Zuckerkandl 기관의 부신경절종 : 증례보고 A Case Report

박해정,정수영,이열,박기순,안혜경 대한초음파의학회 1991 ULTRASONOGRAPHY Vol.10 No.2

초기 한국 감리교 선교사들의 성만찬 이해 - 19세기 미국 감리교회 전통으로부터 -

박해정 한국실천신학회 2005 신학과 실천 Vol.0 No.8

초기 한국 감리교회 성만찬 양상들

박해정 감리교신학대학교 2005 신학과세계 Vol.- No.54

Theology of Inculturation: Its Terminology and Application in Korea

박해정 한국실천신학회 2012 신학과 실천 Vol.0 No.33

The cultural diverse in Korean society has impacted many social communities including Korean Christianity. Particularly in this postmodern ear, cultural trend and influence play a significant role to reform a content and frame of those communities. In this stream, the Korean Protestant churches started to pay attention to new worship patterns including praise and worship, seeker's service, and emerging worship, etc. However, before approaching those new trends, the Korean Protestant Church is genuinely asked who we are as a Korean. This paper tries to demonstrate an answer for the question not only from liturgical understanding but also from pastoral aspect. The Korean Protestant Church is asked “self-reformation.” The Korean Protestant Church is urgently claiming its openness toward Christian’s and non-Christian’s living context and culture. Thus, in this paper, I examine the current situation of the Korean Protestant Church in terms of a process of to-chak-wha (indigenization/inculturation), and look for an adequate possibility of to-chak-wha for the Korean Protestant Church. I describe several terminologies regarding of encountering local culture and Christian faith, such as adaptation, indigenization, contextulization, incarnation, and inculturation. Furthermore, I present the current address of Korean Church in terms of inculturation and look for the future possibility for the inculturated Korean Church; the ancestoral worship and church music. Ancestor worship has embraced a beautiful Korean tradition. Because Korean Protestant church observes Chu-do-sik to be in memory of the ancestors, I believe that a Korean Protestant church also, like a Korean Catholic Church, provides a Christian liturgy. Instead of a Confucian one, the Korean Protestant church should present a liturgy in terms which Christians can make ancestor worship into a Christian family worship together with ancestral souls. The church music needs to rediscover its criteria based on the context of Korean worship community. It is not right to treat Korean traditional music as simply a part of the products of pagan culture, but the heritage in which emotion of Koreaness is evoked. Rather by rediscovering the value and function of Korean traditional music in Christian culture, the Korean church can provide various and rich worship service in which Korean people constantly experience encounter with God. It is inculturation. I strongly believe that Jesus was the one who had a strong desire to inculturate the Gospel.

All Saints Worship: Possible or not in a Korean Protestant Context?

박해정 한국실천신학회 2015 신학과 실천 Vol.0 No.45

The veneration of the saints is related to the cult of the dead. It initially took the form of praise and imitation of the deceased holy one, and involved as well, gatherings of celebration and prayer at the place of burial. The cult of the saints began in the early church with the commemoration(memoria) of the victims of persecution. So the primitive Christians linked witness to the centrality of the cross in which human was able to partake the passion of Christ. Already at the death of the first martyr in the New Testament, Stephen, the martyr’s prayer for his persecutors echoes the prayer of Jesus on the cross for those who knew not what they were about. In the primitive believers had a strong conviction that saints could intercede with Christ for them. In the ancient world, in which Christianity began, tombs were places of contact between humans and the gods. The tomb represented a home for the dead, a place to be visited by survivors. Libations were poured out upon the tomb, and funerary feasts (refrigerium) were celebrated near it, especially on the birthday of the deceased. Among the Jews it was customary to give special honor to the tombs of the patriarchs; among the pagans, to the tombs of dead heroes. In like manner, the early Christians held the tomb to be the privileged place of the saint. And like the Greek hero, the saint was considered to be an intercessor who functioned as an intermediary between this world and the next. The Korean Protestant Churches, however, strongly resist to bring the cult of the saints in their sanctoral cycle. Why not? The cult of saints, on behalf of perspective of the Korean Protestant churches, seems to be involved with the issue of ancestor worship which causes significant conflicts between Korean Catholic Church and Protestant Church, and even among non-believers. The first thing the Korean pastors and scholars discussed was idolatry which for Christians has been the main obstacle to the practice of ancestor worship. In terms of the Judeo-Christian perspective and belief, ancestor worship or idol worship is contrary to the first and second commandments of God. Because the Korean Christians believe in monotheism, they cannot accept the idol worship. Ancestor worship is a part of cultural heritage that is a precious gift of God to the Korean people. However, as a Korean Protestant Christian, it is not easy to say that traditional way of observing ancestor worship can be an acceptable and applicable practice from a Korean Christian perspective. As an inculturated practice of veneration of the saint, the Korean Protestant Church employed its own way of observing veneration of the ancestors, named Chumo-Shik.

