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영어석사논문 선교학 석사논문 영국석사논문 형식 Comparison between the Catholic view and the Protestant view of the ancestral practice (Josang-Jesa) of Confucianism in the Korean Context.

Dissertation TopicComparison between the Catholic view and the Protestant view of the ancestral practice (Josang-Jesa) of Confucianism in the Korean Context.Table of Contents.CHAPTER ONE: INTRODUCTION1.1 Background to the Study1.2 Statement of the Problem1.3 Significance of the study1.4 Research Methodology1.5 Scope of the Study1.6 Chapter OrganisationCHAPTER TWO: CONFUCIANISM IN KOREA2.1 Introduction2.2 Confucius and his Teaching2.2.1 His Life2.2.2 Confucius’ teaching.2.3 Confucianism in Korea2.3.1 A brief history.2.3.2 General Teaching of Confucianism in Korea2.3.3 Traditional Korean Josang-Jesa2.4 SummaryCHAPTER THREE: A BRIEF HISTORY OF EARLY CHRISTIANITY IN KOREA3.1 Introduction3.2. Catholicism in Korea3.3 Protestantism in Korea3.3 SummaryCHAPTER FOUR: THE CATHOLIC AND PROTESTANT VIEWS OF JOSANG-JESA ANDTHEIR MISSONAL APPROACHES IN KOREA4.1 Introduction4.2 Josang-Jesa in Korea4.3 The Catholic View about Korean Josang-Jesa and its Missional Approach4.4 The Protestant View about “Jos.In preparing for the ceremony, the descendants select an appropriate room, lay out the ritual materials and set up a folding screen for the ritual offering in front of it. A tablet with the name of the deceased inscribed or a photograph is placed on the table. Various eatables such as rice, vegetable, meat, and confectionery offerings are placed on the table. A smaller table for incense burner is placed in front of the offering table.The traditional order of the ancestral rite is as follows:1. Kangshin (calling the spirit)2. Chohon (first offering of liquor)3. Tokchuk (reading of invocation written in Sino-Korean)4. Ahon (second offering of liquor)5. Chonghon (final offering of liquor)6. Hammun (participants file out of the room where the offerings are being made)7. Kaemun (participants file back into the room where the offerings are being made)8. Honcha (tea brewed from the roasted rice is offered in the place of soup)9. Chulsang (the ceremony ends)10. Umbok (fellowship meal)After m similar in their ethics and practical life. On the contrary, with their conservative and purity kind of theology and teaching, the Protestant branded most, if not all, of the indigenous beliefs and practices idolatry.The study in this chapter has prepared the ground for the next chapter. The Catholic and Protestant have different views regarding the beliefs and practices of the indigenous, which would evidently affect their views about Korean Josang-Jesa- the content of chapter four.CHAPTER FOURTHE CATHOLIC AND PROTESTANT VIEWS OF JOSANG-JESA AND THEIR MISSONAL APPROACHES IN KOREA4.1 IntroductionThis chapter presents the various views of the Catholic and the Protestant about Josang-Jesa in traditional Korea. In addition, the chapter looks at how the two Christian traditions have utilised some elements of Josang-Jesa in their mission expansion.4.2 Josang-Jesa in KoreaDuring the Yi dynasty (1392-1905), Neo-Confucianism became the primary philosophy of the country. Ga-rye, the book of fa the term Josang-Jesa. As indicated in chapter one, while the Catholic translates the term “ancestral veneration”, the Protestant translates it as “ancestor worship.” It is in light of this that Catholics do not bother to use the term and that Protestants use Chudo-Yebae instead.5.2.2 Bowing down to the deceasedAnother difference between the Catholic and the Protestant is “bowing down to the deceased”. The Protestants, especially Presbyterians do not accept this based on the first and second of the Ten Commandments: ‘You shall have no other gods before me. You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them’ (Exodus 20:3-5a).On the contrary, in view of the same two commandments, Catholics believe that it is idolatry to make a statue as god and worship and to bow down to it, although they think that bowing down to the parents, whether alive or dead is not idolatry. nted, there are some differences between the Catholic and the Protestant’s view of Josang-Jesa. Even though there is historical difference between them, both of them have been affected not by indigenous people but by the non-Korean authority.Until the mid-1970, the Korean theology still had little change. Hymns, church buildings, the order of the services of worship, the elements of the service, and all other ritual matters appeared to be so Western that there was hardly any visible difference from American religious practice other than the use of the Korean language. Little attempt was made to create Korean hymns,build churches in a Korean style, or to adapt Christianity to Korean.The Catholic and the Protestant’s trial of inculturation in the order of Josang-Jesa is equivalant apart from the bowing down to the deceased. Both of them have tried to remove the elements of idolatry, and to add Christian character which are hynm, prayer, and sermon.To hold loyalty to the Gospel identity, 3

