先天性心臟畸形에 對한 Glenn手術 2例

李寧均(Yung Kyoon Lee),鄭埈(Choon Chung),崔秉茂(Byung Moo Chol),李燦范(Chan Bum Lee),李永麟(Yung Lin Lee),崔永壽(Yohng Soo Chol),孫宜錫(E Suok Sohn),丁海源(Johng Hae Wohn) 대한외과학회 1961 Annals of Surgical Treatment and Research(ASRT) Vol.3 No.3

終末肺動脈 撮影術에(Wedge Pulmonary Arteriography)에 關한 硏究

鄭埈 中央醫學社 1964 中央醫學 Vol.7 No.5

The importance of the pulmonary vasculature in regulating the plumonary circulation tion and, therefore, in determining the clinical course and operability of patients with . congenital heart defects has been emphasized for a number of years. These intimal lesions produce abrupt narrowing of occlusion of the pulmonary arteries and particularly of the small arteries and arterioles. At present these fibrous intimal occlusive changes are believed to represent a fixed and irreversible pathologic lesions. It is the smaller pulmonary artery and arterioles that are involved and clinically applicable methods of visualizing the smaller branches of pulmonary arterial tree should prove usefulness in the study of occurence, pathogenessis and differentiation of these lesion and in the selection of candidates for repair of the associated cardiac defect. At present pulmonary arterial lesions are confirmed by lung biopsy. Lung biopsy affords a direct method for assessment of the vascular lesion, but, because of the focal nature of the intimal lesion, in some instances the specimen . studied does not reflect the over-all condition of the vascular bed unless serial slides are examined. Wedge pulmonary arteriography (W.P.A), a clinical method for visualizing the small pulmonary arteries radiographically, has been applied in 40 patients with cardiac diseases of congenital or acquired orgin to evaluate pulmonary vascular bed in the period from Jan. 1960 to Sep. 1964 in this department. The usefulness of the W.P.A. in the selection of patients with cardiac lesions for surgical repair and hemodynamic relationship, especially histopathological relationship constitutes of this report. The results can be summarized as fallows; ① W.P.A correlates well with the histopathological picture of the pulmonary vasulature a) Normal W.P.A has abundunt arborization of small arteries, with filling of small arterioles and capillaries producing distinctive back ground markings. b) When medial hypertrophy of the muscular arteries is present without intimal changes, the W.P.A shows reduced caliber of the arteries and less severe reduction of the arborization pattern and capillary filling. c) When occulusive intimal lesions are present, the W.P.A appearance is distinctive, characterized by reduced arborization and abrupt termination of some arter-. ies while others narrow to tortuous channels. (The normal pattern of arteriolar and capillary filling is absent.) ② W.P.A. are not correlated with E. C. G., pulmonary arterial pressure pulmonary wedge pressure and clinical classification. ③ Pulmonary arterial pressure are not correlated with histopathological findings. In this study, the wedge pulmonary arteriogram has provided an accurate clinical method for determing the type of the pathologic changes present in the pulmonary vascular bed preoperatively. The W.P.A is useful in the selection of patients with cardiac lesions for surgical repair.

列祖의 信仰에 對한 神學的 理解 : 시편 22장 5-6절을 中心으로

金正俊 연세대학교 연합신학대학원 1969 현대와 신학 Vol.5 No.1

우리 열조가 주께 의뢰하였고 의뢰하였으므로 저희를 건지셨나이다. 저희가 주께 부르짖어 구원을 얻고 주께 의뢰하여 수치를 당치 아니하였나이다.(시22:5f) 여기서 시인은 자기 선조의 위대한 신앙의 역사를 말하고 있다. 이스라엘의 신앙 전승에는 항상 자기 선조들의 놀라운 신앙을 기억하고, 그들의 신앙이 오늘 그 후손들에게 의미를 주는 것으로 생각했다. 이렇게 과거를 언급함이 이 22편 시인에게는 매우 의의를 가지는 것같다. 이 시인이 현재 당면하고 있는 문제는 과거에 선조들이 구원함을 받는 그대로 지금 자기도 구원을 받고 싶어하는 소원을 강하게 표시하고 있다.

