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

이종욱 대구가톨릭대학교 대학원 2010 국내석사

(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

(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.

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

이정엽 대구가톨릭대학교 대학원 2012 국내석사

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.

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

서대원 대구가톨릭대학교 대학원 2014 국내석사

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.

고령화 사회의 노인들을 위한 가톨릭교회의 사목적 방안 연구 : 대구대교구를 중심으로

권호섭 대구가톨릭대학교 대학원 2013 국내석사

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 가톨릭교회의 생태의식과 실천모델 연구

정홍규 대구가톨릭대학교 대학원 2014 국내박사

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.

한국사회의 사전연명의료의향서 및 연명의료계획서 적용에 관한 윤리신학적 고찰

홍준표 대구가톨릭대학교 대학원 2018 국내박사

As the life expectancy increased due to the improvement of the medicine, our society has entered the aged society beyond the aging society, and individual period of old age has become longer. Also, today's advanced medical technology has been able to pull or slow down death. Despite the medical achievements, this artificial control of human life has been causing various ethical problems. Unlike in the past, life is now assessed by practicality and relativism, or judged by utilitarianism. Thus, it is expected that conflicts surrounding the death would increase due to advancing medicine and longer life expectancy. Therefore, people began to ignore the life ethics with justifications such as passive euthanasia and death with dignity, and even continue on meaningless medical care which only extends biological lifespan. Such life-sustaining treatment may lead to medical futility. The rights for death with dignity of end-stage patients who need to face death naturally, are violated by those who are left behind. Extending the time of death does not mean that death will never come. Meaningless life-sustaining treatment gives patients more period of suffering rather than extending their lifespan. Some may insist on euthanasia, claiming the right to die with a reason that it will relieve one from extreme suffering, but this is merely a murder, not a merciful act. The right to life only belongs to God. Nevertheless, people misunderstand the concept of death and they are asserting wrong opinions. To prevent this, our study began with a necessity that people need to face the death with dignity in a Christian way by writing Advance Medical Directives or Advance Care Planning to proceed a planned medical care without intentionally terminating or denying life. The purpose of this study is to help people to face death with dignity through right understanding of life and death. In the first chapter, this paper focused on life. In the beginning, the theory of the origin of life and natural science point of view were discussed to understand life. Yet understanding the nature of life could not be resolved by ignoring the spiritual aspect of life. The religious interpretation of life was inevitable. Accordingly, perspectives of life from various religions were investigated. Based on the Christian perspective of life from the revelation, the origin of life comes from God. Also, other religions beside the Christianity discuss the value of life and primitive noble value of human life with their own view of life. Thus, each religion is commonly positive about the present value of life and its role. In particular, each ​emphasizes that the value of human life does not came from any ability or appearance, but rather comes from the existence itself. The second chapter unfolded problems about death, centered on various ethical debates arising from misunderstanding the concept of life. Although human life must begin and end unharmed at any circumstance, the rapid development of biotechnology and medicine has provoked human intervention of life. Depending on the situation of patients, a patient may extend its own lifespan or refuse meaningless prolongation of life. However, these demands deprive patient’s opportunity to face death with dignity as a human being, which is coupled with the life-sustaining treatment, or provoke serious ethical conflicts, claiming the right to die by asking for euthanasia. Therefore, this study indicated problems of life-sustaining treatment and medical futility, and passive euthanasia and its cessation, then presented guidelines of the Catholic Church. Fundamentally, the Catholic Church never allows any act of killing or accepts passive euthanasia. In the third chapter, solutions regarding the life-sustaining medical issues were attempted to avoid any denial of universal value at imminent death and conflict between a patient’s life and medical ethics. Even though the value of life and graceful way of death are constantly being mentioned, in real medical environment, the value of life is often relativized for just one’s own freedom or social cost. To solve such problems, before a patient becomes critical, he or she must sign the Advance Medical Directives or Advance care Planning, plan a future treatment after consulting with a doctor, and then finally determine whether to continue on the life-sustaining treatment. The life-sustaining treatment must not simply be a meaningless extension of biological life. Also, decision to stop the treatment must not lead to undesirable death, which is against the teachings of the Catholic Church that highly values the sacredness of life and the good of patients. In the forth chapter, to apply the Advance Medical Directives and Advance care Planning according to the teachings of the Catholic Church in the Korean society, potential obstacles and the role of the church to overcome them were suggested. The reason that the death is not accepted well among Koreans, especially by the Korean Catholic, was discussed. As a result, it was found that the right perception of death comes from the formation of the right life values. Here, this study corrected any inappropriate view that limits right application of the Advance Medical Directives and Advance care Planning, and suggested a necessity of death education by the church as its role to settle the proper culture of death. Accordingly, this study first reviewed the general understanding of death a part of death education, and then discussed views of philosophy and religion that have demonstrated and solved problems of death. Then, as advanced course of the death education, the Bible, the Catechism of the Catholic Church, and theological interpretation were illuminated and lastly practical solution was suggested. The conclusions from this study are as follows. First, no one should harm any innocent life with misunderstanding of life, and everyone is given an ethical mission to protect the dignity of human life. Second, the right to die must not be chosen by the will and action of others, and a human being has the right to face a peaceful death with dignity. Third, medicine and society have obligations to ensure that human beings die with the highest dignity, and the Advance Medical Directives and Advance Care Planning must be completed. Fourth, to properly understand death and face death with dignity, death training and death preparing education are necessary. These may help to apply the Advance Medical Directives and Advance Care Planning effectively. Death is a part of human existence. As M. Heidegger's existentialism and K. Rahner's existential theology suggest, the perception of death is a perception of life, and rejection or avoidance of death is also refusal or a avoidance of life. Oftentimes, people have difficulties accepting death even at imminent death due to lack of proper insight and preparation for death. In order to resolve such conflicts and face death with dignity as a human being, the Advance Medical Directive and Advance Care Planning are necessary. However, the decision not to prolong one’s life with the life-sustaining treatment should be an expression of love and care, not utility. The reason is that the practice of worthy freedom for human beings excludes impersonal judgment of utility. Death with dignity is the matter of right to life as well as the matter of life. The right to life means that it does not end a living patient, nor insists on unnecessary, meaningless, and unprofitable medical practices, and indicates the rights for an end stage patient to receive a proper care and face death peacefully. For this reason, the Catholic Church positively accepts suspending the life-sustaining treatment and implementing hospice palliative care to accept death as a part of life.

