• Cross-Cultural Studies
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• v.37
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• pp.7-29
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• 2014

The 'discovery' or 'conquest' of the New World in 1492 was the starting point of world history that irrevocably changed the fate of the Latin American continent. The global stream known as 'Columbian Exchange', which was the widespread inter-continental contacts, inter-civilizational conflicts, or bilateral communication, has rendered multifarious effects throughout many historical periods up to the very contemporary time. The propagation of Catholicism initiated along with this 'discovery' transformed Latin America of nowadays in the region that has the biggest Catholic population in the world. The previous studies in Korea regarding Latin American Catholicism has focused on the spread of Catholicism in relation to the European colonization, rather than analyzing the concrete and detailed ways in which Catholicism exerted tremendous influences in the whole continent. They were less attentive to various historical contexts in which the diffusion of Catholicism differed greatly according to cultural landscapes and political specificities. Thus, this essay attempts to examine the diffusion of Catholicism from the perspective of confrontation between royal authorities and the power of church. The essay points out that the royal communities and institutional authorities which facilitated the intial process of Catholic evangelization maintained antagonistic relationship with ecclesial powers. By delving into the gradual transformation of church systems, it reveals that Catholicism in Latin America became a major field for conquerors in power to attain economic and political dominance. And unlike the initial submission and hospitality, the religious convert of the indigenous people attested to the violent inhumanity and opposition. Therefore, the essay aims to pave a clearer way to the understanding of complicated dynamics and conflicts between Catholicism in Latin America and the establishment of Spanish colonization.

• Journal of English Language & Literature
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• v.60 no.2
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• pp.211-232
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• 2014

In late Victorian England, a "pervert" meant two things. One meaning designated a person who "turned" or converted from one sect of Christianity to another. In Wilde's time this referred specifically to converts from the established state Church of England to the transnational Roman Catholic Church. The other, newer meaning designated someone who turned from conventional heterosexual relations to a (as yet unnamed) homosexual orientation. In the context of the late Victorian empire, both were considered dangerous. The rising social and political influence of Roman Catholicism appeared threatening as a transnational Church invading a national one. For the Anglican Church of England, this crisis was played out what came to be known as the Oxford Movement, still influential during Wilde's time as a student there from 1874 to 1878. What is interesting in Wilde's life, as in his work, is the way he himself played with the dangerous transgressions inherent in being a "pervert." Sexually, he was converted to same-sex love while still a married man. In terms of religion, he remained fascinated with Catholicism, allegedly converting on his death-bed. But what is provocative is way that Wilde used one "perversion" to play into another: so that in such works as The Picture of Dorian Gray and Salome, his version of a kind of anti-Catholic Catholicism becomes a site of sexual desire, and sexual desire expression for that kind of spirituality, which, as unrequited longing, can ultimately n find no object adequate to its imagination.

• Cross-Cultural Studies
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• v.23
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• pp.167-189
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• 2011

In modern Spanish culture, there is not other cineaste who has explored the controversial topic of sexuality deeper and more reiterative ways than Pedro $Almod{\acute{o}}var$. In our opinion, $Educaci{\acute{o}}n$> fundamentally, is a metaphoric work about the corruption of the Catholicism during Francisco Franco regime in Spain. This movie is a brilliant and solid critic to the abuses suffered by a child in a religious school during the Franco regime. This movie is about the forbidden desire in Catholicism and the tragic end of a priest. Father Manolo sexually abused one of his students at the school; as a result, this student loses his sexual identity and ends up ruining his own life due to using drugs. Eventually he is revenged by his younger brother. On this movie, $Educaci{\acute{o}}n$>, Pedro $Almod{\acute{o}}var$ portrays a sentiment of anticlericalism and blasphemy against God and Jesus Christ through a story which contains homosexual scenes and direct quotations of biblical cites, such as the expulsion of the merchants and sellers out of the temple in Jerusalem in the Mathew gospel to insinuate Jesus'lack of charity and love to others. We conclude that Almodovar's description of the fallout of this priest, caused by his forbidden desire, is not only beyond anti-Catholicism but it can also be seen as an actual reflection of the cultural and sexual change in the European and, in particular, Spanish society.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.135-148
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• 2004

