Developing a Christian Christological Response: With Special Attention to Growing Muslims in England and in Korea

CHANG KEI EUN CHRISTOPHER 한국선교신학회 2016 선교신학 Vol.41 No.-

Frederick Denny in Islam and the Muslim Community points out that one of the most noteworthy aspects of contemporary Islam is its growing prosperity in Europe, especially in countries of Christian dominance. Most recently, in the wake of rise of ISIS in Syria and influx of Muslim refugees to Europe, a newspaper reports, “There will eventually be more Muslims than Christians in Europe.” The growth of Islam is taking place not just in Europe. It is a worldwide trend, and the Muslim population is rapidly increasing in Korea as well. To better understand how best to meet the challenge of rising Muslim populations, specifically in England and in Korea, this article attempts to develop a Christian Christological response. To that end, the article first explores contemporary Muslim trends in England and Korea with an eye toward understanding how to communicate the gospel to them effectively. This includes an examination of the Islamic Jesus portrayed in the Qur’an in comparison to Jesus, the Son of God in Christianity. As is known, pivotal to attaining a meaningful Christian-Muslim dialogue, as well as a credible Christian witness to Muslims, is the problem of Christology. Islam has a fairly well-developed Christology. However, the Christian message that “Jesus is the Son of God” is an abomination to the Muslims. Thus, Christians face crucial Christological questions whether they must avoid the term “Son of God” and instead defer to the name “Isa” for Jesus by which Muslims know him. Facing the obstacles in traditional Christian-Muslim dialogue, the article explores how best to stand on common ground with Muslims while satisfactorily and carefully articulating points of distinction, especially regarding the work of Christ. The article concludes by formulating an effective strategy for relating to and reaching Muslims theologically and culturally, while concretely manifesting Christian love in order to be the love of Christ to them and not just talk about it abstractly.

옴니부스 옴니아: 바울의 자기모델 수사학으로 읽는 고린도전서

CHANG KEI EUN CHRISTOPHER 한국신약학회 2021 신약논단 Vol.28 No.2

Paul’s famous phrase “omnibus omnia” (πᾶσιν πάντα/”all things for all people”; 1 Cor 9:22) is often misunderstood apart from its original author’s intention and his literary and historical context. In this paper I will argue that the expression “omnibus omnia” is an expression that Paul uses when he presents himself as a model for the advantage of the Gospel to many in order to redirect the Corinthian’s divisive life-style of “omnia mihi” (πάντα μοι/“all things for me”), which becomes an obstacle to the way of the gospel of Christ. I will argue that Paul employs self-exemplification throughout the whole of 1 Corinthians, and chapter 9 reaches the highest point of his self-exemplification. For this purpose, I will first briefly analyze 1 Corinthians in light of the Greco-Roman rhetorical tradition, deliberative argumentation in particular. Then I will study παράδειγμα (example) in the Greco-Roman rhetorical, educational, and philosophical tradition. This will illuminate Paul’s extant use of himself as exemplum in 1 Corinthians of which the entire chapter 9, I argue, is his self-exemplification. I will make the case that chapter 9 (and throughout the letter) is not an apostolic defense but “a rhetorical strategy” by which Paul encourages his readers to accommodate his evangelistic (διὰ τὸ εὐαγγέλιον) and exemplary adaptability of “all to all” (omnibus omnia) against the divisive pattern of seeking “all for me” (omnia mihi) among the Corinthians.