苦難과 敬虔 : 이스라엘 詩 硏究에서

金正俊 연세대학교 대학원 1966 延世論叢 Vol.4 No.1

Human suffering is universal, but the his attitude towards suffering is found in rarities and complexities. The people of Israel had ample reasons to go through many kinds of sufferings physically and spiritually. The problem of suffering Israel for them, however, is not to know what made them suffer but how did they overcome the sufferings with their piety, their faith in Yahweh the Lord of history. The psalmists of Israel give us the triumphant records of how they made victories over the human sufferings, to which all human souls are ever attracted by reading and memorizing these Verses they sang at home, and in the fields and the temple. The aim of this thesis is trying to show that the suffering and piety of the Israelites are interwoven in the pages of the lament-psalms-Klagelieder, and to know how their sufferings are expressed in the Klagelieder and what are the theological significance of their sufferings and hows they solve the problems. In order to accomplish these aims, in the first chapter, the writer deals with the relationship between the problem of suffering and the Israelite literatures. In the second chapter, the with traces in the Psalms the painful experience of life and yet finds their unchanging piety, suffering through the sufferings. In the third and fourth chapter, the writer introduces the general outlines of H. Gunkel's theory on "Gattungen" to the Korean readers and tries to see the problem of suffering and deity in the structures of the lament-psalms, Klagelieder. In the fifth chapter, the writer analyzes the nature of suffering of the psalmists in terms of physical, spiritual, sociological and theological aspect. The psalmists seem to suffer on account of illness and imprisonment. They do not deserve to be suffered, if the doctrine of retribution has any validity. They are also suffered from the disorder and unjustice created by the wicked, enemies to the innocent and the righteous. (The first part of present study ends here and it will be continued in the next issue.) In the next issue, the writer will deal with the hardest and hearbreak experiences of suffering, caused by the betrayal of the faith of Yahwism. These are the enemies of the pious psalmists. The final chapter of this study will be an attempt to show the psalmists who have solved the problem of suffering. They seem to believe that the only key to solve it was in the sincere, God-fearing, and trusting-faith in Yahweh.

이스라엘 民族精神 硏究 (상)

金正俊 연세대학교 대학원 1970 延世論叢 Vol.7 No.1

The aim of this thesis is trying to find out the Israelite national spirit which was able to produce the so·called "the Hebrew spirit" or "the cultural heritage of the Hebrew," which is known as one of the poles of the Western culture. The Old Testament, on one hand, is the product of the Hebrew national spirit, and on the other hand, throughout the long period of Old Testament times, it interpreted, evaluated the spirit and applied it to the historical situations to proclaim the traditional pride and mission as a special people, "God-elected people" to the world. It is generally believed that there is no other people who has gone through the longest and the most severe national distresses and sufferings as the Israelite, as it is recorded in the Old Testament and also is known until now in the tragic history of the world. It is also true that the people of Israel is the never-dying people, no matter how severe persecutions were occured against them in the long centuries of the world history. This may be one of the mysteries of the world. The writer of this thesis, as a student of the Old Testament, a collection of the records of the cultural heritage of this people, aims to find the national spirit of this people as it is recorded in the Old Testament. As a starting point, the writer tries to discuss the national consciousness and its process in the origins of the people by waking clarification of the two names of this people: "Hebrew" and "Israel," and then, following to studies of M. Noth, the writer introduces the understanding of the twelve tribes of Israel as a later interpretation of the historians of the Old Testament, not following the traditional theory of the conservative side. In the next chapter, the writer tries to understand the national consciousness in connection with their faith, expressed in the ideas of "God of history," "God of salvation," "monotheism" and "the meaning of monarch" of the Israelite. The present study is stopped here due to the absence for a year, as being invited to Hamburg University as a visiting professor. The writer planned further to pursue to clarify "The Nationalism of Israel" in connection with the idea of "Election" in the expressions, "Am-haretz," "Am-qadosh," "Am-segulah," "Am-nachlah," and "Am-berith." From the result of such studies, the writer further tries to discuss "The subjectivity of the people", "Creation of Israelite culture", and "Heritage and Uniqness of their culture". These discussions will be followed in the next issue.

