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      • 우리나라 공교육 제도 안에서의 가톨릭 학교의 정체성에 대한 고찰 : 대구광역시 내에 소재한 가톨릭 중.고등학교를 중심으로

        이정엽 대구가톨릭대학교 대학원 2012 국내석사

        RANK : 249695

        Public education can be defined as mandated activities that lead a human-being genuine. However, the meaning of public education can be applied to various perspectives based on which site of the essence of education is taken into consideration as the significance of education is composed of diverse sub-concepts. Amongst many concepts of education, the intellectual aspect is particularly emphasised in Korean public educational system. Thus, it is often argued that the educational institution centred on intellectualism may interrupt students to form right values along with the proper ideals to become an eligible social individual. So it is crucial to seek fundamental solutions of public education system to avoid students failing in shaping better characteristics in Korea. It is claimed that the reality of current Korean public education system is severe as it is thought to be facing no internal stability, also a lack of governmental finance support, an increase of early overseas students and a rise of private education and resulted fees. It is generally blamed on the public education system in Korea that is solely university preparatory and that ignores basic purposes of public education such as education for the whole and students’ self-realisation. In the mentioned circumstances, Korean public education is desperately in the need of changes especially on providing equal educational opportunities and also offering even intellectualities to the whole. In order to achieve these goals, it is important to value the process itself rather than the result which would bring better opportunities to shape up stable institutional backups and for students to open up a diverse way to the success and to accept a wide range of different values. In addition, it is also vital to develop and execute the whole-person education programmes that can assist students to respect each individual’s different characteristics and dignities of student. By doing so, the society finally would embrace individual differences not just with the academic achievements and value more on moral attentions and considerations. Therefore, this study proves the positive effects of catholic schools on both sides of education, intellectuality and whole-person which lead students to form community spiritualities in chapter 2. Then it will search the identity and the role of catholic schools based on the church literature to examine the beneficial influences of catholic schools and of both internal and external evangelisation work on bringing students of abilities. Catholic Church aims to enhance students to understand the effectiveness of welfare through catholic schools. It also tries for students to be prepared to proffer services and to be an apostolate role-model who is able to extend God’s world. Catholic Church emphases education not only through catholic schools but also with homes (parents), nations (societies) and churches all together. Church accents on the notion that every party should be a part of forming and developing right values and intellectual abilities of students to bring religiously faithful individuals to the society. In other words, the whole-person education should be delivered based on the Christian spiritualities to shape an individual who can serve a local evangelisation. This is to actualise the identity of catholic schools. The main educational purpose of the catholic schools is to form Christian individuals who have upright characters by focusing on educational efforts and Christian spiritualities. As mentioned this can be accomplished by educational programmes that are designed to build an upright character and self-actualisation and to fulfil right social duties along with the eligible catholic educators who are evangelised. It is believed when the educators to precedently be sincere and faithful in everyday lives of theirs’, schools would be filled with the evangelical spirits such as love and liberality. This is the key notion of catholic churches’ educational policy through the catholic schools. Catholic schools should seek for educational methods through catholic ideals, but it should be well-balanced in accordance with the Korean and church’s law as well as the public educational issues. Thus, in chapter 3 followings are discussed; first, the reality of catholic middle- and high- schools’ educational state, the history and the current conditions of Daegu Archdiocese’s catholic education, focused on the interviews with clergies and religious who are dispatched to catholic middle- and high-schools in Daegu. Statistically, there are 1.5% catholic middle- and high-schools in Korea, there are eight catholic schools in Daegu where happens to be the most schools out of all dioceses followed by the most of faculties and students. Among faculties, 71.2% are catholic believers where students only are 18.2%. This may show the severe needs of both internal and external evangelic missionaries. Schools applied to the research have shown diverse educational programmes by clergies and religious. Schools are to consolidate the existence of themselves along with their identities, whole-person and character shaping programmes which are built with the catholic spiritualities. By doing so, students can form upright personalities and become suitable individuals to evangelized in local communities. In order to accomplish this, it is important all members of a school to have inner catholic values. For example, teachers who seem to spend the most time with students be crucial in terms of shaping students inner completion of evangelization. Thus, clergies and religious who are dispatched to schools have to perform a certain role not only as a missionary but also as an evangelic role model for teachers. However, their efforts do not seem to be enough, every home, nation (society), and church should play it together to actualise and to make students’ dreams come true by establishing a solid identity of catholic schools. These efforts might support the identity establishment of catholic schools are proposed. As mentioned, it is vital for catholic schools’ own attempts as well as the local bishop’s support. Supports from the bishop can lead to a proactive pastoral with fostering trained or specialised priests for school pastorals. This can be flourished with the supports from the associate parties. Catholic Church and schools should priory take care of the poor who have been abandoned from love and supports with a firm plan to educate those students. Students classified with by the law should be selected and provided satisfactory supports both mentally and economically. Also, catholic schools should develop their own teaching methods to enhance the unique features of catholic schools. For instance, programmes like building characters, community spirits, preventative disciplines, reading comprehensions, underachiever cares, career shaping, life respects and so on. As a matter of fact, schools have applied those programmes to their curriculums in Daegu. This should be continuously managed by certain stages of planning, executing, and measuring. Despite the fact that catholic schools cannot completely ignore the Korean educational territories like examinations, schools should find a balance in between by accepting intellectual education for the whole. Consequently, this study suggests “AMOS gospel share” and “community response” programmes from small community program. These Christian gatherings can solve those issues with a perspective of evangelization. In the programmes, students can be taught that other students are companions who we have to love rather than competitors. These efforts are to flourish the humane relationship with the God and to fulfil the love with one other, consequently, to help students to be mature social individuals. In sum, this research suggests right directions for catholic schools to proceed in order to actualise the adequate identity in public education boundaries by giving catholic thoughts and literatures. Secondly, this study examines the current conditions of whole-person education as well as the personality shaping education of catholic middle- and high-school in Daegu such as Daegun and Hyosung Middle Schools and Daegun and Hyosung Girls’ High schools. Lastly, it recommends the efforts to helps students to have Christian spirituality to embrace the evangelization based on the interview with clergies and religious.