밀실에서 광장으로 - 고린도전서에서 바울의 교회론

CHANG KEI EUN CHRISTOPHER 한국복음주의신약학회 2017 신약연구 Vol.16 No.4

In this paper, the author attempts to read the problems of the Corinthian church in 1 Corinthians and Paul's efforts to resolve them by the image of the ‘private space’ and the ‘public space.’ ‘Private space’ is an ‘idiotopi a’ where personal acts and personal interests (τὸ ἴδιον ) are allowed, and ‘public space’ is a ‘koinotopia ’ where the common good (τὸ συμφέρον ) is pursued. The author argues that Paul is developing and applying the Greco-Roman communal ethics in 1 Corinthians in order to heal the divisive problems of the Corinthian Church, caused by the tension between τὸ ἴδιον and τὸ συμφέρον . Based on the following three categories, the author argues that the problem of the Corinthian church is fundamentally related to space and the ethics that governs each space. First, Paul uses the term ἐκκλησία with the fundamental meaning of an ‘assembly’ (public space); secondly, to solve the problems of τὸ ἴδιον among the Corinthian believers, Paul uses the community ethics of seeking the common advantage (τὸ συμφέρον ); thirdly, Paul deals with the tension between the two spaces by using the body metaphor where the private and public spaces coexist. In short, the author argues that the conflict in the Corinthian church is due to the ignorance of the code of ethics that governs the koinotopia , and argues that some Corinthian believers exercise the code of idiotopia in the public chamber. 본 논문은 고린도전서에 나타난 고린도교회의 문제들과, 그것들을 해결하기 위한 바울의 노력을 ‘밀실’과 ‘광장’의 이미지로 읽어낸다. ‘밀실’은 개인의 사적 행위와 개인의 유익(τὸ ἴδιον) 추구가 ‘허용되는’(ἔξεστιν) ‘idiotopia’(사적공간)이며, ‘광장’은 공익(τὸ συμφέρον)이 추구되는 ‘koinotopia’(공적공간)이다. 필자는 밀실과 광장의 문제로 분열한 고린도 교회의 문제를 치유하기 위해서 바울이 고린도전서에서 그레꼬-로마의 광장윤리를 적용 발전시키고 있다는 논지를 펼친다. 필자는 다음의 세가지 사례를 근거로 고린도교회의 문제는 근본적으로 공간과 각 공간을 지배하는 윤리와 관련이 있다고 주장한다. 첫째로 바울이 에클레시아의 본래 의미인 광장의 이미지로 그 용어를 사용하고 자신의 공동체에 독특하게 적용하고 있다는 점과, 둘째로 τὸ ἴδιον (‘토 이디온’)의 문제를 해결하기 위해서 τὸ συμφέρον(‘토 쉼페론’; ‘전체의 유익 구하기’) 이라는 공동체윤리를 등용하고, 셋째로 밀실과 광장이 공존하는 몸의 은유(body metaphor)를 사용하여 이 두 공간 사이의 긴장관계를 다루고 있다는 점을 들어서 필자는 본 논문의 논지를 전개한다. 고린도교회의 분쟁은 koinotopia 를 지배하는 윤리 규범을 무시하고, 일부 고린도 신자들이 idiotopia의 규범을 적용한데서 기인한다고 필자는 주장한다.

The Temple and the Davidic Messiah in Jewish Apocalyptic Literature and Other Related Texts