대학 캠퍼스 공간운용현황 평가에 관한 연구

이재욱 대구가톨릭대학교 대학원 2009 국내석사

본 연구는 국내 구조개혁을 진행하고 있는 상황 속에서 대학 캠퍼스 공간운용현황 평가요소를 개발하는 과정으로 공간관리업무의 흐름을 분석을 통해 공간등록/정보관리, 공간배분/현황관리, 공간예약/활용, 공간운영/유지관리, 공간수요관리의 과정으로 이어지는 공간관리 단위업무를 설정하였으며, 5가지 공간관리 단위업무와 이 단위업무에서 생산되는 데이터인 공간면적, 공간용도, 교육과정, 예약정보, 수용인원 등의 데이터들 간의 상관성 분석을 통해 공용공간 활용율, 강의별 좌석 점유율, 용도별 공간 구성 비율, 1인당 점유면적(단위면적), 공간별 공유지수, 교육과정 수업 구성 비율 등의 7가지 공간운용 평가지수로 설정 할 수 있었다. 이렇게 설정된 공간운용 평가지수는 기존의 공간운용현황을 평가하게 됨으로서 공간운용의 현황을 평가할 수 있으며, 공간수요 예측 및 관리를 위한 첫 단계로 볼 수 있다. 이러한 과정에서 가장 핵심적인 것은 공간관리 단위업무에서 생산되는 데이터가 공간운용 평가를 통해 재생산되는 새로운 정보, 즉 공간운용에 대한 지식이 업무적 상관성의 유?무에 관계없이 부서들 사이의 정보를 공유?활용하여 새로운 지식을 창출하고, 그것을 새로운 정보로 활용하여 또 다른 새로운 지식을 생산해 내는 것이다. 따라서 공간운용 평가지수는 공간운용 현황을 평가함으로서 단순한 데이터로 끝나는 것이 아닌 부서간의 공유를 통해 새로운 지식으로 축적되어 지식관리시스템의 하나로 정립되어야 하는 것이다. 본 연구에서 제시한 공간운용 평가지수는 C대학의 단위건물에 적용하였으나 대학 전체를 대상으로 적용한 경우와의 차이점은 적용 대상 건물 수의 확대와 계열별 구분에 따른 분석이다. 본 연구는 시스템화를 통한 평가를 진행하지는 않았지만 차후에는 대학별 정보화에 따른 행정정보시스템과의 연동을 통해 상시적으로 공간에 대한 평가를 진행 할 수 있는 시스템으로 발전해야 할 것으로 판단된다. 공간과 관련된 모든 데이터는 데이터베이스로 구축되어 교육과정 데이터와 연동되어 데이터를 재생산함으로서 공간의 재배분 및 시설확충, 대학경영을 지원하도록 활용되어야 할 것이다. 본 연구를 기반으로 캠퍼스 시설의 공간의 효용성을 평가함으로서 대학의 현실적 여건에 적절한 공간 활용과 공간관련 각종 의사결정을 효율적으로 지원하고 나아가서는 대학경영을 지원하게 될 경우 다음과 같은 효과가 기대된다. - 구체적인 효과로서 가장 중요한 의미는 매학기 운영되는 시간표에 따른 공간의 활용과 각종 행사 및 비정기적인 활용에 따른 공간 배정 및 사용을 평가함으로서 공간 활용의 편중을 해결 할 수 있으며, - 이러한 데이터가 수년간 축적되어 진다면 각 학과(부)의 공간의 배분에 대한 만족도를 높일 수 있으며, - 공간 활용의 효용성이 증대되어 공간 활용율 또한 증대 될 것으로 기대되며, 새로운 시설수요에 대한 합리적인 의사결정 자료로 활용됨으로서 시설투자와 관련되는 기획예산을 합리적으로 편성할 수 있는 근거자료로 활용 될 것이다. - 또한 공간운용현황에 대한 데이터를 주기적으로 평가함으로서 공간운용에 대한 기초적인 자료로서 활용이 가능할 것이다. This study is a part of the process to develop evaluation elements of the present situation of use of space on the university campus, in the present condition where university structural reform around the country is under progress. In this study, the space management unit business was established, that is, space registration/information management, space distribution/present status management, space reservation/use, space operation/maintenance management, and space demand management, which were all connected as one process, through the analysis of the flow of space management business. Also, five space management unit businesses and the data produced by this unit business, space name, space scope, space use, curriculum, space reservation information, and the number of persons to be admitted, were processed by the correlation analysis among data, and seven space working evaluation index were established, which are the use rate of the space for common use, seat occupancy rate of each lecture, space composition rate of each use, the occupancy area per person (unit area), common use index of each space, and the composition rate of the classes in the curriculum. These space use evaluation index set up by this process