Looking for "Elizabeth" : A Feminist Religious Education for Empowering Women's Self-Identity

오현선 Claremont School of Theology 2004 해외박사

This dissertation is an expression of my continuing commitment as a religious educator to the liberation of women of poverty. It addresses the need of the formulation of an appropriate theory of feminist Christian religious education for empowering poor women in Korea based upon their needs, their struggles, and their hopes for a better life. There is currently no theory of religious education related with women's particularity and reality in the Korean churches. Poor women and their issues are not given any special attention nor are they considered important in matters of the church and theology. This project helps them understand who they really are and promotes praxis that expands their dreams for women's fuller humanity. The primary methodology utilizes interviews with 33 poor Korean women, including 8 activists who are working in solidarity with them. The second methodology is an analysis of written materials produced by various institutions and organizations which support the poor in Korea. Also included is a critical review of existing literature and the communication of other authors' perspectives from Minjung theology, Asian feminist theology, and Western feminist religious education. This effort dreams poor women to grasp and reclaim confidence in themselves as participants in society who have the knowledge and energy to transform social realities. They possess the most practical force to bring about transformation because of the strength and wisdom they have accumulated through their life experiences. Once they have a chance to realize this potential and are freed to share their stories, experiences, and wisdom, they will be empowered to push the liberative force beyond the personal. Working together, women of poverty will have enormous power, presenting an irresistible challenge to oppressive realities. This is precisely what a feminist theory of religious education proposed in this study will do. To listen to the voice of women and help them speak out from their places of suffering without fear is essentially the beginning of feminist religious education in Korea. The religious education envisioned in this study I want to create provides Korean women of poverty with hope for changing self, church, and society and enables them to realize their potential by sharing their vision and work.

Women's embodied spiritual growth : learning through narrative research, teaching through narrative education

백은미 Claremont School of Theology 1999 해외박사

The primary purpose of this dissertation is to explore women's bodily experiences in relation to spiritual growth and to develop an educational method to nurture women's embodied spirituality. Women's bodily experiences, such as menstruation, body image, sexuality, sexual abuse, pregnancy, childbirth, mothering, menopause, and aging, are critical influences that nurture and challenge the spiritual being of adult women. Despite the importance, women's embodied spiritual growth has rarely been acknowledged or studied in Christian communities and in academic fields focused on human development and religious education. This dissertation critically examines the faith and faith development theories of James Fowler, John Westerhoff III, and Thomas Groome, focusing particularly on the limitations of their understandings of women's embodied spiritual growth. To advocate the importance of women's embodied experiences in spiritual growth, the dissertation draws upon feminist understandings of women's embodied experiences in relation to theology, epistemology, psychology, education, pastoral care, and spirituality. The characteristics of women's spiritual growth can best be understood, respected, and enhanced when women share stories about their embodied experiences; thus, a narrative approach is important for research and, also, for education. In the narrative research of this dissertation, twenty interviewees gave a full extempore narration of events and experiences from their embodied spiritual lives. These women described their faith journeys arid the influence of their bodily experiences. The interview results, enhanced by feminist literature in psychology and theology, provide foundations for a feminist vision of women's embodied spiritual growth. In order to move toward this vision, an embodied-narrative educational method is needed. Such a method can help women break silence, encourage women to describe their embodied experiences in relation to their spiritual journeys, and nurture and empower their embodied spiritual growth.