CHANG KEI EUN CHRISTOPHER 연세대학교 신과대학 연합신학대학원 2016 신학논단 Vol.86 No.-

This paper studies the theme of the Davidic Messiah and the Temple in Jewish apocalyptic literature and other related texts. Although recent scholarship has thoroughly investigated Judaisms and their Messiahs in the Second Temple period, relatively less attention has been paid to the topic of the relation between the Temple and the Davidic Messiah. A tradition of close connection between the rebuilding of the Temple and the Davidic Messiah, however, is abundantly found in the biblical and the Second Temple literature. Ever since Nathan’s oracle to David (2 Sam. 7), particularly after the destruction of Jerusalem in 586 BCE, the Temple and the Davidic dynasty have been frequently associated with the Jewish eschatological hope. The author tracks down how Israel’s royal ideology bears the tradition of the King-Messiah and the Temple, and he shows how such a close link between King and Temple serves to anchor Israel’s eschatological hopes in the Second Temple literature, particularly in the apocalyptic circles. It is true that the Temple is an unmovable mountain of Judaism. However, a hostile tradition against the Temple of Jerusalem (and its present system as inadequate and polluted) is a constant theme in apocalyptic literature. The negative evaluations of the Temple go along with streams of prophecy of the Temple’s destruction. In Jewish apocalyptic visions, Temple reform is needed for the inauguration of a new messianic era in which a Davidic Messiah-King is expected to restore or build the Temple. The final purpose of the paper is to shed light on the Messiah-Temple issues in the Gospel of Mark. The author demonstrates how the theme of the Davidic typology in Mark is specifically linked with the Temple theme in multiple layers such as in the episode of the blind Bartimaeus, in the King’s triumphal entry “into Jerusalem into the Temple” (εἰς Ἱεροσόλυμα εἰς τὸ ἱερὸν; an expression that appears twice in Mark), in Jesus’ problematic Temple action and his prediction of its destruction, in debates on Messiah as David’s son and Lord, in Jesus’ trial (on the Messiah and Temple), and finally in the event of the curtain of the Temple torn in two at the death of Jesus. The author argues that Mark associates the theme of the Davidic Messiah with the Temple to show Jesus is the King-Messiah who is the destroyer of the old Temple and the builder of new one “not made with hands”, which is one of the authentic signs of a Davidic Messiah in the traditional Jewish eschatological expectations.

바울의 공간의 윤리학 ― 고린도교회의 주의 만찬을 중심으로

CHANG KEI EUN CHRISTOPHER 한국기독교학회 2019 한국기독교신학논총 Vol.114 No.-

본 논문은 주의 만찬을 둘러싼 고린도교회의 문제들과, 그것들을 해결하기 위한 바울의 노력을 ‘밀실’과 ‘광장’의 공간윤리 담론으로 읽어낸다. “‘밀실"은개인의 사적 행위와 개인의 유익(τὸ ἴδιον) 추구가 ‘허용되는’(ἔξεστιν) ‘idiotopia’( 사적 공간)이며, ‘광장’은 공익(τὸ συμφέρον)이 추구되는 ‘koinotopia’ (공적 공간)이다.” 필자는 다음의 네 가지를 근거로 주의 만찬을 둘러싼 분쟁을 밀실과 광장의 공간윤리 문제로 풀어간다. 첫째로 바울이 ‘자기 만찬’ 과 ‘주의만찬’을 대비시킴으로 각 행위의 공간을 구별하고 있고, 둘째로 가정집에서의 모임을 οἰκία 공간(이디오토피아)과 ἐκκλησία 공간(코이노토피아)으로 구별하여, 기능과 윤리에서 각각 차이를 두고 있으며, 셋째로 몸(광장)의 윤리를 사용하고 있고, 마지막 네 번째로 그리스도의 십자가 이야기를 이디온 문제의 해법으로 제시하고 있다고 논증해 갈 것이다. 이 네 가지는 만찬에서의 분열이 공간의 전이(transition of space)와 그에 따른 윤리 전이(transition of ethics)의 실패와 관련이 있으며, 바울은 유사한 그레코-로마의 공간윤리 담론으로 문제를 풀어가고 있음을 보게 될 것이다. In this paper, the author attempts to read the problems surrounding the Lord’s Supper and Paul's efforts to resolve them by Greco-Roman ethical discourses of the ‘private space’ and the ‘public space.’ “‘Private space’ is an ‘idiotopia’ where personal acts and personal interests (τὸ ἴδιο ν) are allowed, and ‘public space’ is a ‘koinotopia’ where the common good (τὸ συμφέρον) is pursued.” The author attempts to unravel the controversies based on the following four interpretive grounds and arguments. First, Paul works on the dichotomy of different ‘spaces’ of action by comparing τὸ ἴδιον δεῖπνον (personal meal) and τὸ κυριακὸν δεῖπνον (the Lord’s Supper). Secondly, Paul contrasts the οἰκία (idiotopia) space and the ἐκ-κλησία (koinotopia), drawing a clear line between the two in terms of the function and the ethics of each. Thirdly, Paul utilizes the body (the public space) metaphor to advance his argument. Finally, Paul presents the story of Jesus’ Cross as the solution to the ‘idion’ problem in Corinth. The author will demonstrate that the divisive controversies over the issue of the Lord’s Supper is related to the failure of ‘transition of space’ and the resulting failure of ‘transtion of ethics,’ In short, the author attempts to resolve these controversies in the context of the Greco-Roman space-ethics.

