근로자 파견제도가 조직성과에 미치는 영향

신종철(Shin, Jong-Cheal),이종건(Lee, Jong-Keon) 대한경영학회 2010 大韓經營學會誌 Vol.23 No.6

割賦販賣에 관한 考察 - 約款 海釋論 中心으로 -

신종철(Jong-Cheol Shin) 한국해양대학교 해사산업연구소 1991 海事産業硏究所論文集 Vol.1 No.-

근로자 파견제도가 조직성과에 미치는 영향

신종철(Shin Jong Cheal),이종건(Lee Jong-Keon) 대한경영학회 2009 대한경영학회 학술발표대회 발표논문집 Vol.2009 No.2

본 연구는 근로자 파견제도가 조직성과에 미치는 영향을 분석하였다. 이를 위하여 본 연구는 사용기업에 파견된 직원을 대상으로 설문조사를 하여 분석하였다. 근로자 파견제도는 파견직의 긍정성, 파견기업의 서비스 품질, 사용기업의 관리능력으로 구분하였으며, 조직성과는 사용기업의 업무성과 개선, 파견직 근로자의 직무만족 및 이직의도로 구분하였다. 분석결과, 파견기업의 서비스 품질은 사용기업의 업무성과와 파견직 근로자의 직무만족을 향상시키는 것으로 나타났으며, 이직의도를 낮추는 것으로 나타났다. 그리고 사용기업의 관리능력이 좋을수록 파견직 근로자의 이직의도가 낮아지는 것으로 나타났다. 마지막으로, 분석결과의 이론적·실무적 시사점에 대하여 논의하였다. This study examined the effects of the employee dispatch system on the organizational performance. Data were collected from 87 dispatched employees that are working in the user companies. Employee dispatch system was classified into three variables such as the positive attitudes of the employees toward their jobs, the service quality of dispatch company, and managing ability of the user company. Organizational performance was classified into three variables such as the improvement of the user ompany's work performance, job satisfaction, and turnover intention. Results indicated that the service quality of dispatch company was positively related to user company's work performance and job satisfaction, and that it was negatively related to turnover intention. Results also indicated that managing ability of user company was negatively related to turnover intention. Finally, theoretical and practical implications were discussed.

"ACTS 신학공관(共觀)"에서 본 손양원 목사의 신앙과 신학 연구

신종철 ( Jong Cheol Shin ) 아세아연합신학대학교 신학연구소 2016 ACTS 신학저널 Vol.28 No.-

손양원(1902-1950)은 그의 영적인 스승이었던 주기철 목사(1897-1944)와 더불어 목회자로서, 설교자로서, 신앙의 모범자로서 한국교회의 지도자로서, 한국교인들이 가장 사랑하고 존경하며, 불신자들에게도 회자되는 인물이다. 그는 한센 환자들에게 격이 없는 친구였고, 아들을 살해한 젊은이를 용서하고 그를 양아들로 삼았다. 이런 이유로 인해 그는 ``사랑의 원자탄``이라 명명되었다. 특히 그는 신사참배 거부 항쟁에 앞장 선 인물로 마지막에는 순교의 제물이 되었다. 이러한 그의 신앙과 신학은 ``아버지의 신앙교육``, ``나가타 목사의 설교``, ``주기철의 일사각오 신앙``, ``평양신학교의 보수주의 신학``의 토대가 되었다. 본 논고는 그의 신앙과 신학을 ``ACTS 신학공관``의 관점에서 고찰하였다. ``ACTS 신학공관``은 ``기독교의 중심 진리운동``, ``바른 신학운동``, ``참 신앙인 양육운동``, ``교회 연합운동``, ``교회 회복 운동``이다. 이런면에서 볼 때 손양원의 신앙과 신학은 ``ACTS 신학공관``이 추구하는 선구자적인 모델이었다. 손양원의 신앙과 신학은 종교개혁자들이 선포했던 ``5개의 Sola(오직) 신학``과 동일한 것이었다. 그것은 ``오직 성경``(Sola Scriptura),``오직 그리스도``(Solus Christus), ``오직 은혜``(Sola Gratia), ``오직믿음``(Sola Fide), ``오직 하나님의 영광을 위하여``(Soli Deo Gloria)이다. 우리는 ``ACTS 신학공관``을 통해 ``제2의 손양원`` 혹은 ``더 많은 손양원``을 양성할 수 있다. Along with Chu Ki-Cheol (1897-1944), his spiritual mentor, Son Yang-Won(1902-1950) was a great minister, a great preacher, a great exemplary in faith, and a great Korean church leader, who not only Korean believers but also even non-believers respect and love. He was a close friend of patients with Hansen``s disease. He forgave the murderer of his own sons and received him as his stepson. For this reason, he has been named as ‘an atomic bomb of love.’ He was in the front line of the resistance movement against the Shinto worship and was martyred eventually. His faith and theology was formed under various influences, including but not limited to his father’s religious nurturance, Nakata pastor preaching, Chu Ki-Cheol’s Ilsagago faith, and conservative theology of Pyongyang Theological Seminary. This article studies his faith and theology from the perspective of ACTS Theological Synoptic Movement. ‘ACTS Theological Synoptic Movement’ consists of ‘Central Truth of Christianity Movement,’ ‘Sound Theology Movement’, ‘True Believer Nurturing Movement’, ‘Church Unity Movement’ and ‘Church Renewal Movement.’ From this perspective, Son Yang-Won’s faith and theology was a pioneering model that ‘ACTS Theological Synoptic Movement’ pursues. Son Yang-Won’s faith and theology was identical with ‘Five Sola Theology’ that the reformers emphasized. They are ‘Sola Scriptura’, ‘Solus Christus’, ‘Sola Gratia’, ‘Sola Fide’ and ‘Soli Deo Gloria’. We can nurture ‘the second Son Yang-Won’ or the ‘more Son Yang-Won’s’ through ‘ACTS Theological Synoptic Movement.’