A Model of Worship as Pastoral Care for Pregnancy and Childbirth in Korea

최범선 Claremont School of Theology 1998 해외박사

목회는 인간의 통과의례를 돌보는 것일 수 도 있다는 가정 하에서 한국 교회에 있어 결혼, 장례에 대한 예배의식과 여기에 따르는 신학적 정리는 잘 되어 있는 편이나 통과의례의 첫째 관문인 임신과 출산에 대한 연구는 전혀 되어있지가 않다. 목사는 항상 교인들의 삶을 돌보아야 하는데 그중 임신을 염려하는 이들과 출산에 따르는 문제에 직면한 교우들을 돌보는 일은 매우 큰 목회의 영역이다. 그럼에도 불구하고 아직까지 이 부분이 목회신학적으로 정립되어 있지를 않아 본 논문은 임신과 출산을 돌보기 위한 목회신학과 기독교적 예배화를 연구하고자 하는 것이다. 한국의 임신과 출산에 따르는 훌륭한 습속은 임산부와 신생아에 대한 세밀한 배려를 다하여 왔기에 임신과 출산을 어렵게 여기는 현대인들에게는 큰 도움이 될 수 있는 의례라 생각한다. 그러하기에 이를 기독교화 하는 일은 시급한 일이기에 본 논문은 임신이 하나님의 창조에 동참하는 일이라는 측면에서의 신학화 작업과, 새로운 아기의 탄생이 새로운 피조물의 새로운 존재의 시작이라는 측면에서의 신학적 정리를 통하여 한국의 습속중 임신과 출산을 위한 목회신학의 정립과 이에 관련한 부분을 기독교 예배화하려 하는 것이다. 더욱이 인간의 통과의례는 교회의 목회사역의 큰 대상이며, 그 통과의례의 시작은 아기를 낳는 출산이다. 그러나 한국 사회도 점점 핵가족화 되어가면서 그간 지녀왔던 좋은 습속이 점점 잊혀져 오고 있는 실정이다. 여기에 기독교의 한국전래는 한국문화를 더욱 소홀히 하게 한 부분도 있었다. 그러하기에 본 논문에서 살펴본 아기의 잉태를 열망하는 기자속과 임신 이후 출산까지의 태교, 출산후 산모를 위한 21일간의 전례, 그리고 아기를 위한 백일의 한국의 습속을 한국교회가 수용하여 기독교적 예배의 형태로 그 목회의 도구를 만들어 감은 매우 중요한 작업이라 생각한다. 그러나 여기서 분명히 목사가 염두에 두어야 하는 것은 아기를 임신하고 출산하는 정상적인 기쁨을 누리는 이들 외에 불임으로 말미암아 고통하는 이들과 뜻하지 않았던 유산으로 슬퍼하는 이들, 그리고 출산을 하였으나 기형아를 낳아 고통당하는 이들과 장애아를 양육하여야하는 이들의 아픔과 고통도 있음을 기억하고 그들을 돕기 위한 목회적 배려도 준비하여야 한다. 이에 본인은 한국적 습속중 출산과 관련되는 습속을 기독교 예배화 하려는 노력을 하였으며, 불임과 유산, 기형아 그리고 장애아 특별히 그 외형이 쉽게 드러나는 다운중후군 장애아를 양육하고 이들을 위한 한국적 상황에서의 목회적인 배려를 고찰하였다. 이러한 노력이 21세기를 바라보는 한국교회 목회에 기여하기를 소망한다.

(The) unification church : a critical study of its beliefs and ways of coping with it

Kim, Song Cha Claremont School of Theology 1989 해외박사

CHRISTIAN RELIGIOUS EDUCATION FOR THE FORMATION OF FULL HUMANITY : A COMPARATIVE CROSS-CULTURAL STUDY OF YI T'OEGYE AND JOHN WESLEY

백철 Claremont School of Theology 1999 해외박사

이 논문의 일차적 목적은 인간에 대한 보다 유기적 이해, 특히 철학적으로 건강하고 신학적으로 진정한 이해를 탐구하기 위한 것이다. 이 논문은 신유학과 웨슬리 신학으로부터 본래적 인간성 회복을 위한 기독교 종교 교육의 통합적 모델을 제시하고자 한다. 이런 목적을 위해 이 논문은 이퇴계(16세기 한국의 신유학자로서 교육자이며 정치가)와 요한 웨슬리(18세기 영국의 목사이며 교육자)의 사상과 실천을 탐구한다. 이런 탐구를 통해 현재와 미래의 기독교 종교 교육의 성격과 방법을 찾을 수 있다. 이퇴계와 웨슬리는 일생동안 본래적 인간성을 회복하기 위해 노력했다. 두 사람 모두 인간은 자신의 잠재력을 실현시킬 능력이 있다고 믿었다. 또한 두 사람은 모두 인간의 실존적 상황은 불확실하며 본성을 회복할 필요가 있다고 믿었다. 그들은 인간성을 회복하는 수단으로써 교육을 강조하였다. 기독교 종교 교육의 이론과 실천을 형성하는데 가장 근본적인 문제 가운데 하나가 인간의 본성이며, 기독교 종교 교육이 인간의 궁극적인 변화를 목적으로 한다는 사실에 대해 우리가 동의한다면, 이퇴계와 요한 웨슬리에 대한 이 비교연구는 다음과 같은 본질적 질문들에 대해 대답하는 데에 도움을 줄 수 있다. 즉 인간의 본성은 무엇인가? 기독교 종교 교육의 목적은 무엇인가? 우리는 어떻게, 어디에서, 언제 기독교 종교 교육을 하는가?