Altered white matter integrity in primary restless legs syndrome patients: diffusion tensor imaging study.

Chang, Yongmin,Paik, Jong Soo,Lee, Hui Joong,Chang, Hyuk Won,Moon, Hye-Jin,Allen, Richard P,Earley, Christopher J,Cho, Yong Won Butterworths [etc.] 2014 Neurological research Vol.36 No.8

<P>A prior diffusion tensor imaging (DTI) of restless legs syndrome (RLS) subjects found alterations in brain white matter (WM). The aim of this study was to explore the possible mechanism of altered integrity of brain WM in RLS patients.</P>

Monogenēs Theos – the Prophet-like-Moses Par Excellence and the Unique Exegete of the Father: An Exegetical and Text-Critical Study of John 1:17-18

CHANG KEI EUN CHRISTOPHER (재)대한성서공회 성경원문연구소 2018 성경원문연구 Vol.- No.43

This paper studies the last two verses of the Johannine Prologue (1:1-18), in which readers face arguably the most important question in the Johannine studies: Does John 1:18 say that Jesus is “God” or “Son”? This is because they have to make a text-critical choice between the reading of μονογενὴς θεός and the reading of ὁ μονογενὴς υἱός. John 1:17-18 not only forms the climax of the Prologue, but also prepares the readers to read the rest of the Gospel in light of the Moses tradition. In this paper, I argue that the Evangelist, by Moses-Christ parallelism, proposes Jesus Christ as the Prophet-like-Moses par excellence. In Judaism, Moses is the great revealer of God. For the Evangelist, however, μονογενὴς θεός, who is at the Father’s side, and thus shares in full secrets of Deity is the unique Exegete of the Father. I demonstrate how the Moses-Christ juxtaposition functions in the passage and beyond, and how it leads us to make the correct text-critical choice of μονογενὴς θεός against ὁ μονογενὴς υἱός. To make the case, I first analyze the structure of the passage in parataxis, two statements of Moses and Christ in particular. I argue that the two clauses in 1:17 are synthetic rather than antithetic parallelism, by which one points to the other, and the latter is far greater than the former. Second, I show how the Evangelist develops Moses-Christ parallelism throughout the Fourth Gospel. Here particular attention is paid to the Jewish shaliach (šlyḥ; “one who is sent”) tradition to disclose how Johannine Christology carries this tradition in presenting Christ as the Prophet far greater than Moses. Third, I analyze textual problems in 1:18 and show how Greek manuscript traditions are split, and how modern English and Korean translations differ from one version to another. Here I suggest that Korean versions apply the current New Testament scholarship. Against the view that the context prefers the reading ὁ μονογενὴς υἱός, I make a counter claim that the context rather demands the reading μονογενὴς θεός. For this case, I argue that the Moses-Jesus parallelism demands the reading of μονογενὴς θεός because the Evangelist in the immediate context as well as in the entire Gospel intends to propose that “only Son, himself God” is the ἐξήγησις or the full narration of God for the world. Finally, I briefly mention if any theological or scribal Tendenz is involved in the variant readings of John 1:18.

Diurnal variation of default mode network in patients with restless legs syndrome

Ku, Jeonghun,Lee, Yeong Seon,Chang, Hyuk Won,Earley, Christopher J.,Allen, Richard P.,Cho, Yong Won Elsevier 2018 SLEEP MEDICINE Vol.41 No.-