Suppressive Effect of Clozapine through Regulation of Chemokine (C-C motif) Ligand Genes in SH-SY5Y Human Neuroblastoma Cells

박해정,조아랑,박진경,강원섭 대한스트레스학회 2010 스트레스硏究 Vol.18 No.3

Clozapine, an atypical antipsychotic agent, has proven to be effective in the treatment of refractory schizophrenia. As the idiosyncratic clozapine-induced adverse effects such as dyslipidemia and agranulocytosis occur in 0.5∼2% of the treated patients, the use of clozapine has been limited. In this study, we assessed the patterns of gene regulation by clozapine (10μM, 24 h) in SH-SY5Y human neuroblastoma cells through microarray analysis. Clozapine upregulated the expressions of 165 genes, and downregulated the expressions of 305 genes. Of these genes, clozapine potently increased the level of chemokine (C-C motif) ligand 3 gene (CCL3, 15.596-fold) and decreased the level of retinoic acid early transcript 1E (RAET1E, 0.171-fold). Both of these genes belong to the category of immune response-related genes. We also found the changes of the expressions of immune response-related genes were most remarkable. Especially, clozapine increased the levels of chemokine genes, such as CCL3 (also known as MIP-1α), CCL2 (also known as MCP-1), and chemokine (C-C motif) receptor 3 (CCR3). This result may contribute to understanding of adverse effects of clozapine. (Korean J Str Res 2010;18:229∼235) 비정형 항정신병 치료제인 clozapine은 정신분열병 치료에 매우 효과적인 약물이다. 그러나 clozapine으로 치료 받는 환자의 0.5∼2%에서 무과립구증과 같은 면역계 관련 부작용이 발생한다고 보고되어 왔으며, 따라서 clozapine의 사용은 제한되어 왔다. 본 연구는 microarray 분석법을 이용하여 사람 SH-SY5Y neuroblastoma 세포에서 clozapine (10μM, 24 h)에 의해 변화되는 유전자의 발현 양상을 알아보고자 하였다. 실험 결과, clozapine에 의해 165개의 유전자 발현이 증가하였으며, 306개의 유전자 발현이 감소하였다. 특히, 면역 관련 유전자의 발현 변화가 현저했으며, chemokine (C-C motif) ligand 3 (CCL3, 15.596-fold)가 가장 크게 증가하였고, retinoic acid early transcript 1E (RAET1E, 0.171-fold)가 가장 크게 감소하는 것을 확인하였다. Clozapine은 특히 CCL3 (MIP-1α), CCL2 (MCP-1) 및 CCR3과 같은 chemokine 유전자의 발현을 증가시켰다. 이러한 결과는 clozapine의 면역계 관련 부작용에 대한 기전을 이해하는데 중요한 자료를 제시할 것으로 생각한다.