ACTS의 "신본주의" 입장에서 바라본 주기철 목사의 "일사각오 신앙"에 관한 연구

신종철 ( Jong Cheol Shin ) 아세아연합신학대학교 신학연구소 2015 ACTS 신학저널 Vol.24 No.-

Chu Ki-Cheol (1897-1944) is a pronoun for Korean martyrs. His faith has made a profound impact upon Korean churches and he is frequently cited as an exemplary figure of faith. Usually his faith is called as Ilsagago faith. Ilsagago or “a firm resolution to death” expresses his faithful dedication to Christian faith. It is a kind of faith absolutely depending upon God only. In this article I would like to investigate his Ilsagago faith from the theocentrism viewpoint of Asian Center for Theological Studies and Mission. His Ilsagago faith has been fully shown in his whole life.He was born in Changwon county, South Kyoungsang Province, South Korea. After his graduation from Ungcheon Middle School, he was admitted to Osan High School, North Pyoung Province. Yi Sung-hun, the founder of Osan High School, and elder Cho Mansik, the principal of the institute, had a significant influence on Chu Ki-Cheol’s deep love for his country. After graduating from Osan High School, he was accepted into Youhui College, majoring commerce. Ophthalmic ailment that he had been suffered from his childhood, however, prevented him continuing his study and made him return home. God led him through an entirely different path. While there, Chu Ki-Cheol attended a revival rally led by Kim Ik-tu and deeply felt that God was calling him to ministry. He entered and graduated from Pyongyang Theological Seminary in 1925. After ordained as a pastor, he served at Choryang Church, Pusan, Munchang Church, Masan, and Sanjonghyon Church, Pyongyang, where he emphasized ilsagago faith. The origin of his Ilsagago faith can be found in his childhood Sunday school training, his education at Osan High School and Yi Giseon and Kim Ik-tu’s influence. However, most influential was the Presbyterian confessions of faith, i.e. the Twelve Confession of Faith of the Korean Presbyterian Church. While he was in Pyongyang Theological Seminary, he was strictly trained as a Presbyterian pastor with reformed faith. Chu Ki-Cheol’s Iilsagago faith and his strong commitmentrejecting Shinto worship burst into flames at the revival rally for Pyongyang Theological Seminary students in 1935, He preached them to be ready to die to follow Jesus, to be ready to die to lead others, and to be ready to die to witness the truth of the resurrection. The climax of his Ilsagago faith was expressed in his strong objection to the Shinto worship and his martyrdom. He objected Shinto worship, saying it was a violation of the first commandment and a sin against the holy name of the Lord, an act of betrayal against our Lord God. His sermon titled as ‘My Five Prayer’ clearly show what the Ilsagago faith is. Theocentrism is a God centered faith that can be expressed as Coram Deo (before God) and Soli Deo Gloria (Glory to God Only). Chu Ki-Cheol’s Ilsagago faith was a theocentric faith, based on the word of God. The Presbyterian creed, the first and second commandments, and his pure faith toward God are the essence of his Ilsagago faith. Chu Ki-Chul was indeed an oriental Polycarp, who absolutely trusted in God with martyrdom spirit.

