갈라디아 공동체의 대적자들과 바울의 복음

이승문 연세대학교 신과대학 2007 신학논단 Vol.47 No.-

The purpose of this dissertation is to investigate the meanings and the social functions of the curse of the Law, the blessing of Abraham that are dominant in Galatians 3.10-14, and to articulate upon how they were interpreted in the interplay of Paul, the Galatian community, and the opponents of the Galatian community in the light of Sociological new testament interpretation. A severe conflict was taking place within the Galatian community at that time. The conflict occurred because the community was being exposed to a different gospel. Paul drew upon the terms and thoughts used by his opponents in order to prove the logical fallacies inherent in their different gospel. When the opponents presented a different gospel regarding the curse of the Law, Paul responded to his opponents‘ challenge with an assertion that everyone is under the curse of the Law. His response was the conceptual expansion of the object of the curse. In Galatians 3.10-14, Paul asserted that the Galatian community was the object of the curse of the Law, the blessings of Abraham. The intention behind this assertion was to resolve the conflict within the community, to help them to reject the opponents gospel, and conform to the gospel presented by Paul. When the Galatian community was exposed to the opponents gospel, their reaction was compliance. By suggesting more reliable sources, Paul persuaded the community into believing his gospel with the very same reactions they showed towards their opponents gospel. That is to say, Paul persuaded them of the compliance by suggesting the curse and the blessing. In essense, Paul persuaded the Galatian members of the different gospel to transfer in his gospel through the same methods that his opponents used.

갈라디아 공동체의 '율법의 저주'와 십자가에 처형된 그리스도

이승문 연세대학교 신과대학 2004 신학논단 Vol.35 No.-

바울의 저주 단락의 강조점은,율법의 행위들에 의존하는 자들을 믿음에 속한 자들과 구별 짓고 그들을 비난하는 데 목적이 있는 것이 아니다.오히려 갈라디아 공동체의 멤버들 중에 율법의 행위에 의존하는 자들과 믿음에 속한 자들 간의 갈등을 해소함으로 갈라디아 공동체 크리스천들의 신앙의 동질성을 회복하려는데 그 목적이 있던 것으로 보인다.따라서 바울은 갈라디아서 3장 10-12절에서 율법의 행위들에 의존하는 자들을 저주 아래 있는 자로 규정할 뿐만 아니라,더나아가 3장 13-14절에서는 바울을 포함한 ‘우리’에 해당되는 갈라디아 크리스천들 모두와 그리스도조차도 저주 아래 있는 자로 규정하고 있는 것이다.이와 같이 바울이 저주의 대상 가운데 율법의 행위들에 의존하는 자들과 함께 자신을 포함하 ‘우리’와 ‘그리스도’를 포함한 것은 결국 복과 약속의 대상 가운데에도 지금 율법의 행위들에 의존하는 자들도 미래에는 돌이켜 믿음에 속한 자들로 설수 있기를 기대하는 것으로 보인다.

두 “와 보라”