인문/어학| 2022.12.16| 49페이지| 50,000원| 조회(128)

선교학, 영어논문, 종교와 문화, 석사논문, 조상제사

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성령의 역사에 대한 전통적모델과 현대적 모델의 비평적 분석 Critically analyse some Traditional and some Contemporary Models of Spiritual Direction.

Topic: Critically analyse some Traditional and some Contemporary Models of Spiritual Direction.1. IntroductionSpiritual direction is an ancient Catholic tradition which dates back to the fourth century when some Christians took to living in the desert as a way of making a more radical commitment to Christianity and to their prayer life. According to Wilkie, desert fathers and mothers, like St. Anthony of Egypt, began offering spiritual guidance to new desert dwellers struggling with prayer and temptations. Subsequently, when monasteries were developed in the 6th century, senior monks or abbots were seen helping new monks to internalize the Benedictine rule and embrace a rigorous spiritual path. Again, in the 16th century there was a development of the 30-days spiritual exercises as a way of helping new seminarians to discern God's will in their lives. These exercises were formed to help a person make a free decision, and to make major life decisions with as much freedom as possible witions of the person become united by the presence and love of the indwelling Christ.1.2 Who are the spiritual directors and the directees?Spiritual direction normally involves a director and a directee. It is a spirit-centered relationship in which a trained and experienced companion assists an individual to reflect on his/her spiritual journey in the light of the Gospel. This is to enable the individual to recognize and respond to God's self-communication in their prayer and in the ordinary happenings of their life. The director waits in readiness to receive this intimate revelation, to respond in wisdom, discernment and love to what has been shared in order that both of the director and the directee may see more clearly the direction in which the Spirit is leading. There is a relational movement as the directee moves from merely obeying orders to getting personally acquainted to a relationship of some measurable depth.According to Jones, a spiritual director is “God's usher'” who praclonger under persecution. Some had deep questions about an expression of the faith that was taking on the trappings of the Roman Empire. Men and women used to go to the deserts of Egypt and Asia Minor, and sought to live out the Great Commandment: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and you shall love your neighbor as yourself” (Luke 10:27, Deuteronomy 6:5, Leviticus 19:18). Many came to them to seek spiritual direction and these Desert Fathers/Mothers became teachers and disciples. The Desert Fathers/Mothers were called “Abbas/Ammas”. It was used as spiritual fathers/mothers. Thus, the Desert Fathers/Mothers and their disciples were in the relation of spiritual parents and children. Their spiritual direction was an individual guidance of pure life and holiness rather than dogmatic teaching. It was often the case that someone seeking to live a more faithful life would go to an Abbas /Ammas and to us and the implications of that sense of presence for the spiritual life. Often, individuals enter spiritual guidance relationships in times of life transition -for example, near milestone birthdays, after divorce or a significant loss, in moments of career change- or when their lives seem somehow out of balance or like something is missing.2.2.2 MentoringThe word mentor does not appear in the Bible but comes from Greek mythology, and has been popularized in our time by Erik Erikson. Cultural anthropologists reveal that almost every society has had “elders” of some kind. Whether they be tribal chiefs, village head-men, clan leaders or family patriarchs-most every social unit across history and around the globe has clearly recognized adult role-models or wisdom figures. These are generally older, more experienced, stronger members of the group to whom the younger look for identity.Spiritual mentors are extremely important in the spiritual development of Christians. Though, as mentioucting his disciples such as Ann Bolton and Elizabeth Ritchie what good practices they should emulate and the bad ones –practices- they should avoid in as much as they want to be Christians.However, in the light of the modern definition of spiritual direction given by Barry and Connolly, where spiritual direction is a help given by one Christian to another enabling the person to pay attention to God’s personal communication with him in order to have an intimate relationship with God, then pastoral care, pastoral counseling, mentoring, discipling and Wesley model of spiritual direction must be accepted as models of spiritual direction. The reason is that teachings, coaching, and giving instructions are methods of shaping the inner behaviour of those involved in the process, therefore helping them to have close and intimate relationship with the Lord. In these processes knowledge and skills are imparted into the converts or freshers and this has the effect of change in the lives of the p