<P><B>Abstract</B></P> <P><B>Objective</B></P> <P>Restless legs syndrome (RLS) patients compared to controls have been found to have abnormal patterns in the default mode network (DMN) in the morning when symptom threshold is the highest and symptoms are least likely to occur. If these morning abnormalities in DMN are pertinent to disease expression, then similar or further detectable differences may be expected on a nighttime assessment when RLS symptom threshold is at its lowest. The purpose of this study was to elucidate the potential neural mechanisms underlying the circadian aspect of RLS symptom expression by assessing diurnal changes in DMN.</P> <P><B>Methods</B></P> <P>Fifteen drug-naïve subjects with idiopathic RLS and 15 age- and gender-matched healthy subjects had fMRI scans in the morning and evening. The DMN patterns were compared both for differences between morning and evening and between RLS and controls.</P> <P><B>Results</B></P> <P>RLS patients compared to the healthy controls showed significant differences in morning and evening DMN. In particular, RLS patients showed consistent increased connectivity in the parietal lobule in both the morning and evening. In contrast, connectivity in the thalamus was increased in the morning and reduced in the evening. In addition, there were negative correlations between thalamic connectivity and the Korean versions of the international RLS scale and the quality-of-life subscore.</P> <P><B>Conclusions</B></P> <P>The results indicated diurnal disturbances of the DMN in RLS subjects are consistent with both the circadian rhythm and severity of RLS. The circadian expression of RLS may relate to changes in arousal cortical-activation thresholds occurring with diurnal changes in the thalamic circuits of the DMN.</P> <P><B>Highlights</B></P> <P> <UL> <LI> Diurnal changes in the brain with RLS symptoms could elucidate symptom dynamics. </LI> <LI> Daytime DMN, thalamic, and sensorimotor networks suggest solutions for RLS symptoms. </LI> <LI> Evening thalamic reduction with sustained sensorimotor activation controls symptom emergence. </LI> <LI> The results suggest RLS is a disorder of the disturbed sensory activation/threshold. </LI> <LI> The results could provide clinical provision for symptom emergence and treatment. </LI> </UL> </P>

Vanishing Pancreatic Grafts

Christopher Pivetti,홍인철,Chang H. Yoo,이선,Kenny Kim,Gregory Emmanuel,Jason KIm,Romy Chung,Slawomir Niewiadomski,Paul Wolf,R. F. Gittes 연세대학교의과대학 2004 Yonsei medical journal Vol.45 No.6

Comparison of pancreaticoduodenal transplants (PDT) and duct-ligated pancreas transplant (DLPT) were performed using syngeneic and allogeneic studies in rats. Both DLPT and PDT allogeneic grafts showed mild rejection. DLPT groups showed disorganized pathology and acini replaced by fat. Eventually, massive fibrosis was seen in the Islets of Langerhans, as well as rejection cellular infiltrates. In both PDT groups, normal histology was observed in the same period. Thus the effect of duct occlusion is highly detrimental for the grafts.

Circulatory Antigen Processing by Mucosal Dendritic Cells Controls CD8⁺ T Cell Activation

Chang, S.Y.,Song, J.H.,Guleng, B.,Cotoner, C.,Arihiro, S.,Zhao, Y.,Chiang, H.S.,O'Keeffe, M.,Liao, G.,Karp, Christopher L.,Kweon, M.N.,Sharpe, Arlene H.,Bhan, A.,Terhorst, C.,Reinecker, H.C. Cell Press 2013 Immunity Vol.38 No.1

Circulatory antigens transit through the small intestine via the fenestrated capillaries in the lamina propria prior to entering into the draining lymphatics. But whether or how this process controls mucosal immune responses remains unknown. Here we demonstrate that dendritic cells (DCs) of the lamina propria can sample and process both circulatory and luminal antigens. Surprisingly, antigen cross-presentation by resident CX3CR1<SUP>+</SUP> DCs induced differentiation of precursor cells into CD8<SUP>+</SUP> T cells that expressed interleukin-10 (IL-10), IL-13, and IL-9 and could migrate into adjacent compartments. We conclude that lamina propria CX3CR1<SUP>+</SUP> DCs facilitate the surveillance of circulatory antigens and act as a conduit for the processing of self- and intestinally absorbed antigens, leading to the induction of CD8<SUP>+</SUP> T cells, that partake in the control of T cell activation during mucosal immune responses.