      • 고령화 사회의 노인들을 위한 가톨릭교회의 사목적 방안 연구 : 대구대교구를 중심으로

        권호섭 대구가톨릭대학교 대학원 2013 국내석사

        RANK : 249695

        As medicine develops and sense of hygiene improves, the life expectancy has been longer and the 'aging society' has come. As we never experienced the aging society, there are concerns about the problem that could be caused by the aging society. The main cause of the concern is related to finance. We tend to see the aging society regards to finance; the decrease of labor population and the increase of cost to support seniors. Seniors are treated as an obstacle in the modern IT society where individual competence and new knowledge are valued. Society devalued seniors as the main cause of various social problems and even describes the aging society as 'a national timing bomb' or 'the shadow of disaster'. As a result, seniors are getting isolated and suffer various difficulty. On the contrary, church regards seniors as the blessed creature of God, symbol of wisdom and people to be respected. So, a church accepts aging as a blessing and a big project. Following this, Daegu Archdiocese carries out various pastoral projects for seniors. However, pastoral projects for seniors are far less paid attention comparing with the pastoral projects for the youth. Daegu Archdiocese should make an effort to develop the pastoral projects for seniors. Such effort would be helpful to make a social trend which accepts old age as a blessing and mission, and play a big role to recover the dignity of the seniors. This thesis gives priority to reconfirm the meaning of the old age and its value following the lesson of the catholic church, and seek the ways to recover the dignity of the senior. In addition, this thesis plans to grasp the state of the aging society and the pastoral projects for seniors by Daegu Archdiocese, and suggest substantial guideline to improve and develop the projects. This is the purpose of this thesis. A similar study had been done at the graduate school in Catholic University in 2009. It is the thesis by Chan Young Choi for his graduate degree; The role of the catholic church to activate the pastoral projects for seniors in the aging society - mainly by Archdiocese of Seoul and Uijeongbu. However, the thesis is about the activity in Seoul and Uijeongbu, and a study about the activity in Daegu Archdiocese needs to be done. Therefore, in chapter I this thesis overviews the aging society and the life of the seniors in general. In chapter II this thesis tries to understand the meaning of the old age and its value through bible, documents kept in the church and the catholic church, and confirm the lesson of the catholic church regards to seniors. In chapter III this thesis analyzes the state of the aging society in Daegu Archdiocese and in the ares under its jurisdiction, and examines the state of the pastoral projects for seniors and problems. Finally in chapter IV this thesis finds the purpose of the pastoral projects for seniors to set a correct direction and the goal of the pastoral projects for seniors following the guideline of the projects. This thesis also suggests the ways to improve and activate the pastoral projects for seniors based on Daegu Archdiocese and its parish church.

