• Journal of Christian Education in Korea
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• v.68
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• pp.113-140
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• 2021

In today's family, it can be said that children's faith education is in a very difficult time. Moreover, faith education at home is urgently required during the COVID-19 pandemic. However, as society changes rapidly, families are also changing rapidly. As the current society became diversified and personalized, the family lost its educational function. In other words, it can be immediately said that faith education in Christian families has collapsed. The reason is that the problem of faith education in today's family lies in poor communication. Communication problems are becoming difficult for parents and children due to changes in values caused by individualism and capitalism, and as the difference between values and the generation of children widens. In addition, disconnection of dialogue at home due to the disconnection of culture between generations is an obstacle to faith education. It is urgent to restore the educational function of Christian families. When parents provide Christian faith education to their children, their children can grow up properly. Communication with children is desperately needed to restore the purpose and function of faith education at home. Communication between parents and children is an important factor influencing children's motivation for religious education. Parents and children's communication must be open and positive parenting attitudes need to be sufficiently motivated for faith education. In order to solve the immediate problem of the absence of faith education at home, an alternative will be proposed to restore faith education through communication between parents and children. First, the necessity of faith education at home will be discussed. Then communication at the beginning of faith education will be considered. And third, communication and methods at home to implement faith education will be presented. This study will serve as an opportunity to provide clues to restore and implement faith education in Christian families.

• Journal of Digital Convergence
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• v.12 no.1
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• pp.141-148
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• 2014

The purpose of this study is to explore an effect of education in faith and propensity of managers towards faith on job satisfaction. We found that education in faith has a significant effect on the role conflict. Propensity of managers towards faith also influences the job satisfaction. On the other hand, Education in faith and role conflict do not have a significant effect on the job satisfaction. Conclusions and implications are discussed.

• Journal of Christian Education in Korea
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• v.61
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• pp.37-60
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• 2020

The central proposal of this essay is that religious education in Catholic schools is to educate for living faith and not simply for instruction about Catholic or other religious traditions. For long this claim was taken for granted. Now, however, and for various reasons, there is growing sentiment that formation in faith is exclusively the work of family and parish, whereas religious education in Catholic schools is to proceed solely as an academic discipline, teaching religion as one might teach mathematics or science or any other subject. This essay proposes that we resist this diminution of religious education in Catholic schools (hereafter RECS) and precisely to honor the nature, purpose, and ways of knowing that are inherent to Christian faith, and likewise to reflect the Christian intellectual tradition.

• Journal of Christian Education in Korea
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• v.70
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• pp.207-238
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• 2022

Faith education focuses on 'changing the direction of life' that pursues the life of Christ. This is possible only when the message of the Bible is embodied in life, not by accumulating biblical knowledge. Today, however, faith education does not allow biblical messages to be embodied in life. This is the result of focusing on knowing the Bible itself, instead of guiding the faith education to meet the Bible and the experience of human life. Church education emphasized the inner faith of individuals rather than changes in life and practice, preparing for the afterlife, and mostly for the training and quantitative growth of the church. As a result, in the COVID-19 era, Protestants showed an immature appearance that only cared about the safety of the church, and social trust in Protestants was lost. Therefore, faith education should educate what life of the Bible and the experiences of the learner will meet and respond to God in order for the Bible's message to be realized in life. I tried to find out how to prepare for this faith education in detail. So I would like to look at "The preparation process for religious classes related to experience" compiled by the German Protestant Lutheran Bavarian Presbyterian Church and present tasks for application to the Korean Church. Preparation for experience-related religious classes consists of five courses. It is a personal meeting, a theological orientation, a pedagogical orientation, a pedagogical decision, and a summary of the progress plan. The main purpose of this process is to learn how biblical believers interpreted their experiences in life from the perspective of faith and tried to overcome the problem. Faith education related to experience deals with the essence of faith education, not one of the Bible teaching methods. Although the field of education is in the social change of expanding from the real world to the virtual world, the essential nature of faith education cannot change. Therefore, research and application of faith education related to experience in Korean churches will help the biblical message to be embodied in Christian life.

• Journal of Christian Education in Korea
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• v.70
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• pp.175-206
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• 2022

In this study, a mixed research method that collects and analyzes qualitative and quantitative data together was used to broaden the understanding of young children's faith. First of all, the contents of interviews with 18 research participants were divided into categories, and the frequency of each category was calculated. From 75 statements made in the interview, the importance of each was evaluated with a 5-point Likert scale. The means and standard deviations of the evaluation score were calculated, and sub-factors were identified through exploratory factor analysis. The frequency of categories mentioned in the qualitative interview was in the following order: faith manifested in difficulties, religious activities, Christian education at home, Christian education in the church, love and faith in God, and the formation of a Christian worldview (identity). The statement on the perception of God, theological concepts, religious activities, and Christian education at home and in the church received high scores. On the other hand, statements on developmentally difficult or abstract content, value judgment or conflict resolution based on the Word, and evangelism showed low scores. The sub-factors extracted through factor analysis were faith education through home and church, awareness of God and religious activities, identity based on the gospel, character based on the gospel, and overcoming a crisis through faith. In conclusion, the results of each of the mixed methods of looking at young children's faith were very similar-relationships with God, religious activities, Christian worldview (identity), Christian education at home and church were highlighted, even though various methods were used. This study is meaningful in that it suggests what and how to teach in early childhood Christian education.