이승문 기독교대한성결교회 활천사 2011 활천 Vol.687 No.-

성전에서 교회로 옛 질서에서 새 질서로

이승문 기독교대한성결교회 활천사 2011 활천 Vol.689 No.-

지방산의 선택적 추출공정에서 초음파에너지 밀도분석

이승문,김원일,홍인권,김형진,박경애 한국공업화학회 2001 한국공업화학회 연구논문 초록집 Vol.2001 No.-

현미에는 단백질, 지방질, 비타민 등이 많이 포함되어 있으며, 특히 지방질함량은 최고 20wt‰에 답해 이미 상업적으로 현미유를 추출하여 이용하고 있다. 천연 유지식물로터 유지를 채취하는 방법으 모는 압착법과 유기용매 추출법이 상용화되어 있으나. 압착법은 유지의 수율이 낮고, 유기용매 추출법 의 경우 수율은 높으나 적절한 용매의 선택, 유기용매의 잔존, 긴 추출시간의 소요 등의 문제가 단점으로 지적되고 있다. 본 연구에서는 공동의 빠른 생성과 소멸의 반복으로 반응에 필요한 충분한 에너지를 발생할 수 있는 초음파를 이용하여 추출을 수행하였다. 또한 초음파 에너지를 이용한 새로운 용매추출 공정을 사용함으로써 추출효율을 향상시키고, 지방산의 선택적 추출을 위한 추출조건을 제시하 고자 하였다. 쌀겨는 분쇄하여 입자크기가 40mesh 이하로 하였으며, 수분을 건조하여 10g을 250ml 의 n-hexane과 함께 플라스크에 담아 시료의 산화를 방지하기 위하여 질소분위기에서 초음파를 조사 하였다. 이때 초음파의 세기는 75-520W, 추출온도는 5~40t를 유지하였으며, 30분까지 초음파를 조 사하여 추출을 수행하였다. 추출완료 후, membrane filter를 이용하여 여과하고. 감압 증류하여 용매와 지방산을 분류하여 추출된 현미유는 GC/MSD를 이용하여 분석하였다. 추출공정에 초음파 에너지를 도입한 결과 짧은 시간 내에 지방산의 다량 추출이 가능할 것으로 판단되며, 초음파 추출조건을 이용하여 현미유 내에 함유되어 있는 지방산의 효과적인 선택적 추출이 가능할 것으로 예상된다.

특집 / 병영에서의 신앙생활 / 병영, 자신의 실존에 대해 고민하는 젊은이들이 있는 곳

이승문 기독교대한성결교회 활천사 1994 활천 Vol.491 No.-

초기기독교공동체의 동반자적 리더십과 공생 ―고린도교회와 장회익의 온생명 사상을 중심으로

이승문 한국대학선교학회 2011 대학과 선교 Vol.21 No.-

The purpose of this study is to discover the symbiotic life of the Christianity community under capitalism, especially in the globalism flow; further purposes are to find a Biblical model that can be a new perceptional frame and at the same time to find Korean ideals in the moral theory of possessing, sharing, power, and distribution for mutual life-giving. In order to realize the mission to “Revive your relationship with yourself, revive your relationship with your neighbors, revive your relationship with nature, and revive your relationship with God’ which is a common goal for mutual life-giving on the earth”, it is necessary to understand the current crisis situation derived from the broken relationship between humanity and humanity, which has been expressed most directly recently. In addition, as a perceptional frame to form a partner-like leadership in order to independently practice mutual life-giving in this situation, this study examines the partner-like leadership model of Paul and Apollos from the Church at Corinth, which was an early Christian community. Also the perceptional frame of the unique Korean ideal called Global Life (Jang Hoi-ik) would be appropriate. The fundamental effort to revive the relationship between humanity and humanity comes from having a wholeness perception on life. Jang Hoi-ik views the general meaning of life as a self-sufficient unit that can survive without any external help, and sees the things within that system as Global Life. The key to the Global Life concept is that life;which is often thought of in terms of humans, animals, and plants;is not just something that exists as an individual unit. More specifically,individual lives are components of a large organism referred to as the One True Life. The concept of Global Life is based on the concept of life as defined by the theory of thermodynamics. Individual Life also has a relatively independent spiritual aspect that survives after the body dies. However, Global Life cannot exist without individual life, and vise versa. The value of Global Life absolutely contains the value of individual life. Therefore, the two concepts cannot be compared because they cannot be viewed separately. Jang Hoi-ik’s primary concern is that people see only the individual lives without seeing the Global Life. These two need to be seen together. It is wrong to think that the term Global Life means that the entire cosmos has a life. Actually, Global Life exists within an extremely limited scope of time and space, and the vast majority of the cosmos is utterly lifeless. According to the theory of Global Life,individual life exists within Global Life and is mutually-dependant on co-life. Humanity exists within Global Life and has been compared with abnormal cancer cells. It is a well-known fact that cancer cells forget their roles inside the body and expand their numbers without control. Humanity is made up of individual lives that exist in a symbiotic,utterly-dependent relationship with Global Life. Humanity is also aware of its actions, yet it continues to destroy Global Life. When the existing trend of life is viewed by using the chain of cause and effect through the underlying laws of nature, forms of life and co-life are intermingled in such a way as that they cannot be separated from each other, and their combination consists of the whole existence that is independent from external conditions, called Global Life. Therefore, Global Life is a totality of life that is able to support the activites of life without fundamental support from the outside. Therefore, it should be correct to call this (and only this) ‘Life’, but since the term life is used in various ways, it is necessary to call this ‘Global Life’ meaning ‘The Totality of Life’.

