This paper aims to organize the life stories of Korean believers in the early stage of Protestantism in Jeollabuk-do and show how they can be considered as hagiography. The stories of the early Korean Protestant believers in Jeollabuk-do can be regarded as hagiography in the following respects. First, the stories feature detailed and vivid descriptions, as well as passionate expressions of emotion, similar to what one can find in a novel. Second, moved by the main characters' determination and achievements, readers tried to model their own life on these stories. The difference between Catholic hagiography and the early Protestant believers' life stories in Jeollabuk-do is that the former values miracles by God's will, while the latter emphasize the will, efforts, and actions of the main characters. In the earliest stories of Protestants in Jeollabuk-do, sufferings are largely categorized as personal and social sufferings. Again, the former can be divided into sufferings caused by disease and sufferings caused by the imposition of apostasy, and the latter into sufferings because of social status, sufferings because of failed social reform, and sufferings caused by unjust circumstances.

This paper is intended to reflect on the essence of Confucianism by inquiring into hibernal rites and festivals of ancient China. Although this study limits itself to winter rituals, since these rituals were meant to harmonize the natural order of Heaven, earth, and man, they show us the essence of Confucian ritual culture, which emphasized conduct that is attuned to time and place. In ancient China, the winter began when the Son of Heaven went to the north of the capital and held a ceremony to welcome winter in the first week of the first winter month, thus spreading the hibernal air across the world. The various offerings and festivals that took place during the rest of winter were rituals of gratitude to all beings in the universe, people and their ancestors, for their efforts toward agriculture. At the same time, these were rites of regeneration in which people and ancestors alike were sent back to their homes to recuperate and thus prepare for the next year. Through the rite of the winter solstice and purification, the Son of Heaven awakened the life force that was enveloped by darkness. At the end of winter, an exorcist (Fangxiangshi 方相氏) wearing an inside-out bearskin on which four golden eyes were painted went around the houses dancing a bear dance to expel the cold energy and prepare for spring.

The classification system of Yijing (Book of Changes) commentaries in the Siku Quanshu Zongmu Tiyao (四庫全書總目提要) has become the dominant classification system used for Chinese Yijing studies. This method divides them into six types, namely: "Image and Number" (象數) from the Han Dynasty, “Extraordinary Phenomena” (災異) from the Han Dynasty, “Study of charts and books” (圖書學) from the Song Dynasty, “Daoism,” “Confucianism,” and “History.” It is not an exaggeration to say that this classification of Chinese studies of the Yijing has become the standard classification system since the creation of the Siku Quanshu (四庫全書) at the end of the 18th century. However, there is no satisfactory theory to explain this six-fold classification system of the Siku Quanshu Zongmu Tiyao (四庫全書總目提要), and it cannot be said that it is suitable for the main commentarial works on the Yijing. For example, it poses difficulties when trying to fit Zhu Xi's Zhouyi Benyi (周易本義) and Jeong Yak-yong's Zhouyi Sijian (周易四箋) into the six-fold classification system. In view of this problem, I reviewed the possibility that the “Li (理)·Shu (數)·Xiang (象)·Zhan (占)” four-fold classification system of Chinese Yijing commentaries proposed in Chen Menglei's (陳夢雷) Zhouyi Qianshu (周易淺述) could replace the six-classification system of the Siku Quanshu Zongmu Tiyao (四庫全書總目提要).

The Torah, the Jewish traditional literature, stipulates that impurity is passed on from a source of impurity, such as a human corps, to another person or objects that are in the same tent. Rabbinic Judaism inherits this stipulation and interprets that impurity is transferred if there is a space of at least 1 tepah in length, width, and height. Thus, if there is another space next to it that conforms to the minimum size, the impurity moves sideways in horizontal direction. But if there is no such space, the impurity is blocked and cannot move sideways, so it moves vertically, upwards to the sky or downwards to the deepest place.
Such an interpretation is closely connected to the concepts of private and public spaces in Jewish Sabbath regulations and civil law. On the Sabbath day, one should stay in a private space that has a fence and it is forbidden to get out of it. On normal days, one can go out to public space without any horizontal limits and can work for one's living.
Thus the Purity Law of the Torah was systematically reinterpreted by Rabbis, and the concept of 'tent' was abstracted into that of 'space,' and thus correlated to and applied to the notions of private and public space. Then they applied this new conception to the traditional Purity Law and produced additional rules. It shows a dynamic process whereby a religious legal tradition corresponds with secular traditions and produces a new way of life.

The purpose of this paper is to identify the implications of Augustine's Confessions books 10 and 11 for Christian anthropology through the analysis of Augustine's theory of memory and time within each of the books. To this end, after analyzing the concept of love(amor) revealed in the entire book of Confessions, the idea of memory(memoria) is analyzed as the place where the journey of a yearning soul toward God takes place. In the analysis of Book 11, after analyzing time(tempus), which is the structure in which memory expands, the dynamics and limitations of human existence are described through the dialectic of time and eternity. The truth of a human being revealed through these analyses is the destiny of a soul always yearning for God, its ultimate source and purpose, within the realm of memory and time, never reaching God without the help of Jesus(verax mediator).

Fred Schepisi's Evil Angels (1988) is a documentary-like film based on the so-called Chamberlain case, in which the parents of a missing infant were found guilty of murder. The movie realistically reenacts one of the most representative cases of a judicial ruling distorted by sensationalist media and popular prejudice without using any of the dramatic devices habitually employed to thrill audiences. The protagonists are depicted as ordinary citizens, inducing a feeling of sympathy. To suggest the importance of the counter-public movement, the film reproduces a scene from a TV debate in which the validity of the crucial pieces of evidence presented at the trial was overthrown. Through these methods, Schepisi indicts popular public opinion, which has been distorted by commercialized and incendiary media, and the judicial system that responds to it. Moreover, the film itself acts as a counter-public sphere, showing how the Chamberlains proceeded to the universal sphere beyond just proving their innocence.