인문/어학| 2022.12.16| 28페이지| 3,000원| 조회(107)

영어 에세이, 성령의 사역, 성령의 역사, 성령의 인도, 본인자료

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바울과 베드로의 선교전략 paul and peter

‘Compare and contrast Paul’s missional approach in Athens (Acts 17:16-34) with Peter’s encounter with Cornelius (Acts 10:1-11:18) from the perspective of inter-faith thinking.’IntroductionIt is a truism that today we live in a world of religious pluralism as it was also in the era of early Christians. To be explicit there are 84% people who have a form of religion in the world. Christianity represents 33% (including Catholic, Orthodox, etc), other religions constitute 51% and 16% represent the population who have no religion. The diagram below illustrates this point.Indeed there are a number of religious communities that one may find in the mission fields. As depicted by the diagram above we have the Muslim community, Hindu community, shamanic community and so on. The question is how should one approach all such people with diverse faith? What kind of approach or attitude should one adopt to reach such people with the gospel?The world into which the first Christians carried out the gossouls. Roman soldiers who felt the need to satisfy their religious hunger looked elsewhere-many to Mithraism: some, like Cornelius, to Judaism.Cornelius and his household being mentioned as the first Gentiles to have heard and accepted the gospel and to be worshipers of the God of Israel is the more significant for the record of Acts because it was such God-fearers who formed the nucleus of the Christian community in one city after another, in the course of Paul’s missionary activity. Luke’s interest in the Gentiles is such that one may wonder if he himself was not a God-fearing Gentile who believed the gospel when he heard it. Cornelius’s acts of piety and charity had ascended into the divine presence like incense or the smoke of a sacrifice.Cornelius was introduced as “righteous” by his servants (Acts 10:22). What does this “righteous” mean? The word ‘righteous’ is translated from “δικαιοs” in the Greek Bible. This word meant “conforming to custom”, “fulfilling obligations”, “observithat the world was determined by fate, and human beings should pursue their duty, resigning themselves to live in harmony with nature and reason, however painful this might be, and develop their own self-sufficiency. To oversimplify, it was characteristic of Epicureans to emphasize chance, escape and the enjoyment of pleasure, and of the Stoics to emphasize fatalism, submission and the endurance of pain.The Athenians’ community was a plural society: Jews and non–Jewish, devout people, ordinary people in the market place, and the philosophers who had different paradigms of thinking. The Athenians were used to dialogue or argue with one another. Flexibility as inter-faith thinking and dialogue were, therefore, needed to approach them in such a plural society. Paul described Athenians as extremely religious people in front of Areopagus. ‘Athenians, I see how extremely religious you are in every way.’ (Acts 17:22). “Extremely religious” is translated from the word “δεισιδαιμονια” in Greek.son helpfully illustrates the background of Paul’s preaching on Areopagus- the Mars Hill society was a group of prominent Athenians who met on Mars Hill to discuss matters of history, philosophy or religion- Apparently about 600BC there had been a devastating plague in the city of Athens. The people of Athens had offered sacrifices to their 30,000 gods asking them to intervene and halt the plague but the plague raged on. Epimenedes was summoned to help resolve the problem. Since the gods were silent he felt there might be another God who would be great enough to help. He called for a flock of sheep to be let loose on a sacred spot on Mars’ hill. He commanded the men to follow the sheep, and called upon this “unknown god” to cause the sheep to lie down on the spot where the “god” wanted a lamb to be sacrificed. On that spot the Athenians built an altar and inscribed on it “To an unknown god”. Subsequently the plague ceased and the city was delivered. Six centuries later, Paul took the sge the concept of God. For instance, when Israelites worshiped the serpent of bronze Moses made, the symbol of God’s salvation became an idol. When sacrificial rites were corrupted, God did not take delight in them any more. When the temple was abused by religious people, God did not stay in the temple, instead, He left. God revealed himself to the Athenians to search for Him, and gave them clues to find Him, but when the Athenians ignored God, and demoted Him to a lower rank, same with idols, the Unknown god was not Yahweh any more to them. In the same vein, God has given clues to all nations and tribes to search and find Him, apart from whether the Unknown god is Yahweh or not.No one can limit God’s ability and freedom. God can show Himself to anyone He wants by His own will. Also, it is possible to find God’s revelation which is pre-eminent in every culture.Although God who revealed Himself to Cornelius was different from the Unknown god to the Athenians, it was the same God who rev

종교학/신학| 2019.05.31| 33페이지| 3,000원| 조회(80)

paul peter 선교 전도 전략, 바울과 베드로의 선교전략, paul a..