태초에 "그 빛"의 증언자와 "그 빛"의 만남

이승문 기독교대한성결교회 활천사 2011 활천 Vol.686 No.-

하악 구치부에서 ITI SLA (Sand-blasted, Large-grit, Acid-etched) 임플란트를 이용한 단일 치아 수복의 후향적 임상 연구

이승문,채경준,정의원,김창성,최성호,조규성,김종관,채중규,Lee, Seung-Mun,Chae, Gyung-Joon,Jung, Ui-Won,Kim, Chang-Sung,Choi, Seong-Ho,Cho, Kyoo-Sung,Kim, Chong-Kwan,Chai, Jung-Kyu 대한치주과학회 2006 Journal of Periodontal & Implant Science Vol.36 No.3

The purpose of this study was to evaluate cumulative survival rate (CSR, %) of mandibular posterior single tooth implants replaced with ITI SLA (sand-blasted, large-grit, acid-etched) implant system and compare the CSR between first and second molar. The findings from the results were as follows; 1. Total of 158 implants were inserted into 147 patients. 68 patients were males, 79 patients were females and their mean age was 47.8 years. 98 implants were placed in first molar area and 60 implants were placed in second molar area. In terms of diameter, implants with wide diameter over 4.8mm dominated (91.1%). Implants with length over lOmm were used (96.2%). 2, In the two cases, there was a slight transient numbness which recovered within 1-2 months. Nine SynOcta screw type abutments demonstrated screw loosening, There were ten cases of crown fallen-out from decementation. 3. Only one failed out of 158 implants. The CSR was 99.4%. The CSRs for first molar and second molar were 99% and 100%, respectively. From the results, it was concluded that single tooth replacement implant in the mandibular posterior area, might be considered as the effective treatment modality comparable to the conventional crown and bridge.

사도행전 1:6-8의 대위임 명령과 리더십 승계의 유형 - 사회과학적 비평의 관점을 중심으로

이승문 한국신약학회 2018 신약논단 Vol.24 No.2

This essay aims to analyze types of leadership succession between Jesus and his disciples reflected in the ascension of Jesus in Acts 1:6-8, which represents an ideal model of leadership succession in the New Testament. Previous studies primarily depend on a theological perspective such as eschatological or Christological. However, this essay argues that Luke suggests the Great Commission type as a model of leadership succession in the Lukan community. In other words, through the commission of becoming a witness in Acts 1:6-8, Luke expects leadership succession from Jesus to disciples, and then from disciples to members of the Lukan community. Luke declares that the Lukan community succeeds to the leadership with the authority assigned to the disciples by the Holy Spirit through the ascension of Jesus. Furthermore, Luke alludes that the members of the Lukan community will embark their journey as witnesses like Stephen or Paul since they succeed to the leadership and authority assigned to the disciples. 본 논문의 목적은 사도행전의 리더십 승계 유형에 대한 분석과 이상적인 모델 연구의 중점적인 핵심에는 <예수그리스도-12사도(제자들)>의 리더십 승계 유형이 있다는 것에 착안하여, 이를 위해 사도행전 1장 6-8절에 나오는 예수 승천단락에 반영된 예수-제자들의 리더십 승계 유형을 고찰하려는 것이다. 기존의 연구는 1장 6-8절 단락에 대한 종말론적 접근이나 기독론적 접근 등과 같은 신학적인 접근에 머물러 있다. 하지만 누가는 이 단락을 통해 예수의 대위임 명령 유형(type)을 누가공동체의 리더십을 승계하는 모델로 설정하여 제시하고 있음을 알 수 있다. 달리 표현하면, 누가는 사도행전 1장 6-8절에서 증인이 되라는 선교위임을 통하여 리더십 승계가 예수로부터 제자들에게로, 더 나아가 제자들로부터 누가공동체 멤버들에게로 계속 승계가 이어지기를 기대하였던 것으로 보인다. 이러한 선교위임을 통하여 누가공동체는 먼저 예수의 하늘로의 여행으로 인하여 예수가 성령을 통하여 제자들에게 부여한 권능으로 리더십을 승계하였다는 것을 밝힌다. 더 나아가 누가는 누가공동체 구성원들이 제자들에게 부여된 권능과 리더십을 승계 받았기에 이제 누가공동체 멤버들도 스데반이나, 바울처럼 증인으로서의 여행을 시작해야 할 것을 시사한다는 것이다.