• International Journal of Computer Science & Network Security
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• v.22 no.11
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• pp.222-228
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• 2022

In today's era of digital technologies, the problem of religious communication in the cyberspace is being actualized, since the globality and accessibility of the WWW makes it one of the most effective and promising channels for transmitting various kinds of messages, including those of a religious nature. Today, religious organizations and movements pay the closest attention to the virtual media space, not only using it to attract new followers, but also for religious PR, image-making and branding, informing the world about themselves through news from the life of the organization and its followers. An equally important form of electronic communication in the online sphere is currently the interaction of various religious movements and religious cultures in general, or the dialogue of confessions in particular. Research in the digital space makes it possible to identify important trends in religious spheres based on the analysis of the flow of information on the Internet, to demonstrate the specifics of individual media outlets and the consequences of their activities for interreligious dialogue, to study the role of the Internet in changing religious beliefs, the possibility of changing religious identity, retrospective development of religious enlightenment at the turn of the century, to determine the vectors of possible interreligious interaction and discuss the role of digital technologies in the work of religious structures, to state the need to continue an active dialogue between representatives of religious movements, to hold expert seminars on interreligious dialogue on a regular basis, and to record the risks generated by the digital space. Thus, the coronavirus pandemic served as a background and context, a litmus test and a catalyst for accelerating and intensifying interreligious, interfaith dialogue and dialogue between religious organizations and society.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.115-153
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• 2022

Korea has rapidly become an aging society, and this phenomenon is found not only in common population but also in many religious circles. In this context, interest in the welfare of retired clergy members is increasing, and some religious organizations are trying to devise and perform rules and/or policies that ensure a secure post-retirement life for their clergy. However, the welfare benefits differ from one religion to another according to the characteristics of the given religion's organizational structure. For instance, denominations with a centralized hierarchy such as Catholicism or Won Buddhism implement a relatively stable welfare system for their elderly clergy members whereas autonomous denominations like many Buddhist or Christian orders are often found to have somewhat insecure welfare systems. Clergy welfare in Daesoon Jinrihoe, one of the representative new religions in Korea, is emerging as an important issue as Daesoon Jinrihoe is also affected by the problems of Korea's aging society. However, since the order has a mixed system of a centralized hierarchy and autonomous local branches, the welfare for their elderly clergy lacks clear lines of accountability. Consequently, there have been talks to devise a proper welfare system; however, these talks have come to a standstill. In this regard, this study aims to look into and analyze how various structures and welfare systems within Korean religious organizations impact elderly clergy. Lastly, this research will provide suggestions on practical alternatives for Daesoon Jinrihoe which could resolve the problems within their welfare system that negatively impact elderly clergy members at present.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.427-476
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• 2020

Park Wudang formally registered Daesoon Jinrihoe in 1969. While it shares ideas and history with other Jeungsanist groups, this paper argues that its organizational profile is unique. The two major institutional structures, the bonbu (headquarters) and the bangmyeon (branch) have together created space for the rapid development of this Korean new religion. The bonbu is a centralized hierarchy, while the bangmyeon exhibits the strong loyalty and cohesiveness of the clan. Running throughout both structural forms is the lineage concept, which is conceived here as an articulating paradigm able to operate in different organizational forms. This finely-balanced institutional structure makes a major contribution to Daesoon Jinrihoe's ability to fulfill its religious mission. The first side of this balance is the headquarters, which includes the core organization based in Yeoju as well as some outside temples and training centers. All of these were established under the direction of the Lord of Principle, the Dojeon, Park Wudang. Park Wudang also fixed the Dao Constitution, the Doheon, which serves as a blueprint for governance. From the Central Council to the various institutions for propagation, guidance, and auditing, current management practices conform closely to Park Wudang's organization vision. The second aspect of Daesoon Jinrihoe's organization is the branch structure. The larger branches, such as Yeongwol and Geumreung, are complex organizations in their own rights. The paper concludes by characterizing the two major axes of headquarters and branch as organizational types. Using Robert Quinn and Kim Cameron's institutional typology, the paper concludes that the bonbu is a classic centralized hierarchy with its focus on efficiency. The bangmyeon, in contrast, with its high level of group identity and spirit, comes approximates the clan institutional structure.