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미디움은 메세지이다 the medium is the message

‘The medium is the message.’- Discuss in relation to the use of media in evangelism.1. Introduction.A medium is powerful. It makes it possible for a message to be proclaimed in a limited place to spread through newspaper, television, radio etc so that it can affect many people at the same time. Media which is a part of contemporary life is an important element in a society. People get plenty of information through the internet and relax by watching movies or listening to music, and have a conversation with each other through multiple functional mobile phones. Therefore, it is possible to say that ‘Media affects people’s world views, thoughts, and sense of values.’McLuhan states “Medium is message”. When he mentions ‘Media’, it is not only a narrow meaning of media-T.V., radio, music etc. but also all technologies (high-technology and low-technology) which can change a pattern or scale of people’s lives.The most important things are not the programs or texts carried by the media but then.’Quentin Schultze outlines the case against media use:‘Influenced by this godly commission to convert the world to Christ, evangelicals continue to invest heavily in media outreach programs even though there is very little evidence that mass media evangelism is actually very effective. Furthermore, many evangelicals themselves admit that they either do not like evangelical media or they simply do not use them. Most evangelical media have notoriously small audiences made up largely of evangelicals.’Chung-ok Kim is a missionary in the Philippines and a member of “BINHI” which is a Christian artist institution in the Philippines. She says that, “If one person can be converted through using the medium of art, it is really successful for evangelism.” The value of one person’s soul is surely more than anything, but there is a need to be reasonable. If lots of money is used to help those who are in need instead of developing media, it is possible to be more effective than media effects. It nterpret the message in their own way. There is a possibility of the audience misinterpreting the message when it is given them face to face, but it is easier to prevent misinterpretation of the message delivered through direct communication than through the media.There is a dilemma. Non-Christians hardly listen to the Christian mass media in non-Christianity countries. Christian broadcasters struggle to popularize Christian media through hiding Christian aspect. The problem is that when there are no Christian contents, how does this differ from a secular broadcast? Is that related to evangelism? It is a dilemma to include Christian contents and attract non-Christian’s attention.The following advice issued to radio and TV speakers by the Protestant Council of New York:Subject matter should project love, joy, courage, faith, hope, trust in God, goodwill. Generally avoid criticism, condemnation, controversy. In a very real sense we are ‘selling’ religion, the good news of the Gospel. Thethanking and praising the LORD (1 Chronicle 25:3).’Also:‘All these men were under the supervision of their fathers for the music of the temple of the LORD, with cymbals, lyres and harps, for the ministry at the house of God. Asaph, Jeduthun and Heman were under the supervision of the king. (1 Chronicle 25:6).’Solomon succeeded in his father’s will, and kept the tradition of choirs. Those who served God in the choir were the priests. Music was an important part of the temple service, and delivered messages of praising and thanking God.‘All the Levites who were musicians--Asaph, Heman, Jeduthun and their sons and relatives--stood on the east side of the altar, dressed in fine linen and playing cymbals, harps and lyres. They were accompanied by 120 priests sounding trumpets. (2 Chronicles 5:12).’Moreover, many Scriptures acknowledge the use of music, musicians, and musical instruments for various forms of worship, praise, and ministerial purposes, including Psalm 100.Using music as a mediangelistic potential of the Web is merely “tracts on a screen”, because it can limit its potential for outreach. Instead, there is a need to understand the web’s nature as a medium and learn how to work with its innate advantages. Only then will the Web offers many opportunities for evangelism.As Stephenson says:If we were going to design the perfect mission field, here is what it might look like:It would be filled with millions of unsaved and accessible youth and young adults.It would be a place where people openly, regularly, and publicly share their opinions, thoughts, feelings, concerns, fears, and needs without anyone asking them to.It would be a place where people connect with other people in community, and people like and expect to meet new people.It would be a place where many people provide a picture and a little information about themselves so you can know a little about them before you communicate with them.It would be a place where it is okay to be creative, different, and 1

인문학일반| 2019.05.31| 29페이지| 3,000원| 조회(87)

영어 소논문, medium, medium 미디움 영어 소논문 개인, 미디움은 ..

