Earticle

이 논문은 믿음 공동체의 신앙 교육적인 기능에 대하여 20세기 미국의 종교교육학자들의 교육 이론을 네 시대로 구분하여 고찰함으로 미래의 믿음 공동체의 참된 교육 기능의 방향을 제시한다. 고찰의 대상은 1900-1920년대의 George Albert Coe, 1940-1950년대의 Shelton Smith, 1960-1970년대의: Ellis Nelson, 그리고 1980-2000대에 각기 다른 접근을 시도한 네 사람의 종교 교육학자들, Daniel Schipani, Robert Golman, Maria Harris와 Gabriel Moran, 그리고 Elizabeth Caldwell이다. Coe는 당시 미국의 진보주의의 영향 아래 교육이 교회 갱신의 강력한 수단이며 사회를 변화시킬 수 있는 방법이라고 믿고 예배 공동체에 임재하시는 하나님과 그 하나님을 믿는 [형제들]의 친교를 통해서 이루어지는 교육을 강조했다. Shelton Smith는2차 대전 후 진보주의와 자유주의 신학에서 나온 종교교육과 구분하여 신조된 기독교 교육이라는 개념을 정립시켰다. Nelson은 사건(events)을 통한 교회교육의 중요성을 강조하였는데, 인간은 자신이 속한 문화의 영향 속에서 자신의 신념을 형성하게 되는 것처럼 마찬가지로 믿음 공동체는 가치와 사랑과 헌신을 형성하여 그리스도인들이 믿음과 삶을 공유할 수 있도록 하는 기능을 가져야 한다고 주장하였다. 이어서 20세기말의 다양하여진 종교교육의 형태는 믿음 공동체에 풍부한 자원이 되는 동시에 장애가 되기도 하였다. 이 논문에서 보여주는 것과 같이 20세기 초부터 말까지 신앙공동체의 교육적 기능은 방법과 접근을 달리하면서 끊임없이 강조되어 왔다. 이 연구에 기초하여 필자는 21세기의 믿음 공동체의 신앙 교육의 기능이 다양한 사회의 요구와 문화를 반영하며 그 문화를 읽을 줄 아는 회중과 지도자가 협력하여 교회의 참된 교육 기능을 높여 가야할 것을 제안한다. 또한 교회 안에 개인의 가치와 믿음과 헌신을 형성하여주는 참된 믿음의 문화를 형성해가는 믿음 공동체의 신앙교육적인 힘과 역할을 강조한다.

In this paper, the role of community in the ministry of education is searched through the survey of the role of community and its variations in 20th Religious education. I presuppose that the community contributes to religious education either directly or indirectly. Depending on the era in which theories were developed and on the educational theorists, the role of community is seen in various ways. Mainly, I will examine the major time periods in the twentieth century which produced these theories. These time periods are 1900-1920, 1940-1950,1960-1970, and 1980-2000 in U.S.A. Coe stresses the importance of the role of the church as educator: A church makes its members more than the members make the church. To Coe Christian worship is thus realization of the democracy of God-realization by imagination, by fresh insight, by rectification of purposes, by the coincident consciousness of God and our fellows. Worship has the possibility of developing a growing social intelligence and sense of purpose. Smith, with the rise of Neo-Orthodoxy and its theologians, Karl Barth, Paul Tillich, and Reinhold Niebuhr led Christian educators to seek distinctiveness from progressivism and initiate 'Christian education. For Nelson, the church or faith community exists in the reality of human existence, culture, and human beings. The formative power of the congregation's life of faith stresses that revelation discloses the real meaning of tradition and allows a person to transcend the self and to stand outside the culture. In the last two decades of 20th century, the influx of has becomes a source of community and obstacle to the community of faith. The fact that role of the community of faith in Christian education has expanded tells us that we need to know the dynamics of the faith community. Through the survey of the role of community in the twentieth century, it is realized that the faith community should pay attention to the forming the culture of faith community that teaches and learns with compassion and partnership in the way that Jesus educated people. It is also a process of becoming whole with God's promise for freedom.

Purpose: To investigate death-related traditional and religious practices in Narldere, a district of Izmir province in Turkey. Methods: A descriptive design was used (n = 181). The interview form was composed of 28 open-ended questions. The data were collected through face-to-face interviews by the researchers. Descriptive statistics and chi-square significance test were conducted. Results: Of all the participants, 36.5% described death as the end of life. Praying took place first among the religious practices following death. A total of 42.0% said that relatives and friends who joined the burial ceremony shovel some soil into the pit over the corpse in order to express that they would not claim any rights from the deceased person thereafter, and 55.2% stated that they visited the deceased person뭩 home to give social support to his or her relatives. Conclusion: We recommended that nurses and physicians be closely acquainted with the prevailing traditions and religious beliefs in the communities where they served.