[P2-31] 장기 숙성 전통 된장의 품질특성

박해정,구경형,김윤숙,신동빈,오수경,오세욱,김윤지,구민선 한국식품영양과학회 2008 한국식품영양과학회 학술대회발표집 Vol.2008 No.10

『새 예배서』의 예배학적 가치와 그 발전 방향에 관한 모색

박해정 감리교신학대학교 2007 신학과세계 Vol.- No.59

[가정평화] 삶으로 드리는 예배

박해정 새가정사 2019 새가정 Vol.727 No.-

성찬 참여자의 자격에 대한 고찰 및 제언

박해정 한국실천신학회 2018 신학과 실천 Vol.0 No.59

오늘날 한국의 개신교 예배 상황에서 성찬 수찬자의 자격은 크게 논란이 되지 않는다. 대부분의 교단들이 세례자 성찬을 시행하고 있기 때문이다. 성찬 참여자의 자격에 대해서 교단법으로 명시한 교단도 있고, 비록 법으로 명시하고 있지는 않지만, 전통적으로 성찬의 자리가 세례를 받은 자들에게만 열려 있는 것으로 알고 시행하고 있다. 하지만, 오늘날 교회에서는 성찬 수찬자의 자격을 세례자로 한정하기 어려운 목회 현실을 경험하고 있다. 더욱이 대형교회의 경우 세례자인지 비세례자인지 확인할 방법이 없다. 그리고 세례자들만 성찬상 앞으로 나오라는 표현을 하는 것도 목회적으로 어렵다. 이미 서구 교회에서는 고교회 전통에 있는 교회에서도 성찬 수찬자의 자격에 대한 포괄적이며 수용적 입장을 취하고 있다. 샌프란시스코에 위치한 성 그레고리 닛사 교회는 40여 년 전부터 예배의 형식도 전통적인 성공회의 것을 따르지 않았으며, 성찬 참여자의 자격도 오픈 성찬의 형식을 취하였다. 성공회의 교회법은 아직도 세례인에게만 성찬을 허락하고 있지만, 북미대륙의 많은 성공회에서는 미사에 참여한 모든 사람은 성찬의 자리에 초대받고 있는 상황이다. 북미대륙의 개신교회는 성찬 수찬자의 자격에 대한 폭넓은 신학적 논의가 이루어졌으며, 지금도 예배학에서 가장 뜨거운 논쟁의 주제 가운데 하나이다. 더욱이 예전복고운동(Liturgical Movement)의 영향으로 매주 성찬을 강조하고 있는 북미대륙 개신교 상황에서, 교회를 방문하였거나 새로 나온 이들의 성찬 수찬에 대한 논쟁이 증폭될 수밖에 없는 상황이다. 성찬의 비중이 점점 늘어나고 있는 한국 개신교 예배 상황에서 성찬 수찬자의 자격에 대해서 어떤 자세를 취하는 것이 성서적 전통과 초대교회적 이해에 부합되는 것인지를 이 논문을 통해서 다루고자 한다. 특별히 오픈성찬의 신학적 정당성은 어디 있으며, 이를 시행함에 있어서 고려해야 될 영역이 무엇인지 살펴본다. ‘Who would be invited to the Lord's Table?’ is not a main question in Korean protestant churches. In Korean protestant church context, the baptized has been only invited to the table according to either its denominational law or tradition. However, in western churches, 'who would be invited to the Lord's table?' is one of the most controversial subjects in the liturgical gatherings either in academia or in ministry. In general, so called high church tradition denominations including Episcopal and Lutheran have been firmly maintained closed communion. However, about four decades ago, one of the local Episcopal churches in San Francisco opened the communion for those who attended its mass in the name of hospitality of Jesus. Since then, regarding the condition of participant of the communion brought up an controversial issue. Even though Korean protestant churches are not yet facing about 'who would be on the table?' I strongly believe that sooner or later, it would be a challenging matter to the church. In this paper, I examined how the Scripture and writings of the primitive church and its leaders deal with qualification of participants of the Lord's Supper. Additionally, I examined theological issues of open communion and the baptized communion in western context and Korean context. I proposed several reasons of supporting open communion. When the church performs open communion, there are several matters to be considered. I do not mean that I oppose the baptized communion. As a liturgical scholar, I strongly believe that the baptized communion must be accepted as a genuine and prototype sacrament presenting Christ's self giving grace. Unfortunately, from my observation, in Korean protestant ministry the ritual of baptism is not properly prepared and performed. I believe that the baptism cannot be a condition of communion. From Wesleyan perspective, communion is a converting ordinance, and the table can be open for those who earnestly repent their sin and love the Lord Jesus Christ. However, the open communion cannot be treated as cheap grace but free grace.