discipleship training, small groups, and pastoral counseling. The spiritual direction practiced by Eastern, Western, and monastic traditions throughout Christian history is not shared by Korean Protestants. Because Korean Protestantism has developed a unique spiritual tradition in the Korean context, its contents and forms of spiritual direction reflect the Korean context. Korean Protestants are more familiar with Tongsung Kido, early morning prayer, Bible study or Bible meditation, and small groups than contemplative traditions and individual spiritual direction. Thirty years have passed since research on spiritual direction began. The Korean Protestant academia needs to critically reflect on its research and practice. Spiritual direction is a term and tradition of different Christian cultures around the world and is part of Christian history and tradition. Korean Protestant scholars and church ministers need to accept the concept and application of spiritual direction considering the context and spiritual tradition of Korean Protestant churches, a flexible understanding, perspective, and attitude toward the concept and application of spiritual direction in Korean Protestant churches are needed.

• East Asian Journal of Business Economics (EAJBE)
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• v.3 no.4
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• pp.17-20
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• 2015

The Spiritual culture education is not only the nucleus of campus culture but also the ultimate aim of the construct ion of campus culture. Currently the construction of campus culture is understood and implemented in the view of pragmatism and utilitarian, but the value- oriented role of college spirit is belittled, which leads to the absence of specific purpose and direction. If universities and colleges want to remain invincible, they must attach the importance to the spirit culture, the systematic culture, the material culture and the behavioral culture, and in all, the college spirit. Based on the current ideological educational situation of women's vocational colleges, a research has been conducted on how to play the educational functions of campus culture, seeking for the integration of campus culture and spiritual culture and, achieving talents cultivation objectives on the campus. This paper analyses and compares the influencing factors in Spiritual culture education between China and Korea women university from the following parts: The campus environment, campus material, campus system, campus behavior and diversified thinking challenge. Backed with the findings of the research, it offers some suggestions on the developing ideas and models of characteristic campus culture construction for women's colleges between China and Korea.

• Journal of Christian Education in Korea
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• v.73
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• pp.55-72
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• 2023

Recently, religious communities have devised multiple practical training programs for spiritual formation and direction. In this study, we define Christian spiritual formation as a lifelong journey of growing, progressing, increasing and strengthening toward wholeness in the image of Christ. In dialogue with J. Edwards' theology of spiritual sense, this essay suggests three major points of holistic spiritual formation in depth: first, spiritual Formation is a process; second, spiritual formation should attend to the balance between God's Initiative and Human Agency; third, holistic spiritual formation is a process to seek God-self. Spiritual formation is not a static status acquired by several techniques, methods or programs. It is a formative process through which one prepares to comprehend divine love and purpose. Spiritual formation is a dynamic process to respond to the One who shapes our life path with increasing faithfulness. Holistic comprehension of Christian spiritual formation will assist postmodern people to find meaning, value, purpose, and identity through deeper experiences with God in the midst of the fragmented and troubled world, so that they could restore wholeness in the image of God.

• Journal of Christian Education in Korea
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• v.66
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• pp.11-48
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• 2021

This paper is a thesis that explored the necessity and possibility of spiritual teaching that forms the inner side of human beings in the age of AI where objective knowledge is prevalent, focusing on "contemplative pedagogy". For this it first examined the characteristics of objective epistemology of AI and the direction of school education in the AI and explored the necessity and character of spirituality and spiritual teaching as a request for the AI era, and also explores the possibility of realization of spiritual teaching in general school setting through contemplative pedagogy, which actually puts this into practice. As a result of the study, it found that spiritual teaching is not exclusive to a specific area such as religious studies or theology, but is a teaching that should be embodied in all schools and educational fields in today's era where third person knowledge is widespread. It also found that in addition to contemplative teaching, various spiritual teaching models need to be developed and put into practice for this purpose.

• Journal of Christian Education in Korea
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• v.74
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• pp.159-188
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• 2023

This study examines the process of Chou Sun-Ae's spiritual formation in the light of Carl Jung's conception of individuation. Spirituality is defined in different ways by different scholars, but most consider self-transcendence as a necessary element. This self-transcendence can occur in the relationship with self, with others, and with the transcendent. In the relationship with the self, it appears as self-objectification; with others, it is as moving toward others; and in the relationship with the transcendent, it moves toward the transcendent. Spirituality is closely related to individual identity, in that it surrounds and integrates life. Spiritual formation is thus closely related to Jung's concept of individuation, as this involves the separation of persona and ego, and shadow recognition which are closely related to the level of self-objectification. In addition, the withdrawal of shadow projection that occurs in individuation is closely related to moving toward others, in that it recognizes the shadow instead of blaming others, allowing one to look at others without prejudice. The fact that Jesus Christ is the symbol of the Self, the driving force of the individuation process, tells us that spirituality leading to a relationship with the transcendent God and Jung's theory are closely related to each other. Thus, if we examine the process of spiritual formation through the Jung's individuation process, we can better understand the psychodynamic dimension of spirituality. This article investigates the process of Chou Sun-Ae's spiritual formation through Jung's individuation process. Throughout her 98 years, Chou Sun-Ae experienced national pain and hardships, as well as personal adversity and difficulties; but through all of these hardships, conflicts, and difficult moments, she accomplished individualization. Therefore, by examining the spiritual formation through individuation in Chou Sun-Ae, I consider the direction of Christian spiritual education. In this study, three main characteristics of Chou Sun-Ae's spiritual formation can be identified. First, through a life of repentance, the identification between persona and ego can be weakened. Second, the ego develops, and individualization is achieved, through a new calling. Third, in shadow integration, the spiritual development comes to recognize Jesus Christ on the cross and achieve the process of sanctification. Investigating the direction of Christian spiritual education through Chou Sun-Ae's spiritual formation indicates that Christian spiritual education should harmonize vertical and horizontal relations and should develop an experience of the transcendent God in everyday life. By this means, the believer can achieve Self-realization and be a true Christian who practices love for God and love for neighbors.

