이 연구의 목적은 과학 영재학생들이 작성한 지질답사 보고서를 분석하여 학생들의 지구계 이해정도와 지구계 의미 생성 방법을 탐색하는 것이다. 이 연구의 분석에 사용된 보고서는 시화호 지질 답사에 참여했던 8학년 과학영재 학생 20명의 보고서 중에서 8개(남 4, 여 4)를 선정한 것이다. 시화호 지질 답사는 학생들이 더욱 유의미한 야외 경험을 할 수 있도록 준비, 지질답사, 정리의 세 단계로 진행되었다. 보고서 분석에 사용한 틀은 Seven Earth Systems Understanding(Mayer, 1991)와 Thematic types(Keys, 1999)이었다. 분석 결과 대부분의 학생들의 지질답사 보고서에서 지구계 이해의 가장 구별 되는 특징인 지구를 감상하고 지구의 소중함을 느끼는 등의 지구적 소양을 상당히 반영하고 있었으며, 지구계 의미생성을 위해 의미 강화, 의미 연장, 의미 정교화 등을 사용하여 의미 확장을 시도하고 있었다. 종합적으로, 일부 학생들은 관찰한 것을 개념화 하는데 있어 해석적 혹은 추론적 문장을 사용하는 등 높은 수준의 글쓰기 형태인 '지식 변형'(knowledge-transforming)을 보였으며, 대부분의 학생들은 관찰적 혹은 사실적/한정적인 문장을 사용하는 초보적 글쓰기 형태인 '지식 이야기'(knowledge-telling)의 특성을 보여주었다.

We live in the what is called 'Age of Something Religious'. In this age, we need some virtues to read and interpret everyday life. This writing is focused on what korean folk religion retains in meaning. People used to have a notion that korean folk religion is something deficient, even not official or not modern. I can't agree that opinion. I have mind to think it such as 'Dasein' by M. Heidegger. Many people should rather think that some religions in each epoch have been taken part in important roles and positions. So I focus on korean folk belief. I think that korean folk religion have important meaning, religious meaning. So I call korean folk belief 'Gikimi Faith'. 'Gikimi Faith' means belief for keeping their 'Sitz im Leben'. And it is to be divided into faith of village and faith of house. In faith of village, people served their gods with religious ritual on the mountain or at the entrance of their village named as San-je Keori-je or Maul-je. And in faith of house, each family served house gods. They believed each house is body of god, named Sung-ju. As building house, people look upon as making body of god. Out of House, especially, Maru is very important space in two aspects. At first, Maru is sacred place on which religious rituals have been performed as house belief. Next, on Maru encounter the sacred and the profane. And we can also experience the sacred. In other words, we can encounter the sacred through the profane. The profane is our everyday life through which people experience the sacred. Because of this ways, I call the same space like Maru by inter-space. Holding their keeping faith, they understand their location for daily life as small cosmos and wish to keep it from others. According to Mircea Eliade, that is because of 'Religious Humanity'. In our secular age, 'Gykimi Faith' for keeping themselves can become a solution to find meaning of something religious. That keeping faith may appear to us as a sort of 'The old future'. 'Gikimi Faith' also says that we have to take religious searching for something meaningful and true. And also we need focus on religious ritual and inter-space for shifting every place into holiness. In the age of something religious, we need also 'Religious Human' who can read usual things religious. According to M. Eliade, Religious person lives within open world, and therefore, His existence is unclosed to the world, while Non-religious Person dwells within closed world, therefore His vision is not clear, has no dialogue-partner with, and has no keyword for our world. Now we need Religious Person who is open hermetically. This paper consists of five chapters as followings. Ch.Ⅰ. Prologue Ch.Ⅱ. Theoretical Research of Eliade's Understanding for Religion Ch.Ⅲ. Religious Thought for Korean Gikimi-faith Ch.Ⅳ. Cultural Significance for Gikimi-faith Ch.Ⅴ. Epilogue I hope that people should inquire into korean traditional faith with affection more openly.

The purpose of this thesis is focussed on the explanation of the meaning of Origen’s prayer theology, the valuation of his contributions, and the comparision with Jesus’s understanding of the prayer. Opponents against the prayer argued that there is no need to pray, because God knows what the human wants and needs. In addition, God loved the creation and led them to salvation without prayer. Not only the divine will and providence can not be changed by the human prayer, but also human free will is opposed to God’s providence. In relation to that arguments Origen asserted that human prayer means that God’s providence and human free will work together. The human is cooperating with God through the prayer as an expression of man’s free will. According to Origen, “euché” has two meanings, namely “vow” and “petition”, but “proseuché” “petition or ask”. However, in the Gospels, Jesus say “proseuché” for the “petition”. Therefore, Origen see, that the criticism raised by opponents are easily refutable, if we understand “euché” to mean “vow”. And in relation of the personal egoism or self-centeredness in the korean church the meaning of “vows” ist more necessary and demanded than the of “petition or ask”. And everywhere in our society there is people, who are still facing problems, as well as food, clothing, and the right to live dignified, and violations of human rights and being happy. if the social, economic, and political conditions are in a relatively relaxed situation, petition praying is more suitable than “vow praying”. Thus, Jesus asked to pray his disciples and people gathered around him in the meaning of “petition”, because they were living in that socio-economic and political isolation and discrimination. Anyway, Origen’s rediscovery of the meaning of “euch” as vow would have been the best counter-weapon against his opponents. In that sense, it is suitable of us to vow in a relatively relaxed situation, but in a desperate situation, to ask or petition.