Journalists play an important role in the construction of the image of religion in the media. In Israel the secular-religious divide has resulted in the media being seen as contributing to the perceived negative image which religious communities, in particular the Haredi ultra-Orthodox, enjoy. This paper seeks to throw light upon Israeli journalists’ religious beliefs and observance of religious customs. Given that journalists’ work values emphasise freedom of the media and the right to know it is instructive to throw light on how journalists negotiate their religiousity. This is important in understanding how religion is covered in Israel. Does a perceived anti-religious bias in the Israeli media reflect the religious identity of Israeli journalists?or not? But a poll by this author of 260 Israeli journalists about Jewish religious identity while confirming that Israeli journalists favor the separation of synagogue and state found there was little or no difference between the positions of Israeli Jewish journalists and that of the broader Israeli Jewish population on existential questions like belief in God. Nor were there any significant differences regarding religious activity like observance of religious holidays or Jewish life cycle events between the journalistic community and the rest of the Israeli Jewish population.

Korean Americans have been known for their high affiliation with Christian churches and frequent attendance to their religious communities. Given the religious salience, we examined how attachment to God and religious coping influence depressive symptoms among 214 Korean immigrants in the face of distress from immigration. We hypothesized a path model based on the assumption that the internal working model of attachment to God manifests as religious coping which is attachment behavior. The results supported the hypothesized path model with good model fit indices. Also, it was found that negative religious coping directly predicts depression and mediates the effect of anxious attachment to God on depression. The limitations and implications were discussed.

As people hear about accidents, they may wonder who is responsible. We extended this work by testing a model of a two-party attribution process that starts with perceptions of self-other overlap. How we communicate about accidents can also shape how people think about the parties involved. To that end, we also examined the effects of including extra-evidential (social) information about the parties involved (e.g., a person’s religion) on self-other overlap and group bias. Participants (N = 252) read one of 12 versions of a vignette about a two-party car accident that varied accident severity, accident commission (i.e., implicit responsibility), and the driver’s stated religion (Christian, Muslim, or unstated). Results showed that as people perceived larger differences between themselves and the accident victim, they judged the victim as more responsible for the accident, the driver as less responsible, and the victim’s behavior as a more essential aspect of the victim’s character. In addition, we found that the driver’s religious label and accident commission interact to influence participants’ perceptions of themselves in relation to the driver (self driver) and in relation to the victim (self-victim) in ways that advantaged the Christian driver but not the Muslim driver. The attribution process also had consequences for Muslim, but responsibility attribution, religious bias, self-other overlap, two-party accidents, accident severity ssed.

This study aimed to investigate whether protestant religious facilities are maintained appropriately for people and regular inspections are conducted. As a study method, survey and site investigation were conducted. The survey questionnaire aimed to know the perception of users or responsible persons about safety management and current status of safety management systems while the site investigation aimed to inspect structural conditions by a visual inspection such as proper installation of fire protection equipment and whether regular inspection were conducted. It was found, through the inspection of the current safety management status, that the safety management related persons did not know which parts and how much they manage incorrectly, and did not know the follow-up actions in case of accidents. Therefore, it is essentially required to assign a proper person to the facilities for safety management and to have safety consciousness education. Furthermore, although more than 80% of the surveyed subjects responded that they were familiar with the way to use safety management related facilities and overall instructions, the respondent were concerned about the correspondent training for emergent circumstances.

Assam lies nestled in the far north-east corner of the Indian subcontinent. A country blessed with ample natural resources, the state of Assam also has a plethora of options in terms of choosing their core food sources. Banana or kol, as named in Assamese, has hundreds of varieties available in many parts of the world. They grow particularly well in tropical countries. It is found abundantly in the state of Assam and people have been making judicious use of the fruit and its plant parts in their cuisine since time immemorial. But nevertheless, a detailed review on its uses and importance and rising popularity in ethnic delicacies has not yet been documented well. This paper attempts to bring together the popular banana-based recipes of Assam state and its use in everyday religious ceremonies by the people of this community. It has age-old recipes used commonly in Assamese households and descriptive analysis of their microbial and biochemical diversity. It aims to bring to the fore the rising popularity of these ethnic dishes amongst modern population and is an attempt to revive these dishes and bring them into the mainstream Indian ethnic cuisine. As more and more people become aware of ethnic cuisine, it increases a global connectivity based on exchange of such information from lesser-known sources. The importance and significance of documenting these lesser-known recipes of Indian Assamese cuisine is an attempt to keep it relevant and take it to a broader audience who are appreciative of such oriental dishes. It is also high time a policy framework is worked upon by respective government of state and the centre for the true recognition and sustainability of such ethnic cuisine.

