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2010, Vol., No.19

  • 1.

    A Survey Research Misconduct in the Christian Studies

    이종원 | 2010, (19) | pp.7~37 | number of Cited : 0
    Abstract PDF
    This paper surveys the various types of research misconduct in Christian studies. We seek the realistic solution to prevent these mistakes. It is very important for researcher to teach properly conduct first-class research, to renounce the desirable research practices. Unethical research destroys the integrity of researcher from the ground and blocks academic development. This misconduct fosters society’s distrust towards the researcher’s group. Even more, it deteriorates the quality of our research and discredits our research internationally. This side effect results from unethical research and reflects poorly on the researcher themselves and their group. Unethical research in Christian studies include plagiarism, duplicate publication,misuse of internet, misrepresentations other’s sermon. There are several ways to figure out plagiarism. First, we can use a software program to inspect for plagiarism and check the word and phrase on line. Second, we can figure out the degree of speciality and creativity of writing. And we also can judge plagiarism by the degree of similar between writing and original copy. To prevent these problems all researchers must conduct moral and fair research. All researchers should have high moral character to protect himself and his group in his research. Before the problem of plagiarism arises, we must prepare object to refute claims of plagiarism. We must learn to correctly quote other authors. The basic rule of quotation is honesty and integrity. If we cite other’s ideas and words or writing, we must attach quotation marks to ensure everyone notices. The internet is very useful and easy way to write. But we must carefully use the internet. We must use a trustworthy source. If we use and copy some idea and writing from on-line, we must announce the original source of internet. Therefore, if we use other’s special idea and reference from other’s writing we must make clear original source in a consistent way. The goal of Christian study is to glorify God and to serve our neighbor. If we conceive this purpose, we must not continue making mistakes. We must reveal the truth and to do our best writing for true communication and reconciliation. Through good influence of writing, we can make our world full of happy and peace.
  • 2.

    Restabkishment of Lfe Science Research Ethics from a Christian Bio-ethical Perspective

    Kim,UnHey | 2010, (19) | pp.39~69 | number of Cited : 2
    Abstract PDF
    Among Christians, according to one perspective, life science is about to lead humanity into a new world order and should be welcomed. According to diametrically opposing perspective, any intrusion of biotechnology into human life is a threat to human standing before God and should be rejected. The very complex context of life science research ethics, in these days, tells us that there is not simple way in which we could get beyond this crude polarization. However, I think that it is clear that neither extreme position can be appropriated. In this study, in order to find an alternative, I claim that we need to see that religion and science as complementary responses to the unknown. But many scientists in recent time, want to push the former out of the picture entirely. Rejecting scientism which has been prevailed in Korean society we, as a flower of Jesus for life, must consider the role of religion in particular and Christianity in public debates on biomedical research integrity and its systems. First, Church should educate the Christian public on various issues of life science that are incompatible to Christian faith. Recently, research ethics in Bio technology in terms of its deepest motivations should not so much appeal to laws, precepts, or principles, as to faithfulness to the formative story of God's action in the world. Second, through the public discussion, theologians and scientists must debate what is ethically permissible and culturally appropriate in view of the practical consequences of our decisions and their ethical justifications in research of life science. In oder to do so, I suggest that due to change of environment of research ethics, we need to reestablish life science research ethics. In this sense, Christians must also show scrupulous honesty in assessing these issues and must not be seen as the reactionary instigators of a new 'science versus religion' conflict. Studying the subject of this article, I recognize that there are many pressing issues for which decisive, passionate, and sacrificial Christian action is required to demonstrate the reality of our concern for human dignity and all the living things.
  • 3.

    Issues in the Christian Ethics of Language Testing Professionalism

    Shin, Dongil | Kim Nahee | 2010, (19) | pp.71~96 | number of Cited : 0
    Abstract PDF
    The purpose of this paper is to raise ethical awareness of English language testing and to promote issues of professional ethics by christian educators in Korea. Until the last decade, language educators and testing professionals have not been aware of ethical dimensions of test effect. In this paper, domestic and foreign cases of test impact are examined from the perspectives of ethical concerns. Christian educators are encouraged to understand the meaningfulness of ethics embedded in testing professionalism, and it is stated that professional ethics movement should be highly valued in their workplaces.
  • 4.

    Opinion of the Old Testaments on Adulter

    NamIl Kim | 2010, (19) | pp.99~123 | number of Cited : 0
    Abstract PDF
    Controversy about adultery is hot. Speak that people who insist human’s self right regard that adultery uses individual’s freedom and it falls behind in age that the country constrains this by law. But, the Old Testament makes clear conclusion about adultery. For it,adultery is unlawfulness and strains it is that is action to get God’s judgement. Therefore, last of story about adultery that come out in the Old Testament ends to almost tragedy. It is practice of very important creation command to protects family which God gives even though society is diversified and desire about individual’s life is multiplied however and keeps happy assumption. Therefore, in this article, refer about unhappiness of community with individual who can be based on Old Testament’s adultery injunction and when abolishes adultery, occur, and will insist prohibition of adultery that the Old Testament is prohibiting definitely.
  • 5.

    Dying-with-dignity: Is all dying bad?