can be used to evaluate the status of the existing space use, and this is the first step to space demand predict and management. The key in this process is that the data produced in the space management unit businesses, the new information regenerated by space use evaluation, that is, the knowledge on space use, create new knowledge by sharing and using the information among departments, which is used again to produce another new knowledge, regardless of the existence of correlations of business. Therefore, space use evaluation index, used to evaluation the space working condition(present condition of space use), should be accumulated as new knowledge through sharing among departments, rather than being treated just as simple data, and should become one of the knowledge management system. The space working evaluation index that was suggested in this study was applied the unit buildings of C university, in which case, the differences from the case of being applied to the whole university were the extended number of buildings for application, and the analysis according to the division of each system. In this study, the evaluation by systematization was not conducted, but in the following researches, the system needs to be developed into the one where the evaluation on the space can be performed at all times through the linkage with administration information system built through information technology in university. All data related to space can be accumulated as database, and made use of to support re-distribution of space, expansion and improve of facilities, and university management by re-creating data in connection with the curriculum data. When the efficiency of the space of campus facilities are evaluated based on this study, and when proper space use for the practical conditions of universities and various decision making related to the space, and furthermore, the university management are effectively supported, the following results are expected to be made. - The most important meaning as a specific result is that the heavy use of certain space can be solved by evaluation the space distribution and use according to the space use by the class schedules of each year and the space use by different events and irregular use. - If this data is accumulated for several years, the satisfaction with the space distribution of each department can be enhanced. - It is expected that the increased efficiency of space use will also cause better space use. It can be also used as the data to make a reasonable decision on the demand for new facilities, and as the ground data to make a budget for facilities investment more reasonably. - Also, it can be used as the basic data for space use, when the data of the space working condition is regularly evaluated.