      • 한국 가톨릭계 중`고등학교의 올바른 종교교육에 관한 고찰(대구대교구를 중심으로)

        이종욱 대구가톨릭대학교 대학원 2010 국내석사

        RANK : 249679

        (Abstract) The Korean Catholic Church have been establishing and managing a lots of schools until now. Although this Catholic schools have been doing social service, The criticizers said to the them "Do Catholic schools have a righteous role as the Catholic school on nowadays?". they said that the Nation has enough to running school, so no more necessary to run the Catholic school for the mission. If catholic schools can't realize the Catholic ideal by inner reasons, The church will should to focus on the need places and to use the their energy. Now The Catholic church must to show the their opinion to the all kinds of opposite side. May they were not for that, they would lose the their reason of being. So this thesis try to observe the identity of Catholic school and the practical problem with a critical mind. beside It is to the study on the vision of Korean Catholic schools. First, This thesis looks into the identity of Catholic school in aspect of evangelization. As Catholic school are the place of evangelization, Students were experienced and learned the evangelical worth. And they have the existential change oneself to evangelization. After the finish school, they will help evangelization to the society. Second, This thesis looks into the Catholic middle and high schools realize the their own ideal base on recognizing the identity of Catholic school. The examination is to start from the aspect the actual conditions, the religion acting, the humanity education, and the religion education to center in Archdiocese of Dae-gu's Catholic schools. Beside It looks into the problem of Korean Catholic church about the legal side, social culture side, and in the school side. The Last, This thesis suppose the vision of Catholic schools in special educational situation. May this thesis will be a nutritious element for recovering identity of the Korean Catholic schools and developing that.

      • 성경을 이용한 청소년 교리교육 효율성에 관한 연구 : 2000년 개정된 대구대교구 주일학교 교리교재와 2005년 대구대교구 복음여행 비교분석을 중심으로

        이진옥 대구가톨릭대학교 신학대학원 2008 국내석사

        RANK : 249679

        (Abstract) Our youth are the leaders of tomorrow, and our catholic church agrees with this opinion. The letter "To every youth in world" from Pope John PaulⅡ said "You have hope, because you are part of the future and the future depends on you." And every society thinks youth education is a very important part of our lives too. We, as members of a society, have created many kinds of education program for youth. The Archbishopric, where is involved with Korea, is trying to develop a variety of youth programs. Unfortunately, the participation rate in Sunday school is decreasing these days. Catechesis needs to be more interesting and fun. We need to understand what happens in Sunday school. Usually Sunday school teachers are University students. They prepare for their class at least 1week in advance and they have class every weekend at anappointed hour. They try to teach by using many kinds of sources but youth do not feel the class is fun or helpful to develop their faith. This problem happens because of Sunday school teachers don't have a background in Theology so this makes it difficult to teach youth catechesis. Another problem is the text book. The text book is one of the most important sources in education. All education is influenced from not only the teacher's skill but also the text book. If the text book is too hard to understand for both the teacher and the students then this will be a serious problem. So the textbook needs to be easy to understand. In the case of catechesis, the text book is a really important source for educating faith to people. It should help individuals understand what it means to be Catholic. Unfortunately in the Catholic Church here Korea's traditional text book follows the Korean cramming system of education so people who want to be baptized or participate in the Catholic education program have to memorize all the Catholic teachings. This system was very effective in 1970s but now it is ineffective. For youth, a story telling system of education is more effective than the cramming system of education. So this study recommends using the bible for youth catechesis. The bible is the basis catechesis with sanctuary. In the bible there is God's teachings, and information about Jesus and the disciples’ lives. The structure of the bible is story telling so this bible will help our youth's faith through understanding Jesus and thedisciples’ lives; moreover, this will help students understand the Catholic teaching more easily. So the purpose of this study is about look at the effect of using the bible in youth catechesis. This study consists of five chapters. In chapter 1, we are going to look at characteristics of the Korean Catholic church's catechesis and how it is concerned with the realities of youth catechesis. Moreover, we will find out about current catechesis from Sunday school teachers (financial affairs and textbook.) We present the solution to reform the text book. In chapter 2, we are going to compare Daegu Archbishopric's Catholic education text book (2000ed) & Daegu Archbishopric's 'Traveling Gospel' based on the views of teachers and students. In chapter 3, we investigate the issue of the text book and present the solution of using the bible for youth Catechesis. Moreover, here we are going to look for examples of other Archbishopric’s youth Catechesis using the Bible. In chapter 4, new teaching skills using the bible are presented, particularly a metaphor in 4 gospels. We will also provide an example form of catechesis for youth. Finally in chapter 5, we are going to look the effectiveness of catholic youth education based on the bible. In conclusion, if youth catechesis uses the bible, it is really helpful for youth to understand the catholic teachings and strengthen their faith. But if teachers just focus on the Gospel, this can create a formal catechesis that does not promote learning and understanding. So when they harmony with both bible and sanctuary then youth catechesis will be more effective.