THE HOLY SPIRIT AND THE MINISTRY

Kim, Chung Choon 연세대학교 연합신학대학원 1966 현대와 신학 Vol.3 No.1

As the conclusion to our subject, the following must be considered seriously: (1) The Old Testament background of Christian Ministry is not primarily related to the concept of SHALIACH, which explains only the idea of sending forth' as one nature of ministry. The Hebrew word SHARATH gives the original meaning of Christian Ministry, for it always represents the idea of service in the higher domestic service, the royal service and a special service in worship. Recently the concept of Christian Ministry has been widely discussed and emphasis has been laid on 'how to serve'. The best example of service as related to Christian Ministry is shows in Christ's Ministry. (Mk. 10:45). (2) The concept of SHARATH in the light of Christian Ministry is, as understood in the primitives church, centered in 'witness to Jesus Christ'. Those who are called and appinted for the ministry of the church had the primary concern in witnessing to Jesus Christ. To serve and to bear witness was the same thing (Acts 26:16). Then, the full sense of the Church organization was not developed as later days. Preaching, teaching, doing pastoral work and traing in Christian worship were the main task of the ministry. The formalized and systematized order of the Church were less important than theological message-proclaining The KERYGMA. The authority of Christian Ministry lied on the Kerygmatic message of the Gospel. The sacramental function of the ministry should follow this thelolgical commission, No matter how the new patterns are needed in the changing society. The kerygmatic conciousness and takes centered in the bearing witness to Jesus Christ should be continued. (3) The ministry of the church is not a human device, but was originated, continued, and enriched by the work of the Holy Spirit. It is not so important a matter whether Jesus instituted the ministry or not, and whether the episcopate has to go back to the authority of the apostles or not. The most intrinsic element of the evangelical message which Jesus commained to his disciples, to keep faithfully and to transmit to the next generation. "Go, therefore, and make disciples of all nations, baptizing them in the name of Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you" (Mt. 28:19, 20). This last part of the Gospel is always the beginning of the Church, for by such a ministry the message of the Church continues generation after generation.

歷史와 傳承의 問題 : 구약신학의 最近動向의 하나로

金正俊 연세대학교 연합신학대학원 1964 현대와 신학 Vol.1 No.1

苦難과 敬虔 (Ⅱ) : 이스라엘詩 硏究에서

金正俊 연세대학교 대학원 1967 延世論叢 Vol.5 No.1

In this second part of my Thesis, a critical stuffy has been concentrated in finding out the nature of suffering of the Psalmists in connection with their faith. They were suffered, because they had strong and unmovable faith in the Lord. Their sufferings can be analysed theologically in the following three points: the laughter and betrayal of faith, the alienation from God, and guilty consciousness. The mockers of faith are frequently expressed in terms of "enemy and "adversary" in the Psalms. Who are those enemies and adversaries? Opinions are divided by three noted scholars: Mowinckel, Gunkel and Oesterley, Mowinckel considers the enemy as "Zauberlei", centering his study on a Hebrew word "Awen", and denies him as non-historical person. H. Gunsel, on the contrary, considers the enemy as historical person, who might have been opponents or betrayals of the forefaither's faith. Oesterley is interested more in the sociological aspects of the issue and considers the enemy in terms of antogonism between the righteous and the wicked. The Psalmists seem to have great suffering when they felt they were completely alienated from God. The idea of J. Hempel's "Abstandsgefu‥hl" seems to be outstanding feature of the suffering, when the Psalmists cry to the Lord: "Why dost thou stand afar off, O Lord? Why dolt thou hide the self in time of trouble?" The Psalmists were also deeply conscious of their guiltness before God. This consciousness seems to be "heavy hand" upon them as to cry to the Lord: "These is no so soundness in my flesh because of Thy indignation; there is no health in my bones because of my sins". Without painful experience, both "Su‥ndenerk enntnis" and "Su‥ndenbekenntnis" are impossible to see. In such bitter confession of the inner ego, man can only be honest before God, "Against Thee, Thee only, have I sinned." In the last chapter, the writer tries to show how the Psalmists did solve their sufferings. The solution seems to come to the Psalmists through their sincere faith, which can be analysed into four aspects: faith in God's emunah (faithfulness:, in hesed(Covenantal love), in God's interference and in trusting-faith. These four aspects are the main ingredients of the Hebrew piety. The Psalmists were suffered because of their piety, but because of their piety they seem to be able to overcome and solve the sufferings.