가정폭력행위자 교정 ·치료 프로그램의 효과분석

장영순 대구가톨릭대학교 대학원 2014 국내박사

This thesis focuses on how the treatment program for domestic violence offenders effect on their relationship between family, impulsivity, anger, self respect, communication skill and the transition of the ranks on before-after symptom through the ranks on every program. And it was subjectively assessed and analyzed to verify its transition. Also, this study is based on the interview with 8 domestic violence offenders men who are under the exemption law no.8 by consultation trust, and the interview was for twice a week (3 hours per time) 12 times in total from May 26th to June 30th 2013, from collective counseling to closed counseling. The collected data was statistically organized by IBM SPSS Statistics 21 program. The final theory based on the treatment program for domestic violence offenders and its effectualness was this. First of all, from the families of the domestic violence offenders showed the smooth progression on husband and wife after the program (P>0.05), and also with positive progress on emotional and sentimental, acknowledge and responsibility, accept and respect. The recipients understand the fact that when married ones respect and put him in her shoes to think of each other's difference to make their relationship better, and it actually made it to be better. Secondly, from impulsiveness progress shows relaxed result on after examination on unplan impulsiveness, motor impulsiveness, perceived impulsiveness (P>0.05). The recipient ease the impulsiveness by think of the after effect and give a break from the anger to take a deep breathes outside. Third, The progression on anger showed the meaningful result on remedial treatment (P>0.05). The anger decreased when the recipient try to solve things with conversation before he realize his anger, he respects others and think of their situations. Forth, the recipients learn how to self respect through the remedial treatment and understand differences in thoughts. Also, he tries to think differently by changing negative thoughts to positives ones and the attitude to improve self-respect. Fifth, the result on conversation skill of recipients who participated on the treatment program for domestic violence offenders was highly ranked than before in obvious progression (P>0.05). In conversation skill, the relationship became much better by using me-expressing way to respect not chastise others to understand. Sixth, aggressive behavior of recipients who participated on the treatment program for domestic violence offenders was ranked much lower than before(P>0.05). The sub-factor showed mitigating effect on physical violence, psychological-emotional violence and absence on negotiation. The offenders rediscover them self not accusing domestic violence while the treatment program, and the promising on themself made the progress. Finally, the result of research on this study was this. The treatment program for domestic violence offenders made the offenders to admit the differences on their own subordination variable behaviour such as family relationship, impulsiveness, anger, self respect, conversation and violence. Therefore impulsiveness, anger, violence decreased but family relationship, self respect and conversation skill was positively increased to be proved by the treatment program for domestic violence offenders. And the offenders realized their changes on values and attitude through the treatment program according to their report. And opening themself not hiding the incident by learning the cause of the violence and behavioural transition. Hence, the treatment program for domestic violence offenders applied for this research was effective on recurrence prevention on domestic violence.