      • 天主敎 大邱大敎區 信者의 社會福祉 意識 및 活動에 關한 硏究

        金己鎭 大邱가톨릭大學校 2002 국내석사

        RANK : 249679

        This research seeks to revitalize the social welfare work activities with the Daegu Diocese of Korean Catholic Church. To this end, we surveyed its members' social welfare work awareness and achievement status. We further analyzed the relationship between their faith life and their social welfare awareness and activities. Thus we found out what effect the members' faith life has on their social welfare awareness and activities. Our voluntary sampling polled 589 effective subjects, out of the targeted 600 members, from eleven churches, under the Diocese. The finding revealed that members of the Daegu Diocese lacked in basic awareness for social welfare and in understanding the values that are offered in social welfare science and the social teachings of the Korean Catholic Church. Interestingly, the Diocese's members identified social welfare with charities, and regarded it just as a ceremonial act. The finding showed, they accepted social welfare as their duty, and this positive attitude was influenced by the Church's teaching on 'Practice Love.' Members of the Daegu Diocese also were found to passively participate in volunteer services and other social welfare work. We surveyed what effect the members' faith life had on their social welfare awareness and activities. Their faith life, measured by the baptism period, home faith life and other external factors, had minimal impact on their social welfare awareness and activities. However, their Mass participation, sacrament of penance and other internalized factors of faith life, significantly influenced their social welfare awareness and activities. Although the believers, through their faith life, enhanced their awareness for social welfare, this awareness was not translated into action. Members of Korean Catholic Church at the Daegu Diocese attributed much of their actions stated above to their individual responsibility, but they also attributed it to the churches' lack of social welfare education and of approaches for social welfare work activities. Therefore, to insure the members of the Korean Catholic Church at the Daegu Diocese have an affirmative awareness for social welfare per the teachings of the Bible and teachings of the church, and to insure their participation in specific welfare functions and operations, we must provide social welfare education that is focused on it's value to the members faith life. In addition the Daegu Diocese must also establish it's own Volunteer Service Center. We trust that the results of this research will be of great assistance to the Daegu Diocese of Korean Catholic Church for improving its social welfare work, and will serve as a basis for social welfare education which targets it's church members.

      • 천주교 대구대교구청 박물자료 관리현황과 개선방안에 대한 연구

        한지훈 대구가톨릭대학교 2017 국내석사

        RANK : 249663

        As Catholic archival Objects are records to express faith as arts, and reflect spirit of the religion and ecclesiastical cultures with religious symbols and creativeness, they are very important properties in Catholic Church. archival Objects with these values as well as Catholic church records have been well recognized for necessity of professional management on them abroad, and the circulations about them have been issued, too. In case of Korean Catholic Church, archival Objects were recognized as relics and cultural heritages, and in order to manage them with architectures and art works systematically, the Guideline for Conservation and Management of Cultural Heritages in Korean Catholic church was made in 2009. However, even though this guideline was prepared, each dioceses and parishes have not followed the guideline and the conservation and management according to it is not done. Therefore, this study considered archival Objects as a kind of records and investigated and analyzed the current status of management system in Catholic Archdiocese of Daegu, in order to solve problems in management of Catholic archival Objects. As a result of the investigation and analysis, the following problems were deduced. Diocese Archives of Catholic Archdiocese of Daegu owns various archival Objects but integrates simply their types as 'archival Objects' and manages them. The form of register to manage them is prepared, and yet there is no stage for registration and management, causing no registration work. Also, in the department, description for archival Objects are not made, and there are no professional forms of description for archival Objects, either. In addition, the spaces for stack to store them lack, and some archival Objects are stored in protection cap without archives box after sterilizing them. Vestments are hung in hangers in one room without disinfection process. To solve these problems, this study makes four suggestions for improvement as follows: First, it is necessary to categorize archival Objects in the diocese archives by detailed type analyzing the union catalog of Diocese Archives of Catholic Archdiocese of Daegu based on the guidelines from National Archives of Korea and Catholic Bishop’s conference of Korea, and to manage archival Objects by type making categorization system by type based on it. Second, it is necessary to manage archival Objects in the diocese archives composing the register for the archival Objects, and this register should be modified and recomposed to reflect characteristics of the archival Objects of the diocese archives of Catholic Archdiocese of Daegu after comparing the existing register of the archival Objects, and forms of register of National Archives of Korea and of archival Objects from work manual by the Presidential Archives. Third, the form of description for archival Objects of diocese archives of Catholic Archdiocese of Daegu was suggested by comparing and analyzing suggestions for descriptive factors by National Archives of Korea, and by Wang, Young-hoon, respectively, and this form was developed by considering original characteristics of archival Objects unexpressed in register. In addition, factors to show the contents and production backgrounds of archival Objects were added, and descriptive factors should include both those of archival perspectives and museum perspectives. Fourth, it is necessary to prepare stack space for archival Objects, and to store them in archives box by manufacturing them. Also, for vestments, as they are the largest portion of the archival Objects in the diocese archives, it is required to secure spaces to store them as they are increased. In addition, as they are not sterilized, it is necessary to consider installation of thermo-hygrostat and effects of ventilation through securing space between vestments. Finally, interval for physical examination of fabrics should be shortened from the previous 10 years and they should be examined.