Why do religions emphasize good deeds like charity or love? What kind of relation are there between good deeds and salvation? Early Buddhism stresses that the deed of mortal cannot escape retribution. And deeds are intentional act, so those are representation of mind. Therefore an issue of mind raises its head before action. The extinction of ignorance and thirsty gives rise to good mind, and the good mind produces good deed. Mahāyāna Buddhism accentuates charity. It signifies that the mind of oneself sympathizes the mind of others. That is impossible unless one throws away attachment to oneself. The alms deed makes that possible. In Roman Catholicism Ten Commandments assert absolute worship to god. The transcendental merits devaluate worldly ones, so the mind can obtain calmness. Protestant claims the one can acquire salvation only by faith. And the salvation leads human to good deed. In conclusion good deeds are not ways and means to mokṣa or grace, but identical with them in Early Buddhism and Mahāyāna Buddhism, and Roman Catholicism and Protestant.

• Cross-Cultural Studies
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• v.25
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• pp.185-212
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• 2011

The faith in St. Mary of Guadalupe is supposed to be concerned not as reminiscence of historical events or legends, but organic product of having nowness. It's an organism that can not be stay in a fixed type. From the perspectives of syncretism the coexistence of heterogeneous elements (Symbiosis) between Catholicism and Aztec's religion has been changed constantly depending on the necessity and function of the subjects who have dreamed the social integration. It's fundamentally clear that the faith in St. Mary of Guadalupe is still valid phenomenon in the modern Mexican society and that the faith is an aspect of popular catholicism which includes the remaining elements of the religion of the Aztecs. This is to understand the meanings of the perception of the contemporary mexicans on the phenomenon for the faith in St. Mary of Guadalupe. Through in-depth interviews, it is revealed that a high rate of sharing of the information does not mean the proportional acceptance of the history. It's a interesting point to see that the mexicans consider the faith in St. Mary of Guadalupe catholic belief, having a feeling of strong tie between themselves and the Aztec's religion. In spite of the historical conflicts over the veracity of St. Mary of Gaudalupe, the majority of the contemporary mexicans consider the faith positive element to consolidate the nationality and socio-cultural identity of $M{\acute{e}}xico$ against the socio-political and ethnic conflicts in the Mexican Society.

• Journal of the Korean Geographical Society
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• v.34 no.4
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• pp.395-418
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• 1999

문화지리학도는 종교를 인간의 가치관과 풍속을 형성하는 가장 중요한 인자의 하나로 평가하는 바, 이는 문화지역 설정의 기준이 된다. 이 논문은 18세기 말부터 19세기 말까지 충청도 서부해안 내포지방에서의 가톨릭교 확산에 대하여 고찰한 글이다. 농민.행상.상인.선부 등 주로 평민층으로 구성된 가톨릭 공동체는 조정의 가혹한 박해에도 불구하고 가톨릭교 확산에서 중요한 역할을 감당해 왔다.

• Journal of the Korean Institute of Rural Architecture
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• v.14 no.4
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• pp.67-76
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• 2012

The main purpose of this study is to understand the existing and the architectural characteristics of the Secondary Stations of Catholic Church in Jeju. The method of this study is to research all the literature and to visit. The time of establishment of the Secondary Stations of Catholic Church in Jeju was mostly 1950's, and that time was the heyday of the Secondary Stations of Catholic Church that was built in Korean. Catholicism was spread throughout Jeju during this time, and in the process, the Secondary Stations of Catholic Church was built. The Secondary Stations of Catholic Church in Jeju are sited mostly in coastal villages, and especially Catholicism was actively spread throughout the west of Jeju and the a large number Secondary Stations of Catholic Church were built in the west of Jeju. The Secondary Stations of Catholic Church were built between the mid-1950's to the mid-1960's. The plan type is kept as plan shaped of straight shape. When made an enlargement of the interior space and altered, framework of the Secondary Stations of Catholic Church was generally maintained. The head of the side window and the front door have the same design characteristics. When the belfry is located, it is attached to an outer wall of the Secondary Stations of Catholic Church, or is located to the left or the right the front of the Secondary Stations of Catholic Church. The design of belfry found expression in various forms. The buttress are not located in the others but in Young-su Gong-So, and it has not the structural functions but the design functions.