世界 神學敎育 動向과 그 課題

金正俊 연세대학교 연합신학대학원 1967 현대와 신학 Vol.4 No.1

이상으로 나는 오늘 세계 신학교육의 현상과 방향 그리고 그 동태를, 지난여름 영국서 열린 세계 신학교육 대회와 세계 신학 기금 위원회, 두 회의에 직접 참가한 경험에서 말했다. 이 모든 얘기 중에서 ‘새 시대에 있어서의 신학교육’이란 우리의 주제를 중심하고 논리를 전개하지 않고, 세계의 신학 교육 현황 설명을 함으로써 우리나라의 신학교육과 우리 자신들이 하고 있는 신학교육의 위치가 세계의 신학교육 움직임에 비하여, 어떤 위치에 있는가를 생각할 수 있는 기회가 되었다고 본다. 이러한 최근 세계 신학교육의 움직임에서 ‘변천하는 시대에 있어서의 신학교육’이 어떤 것인가를 간추려 보려고 한다. 이 주제를 생각할 때 제일 먼저 던져지는 질문은 ‘신학은 변하는가’ 함이다. 신학교육은 영원한 진리를 가르치는 것이다. 신학이 시대의 변천에 따라 변할 수 있을 것인가. 초대교회가 가지고 있었던 신학이 오늘날까지 계속되고 있다고 생각하는 사람은 우리의 주제를 토의하기가 어려울 것이다. 한편에서는 신학이 변한다, 또 다른 한편에서는 신학은 변치 않는다, 하나 이 문제는 신학이란 무어냐 하는 개념의 문제라고 본다. 신학을 신앙과 동일시하여 버리면 신학이 변한다 할 수 없다. 즉 예수 그리스도를 믿고 우리 인간들이 구원을 받고 영생을 얻을 수 있는 것을 믿는 신앙과 신학은 동일시 할 수 없다. 신학은 이러한 기독교의 기본적인 신앙을 이해하고 표현하는 역사적 사정, 문화적 전통, 사회적 여건, 시대적 요청에 따라 가장 올바르게 표현되어야 하며 표현할 원리 설명과 그 표현 방법에 대한 것을 말하는 문학이다. 신학은 학문이기 때문에 사고와 논리에 필요한 모든 요소가 수반되어야 한다. 사람의 사고는 시대와 지역을 따라 다르고, 사람의 사상을 체계화시키는 논리에 필요한 사고방식과 언어와 그 표현 방법도 역시 시대와 지역과 개인에 따라 다를 수밖에 없다. 그렇기 때문에 같은 구약성서를 믿는 사람들이라도 하나는 유대교, 하나는 이슬람교, 또 하나는 기독교로 갈리게 된다. 이것은 구약 자체가 이 세 종교에 따라 다른 것이 아니라, 이 구약에 나타난 신학적 이해가 서로 다르기 때문이다.

神學敎育의 理念的 考察 : 宣敎論的인 動機에서

金正俊 연세대학교 연합신학대학원 1966 현대와 신학 Vol.2 No.1