      • 경상도 지역의 순교자와 현양 운동에 관한 고찰 : 대구대교구 순교자 20위 중심으로

        서대원 대구가톨릭대학교 대학원 2014 국내석사

        RANK : 249663

        The history of the Catholic Church in Korea is unique in that it has accepted the Gospel without any presence of missionaries. Moreover, the church has been able to practice its faith through the noble blood of its previous martyrs, as in the saying of Latin priest Tertullian, “the blood of the martyrs is the seed of the Church.” To remember its martyrs, the Korean Catholic Church has proclaimed September as ‘the Month of the Martyrs' in commemoration of those who laid down their lives for the Gospel in Korea. In the sphere of exaltation of martyrdom, however, it has been often superficial and passive in practice. Upon the current awareness of this issue, I thought that it would be meaningful to study and write about the holy spirit of martyrdom and an appropriate exaltation of its martyrs. The paper will examine top twenty martyrs and the movement of martyrs’ exaltation of the Catholic Archdiocese of Daegu based on historical events. In chapter Ⅰ, it gives an overview of martyrdom including the definition of martyrdom and martyrs, the concept of martyrs in the Bible, the meaning of martyrs through the eyes of Catholic priests and the history of honoring the martyrs. In chapter Ⅱ, it illustrates martyrs during the period of persecution in Gyeongsang-do, the early history of Catholicism in the region, the influence on Yeongnam area and the Martyrs in Daegu-Gyeongbuk area and their religious witnesses, beliefs and contributions. In chapter Ⅲ, it provides an origin of martyrs’ exaltation and its evolution and the martyrs’ exaltation movement followed by three parts: a period of voluntary exaltation of martyrs, a period of exaltation of martyrs activities and a period of regional exaltation movement. When we think of the lives of the martyrs, there is always God at the center of their lives. At the moment of life and death, they have always lowered themselves and followed God’s will. The most important of which is to recognize God’s will as a daily priority and devote ourselves to prayers. When this is practiced in our everyday life, there would be a true meaning of the martyrs’ exaltation. The movement of exaltation of martyrs includes holding a funeral for the martyrs, visiting their graveyards and collecting historical records. Through these achievements, we can commit our personal glory and set an example of life of faith for our descendants. Martyrs are the ones who have devoted their precious lives to God’s work and truly practiced the act of love thy neighbor. Today, we are not able to suffer bloody martyrdom, but we must proceed the hard work of martyrdom. True martyrdom will finally be accomplished when we exert the act of love and faith to God as the martyrs have done with their lives.