• Convergence Security Journal
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• v.17 no.2
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• pp.137-144
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• 2017

Mental power, which is the intangible power of soldiers in our security situation, is very important recently. As for the history of war in East and West Korea, intangible combat power is regarded as a key factor that determines the rise and fall of the nation and the victory and defeat of the war. Recently, we are trying to improve the mental education in the military, but we still regard it as formal education, boring education, and time - consuming education. And continues to present the problem. The purpose of this study is to examine the problems of current mental education and to find out the direction of development of cognitive centered mental education. I would like to suggest a direction for fostering a strong group that is suitable for the diversification era.

• Korean Journal of Hospice Care
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• v.5 no.1
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• pp.50-62
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• 2005

The elderly people was over 8.3% in 2003. This seament is projected to grow to 14.4% by 2019(Aged society) and over 20% by 2026(Super aged society). As the elderly population is increasing and young population is declined social issues around elderly care are emerged in Korea. As a result of that, they are in the condition of poor system of the welfare of the old and it is the worst one in Korea. And because of the worst financial independence and difficulty in Korea, welfare facilities and medical instruments are so insufficient and deteriorated, so the quality of service is getting low. Furthermore the mortality of cancer is rapidely increased in recent years. So it is expected that the number of families who are caring for terminal cancer patient will be increased. We can not solve those problems only with government's policy such as to secure ample budget and to enlarge the aged welfare institutions. Definitely, to acheve the suggetions persistence concern about old people is most important, and family, community and national government should be linked to accomplish to goal. Accordingly, for this study attempts to provide conceptual framework of the respite care, spiritual care and home hospice, nursing home for the elderly. And this study is to discuss the necessity and effect about the construction of housing welfare infrastructure and to make a cooperation and linkage system among the aged welfare institutions, government and the aged welfare programs. As is well known, the issue of the increasing aged people is neither a matter of individuals nor of the family, but rather a complex matter of whol society. Therefore it can be resolved by the active participation of government. Conclusively this study tries to provide an direction of the improvement with regard to the welfare policy for the elderly. The study is as follwos: Chapters 1: The theological base, conception, essentiality, respite care, spiritual care and home hospice, nursing home for the elderly. Chapters 2: Definitions of respite care, spiritual care, hospice, patient of termina cancer and quality of life. And relations between respite care and nursing home. Chapters 3: The necessity of long-term care insurance and the perspectives of spiritual care. Chapters 4: Conclusions and summarizing(The directions of improvement of welfare policy for the elderly). To sum up, the problems of the aged people has not effects only to the aged people. This means that the problems of aged is the problems of the young generation today. Because young generation will be the old generation in the near future.

• Journal of Hospice and Palliative Care
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• v.22 no.2
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• pp.67-76
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• 2019

For hospice palliative care that provides comprehensive and general care, it is necessary to use assessment tools to objectively list issues and detail care plans. The initial assessment is a process of establishing an overall direction of care by identifying the patient's symptoms, social and spiritual issues and palliative care needs on the admission day or within one day of admission. This process is also used to identify the patients' and families' awareness of the illness, prognosis, treatment options and if the Physician Orders for Life-Sustaining Treatment (POLST) has been drafted. Consisting of 13 simple questions regarding the physical, mental, social, and spiritual domains, the Needs at the End-of-Life Screening Tool (NEST) is recommended as an initial assessment tool. Using specific assessment tools, a care plan is established for the issues identified in the initial assessment within three days of admission. A multidisciplinary assessment tool can be helpful in the physical domain. The psychosocial domain evaluates psychological distress, anxiety and depression. The social domain examines an ability to make decisions, understanding of the socioeconomic circumstance, family relationship, and death preparedness. A spiritual evaluation is also important, for which the Functional Assessment of Chronic Illness Therapy-Spiritual WellBeing Scale (FACIT-Sp) or the Spiritual Health Inventory (SHI) can be used. The use of an assessment tool could not only contribute to pain mitigation a better quality of life for patients, but also provide systematic training for a multidisciplinary team; And the process itself could be a stepping stone for the better care provision.

• Journal of Korean Society of Rural Planning
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• v.26 no.1
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• pp.51-68
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• 2020

Korea's general rural development projects, which has shifted its paradigm to a bottom-up approach, should be promoted in the direction of focusing on the subjective well-being of the residents in rural areas. This study analyzed the effect that a general rural development project impact on the subjective well-being of the residents and the village leader in the relationship the spirituality of leadership, the village's social capital to analyze the impact any general rural areas, attributed the success of development projects with diversified.. The results are as follows: First, the basic living-based projects among general agricultural fishing village development projects have positive effects on the subjective welfare of the residents. Second, it was found that the basic living-based projects and regional income raising projects in general agricultural fishing village development projects had a positive effect on the altruistic behaviors and beliefs of spiritual leadership. Third, as a result of analyzing the effect of the level of general farming and fishing village development on social capital, regional income raising projects have a positive effect on the formation of social capital such as trust and network. Finally, as a result of analyzing the influence of social capital on subjective well-being, it was found that social capital such as trust and network has a positive effect on the subjective well-being of rural residents. In future research, it is required to select more extended research subjects not limited to residents of limited areas, and conduct repeated studies, with expanding the model to include the important variables that affect the subjective well-being of the residents.