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교회 리더쉽, 젊은 리더십, 리더십 강의안, 소논문, 영어 원어 원서 논문. leadership.

"Construct the outline notes of a teaching session you are to lead for a group of young leaders titled God's leaders for today, drawing attention to several privileges and pressures of leadership"1. IntroductionThe world is changing fast. There are much more changes in the past 50 years than there were about 500 years ago. For instance, the emergence of multimedia, computer, high education, and advanced technology etc are all contemporary developments. Anyone who is more than 50 or 60 years old might have some difficulties catching up with the changes of this fast generation. The generation gap is also getting wider between the old and the young. Young leaders are required everywhere around the world to keep step with this fast changing society. The Church also needs the young leader to fill up the generation gaps, and to get into step with the changing era.There are many teaching courses and books about leadership, but it is hard to find a quality leadership course for the young leadeties; legislative organizations; and executive agencies.c. The “Jack of all trade” model.The leader who hugs leadership responsibilities to himself/herself, thinking that nobody else can do them. The result is that they wear out themselves and those following them. An example is Moses who before Jethro’s counselling was judging all the people by himself because he thought nobody could do it better than he could (Exodus 18:13-26).d. The “Anything goes” model.The leader who tolerates everything in the fellowship or Church. The result is that false teaching easily creeps into the fellowship or his /her subordinates become ineffective or unproductive. Instead of Eli seriously reprimanding his children and rebuking them for what they were doing and even removing them from their roles as servers of God he just played it soft (1Samuel 2:12-36).e. The “Bossy, Bossy” model.This is a leader who alienates his/her followers by his/her arrogant disregard of their feelings and interests. (Rehoboam 1ther way of saving His people. This is amazing love, and yet this Jesus was no ordinary martyr, for three days after His crucifixion, He walked away from the tomb and He lives today making intercession for His saints!5. The Privileges and Pressures of Christian Leadership.a. Privileges (Joys of Ministry)i. Fun (if you have a sense of humour)To lead people as a leader is fun as well as serious. It is a joy and privilege to lead people and encourage them and share pleasure with one another.ii. Set own agenda.The leader is a decision maker. This is a privilege as well as a pressure. The leader can set his/her own agenda within his/her own ability. Even though people make suggestions and give opinions, the decision belongs to the leader.iii. Fulfillment of your God-given ministry.Accomplishment of the leader is bigger than of the follower. It is more meaningful fulfillment to accomplish our God-given ministry than a secular one, because God’s kingdom is everlasting. Church leaders fulfill ich spring from faith.b. is the ability to interpret the present and get a glimpse of what is to come. In other words, vision implies that a leader can see the future result of his/her current policies or methods.c. is turning problems into opportunities (cf. John ch.9).-Jesus and his disciples looked at the same blind man (John ch.9).-The disciples saw a problem.-Jesus saw an opportunity for God’s work to be done.-“Doing the work of God” is turning problems into projects.J. Oswald Sanders says, the eyes that look are common. Eyes that see are rare. The Pharisees looked at Peter and saw only a poor unlettered fisherman, totally insignificant, not worthy of a second look. Jesus saw Peter and discovered a prophet and preacher, saint and leader of unique band of men who turned the world upside down.8. Above all the leader must be a person full of the Holy Spirit (Acts 6:3).ii. Personal Relationships.1. Domestic Relationships.a. ‘… the husband of one wife (1Timothy 3:2)’.This is taken to m decision more easily, also helping to reduce the pressure. A leader is not the only person doing everything alone. People have different gifts from God. Various gifts can be harnessed to make a decision among a group. Cooperative decisions can bring joint liability.For example, when certain individuals came down from Judea, teaching the brothers and saying that without circumcision there was no salvation, there was big argument in Antioch (Acts 15:1-2). Paul and Barnabas were sent to go and ask about this issue in Jerusalem. Even though James was the spokesman or leader of Jerusalem council, the decision was announced officially by the apostles, elders and the whole church (Acts 15:13-22). The rule became a binding one and the whole group became responsible for its operation.In spite of sharing responsibility with a team, leaders should realize that the most responsible person is themselves. Leaders need to be prudent with responsibility.iii. Expectation.People expect something better 1

인문/어학| 2008.10.09| 31페이지| 2,500원| 조회(635)

리더쉽, 논문, 교회, 영어논문, 교회 리더십

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