      • 교회의 사명으로서 가정 호스피스 활성화 방안 : 대구대교구를 중심으로

        여현국 대구가톨릭대학교 대학원 2010 국내석사

        RANK : 249663

        Hospice is care for terminal patients on the verge of death and their families, that help them face death calmly. It is overall care for alleviating the bereaved's suffering and sorrow. The church's Hospice Home has activities that can help dying people confess their faith to be in the grace of salvation. The purpose of this study is to suggest ways to vitalize the Hospice Home. I examine ways to vitalize the Hospice Home, which is the mission of the church, especially focusing on the Archdiocese of Taegu. In chapter 1, I examine the mission of the church for patients. Jesus Christ consoled many patients in the life of contribution. The love, mercy and salvation which Jesus Christ showed to patients is naturally connected to the mission of the church. In chapter 2, I examine the understanding of Hospice and the necessity of the Hospice Home. Hospice is the role of helping patients on the verge of death, especially, patients in agonizing pain who are waiting to face death calmly. A Hospice Home becomes the best shelter for patients when they are in danger of death. Hospice Homes help dying people embrace their death humbly in the moment of death. In addition, it can lead them to the way of salvation, as it helps them confess their faith to God definitely. In chapter 3, I look into Hospice activities which are fulfilled in Korea. An important part of being a domestic Hospice institution is to provide a Hospice Home. In the Catholic church, there are Medical Hospice Homes, independent Hospice Homes, and Hospice Homes focusing on parish. In the Archdiocese of Taegu, they focuses on hospitals and are founded independently. In chapter 4, I suggest some activities that are accomplished in the archdiocese of Taegu. First, I examine the scientific connection between medical institutions and Hospice Homes and the connection between parish and Hospice Homes. Second, I look at how the development of doctors, nurses and Hospice volunteers should be handled. Third, I suggest that we change the way we regard Hospice. Negative trends and prejudice towards Hospice have become factors which hinder the growth of Hospice Homes. Lastly, we have to seek economic support. We hope financial difficulties can be resolved by enthusiastic efforts of generosity. One day all humans will face death. When approached by death, everyone wants to face death calmly. Approaching death with Jesus Chris in your heart is the mission of the church. The Church can accomplish this mission by running positive and effective Hospice Homes. In the moment of the final decision by God, a calm death will lead people closer God.

      • 한국 가톨릭교회의 생태의식과 실천모델 연구

        정홍규 대구가톨릭대학교 대학원 2014 국내박사

        RANK : 249663

        For this study, let's look into several signs of times which took place in the last 20 years. Firstly, during the outbreak of foot-and-mouth disease in 2000 and 2002, avian influenza or bird flu in 2004, and BSE (bovine spongiform encephalopathy) and mad cow disease in 2008, it was observed that Korean churches showed an ambiguous attitude to burying groups of animals alive. There is no 'ethical language' for the animals' wellbeing in our church. Secondly, the on-line emergency news has continuously stated that the Catholic priests have held masses to protest against the construction of a naval base at Gangjeong village in Jejudo and that people held united struggles against the construction of the power-transmission towers in Milyang. A few priests have devoted their lives so as not to construct nuclear power plants in Samcheok City and Yeongdeok County. However, it has been observed that some other priests showed opposite attitudes about 'the confrontational situation' of the construction of nuclear power plants in Samcheok City and Yeongdeok County. Especially, thirdly, the episcopate announced its stance about 'Life and 4-Rivers Project' in 2010. However, different opinions from the episcopate have confused believers about what ecological justice is. In the same year, though 'A Guide on the Environment from the Korean Catholic Episcopate' was announced, the guidance didn't become effective on the church scene in the sense of 'ecological education and solidary practice.' Lately, after the nuclear disaster caused by the earthquake in Fukusima, Japan in May, 201I, countries in East Asia, especially Korea, feel scared of food contaminated by radioactivity because of close location from Japan. However, it is difficult to find 'the leadership from the episcopate of Korea and Japan' in order to take a step towards solutions for alternative energy. From the several cases mentioned above, the church does not take 'the ecological responsibility' quickly. In this study, it was discussed about how ecological movements shaped up and were embodied in 1990s, the daybreak of the Catholic movements for the eco-evangelization. By looking for pioneer-activitists who devoted themselves to our sustainable environment, our potential foundation for ecology will be discussed and cases and tasks for the ecological movements will be explored. There have been integrated instruction, ecological heritage and various voices about ecology from Pope John Paul Ⅱ in 1990 to Pope Benedictus XⅥ in 2010 for 20 years. In spite of that, each diocese and each church was not able to incorporate the above instructions into their religious life and did not practice the instructions. This study intends to reflect on the reason why they were not practiced. The 20 years in this study is the same period of the dawn and reclamation period of the Korean Catholic Eco-movement of which I took the initiative. I was in charge of the representative of the Korean National Priests' Environmental Association and the representative of the Korean Priests' National Preservation of Creation Order. I also made several other attempts for ecological evangelization. I developed theology and spirituality to have people realize the importance of farming through direct transactions between farmers and urban buyers and to ground the basic foundation of eco-movements. I demonstrated that church can have an eco-motif to Koreans by the efforts for the conservation of the Dong River and the protest of the construction of 4-Rivers Project. I created a model of an eco-church in Daegu and was evaluated to open up a new horizon of eco-evangelization. I established a nature school and an alternative eco-school for children for a sustainable future and I incorporated new and various ecological thoughts into the curriculum of the school. In this study, it was revealed that our actions without reflection on the past repeat the same trials and errors. If we retranslate the concentrational movements, heritage of the church, and the hands-on experiences for the last 20 years and if we integrate them with modern eco-vision, our church will be able to give shape to our hope for 'the Era of Peace-Ecology' of Pope Benedict XVI. Hopefully, this study will be dedicated to the 'great work' to preserve the Earth and to find a new eco-gospelization model as Thomas Berry already mentioned. In the 21st century, to change from the era of devastation to the era of mutually reciprocal relationships, it is essential to examine the eco-direction of the Catholic church and to create the alternative model for practice. Thus, it will become 'the great work' to open up 'the ecozoic-era' as Thomas Berry said.