    Hee-Soo Kim | 2010, (19) | pp.125~154 | number of Cited : 0
    Abstract PDF
    Euthanasia used to mean mercy-killing but recently ethicists, medical doctors,and those in the law profession use the connotation of euthanasia to also indicate “dying-with-dignity.”There are many opposing arguments on euthanasia. Some say that euthanasia must be categorically prohibited because human life is too sacred and simply untouchable by humans. Yet most concur and maintain that euthanasia must be allowed in some cases. Are all forms of conscious choices for death, normatively bad and ethically wrong? There are various motives and reason that some choose death. Some people think there are values higher than life. They sacrifice their lives for country, religion, or other people. People praise and admire these people. Yet,some people choose death over the unbearable pain caused by terminal illness. Regardless, to simply impugn that all dying is bad and ethically wrong, is to do a grave injustice to those occasions where it is truly appropriate. We must avoid euthanasia as much as possible. We must pay a close attention to the voices of those who oppose euthanasia. But categorical prohibition of euthanasia is not the solution. Passive euthanasia that affords dying-with-dignity must be considered a vitally important option. This article presents the reasons why this option at times is the only option possible.
  • 6.

    The Ethical Aspepct in calvin's Theology: A Theological Approoriation of Erickson;s Developmental Theoty

    Lee, Seung-Gap | 2010, (19) | pp.155~180 | number of Cited : 0
    Abstract PDF
    It is well known that certain psychoanalytic studies attempt to discern the developmental processes of ethical consciousness in human beings. Psychoanalytical theory can contribute greatly to recent new streams in theological thinking which seek to identify the ethical implications within certain theologies. For example, E. H. Erikson’s moral developmental theory reflects obvious theological themes as it considers the existential, developmental, and mutual (shared) aspects of moral decision making in great detail and depth. Religiousness goes beyond the simple confession of propositional truth claims and is more than mere expressions of an inner emotional state or feeling. A raised religious consciousness must lead to such ethical moments that challenge each believer to make decisions regarding his or her life. While most people tend to disregard the ethical aspects of Calvin’s theology,it is, rather, the prevailing scholarly view that Calvin’s theology has a very ethical orientation. As this paper intends to show, Erikson’s moral developmental theory can significantly help one in thinking of the ethical aspects in Calvin’s theology. As several theological themes based on Erikson’s developmental theory are applied to Calvin’s theology of justification and sanctification, the supposition that Christian existence includes various moral developmental dimensions and also has a religious and communal nature will become apparent. For Calvin, justification by faith is an event of existential encounter between the sinner and Christ the Savior. And, for Calvin’s theological anthropology, the inherent strength of the human being is rooted in and develops by an orderly pattern through his or her growing relationship with God. Furthermore, Calvin’s doctrine of sanctification supposes that, as the Christian begins the new life in Jesus Christ, which is directed towards fulfillment and perfection in the future life, she or he is entering an ongoing developmental process of transformation which lasts a lifetime. Finally, Calvin emphasizes the important role of human relations within culture and society. For Calvin, defining human existence in the theological sense means that Christian piety is always interpersonal and social as well as directed heavenward, God-ward.
  • 7.

    Cavin's ethic of economy and Gender

    Meehyun Chung | 2010, (19) | pp.181~203 | number of Cited : 3
    Abstract PDF
    This article begin with introduction of Calvin’s Christian social and economic ethics. These kinds of ethics are of great importance both to the church and the society at large. Particularly in the churches, one must learn to avoid discrimination by sex, race, or social class, and instead place as much value as possible on each individual. As Calvin might have put it: Each of the organs of the Holy Spirit that form the body of Christ is precious, as the Holy Spirit grants life to each part of the organism, without prejudice. This article commemorates the economic and social justice issues of Calvin’s theology, setting his ethical principal focus regarding humanitas, mutua obligatio, and aequitas. Gender discourse could be understood not only as equality between men and women, but also as problem of power and hegemony. His theological thought could be combined with Gender discourse and understood as community orientation within the context of a global economic crises.
  • 8.

    A Study on a Methology of Ecumenical Economic Ethics

    Choi, Kyung-Suk | 2010, (19) | pp.205~235 | number of Cited : 4
    Abstract PDF
    The ecumenical movement plays a crucial role in social ethical discourse. The World Council of Churches’s (WCC) 10th assembly will take place in Busan in 2013. With this in mind, it is significant to reconstruct early history of the modern ecumenical movement. In the beginning of the movement, people kept an eye on economical problems. The so-called neo-liberal globalization which is the main cause of many economic problems arising in today’s world is progressing so rapidly. Rebuilding the early ecumenical movement might lead to the solution to today’s economical problems. In this study, I will deal with a methodology of Christian economic ethics in the early 20th century ecumenical movement. I will discuss the period beginning with the ‘First Life and Work Conference’ in Stockholm in 1925 until the ‘Second Life and Work Conference’ in Oxford in 1937. I will conclude with the foundation of WCC and the corresponding Conference in Amsterdam in 1948. The summary will use a two-prong method: Firstly, I will restructure each conference and will emphasize the ecumenical movement in the context of ‘Life and Work’. Finally, I will discuss the development of ecumenical economic ethics. Basic principles of ecumenical economics that are experienced in human existence were set up at the Stockholm conference: love, brotherhood and justice. A continuation committee was organized to prepare for the Oxford conference. In the time between conferences, the interdisciplinary dialogues regarding theology, economics, and social science played a crucial role. Dealing with the Oxford conference, I will reveal the first criterion for the ecumenical economic ethics; a clear refusal of the extreme egoistic liberalistic economic system and the totalitarian communitarian economic system. Dealing with the WCC’s 1st assembly in Amsterdam, I will address the second criterion: the vision of a ‘Responsible Society’.