코로나19 이후 사회적 변화에 따른 목회자의 정년을 어떻게 볼 것인가?

신종철 ( Shin Jong Cheol ) 개혁신학회 2022 개혁논총 Vol.59 No.-

코로나19는 한국 뿐만 아니라 전 세계를 완전히 바꾸어 놓았다. 토머스 프리드먼(Thomas Friedman)의 말대로 “세계는 이제 코로나 이전인 BC(Before Corona)와 코로나 이후인 AC(After Corona)로 구분될 것이다.”코로나는 한국 사회의 많은 부분에 영향을 주었다. 특히 코로나 19 상황이 지속되면서 ‘비정상적이라고 생각되던 것들을 자연스럽게 받아들여지는 결과’를 만들었다. 코로나 이전에 기독교인의 이미지는 ‘거리를 두고 싶은(32,2%),’ ‘이중적인(30.3%),’ ‘사기꾼 같은(29.1%)’ 등의 부정적인 이미지가 많았다. 코로나 이후는 현재 이런 부정적인 이미지가 더욱더 강해졌다. 이것은 코로나 이후에 한국교회의 회복과 부정적인 이미지 쇄신을 위해 리더쉽의 역활이 대단히 중요한 것임을 보여준다. 이런 맥락에서 목회자의 정년문제는 깊은 논의가 필요하다. 성경에 보면 하나님의 사명은 나이를 불문했다. 하나님의 말씀을 전하는 요건은 나이와는 상관이 없다는 것이 성경 전체를 통해서 보여주는 관점이다. 영적인 사역은 영적인 전쟁이다. 그런데 사탄은 끊임없이 사람을 배제하는 선택을 하도록 유도 한다. 이것은 오랜 목회의 경험과 리더십이 뛰어난 노년의 목회자들을 배제하는 결과를 초래한다. 이것은 성경적인 관점이 아니다. 그러므로 필자는 정년에 관하여 다음과 같이 제안한다. 목회자 정년을 현행대로 만 70세로 하되, 미국 개혁교단에서 행하고 있는 바와 같이 노회가 개교회의 형편에 따라 목회자 정년을 만3년을 더할 수 있도록 허락해주는 것이다. 하지만 총회 총대와 노회에서의 공직 사역들은 만70세로 한정해야 할 것이며, 나머지는 3년간은 오로지 교회 목양 사역(목회)에만 전념토록 정하는 것이다. 이 3년간의 기간은 예수님의 3년간의 공생애를 통해 보여준 바와 같이 가르치고, 전파하고 치유하는 일에 최선을 다해야 할 것이다. COVID-19 has completely changed not only Korea, but the whole world. Before the corona virus, Christians had much negative impression, such as ‘to be kept a distance from’ (32.2%), ‘double-minded’ (30.3%), and ‘like a con artist’ (29.1%). After Corona, negative impression on Christians has gotten deeper now. In this situation a powerful and influential spiritual leadership is required in order to change Korean church’s overall impression from negative to positive and eventually to fulfill the restoration of the Korean Church. In this context, we should scrutinize the regulation of the Pastor’s mandatory retirement age limit. According to the Bible, God’s mission is given to anyone regardless of his or her age. Therefore, this researcher propose the following regarding to the pastors’ mandatory retirement regulation. We may keep the mandatory retirement age limit as “70 years old” as it is now. However, I suggest that local Presbyteries could permit pastors the extension up to three years, depending on the circumstances of the local church, just as Reformed Church in America does. However, the extension should be applied to local church pastoral ministry only. Public services as a commissioner for presbytery or for the general assembly should be limited to pastors under the age of 71. Pastors who are granted with three-year extension should devote themselves to teaching, preaching, and healing, as Jesus did during his three-year public life.