      • 가톨릭 사회교리 관점에서 본 난민 지원에 관한 문제

        박종선 대구가톨릭대학교 사회복지대학원 2022 국내석사

        RANK : 249663

        The increasing number of refugees who have been forced to seek asylum for various reasons have highlighted the need for a global humanitarian effort.  With the current practice to value national interest over that of basic human dignity, refugees continue to experience profound humanitarian crisis that threatens their dignity, their right to migrate, and their right to receive appropriate aid and assistance.  The purpose of this study is to address and highlight the crises these refugees are currently experiencing with a new perspective and directionality towards helping them achieve their basic human rights.  A literature research method was used for this study, including research on the present refugee conditions as well as policies directed at refugee support and assistance.  The Catholic social doctrine, which has played a prominent role in seeking universal human dignity values and voicing issues to current events, was also studied and reviewed.  In addition, through interviews with the person in charge of the Catholic refugee assistance group, the research on the operation value, the purpose of community, and the concrete present conditions of refugee assistance were inquired.  According to the Catholic Social Teachings on human dignity, they assert that as subjects of human rights and obligations, all human beings have the right to self-fulfillment and happiness, and have the right to migrate and receive help as needed. Therefore, it is suggested that the goal and direction of all social activities as well as the principles of solidarity and subsidiarity be presented as the practical principles to achieve the common good.  As the first Asian country to enact the Refugee Act, Korea had previously promised to partake its role in fulfilling their responsibility of protecting refugees.  However, it was revealed through this study that they continue to view refugees from the perspective of national interest and in terms of social, economic, and cultural assistance.  For example, in cases where prohibition of entry is decided, refugees will be repatriated to their home countries without being referred to the main examination.  This is a clear violation of the principle of non-refoulement.  If an administrative lawsuit is filed in objection to this decision, the refugee could be at risk of facing human rights violations due to prolonged imprisonment.  Due to personnel shortages to examine refugee applications as well as the lack of expertise and fairness of interviewing officials, refugees have not been provided with adequate opportunities to properly explain and justify their situation and reasons for their refugee claims.  Furthermore, refugees suffer extreme fear and adversity of repatriation by the prolonged examination period.   Even after finally being recognized as refugees, the reality is that they are not guaranteed their basic human rights and continue to experience extreme hardships, including discrimination and alienation.    On the principle of valuing human dignity, the Catholic Church offers its support by welcoming, protecting, promoting, and integrating refugees.  In accordance with the needs of refugees in crisis, the Church is providing basic life necessities, including food, shelter, medical care, Korean language learning, education for stabilizing and settling life in Korea, grievance counseling, legal protection, formation of refugee activists, systems improvement, and enhancing community awareness.  At a time when borders are more sternly controlled due to political, economic, and security concerns, and despite the global increase in the number of refugees needing aid, the Catholic Church continues to advocate and protect the basic human rights and dignity these refugees are entitled to.  From the perspective of universal humanitarian practice, in order to have the human dignities respected for those refugees living in complex and multi-layered difficulties due to unwanted forced migration, the following tasks must be accomplished.  The Church should make official requests so the government can assist refugees protect and preserve their human rights, and the dioceses, religious orders, and various lay organizations should cooperate to care for and provide necessary assistance to refugees.  The government should prepare a mid-to long-term task plan for refugee protection; provide guidelines in case of mass refugee influx situations; enhancement of professional and qualified personnel during examination to prevent violation of any human rights during the refugee screening process; and expand the current budget.  Furthermore, in addition to ensuring the right to labor and life, proper education of human rights and understanding should be accomplished so refugees can lead stable, healthy lives.  Society must come together to accept and view these refugees as those who are suffering and in need of aid, rather than as trouble makers causing chaos in society.  In conclusion, we must be able to view refugees as subjects with the same human dignity and share a goal of achieving the common practice so refugees can maintain their human rights.  Realizing the principle of subsidiarity and solidarity through refugee assistance, we should device new alternative methods in place of temporary assistance to better enable us to coexist and grow with refugees.The increasing number of refugees who have been forced to seek asylum for various reasons have highlighted the need for a global humanitarian effort.  