This presentation will explore the Lotus Sutra-based understanding of the diversity of religions that underpins the Japanese Buddhist religious group Rissho Kosei-kai’s approach to interfaith cooperation and dialogue. I will examine how Rissho Kosei-kai creatively reinterpreted prewar Nichirenism’s stance toward the diversity of religions to support an inclusivist embrace of other religions and enter dialogue with them. However, I determine that those innovations have an ambiguous contemporary legacy, as aspects of Rissho Kosei-kai’s inclusivist notion of the “oneness” of religions cannot transcend reductive inclusivism to provide a coherent account of religious pluralism.In the conclusion of this presentation, I will reflect on the potential for establishing a practical framework for understanding religious pluralism for Rissho Kosei-kai and consider the prospects for embracing a thoroughgoing pluralism from the standpoint of the Lotus Sutra tradition.

This paper is about how societies are changing and adapting measures to resolve social challenges. In South Asian countries such as Bangladesh, India, Nepal, Pakistan, and Sri Lanka, child marriage is a challenging issue that is primarily unreported despite local and international advocacy. The major problem is the conservative nature of the society, mainly consisting of cultural/traditional norms and religious oppression, which deems to dominate the social setup. Particularly in Pakistan, religious minorities have been the target in the past decade, where minor girls from minority sects have been abducted, raped, and forced to get married to middle age or even older majority sect community members. Since the girl has embraced Islam, the sole statement is that Muslim law/Shariah should be applied rather than the constitutional, parental/legal guardian fundamental rights. Pakistan is a signatory to the Child Rights Convention, including domestic legislation and other international protocols. However, the Shariah law is the greatest challenge in the case's outcome. Secondly, although recognizing through legislation the legal age of marriage in the provinces of Pakistan, the judges use their discretion based on the statement recorded under the 164 Pakistan Penal Code1, focusing on willfully embracing Islam and consensual marriage union. Regardless of scrutinizing precisely the age mentioned on the form as proof of conversion and marriage certificates attached in the magistrate court. The valid question is whether the age mentioned on a forged document should be admitted as an exhibit. Should there be any action against the concerned judge or the perpetrator if forged documents are acknowledged in a court of law? Rather than taking any action against the unregistered Muslim preacher who registered the marriage without even verifying the age, the question imposes significant importance on where the standard should be set and who should be held accountable, the person who registered the marriage, the police who refused to register the First Information Report, the magistrate who recorded the statement of a minor under section 164 of the PPC, or the judge who admitted the conversion and marriage certificate regardless of cross-examining with the national database to verify the age? This paper's importance is to share under what circumstances child marriage should be supported or who can support the marriage based on specific episodes in life and fate. This paper will examine the marriage of minors and their consent in religiously conservative countries, culturally homogenous societies, and conservative but promoting modernization and social stability.

Religious people strive not only for personal religious salvation, but also for the welfare of their neighbors and the construction of a good society. Religious people's efforts to create an ideal society for their neighbors also contribute to the maturity and expansion of individuals and religious communities. The purpose of this study is to explore how religious people's practice of peace in the local community can contribute to the expansion of social capital of religious people and religious communities, and to provide implications for the future community activities of the FFWPU. Previous studies on religion and social capital claim that the social capital of religious people can only contribute to social development when it is circulated to the outside society beyond staying within religion. If I look at this argument in detail according to the three types of social capital, FFWPU members’ community activities can be categorized as three- 1) the personal relationship of religious people is closely connected with outsiders of religion (bonding social capital), 2) the group activities of religious people are connected with groups of non-religious people (bridging social capital), 3) the group activities of religious people are connected with higher level of institutions(linking social capital). I take the experiences of participating in the Seoul village community project of the FFWPU members as an example. In order to carry out the purpose of this study, social capital theory was used to classify the types of social capital into three categories. It is argued that it is desirable to foster bridge-type and link-type village community activities rather than bonding type village community activities.

중국은 종교 활동이 정부에 의해 제한되고 감시되는 국가 중에 하나이 다. 2014년에 중국은 세계에서 종교적 신앙의 자유에 관한 최악의 국가 중 하나로 인식되었다. 그 이후로 중국의 종교 자유는 여전히 민감한 문제였으며 향후 몇 년 동안 계속 제한 받을 것이다. 중국의 천주교와 관련하여, 본 논문은 각각의 교구의 모델이 다른 교구와 비교하여 독특한 특성을 가지기 때문에 중국에서 교회와 국가의 관계가 일반적으로 평가되기 어렵다는 개념을 강조하고 있다. 또한, 본 논문은 바티칸과 베이징 간의 화해 과정과 천주교와 지하 카톨릭 교회 간의 통일 가능성에 대한 또 다른 시각을 제시한다. 또한, 외국인 종교 행위에 대한 중국의 정책과 관련하여, 이 연구는 그들의 종교 공동체의 활력과 생존을 보호하는 전제로 요약 될 수 있는 가설을 제시한다. 비록 바티칸이 "베트남 모델"에서 채택 된 기능인 주교 임명에 양보를 제공한다 할지라도, 중국 본토에서 카톨릭 교회 운영에 관한 바티칸과 중국 간의 합의는 어려울 것으로 보인다.