• Cross-Cultural Studies
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• v.27
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• pp.81-104
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• 2012

This paper looks into the complexity of the comparative and conflictive elements portrayed on the novel Nada. Through the interpretation of the actions of the female characters, we can classify them into two different categories: pro-Franco and anti-Franco system. Thus, for example, the character Ena is an active, intellectual and liberal woman capable to manipulate and control men who lives at her own free will. This active and liberal personality is clearly not the favored type of woman under Franco, which prefers a society where men are the dominant figures. Another female character, Gloria, places herself far from the Catholicism based morality during the Franco period as she is having an affair with her husband's brother. We also find examples of the opposite, that is, affinity with Franco ideals, such as Angustias' decision to become a member of the convent, in line with the motto "Spain, united and great, through Catholicism"; the example of Ena's mother, nurturing six sons and daughters, also resonates with Franco ideology of a woman's role in the Spanish society, being mostly a reproductive instrument. One of the topics of this novel is the confrontation between the prewar petit bourgeoisie and the new postwar bourgeoisie. We can appreciate a big difference between the lifes of Andrea's family and Pons' family. Andrea has friendly relationships with friends from the new bourgeoisie; however, these interactions are not genuine, but superficial. Because of that, we also conclude that this novel reflects the underlying conflicts between different social strata. We also observe the conflicts and confrontations between republicans and nationalists in this society, through the relationships between two brothers, Juan y $Rom{\acute{a}}n$. During the civil war, Juan collaborates with the national faction, while $Rom{\acute{a}}n$ joins the republican faction. Consequently, they separate from each other due to their different ideologies. We will conclude that this novel also reflects on the idea that the Spanish civil war destroyed fraternity and separated families.

• Korean Journal of Human Ecology
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• v.15 no.2
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• pp.239-249
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• 2006

The purpose of this research is to examine the relationship among religiosity, self-esteem, and life satisfaction of the elderly. The subjects of this study are 228 elders living in Busan and Gyeongnam areas, who have religions such as Christianity or Catholicism. The main results of this study are as follows: 1) Elders' health condition, starting age of religion, and social religious activity are revealed to be significant variables which influence their self-esteem. 2) Self-esteem, individual religious activity, and health condition are revealed to be significant variables which influence their life satisfaction.

• Journal of Family Resource Management and Policy Review
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• v.3 no.2
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• pp.33-50
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• 1999

The purpose of this study is to analyze the relationship of housewives’sense of ancestral service and behavior and to verify the how housewives’value orientation affects the sense of ancestral service and behavior. The data are collected from 393 housewives in urban. The statistics used for the analysis are Cronbach’$\alpha$, Frequency, Percentage, Mean, SD, and Multiple Regression Analysis. The results are summarized below: First, among the variables, degree of fate-control orientation is the most, on the contrary, material orientation is the lowest. Second, value orientation variables that affect sense and behavior of ancestral service are material orientation and gender equilibrium orientation. Third, the behavior of ancestral service is more traditional than sense of ancestral service. Fourth, cause-and-effect variable which affect behavior of ancestral service are education level, religion(Buddhism, Catholicism), employment status, number of children, health, daughter in -law’s ranking, sense of ancestral service, and value orientation, which affect the direct or direct and indirectly. Especially sense of ancestral service variable is the most important mediation one. We expect further studies on the sense of ancestral service and behavior with precise scale and sampling.