• Journal of Christian Education in Korea
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• v.73
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• pp.39-54
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• 2023

In this study I want to explore faith formation through the framework of practice. First, I will describe discipleship as a lifelong process of identity formation, defining Christian religious education as a faith community's intentional work of equipping people to walk in the way of Jesus through apprenticeship in faith practices. I will argue that this process is more about the teaching of practices and engaging in theological reflection on practices than it is about dispensing correct information. This idea is not original with me, but has been expounded by many others particularly in the past decade in the U.S., as part of a larger movement within theological discourse emphasizing the centrality of practice. Second, I will describe some resources from educational theorists that can help us to understand what it means to educate through practices toward an identity as Christians. And finally, I will suggest that in our complex, broken and wounded world, as Christian religious educators we especially have a calling to equip disciples in two urgent faith practices: earth-care, and dealing with conflict.

• Journal of Christian Education in Korea
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• v.69
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• pp.9-44
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• 2022

The purpose of this study is to restore religious education at home. Currently, Korean church education is facing a crisis. First, there is a decrease in the number of children in the church due to the problem of the low fertility rate. Second, the number of young people leaving the church is increasing. As a result, Maneun Church and church schools are being reduced or closed. In order to solve this problem, it is necessary to change from church school-centered education to family-centered faith education. This is because the restoration of faith education is also connected with the restoration of the Korean church in crisis. As an alternative to overcome the current crisis of church education, it is necessary to return to the original form of religious education. In other words, we must return to the way God commanded religious education through parents at home. The most important thing is to overcome and recover from the absence of religious education at home. A Christian home becomes a place of education that fulfills the primary responsibility of religious education for children. God has given his parents the primary authority and responsibility for the religious education of their children. However, amid changes in society and home, the educational function of the home was entrusted to other educational institutions or specialized teachers. Parents of Christian families tend to delegate their children's religious education to church schools by neglecting their educational authority and responsibility. Therefore, the purpose of this study is to reinforce that parents should have a Christian view of faith education and become the main agents of their children's faith education. Parents have the authority, responsibility, and duty as teachers for religious education given by God. The educational authority and responsibility of parents originate from God. God has commanded his parents to bring up their children in faith. Therefore, for parents to become the main agents of their children's religious education, restoration is needed in Christian home education. Therefore, the task of restoring the Christian family as a place of effective Christian education and fulfilling the educational mission of faith that God has given to parents is, first, that parents and the church must recognize the importance of Christian home education anew. Second, parents must have the correct awareness and mission in the Christian view of children. The mission of parents in a Christian home is to teach, train, and admonish their children in the Lord so that they can live with Christian values. Third, the church should actively support home education and form a deep bond between church education and home education.

• Journal of Christian Education in Korea
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• v.66
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• pp.309-341
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• 2021

The purpose of this study is to develop an intelligent learning platform model for faith education in preparation for the post-corona era. This study reviewed artificial intelligence algorithms, research on learning platform development, and prior research related to faith education. The draft of the intelligent learning platform design model was developed by synthesizing previous studies. The developed draft model was validated by a Delphi survey targeting 5 experts. The content validity of the developed draft model was all 1. This is the validation of the draft model. Three revised opinions of experts were presented on the model. And the model was revised to reflect the opinions of experts. The modified final model consisted of three areas: learning materials, learning activities, learning data, and artificial intelligence. Each area is composed of 9 elements of curriculum, learning content additional learning resources, learner type, learning behavior, evaluation behavior, learner characteristic data, learning activity data, artificial intelligence data, and learning analysis. Each component has 29 sub-elements. In addition, 14 learning floors were formed. The biggest implication of this study is the first development of a basic model of an intelligent learning platform for faith education.

• Journal of Christian Education in Korea
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• v.63
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• pp.283-315
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• 2020

This study attempts to suggest the direction of Christian education for young children by analyzing concepts related to how they understand the faith. For this purpose, this researcher conducted interviews of seventeen young children who had not yet entered elementary school. Answers to ten interview questions were analyzed and research participants' understandings of belief and church were identified. The results have shown that participants consider faith to be religious practices such as prayer, praise and worship, the practice of good conduct, the key to heaven and providing direction and mission for their lives. Participants also revealed the acquisition and internalization of biblical knowledge and theological terms and listed parents, ministers or friends as the important role models of faith. They recognized the church as a place where religious practices are performed, where spiritual joy is felt and where pleasure is experienced because they do things they like. It is expected that these results would be used as the basis for future research regarding young children's faith and as the principles of the practice of it.