교회 일치 운동에 관한 역사적 고찰 : 동·서방교회를 중심으로

윤여홍 대구가톨릭대학교 대학원 2020 국내석사

This paper is about the history of The Schism and The Unity of the Eastern and the Western Church. In particular, it is focusing on some events that caused The Schism and the efforts that the Western Church have made to be united with the Eastern Church. In addition, I have suggested some ways for the unity of a Catholic Church. Christianity was formed by the community of those who believed in Jesus Christ by the apostles and disciples who had experienced the resurrection of Jesus Christ within the Pentecost. Since the Martyrdom of Stephanus in AD 33, Christianity has been persecuted for about 250 years. It lasts till AD 313 when Constantine the great of Roman empire declared the Edict of Milan. The Christian emperor confirmed the freedom of Christianity. However Christianity began to be separated from the inside as the capital of the Roman Empire had been moved to Constantinople in AD 330. There were many factors affected the separation such as political struggle, cultural environment, theological arguments, dogmatic divergences. Especially the clash of the different point of views on the ‘Primacy of Pope’ had accelerated the division. Further more, ‘Filioque Controversy’ and ‘Iconoclastic Controversy’ had worsen the situation by causing critical divergences in the field of Theology and Dogma. After all, the most decisive reason for the Schism of Catholic Church is the Pontius Schism and the Eastern Schism in 1054. ‘The Mutual Excommunication’ had torn up the Catholic Church into the Western and the Eastern Churches. That had caused an irreversible situation. Since the Schism of the Eastern and the Western Churches in 1054, both Churches have made a great endeavors to restore the Unity of the Church. Before the Vatican Council Ⅱ, The Western Church had stayed within quite passive and defensive position toward the agenda. In some point They even demonstrated an exclusive attitude such as “Outside the Church, There is no Salvation”. However the Western Catholic had started to shift the position since the Vatican Council Ⅱ. Official documents of the Council such as 「Lumen Gentium」, 「Gaudium et Spes」, 「Unitatis Redintegratio」 show that the Western Catholic is trying to overcome the Schism through a new, active and enterprising way. The Pope Paul Ⅵ also expressed regret over the Schism, especially on The Mutual Excommunication on the behalf of the Western Catholic with Athenagoras, the Patriarch of the Eastern Church. After that, the other successive Popes also have made efforts to full fill the Unity through theological debate and the “Conversation within in Love”. At the end of this paper, I have made some suggestions which may promote the Unity of the Church in the light of the Church documents. First, spiritual unity movement shall be emphasized. The Catholic Church has been appreciating a Joint Prayer as a first step toward the Unity. We must overcome the Schism and pray together that the Holy Spirit may lead us to the Unity of the Church. Second, various levels of meetings and exchanges shall be made. There should be more interchanges between the members of the Church such as theological conversation. In addition, the Roman Curia and the College of Bishops shall support the efforts of the Church and its members. Third, various cooperation of all Christians is required. Christians should engage in various activities of studying and protesting against the matters threatening human dignity and the entire human race. Also all members of Church should participate in serving those suffering in society due to poverty and disease. If the members of the Church strive altogether to overcome the Schism in their own positions, the relationship between the Western and the Eastern Church may be developed. What I have been trying to say through this paper is that we shall spare no effort to restore the life of the early Church and the origin of the Christian faith following the spirit of the Vatican Council Ⅱ. Pope John Paul Ⅱ said, “The Unity was the will of Christ, and the Unity of Church is the universal mission of the Church.” Jesus also prayed, “Let them all become one.” (Jn 17,21). According to these, the Unity of Church is a “Sign of the Times.” (Mt 16,3). As a Christian we have a mission to respond to this sign. Pope Francis says, “We are brothers, not competitors. If there’s one thing the Catholic Church wants, it’s the Unity with the Orthodox Church, and the Catholic Church shall not present any conditions for fully perfect Unity.”. As the Pope said, we should accept them as brothers, not as competitors. And we should endeavor altogether for the Unity.