Adolescent Identity Formation Curriculum in the Korean Youth Cultural Context

Wi, Hee Kang Claremont School of Theology 1998 해외박사

Christian education can empower students to be fully alive in harmful surroundings. Moreover the educator’s role is to lead youth to identify who they are in the midst of danger. This is the preliminary assumption for this project. Christian educators make great efforts to get in touch with youth and help them to become fully Christian. In spite of sincere effort by teachers and educators, however, a great number of youth leave the church today. One of the main reasons is that the educators do not see the importance of the cultural context of the youth. This project emphasizes the importance of understanding youth culture and ministering in relation to the distinctive gifts and needs of youth. By so doing, churches can help youth grow in their Christian identity, faith and vision. Based on that assumption, the project presents a model of adolescent identity formation curriculum. The first half of the project deals with a study of Korean youth culture, youth development theory, and youth identity formation theory. These sections are firm bases of the identity formation curriculum. In addition, the curriculum theory of Campbell Wyckoff as well as the traditioning theory of Mary Elizabeth Moore are theological bases for the author’s practical program (identity formation curriculum). The practical identity formation program includes five major themes: encountering God, enlarging relationships with others, experiencing the present reign of God, engaging in the pain of the earth, and envisioning the future. These themes imply that identity formation in the present is deeply related to people’s experience of the past and envisioning of the future. Finally, the theory of Basileia and Ecclesia of Joon Kwan Un also provides insight to pursuing the vision of youth ministry. Youth ministry is neither an easy work nor a sweet dream. However, someone must do that tough work. Why? The youth bring life to the present church; they are also the future and the hope to carry on the heritage of the faith, hospitality, and values. For these reasons, people can participate in this precious work with conviction. This ministry is for the future and the life of the church.

A Study on Family Ministry Through Mother Education : With Focus on Eun Jin Church in Korea = 어머니 교육을 통한 가정사역 연구

조용현 Claremont School of Theology 2004 해외박사

The Korean society is rapidly changing. The traditionally agricultural society has moved into the post-industrial society and the male dominated social structure has been being challenged by the active involvement of women. Actually, the diversified society in the twenty-first century positively needs the abilities of the women. Yet people are still expecting women to play the significant roles both in the family and the society. Due to these social changes, the wonmen(mothers) have to bear more burdens than ever. When the mothers' life become difficult, the family is in trouble and the society has to suffer from the consequences in this process. In this regards, the church needs to help the mothers who are dealing with these kinds of problems. By helping mothers to carry out such important roles, the church should pay more attention to family ministry. In doing so, today the church need to change its structure and value systems according to the traditional understanding of the church's roles in accordance to those of postmodern structures and value systems. In short, the Korean churches must be transformed by the needs of the time so that the church must become a place to reappreciate mothers's roles and status and serve for the wellbeing of family in anytime and anyplace.

Church Renewal through the Recovery of Community : Toward a Community Movement for Young Adult