With the current practice to value national interest over that of basic human dignity, refugees continue to experience profound humanitarian crisis that threatens their dignity, their right to migrate, and their right to receive appropriate aid and assistance.  The purpose of this study is to address and highlight the crises these refugees are currently experiencing with a new perspective and directionality towards helping them achieve their basic human rights.  A literature research method was used for this study, including research on the present refugee conditions as well as policies directed at refugee support and assistance.  The Catholic social doctrine, which has played a prominent role in seeking universal human dignity values and voicing issues to current events, was also studied and reviewed.  In addition, through interviews with the person in charge of the Catholic refugee assistance group, the research on the operation value, the purpose of community, and the concrete present conditions of refugee assistance were inquired.  According to the Catholic Social Teachings on human dignity, they assert that as subjects of human rights and obligations, all human beings have the right to self-fulfillment and happiness, and have the right to migrate and receive help as needed. Therefore, it is suggested that the goal and direction of all social activities as well as the principles of solidarity and subsidiarity be presented as the practical principles to achieve the common good.  As the first Asian country to enact the Refugee Act, Korea had previously promised to partake its role in fulfilling their responsibility of protecting refugees.  However, it was revealed through this study that they continue to view refugees from the perspective of national interest and in terms of social, economic, and cultural assistance.  For example, in cases where prohibition of entry is decided, refugees will be repatriated to their home countries without being referred to the main examination.  This is a clear violation of the principle of non-refoulement.  If an administrative lawsuit is filed in objection to this decision, the refugee could be at risk of facing human rights violations due to prolonged imprisonment.  Due to personnel shortages to examine refugee applications as well as the lack of expertise and fairness of interviewing officials, refugees have not been provided with adequate opportunities to properly explain and justify their situation and reasons for their refugee claims.  Furthermore, refugees suffer extreme fear and adversity of repatriation by the prolonged examination period.   Even after finally being recognized as refugees, the reality is that they are not guaranteed their basic human rights and continue to experience extreme hardships, including discrimination and alienation.    On the principle of valuing human dignity, the Catholic Church offers its support by welcoming, protecting, promoting, and integrating refugees.  In accordance with the needs of refugees in crisis, the Church is providing basic life necessities, including food, shelter, medical care, Korean language learning, education for stabilizing and settling life in Korea, grievance counseling, legal protection, formation of refugee activists, systems improvement, and enhancing community awareness.  At a time when borders are more sternly controlled due to political, economic, and security concerns, and despite the global increase in the number of refugees needing aid, the Catholic Church continues to advocate and protect the basic human rights and dignity these refugees are entitled to.  From the perspective of universal humanitarian practice, in order to have the human dignities respected for those refugees living in complex and multi-layered difficulties due to unwanted forced migration, the following tasks must be accomplished.  The Church should make official requests so the government can assist refugees protect and preserve their human rights, and the dioceses, religious orders, and various lay organizations should cooperate to care for and provide necessary assistance to refugees.  The government should prepare a mid-to long-term task plan for refugee protection; provide guidelines in case of mass refugee influx situations; enhancement of professional and qualified personnel during examination to prevent violation of any human rights during the refugee screening process; and expand the current budget.  Furthermore, in addition to ensuring the right to labor and life, proper education of human rights and understanding should be accomplished so refugees can lead stable, healthy lives.  Society must come together to accept and view these refugees as those who are suffering and in need of aid, rather than as trouble makers causing chaos in society.  In conclusion, we must be able to view refugees as subjects with the same human dignity and share a goal of achieving the common practice so refugees can maintain their human rights.  Realizing the principle of subsidiarity and solidarity through refugee assistance, we should device new alternative methods in place of temporary assistance to better enable us to coexist and grow with refugees.

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