China is one of the countries in the world where practice of religion is being restricted and monitored by the government. In 2014, China was identified as one of the worst countries in the world to practice religious belief. Since then, religious freedom in China still has been a sensitive issue and will remain restrictive in the upcoming years. With regard to Catholicism in China, this paper affirms the notion that church-state relations in China is difficult to be assessed in general terms since each diocesan model offers its unique characteristics compared to the other. Moreover, this paper provides another light on the on-going process of reconciliation between the Vatican and Beijing, and the possible unification between the Patriotic and underground Catholic Churches. In addition, with regard to the Chinese policies towards the practice of religion of foreigners, this study proposes a hypothesis which can be summarized in a single premise that safeguards the vitality and survival of their religious communities. It seems that a possible agreement between the Vatican and China on the administration of the Catholic Church in the Mainland is still an impossible dream even if the former will offer concessions on the appointment of bishops, a feature adopted from the “Vietnam model”.

논문 제목인 ‘종교 여성들’이라는 용어는 중세사가들에게 매우 인기있는 주제 가운데 하나이다. ‘종교 여성들’이라는 용어는 중세 사회에서 ‘수녀’, ‘은둔자’, ‘서약자’를 포괄하는 것으로 모든 유형은 역사 연구의 주제가 되어왔다. 수녀와 수도승, 그리고 남성 은둔자와 여성 은둔자 간의 문화적 사회적 차별성은 학문적으로 동의되어 온 바이다. 역사적으로 무시되어진 여성을 구원하기 위한 일은 여성사를 구축하는 것으로, 교회사 속의 여성들을 조명해 보는 것이다. 줄리아 노리치와 마저리 켐프 린은 양자 모두 중세 시대에 노퍽 지방에서 유명한 종교 여성들이었다. 그들의 성격과 이미지는 각기 서로 상반된다. 그러나 전반적으로 말해서, 마저리는 신학자들로부터 매우 비판적인 평가를 받고 있으나, 여성 학자들에 의해서는 높이 평가받고 있는 인물이다. 이 두 여성은 꽤나 문제를 제기하는 여성들이다. 왜냐하면 줄리아의 저작은 굉장한 것이었으나 그녀 자신에 대해서는 거의 아무것도 드러내지 못하고 있다. 줄리아가 중세 시기에 가장 유명한 ‘은둔자’ 가운데 한 사람이었을지라도, ‘은둔자’ 줄리아와 그녀의 집단 간의 연관성을 드러내는 어떤 단서도 발견하기 어려운 것처럼 보이기 때문이다. 역사적 사료의 부재는 일부 종교 여성들을 우리의 시야에서 비가시적인 것으로 만든다. 동시에 종교 여성들에게 근대적인 용어를 적용하면 그들의 일부에 대해 지나치게 과대평가해 버리는 경우가 생긴다. 이러한 의미에서 줄리아 노리치와 마저리 켐프 린은 모두 주변화된 종교 여성들이다. 이들 종교 여성들은 근대학자들이 만들어 놓은 중세 세계라는 도식 속에 소수집단으로 분류되어 버렸다고 볼 수 있다.

In many African communities, indigenous traditional Knowledge is essential in predicting weather extremes and in helping communities to prepare for and address the adverse impacts of natural calamities like drought and floods. Indigenous religious perspectives are arguably an integral aspect that can inform climate-resilient agricultural technique and policies if a holistic approach to climate change for food security, co-existence and co-prosperity must be taken seriously. African women are custodians of indigenous religious knowledge. In pre-colonial Africa, women were the major authorities in herbal remedies within their own homes and at the community level, where they focused on disease prevention and cure. In African communities, women ritually design and implementing traditional health systems using traditional medicines and ancestral spiritual procession. Through indigenous religious knowledge, African women herbalists helped communities to interpret climate change using religious community’s native ethical concepts. They enabled community members to recognize Mother Earth as a living being to whom human beings have an indivisible, interdependent, complementary, spiritual relationship and divine responsibility towards life sustainability. This paper uses an ecofeminism approach to argue that there is need to widely recognize and promote African women’s indigenous religious knowledge on climate change for food security in African’s co-existence and co-prosperity.

This review article argues for the need for interfaith unity to create a spiritual civilization in the 21st century. It charts the historical trend towards interfaith unity that reached maturity in the United States and describes the manifold efforts of Sun Myung Moon and Hak Ja Han to this end both in America and Korea.