Kim, Sung Bok Claremont School of Theology 1998 해외박사

(A) model of textbook for confirmation in the Korean methodist church

Kang, Young-gu Claremont School of Theology 1998 국내박사

The Development of an indigenous wecldnig cereunony for the Korean church

조원근 Claremont School of Theology 1998 해외박사

본 논문의 목적은, 서구 기독교 교회 혼인예식이 그들으 문화와의 관계에서 어떻게 발전 형성되어 왔는가를 조사한 후, 그를 바탕으로 한국 전통 혼례문화를 기독교 혼인예식에 접목 토착화하고자 하는데 있다. 기독교 예배가 "영원하신 하나님께 드리는 피조물의 응답"이라고 할 때, 예배자가 처한 민족의 고유한 풍습, 언어, 삶의 정서 등이 예배 순서와 형태에 고려되어야 한다는 것은 피할 수 없는 일이다. 혼인예식도 이런 면에서 예외가 될 수 없다. 서구 교회의 혼인예식을 살펴볼 때, 거기에는 그들 나름대로의 다양한 문화적 전통과 신앙적 형태를 따라 각각의 독특성을 담고 있다. 그러나, 한국교회는 19세기 선교초기에 전래된 당시 서구의 예배형태가 오직 유일하고 진정한 것인 양 인식되어 왔다. 혼인예식에서도 한국인 당사자들의 고유한 신앙 표현양식과는 관계없는 서구화된 방식으로 이루어져 온 것이다. 이같이, 혼인예식이 한국의 문화적 토양에 뿌리를 내린 고유한 신앙 정서와 전통적 표현 양식으로 담아 내는데 실패하므로, 현대의 가정은 , 한국이라는 문화 환경에 세워지면서도 서양식으로 어설프게 시작하게 된다. 이런 애매한 출발은 가정 부조화에 한 원인을 제공하고 있다고 본다. 한국에도 전통적인 혼인예식이 있다. 중국의 혼인예식이 13세기 고려시대에 소개된후, 한국 실정에 맞게 바꿔지고, 다시 재구성되면서, 결국 토착화하여 오늘에 이르렀다. 이런 혼인예식은 원래 3∼4일간 계속되는 일련의 행사이었다. 한국의 전통적인 혼인예식에서 기독교 혼인예식에 적용할 수 있는 여러 가지의 요소를 발견했다. 본 논문은 기독교 예배 신학을 정리한 뒤에, 기존 교회의 혼인 예식 형태에, 한국의 전통적이고 민족적인 신앙 표현 양식을 접목하였다. 이를 위해 혼인예식에서 서구화된 예복 대신에 한국의 전통한복을 추천한다. 예식이 시작됨을 알리는 표시로, 전통적인 징을 사용한다. 혼인이 양가 가족간의 대사이므로, 신부가 식장에 입장할 때와 마찬가지로, 신랑도 그 부모와 함께 입장하도록 한다. 초자례, 초녀례를 활용하여, 양가 부모는 각 자기 자녀인 신랑과 신부에게 요약된 교훈을 주게 한다. 전안례에서 보듯이, 반지로 예물로 사용하는 대신에, 목각으로 만든 기러기 한 쌍을 사용한다. 근배례의 정신을 살리면서 주례목사는 신랑과 신부에게 성만찬을 베푼다. 그럼에도 불구하고, 기독교의 복음을 왜곡함이 없이 한국적 전통의 어느 요소를 예식에 접목할 것인지 하는 판단은 쉽지 않았다. 왜냐하면 기독교 예배는 문화에 대해 수용적인 자세를 가지기도 하지만, 동시에 거기에 매일 수는 없기 때문이다. 앞으로의 더 연구가 진전되어야 한다. The bacteriophage λO protein localizes the initiation of replication to a unique sequence, ori λ through specific protein-DNA and protein-protein interactions. Conformational changes at ori λ introduced by O protein binding have been reported and their roles have been implicated in the initiation of λ DNA replication. In our studies, we focused on detailed structural basis of the formation of the O protein-ori λ complex(O-some). This work was divided into five Chapters including a general introduction given in Chapter 1, a brief review of genetic, biochemical, and structural data for understanding the mechanism of the initiation of λ DNA replication. As shown in Chapter 2, we found that the O protein exists as a dimer and demonstrated that the active DNA binding species is also a dimer. Dimerization and sequence-specific DNA recognition are specifically mediated through the amino-terminal half of O(O1-162(아래첨자 1-162입력불가)). The binding affinity of O for a single copy of its 19 bp recognition sequence was 2-3 nM. We also found that the O-some is composed of 4 dimers of O and ori λ DNA, which contains four 19 bp direct repeat recognition sites, i, e., a dimer of O is bound to each repeat(iteron). Moreover, we found that only the amino-terminal DNA binding domain is required for formation of the O-some. To investigate the structural basis for the unique properties of O protein, we generated a number of carboxy-terminal and internal and internal deletion mutants of O. Experiments with purified mutant proteins, as shown in Chapter 3, indicated that (ⅰ) the deletion mutant retaining amino acid residues 19-110 is the smallest O protein species that can both bind to DNA and form a dimer, (ⅱ) the affinities of all mutant proteins for a single iteron are almost the same, ranging from 2 to 4 nM; (ⅲ) the portion of O that is responsible for dimerization is located between amino acid residues 19 and 85; (ⅳ) the carboxy-terminal domain (O 156-299(아래첨자 156-299입력불가)) is a monomeric species that does not recognize specific DNA sequences but instead, bind non-specifically to duplex DNA; (ⅴ) the linker joining the two structural domains is not required for O function, but its coding sequence of DNA contains several recognition sites for O protein (ori λ); and (ⅵ) a deletion! m! utant missing the amino-terminal portion of the carboxyl-terminal domain is still comparably active in the in vitro λdv replication assay. In Chapter 4, the structural basis of the O protein-DNA complex was studied in detail. Hydroxy radical footprinting was employed to obtain the high resolution structural information about the contacts between the protein and the sugar-phosphate backbone of DNA. The missing nucleoside experiment allowed us to identify energetically important base moieties that may be in contact with bound O protein. Quantitation of the extent of O-mediated DNA bending indicated that O induces a relatively sharp bend in an individual recognition sequence of 85。 ±5。 . Measurement of the O-induced topological change indicated that a region of DNA or specifically ori λis wrapped around the O protein core in a left-handed fashion with a linking number change of 0.7±0.1 turn. In Chapter 5, we present direct evidence that the O protein also has the capacity to interact with single-stranded DNA, the first such interaction discovered among prokaryotic origin-binding proteins. The implication of this dual DNA binding specificity of O for the formation of the unwound structure at the A/T-rich region of ori λ is dis cussed. The addition of the λP-DnaB comple x to the O-some produces a new nucleoprotein species with a super-shift in migration. The presence of P and DnaB reduces significantly the amount of O required for binding to single-stranded DNA. Based on these results, we propose a detailed model for sequential structural changes in ori λ as a consequence of O binding to the origin of λreplication.