• 한국초등상담교육학회:학술대회논문집
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• 2004.01a
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• pp.223-245
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• 2004

The purpose of this study was to investigate the differences in depression, irrational faith and the school adaptation of elementary school students by their sex and region, to provide basic materials to teach children with the likelihood to be depressed by analyzing the correlation of depression, irrational faith and school adaptation, and help them to have healthy emotion and behaviors. To achieve these goals, following agenda were set. First, what are the differences in the depression, the irrational faith and the school adaptation of elementary school students by their sex and region? Second, what is the relationship between the depression characteristics and the irrational faith of elementary school students? Third, what is the relationship between the irrational faith and the school adaptation of elementary school students? Fourth, what is the relationship between the depression characteristics and school adaptation of elementary school students? : To resolve these agenda, the subjects were selected from Grade 6 students from the elementary schools locatec in Suwon and Hwaseong. The jubjects were selected from the two schools in Suwon and three schools in Hwaseong which were randomly chosen. The subjects were 670 in total. 70 insincere answers were excluded from the analysis. Therefore the subjects used in the analysis were 600 in total(150 male and female students in city respectively and 150 male and female students in rural area respectively). The tools used for this study were Children's Depression Inventory (CDI), Irrational Faith Test (over-self-reliance, dichotomy, determinism, over-concern, evasive faith, over dependent faith), School Adaptation Test (Attitudes to teachers and school environments, hobbies and specialties, academic achievements, peer relationship). Materials were processed with the SPSS program for ANOVA and correlation analysis. All the statistical values were verified at .05 level. The followings are the results of the analysis of the collected data. First, in the analysis of depression, there was significant difference between male and female students (F=4.75, p<.05). Female students (X =56.93) showed a little higher value than male students (X =53.83). There was significant difference between regions (F=13.02, p<.001), too. Rural area students (X =57.93) showed higher value than city area students (X =52.82). When analyzing irrational faith, there was significant difference between male and female students (F=S.60, p<.05). Female students (X =81.32) showed a little higher value than male students (X =77.72). There was no significant difference according to regions. When analyzing the school adaptation, there was no significant difference according to either sex or region. Second, depression and irrational faith showed highly positive correlations in all areas. In particular, over concern and evasive faith showed the highest correlation with depression inclination (r=.68, p<.001). When looking into the results by sex and by region, female students (r=.70, p<.001) and the rural area students (r=.69, p<.001) showed higher correlation between depression and irrational faith than male students and city area students (r=.63, p<.001). Additionally, in all areas including by sex and by region, a positive correlation was shown. In all variables such as male students (r=.63, p<.001), female students (r=.72, p<.001), city area students (r=.66, p<.001), and rural area students (r=.69, p<.001), over concern and evasive faith showed the highest correlation with depression inclinations. Third, irrational faith (overall) and its sub factors such as over-self-reliance, dichotomy, determinism, over-concern and evasive faith had significant negative correlations with school adaptation (overall) and its sub factors in the scope of $r=-.27{\sim}-.52$. Determinism out of the sub factors of the irrational faith had the highest negative correlation with school adaptation (overall) and sub factors at the scope of $r=-.37{\sim}-.51$. However, over-self-reliance showed the negative correlation with school adaptation (overall) and its sub factors only partially. When looking into the results by gender, both genders showed significant negative correlation between irrational faith (overall) and its sub factors with school adaptation. Male students showed highly negative correlations with school adaptation (overall) and its sub factors in determinism ($r=-.35{\sim}-52$) and over-concern and evasive faith($r=-.31{\sim}-.51$), and fern ale students showed in over-self-reliance ($r=-.27{\sim}-.45$). However over-self-reliance showed negative correlation with school adaptation and its sub factors only partially. When looking into by region, both city and rural areas showed significant negative correlation between irrational faith (overall) and it sub factors, and school adaptation. Rural areas showed higher negative correlation in irrational faith (overall) ($r=-.39{\sim}-.53$) and over-self-reliance ($r=-.32{\sim}-.44$) and dichotomy ($r=-.28{\sim}-.39$) than city areas. However over-self-reliance showed negative correlation with school adaptation and its sub factors only partially. Fourth, depression and school adaptation showed the negative correlation in all areas. In particular, academic achievements and peer relationship showed the highest negative correlation with depression (r=-.53 p<.001). When looking into the results by sex and by region, female students (r=-.62, p<.001) and rural area students (r=-.61, p<.001) showed higher negative correlation with depression and school adaptation than female students (r=-.56, p<.001) and city area students (r=-.57, p<.001). Although there was negative correlation in all areas by sex and by region, male students (r=-.52, p<.001) and rural area students (r=-.56, p<.001) showed the highest negative correlation in peer relationship and female students (r=-.57, p<.001) and city area students (r=-.56, p<.001) showed the highest negative correlation in academic records. Based on the results of the study, it is proposed to provide elementary school students sho are likely to be depressed very easily with careful counselling and teaching based on the attention and love in school fields so that they can adapt themselves to home, school and society with positive and reasonable thinking.