지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
This paper aims to examine the establishment of charnel house inside the religious facilities in relation to a religious social welfare, especially the community welfare for the aged. The basic premise of this paper is that we are experiencing a transition period from a dogmatic religion to a “lived religion”. The term, “lived religion” is defined as the study of the context and content about cultural practices as well as the experiences of religious, spiritual or even common people in daily life. The concept of “lived religion” is based on a holistic approach to human life. The term death, also, connotes both physical and spiritual aspects, thus it needs to be dealt with the perspective of “lived religion”.
A charnel house, founded inside religious facilities, has two aspects: a religious aspect and a community one. In a religious aspect, religious facilities not only becomes a house of worship, but also a co-existing place of the living and the dead, providing with an authentic meaning of death and resurrection, and reducing the distance between life and death. Above all, a house of worship could be converted into a ‘life space’ for all community residents as well as its believers. In a community aspect, the aged as a socially disadvantage class can receive more an advanced holistic care. Also the descendants can cherish the memory of their parents them, visiting the place more frequently. A charnel house located in the religious facilities could contribute to the socialization of filial piety.
However, a charnel house of religious facilities has a problem, which is a conflict with community residents. It is true that a charnel house is still considered as a detestable facility. Moreover, it might raise parking difficulties and noises in the area of religious facilities with a charnel house. A more serious matter is that the establishment of a charnel house is apt to carry out from the pursuit of an economic profit by religious organizations and by pseudo religious organizations, misusing the advantages allowed to the religious organizations. However, since the religious facility is a place where people from diverse areas congregate, a charnel house could be available for non religious residents with the believers. In this regard, a charnel house inside a religious facility is certain to help to release the exclusive attitude seeking only for the benefit of its own religious community. The key point of community welfare is the resident’s active concern and voluntary participation, and so the patience and tireless persuasion of the religious circle are required.
A charnel house, founded inside religious facilities, has two aspects: a religious aspect and a community one. In a religious aspect, religious facilities not only becomes a house of worship, but also a co-existing place of the living and the dead, providing with an authentic meaning of death and resurrection, and reducing the distance between life and death. Above all, a house of worship could be converted into a ‘life space’ for all community residents as well as its believers. In a community aspect, the aged as a socially disadvantage class can receive more an advanced holistic care. Also the descendants can cherish the memory of their parents them, visiting the place more frequently. A charnel house located in the religious facilities could contribute to the socialization of filial piety.
However, a charnel house of religious facilities has a problem, which is a conflict with community residents. It is true that a charnel house is still considered as a detestable facility. Moreover, it might raise parking difficulties and noises in the area of religious facilities with a charnel house. A more serious matter is that the establishment of a charnel house is apt to carry out from the pursuit of an economic profit by religious organizations and by pseudo religious organizations, misusing the advantages allowed to the religious organizations. However, since the religious facility is a place where people from diverse areas congregate, a charnel house could be available for non religious residents with the believers. In this regard, a charnel house inside a religious facility is certain to help to release the exclusive attitude seeking only for the benefit of its own religious community. The key point of community welfare is the resident’s active concern and voluntary participation, and so the patience and tireless persuasion of the religious circle are required.
목차
Abstract
Ⅰ. 문제제기
Ⅱ. 생활종교의 개념: 연구사적 검토
Ⅲ. 지역사회복지로서의 종교복지의 역할과 기여
Ⅳ. 생활종교로서의 종교복지와 지역사회의 발전: 종교기관 내 납골당 설치의 이론과 실제
Ⅴ. 맺음말
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