1920년대 미국 북장로교 내의 "근본주의 대(對) 현대주의 논쟁"에 관한 연구 -해리 포스딕(Harry E. Fosdick)과 클라렌스 맥카트니(Clarence E. McCartney)를 중심으로

신종철 ( Jong Cheol Shin ) 아세아연합신학대학교 신학연구소 2014 ACTS 신학저널 Vol.21 No.-

History has shown that theological disputes have contributed to clarifying church doctrines. For example, controversies between Athanasius and Arius, between Augustine and Pelagius, between Martin Luther and Erasmus, and between B. B. Warfield and Charles Briggs, etc. have respectively contributed to our understanding of the biblical doctrines. In 1920s within the Presbyterian Church in the United States of America, there was an important theological dispute that we should not overlook. It is a dispute between Harry E. Fosdick and Clarence E. McCartney. This has contributed to our understanding the bottom line of the so-called Fundamentalist- Modernist dispute in the PCUSA. In his sermon “Shall the Fundamentalist Win?” Harry E. Fosdick openly denied the virgin birth of Christ, the inspiration of the Bible, the second coming of Christ, and the atonement. Immediately in his sermon “Shall Unbelief Win?”, Clarence E. McCartney depended the orthodox doctrine of the church. Fosdick was a modernist insisting freedom and tolerance, while McCartney preserved the orthodox doctrine based on the Bible. At that time he was called a fundamentalist. Eventually, PCUSA took the road to liberal theology following Fosdick. This shows how difficult it is to keep the orthodox faith. This article concludes in line with Machen’s view.

간세포 성장인자가 HT 세포주에서 c - met 의 발현과 침투성에 미치는 영향

신종철(Jong Chul Shin),이지현(Jee Hyun Lee),양동은(Dong Eun Yang),오민정(Min Jeong Oh),문희봉(Hee Bong Moon),이영(Young Lee),김사진(Sa Jin Kim),이종승(Chong Seung Yi),김수평(Soo Pyung Kim) 대한산부인과학회 2001 Obstetrics & Gynecology Science Vol.44 No.8

N/A Objective : To evaluate the invasive capacity of trophoblastic cells when treated with HGF, and see whether HGF induces c-met expression in vitro. Methods : HT cell line was treated with recombinant HGF (rHGF) at different concentrations (0, 10, 50 and 100 ng/mL) and cultured for 24 hours. To evaluate according different time of culture, HT cell line was pre-treated with 50 ng/mL rHGF and cultured for 24, 36, 48 and 72 hours. We analyzed the expression of c-met mRNA using reverse transcriptase-polymerase chain reaction and the expression of c-met protein using western blot in each samples. We also observed cellular invasion capacity through the invasion assay under a microscope and confirmed 72 kDa gelatinase and 92 kDa gelatinase expression patterns by zymography assay. Results : The expressions of c-met mRNA and protein were increased in all concentrations of rHGF, compared with that of normal control although it was not in dose-dependent fashion. In invasion assay, the number of invaded HT cells were increased in dose-dependent fashion, compared with that of normal control. In zymography ssay, the expression of 72 kDa gelatinase was increased in dose-dependent fashion, compared with the control. However, 92 kDa eglatinase was not detected in any studied group. Conclusion : These results suggests that HGF might be related to upregulation of trophoblast cell invasiveness by activation of c-met and subsequent induction of 72 kDa gelatinase.

Gas Liguid Chromatography에 의한 우유의 지방산 조성에 관한 연구

신종철(Jong Choul Shin),이정근(Jung Keun Lee),유영진(Young Jin Yoo),박계인(Ke In Park) 한국식품과학회 1972 한국식품과학회지 Vol.4 No.3

요구사항 관리범위 확대를 위한 명세화 개선방안

신종철(Jong-Cheol Shin) 한국컴퓨터정보학회 2001 韓國컴퓨터情報學會論文誌 Vol.6 No.4

전통적 개발방법론에서는 요구분석단계에서 요구사항들이 한번 정리되면 이들은 개발이 완료될 때까지 변경이 없을 것으로 간주한다. 그러나 현실적으로는 개발기간 중 목표 시스템의 구체화, 정보기술의 발전, 적용환경의 변화 등으로 인하여 요구사항은 끊임없이 변화하게 된다.<br/> 본 논문에서는 개발방법론에서 미흡한 요구사항 관리를 개선하기 위하여 요구사항의 관리를 전체 개발 생명주기로 확대하고, 지속적으로 발생하는 요구사항의 변경을 효율적으로 관리할 수 있는 요구사항의 명세화 방안을 제시한다. In the conventional development methodologies, requirements are considered to be not changing after the analysis phase. But in the real world, requirements can be changed and modified through out the development life cycle according to end-user's more understanding about the target system, new IT technologies, changes of customer environment and market situation, and so on.<br/> In this paper, an idea of improving the requirements specification to extend requirements management over the whole development life cycle is proposed to resolve the requirements management problem of development methodologies.