그리스도인의 행복한 결혼 생활에 관한 연구

권세광 목원대학 1992 국내석사

디트리히 본회퍼의 “형성으로서의 윤리”에 관한 연구

권세광 서울신학대학교 대학원 2015 국내박사

“Who is Jesus Christ to us today?” This question was made by a Christian scholar who lived in Germany during a gloomy time period and when time was full of depression. This scholar is none other than Dietrich Bonhoeffer (1906-1945). The topic that Bonhoeffer mainly touched on was this question: “Today, who and what is Jesus Christ to us?” After the year of 1970, when Korea was in a time of depression because of the cruel and harsh reality of politics, the book of 『Life Together』 and 『Letter and Papers from Prison』 served as an inspiration and hope to Christians who were imprisoned or held under military regimes. Furthermore, his book, 『Ethics』 is enough to serve as a reference for Christian social ethics to the Korean churches and society. In Bonhoeffer’s book of 『Ethics』 this thesis focuses especially on the “Ethics as Formation” (Ethik als Gestaltung) “Ethics as Formation” contains information on how Korean churches should provide theoretical and practical discourse on social ethics rather than focusing on the piety and spiritual life of individuals and their personal ethics. In order to fully understanding and interpret Bonhoeffer's work, it is important to understand both what he is trying to tell us of our situation today and to simultaneously grasp what he was trying to portray, and the intention in which he did so during his time. Bonhoeffer’s “Ethics as Formation” is not an attempt to explain the image of Jesus Christ that is formed in the world through a mere accident using abstract, casuistic means or by following a program. It rather demands projects that require responsibilities in which one needs to judge and decide on definitely, and its ethical concept demands obedience to God's commandments and instruction in which Christian Social Ethics are based in. 1. The theological background of Bonhoeffer’s “Ethics as Formation” is understanding “Christ” and the “Church.” “Ethics as Formation” as a part of the 『Ethics』 which was written during the latter part of Bonhoeffer's theology, does not restrict Christ's incarnation, crucifixion, resurrection to personal faith and ethics, but extends the matter to social and ethical areas. In other words, the starting point of Bonhoeffer's understanding is the Church; which was to understand the Christian personality probes further than the contents of “Ethics as Formation”, and it develops into a social and ethical requirement to help us understand how and why Jesus Christ “pro aliis : exists for mankind” and does not only “pro me : exist for me” or “pro nobis : exists for us.” 2. To Bonhoeffer, “Formation” is only possible through Jesus Christ; the only one that could overcome the world. This does not simply mean that we imitate His life. It’s “conformation”. Bonhoeffer says in Galatians 4:19, “formation” is when you overcome the human nature which was the sin that Adam committed. He believed that it would become a new “image of Christ” Bonhoeffer developed the understanding of Christ in the incarnation, the crucifixion, and the resurrection of Jesus Christ to Ethics in Christianity. Therefore, in Christ’s incarnation we can become “a more realistic person”, in the crucifixion we can become “sinners”, in the resurrection we can become “a new person.” Today, it doesn’t only apply to oneself but to the communities as the church and the people in the body of Christ. In Bonhoeffer’s “Ethics as Formation”, “Christlikeness” that is the church, has to become a church must be understanding and be interpreted as ethical task performance of the society of the church in the world. This ethical task performance and role of the church can be evidently proved through the concepts of “the existence of Christ as a community and understand the collective person” in the book of 『The Communion Saints』, “Discipleship,” “visible church,” and “the image of Christ” in the book of 『The Cost of Discipleship』. The notions of “mandate” “the preparation for the way” in the 『Ethics』 also help to prove the progress of “Ethics as Formation” in Christians, the life and faith of the church, and eschatology. Especially, Bonhoeffer suggests and guides us in the “Church’s formation for others” through “the responsibility of suffering,” “existence for others,” and “the church for others” in the book 『Letter and Papers from Prison』 3. Bonhoeffer’s “Ethics as Formation” in the incarnation, the crucifixion, and the resurrection is linked to why the Church exists and its purpose. The message that is spread through the church should not only be kept within the church but spread throughout the world. The influence of the church has a boundary. This boundary can be large or small and is decided by the foundation of the church. When I say foundation, I don’t mean the base of the church physically, but mentally. The foundation is made up of the incarnation, the crucifixion, and the resurrection, Moltmann’s political theology is the “political hermeneutics-political discipleship.” This foundation has to be extended to understand political-sociological Christology. Moltmann’s political theology is the “political hermeneutics of the Gospel,” which includes the praxis and ethics of political discipleship. Moltmann’s Christology resulted in political theology, which further resulted in the praxis and ethics of political discipleship. Therefore, Moltmann’s political theology is the interpretation of Bonhoeffer’s “Ethics as Formation” because political theology tries to understand Christ in time of suffering and aguish. 4. Bonhoeffer’s “Ethics as Formation” is the peace ethic that can be used by Korean churches to solve political-sociological theology problems caused by the division of Korea into the north and south

PDA를 이용한 클라이언트-서버 방식의 영상 수집 시스템

權世光 全北大學校 大學院 2005 국내석사

In this thesis, we developed an image collection system using PDA. The user interface, database management, and communication with server were designed and implemented for the client part. In the server part, database management for the adminstrators was developed. Detailed specification of the user interface and program development are given. A case study is presented in the last part of the thesis to illustrate the real operations of the system.

Max Weber '프로테스탄트 윤리와 자본주의 정신' 연구 : 개념적 이해를 통한 종교와 사회변동의 연관성을 중심으로

권세광 서울신학대학교 대학원 2004 국내석사

This dissertation is an analysis of 'The Protestant Ethic and the Spirit of Capitalism' (Max Weber). To accomplish this I have researched the relationship between religion and social change. Weber found there was the 'Spirit of Capitalism' in Calvinist religious ethics. He hypothesizes that the 'Spirit of Capitalism' and the 'Pre-destination' are linked to Worldly asceticism. Weber thinks Worldly asceticism is both a mental and physical discipline that promotes the saving of capital in a capitalist ideology. Also his research into the 'Calling' added to the understanding of work and occupations. Weber aims to prove his research by specifying an 'Ideal Type' of historical characteristic. I intend to prove that Calvinism aided the formation and development of Capitalism's social systems by utilizing Weber's research and hypotheses. I will employ the following methods: In chapter two the comparison will be made between Karl Marx's and Max Weber's similarities and disparities in ideology. The comparison can be made because of the Industrial Revolution and Germany's situation in the 19^(th) century. Max Weber was influenced by Mark's philosophies based on these events. Chapter three looks at Weber's book in three parts. Firstly, Weber's discussion of 'Devine calling with occupation'. Secondly, his thoughts on the belief in God's 'Pre-destination' for each individual. And, lastly, Protestant Capitalists and asceticism. From this, Weber states how Western capitalism as aided by Protestantism. Using these three parts I will gauge Weber's propriety. Chapter four will analyze Protestantism and capitalism using the 'Ideal-Type' historical characteristic. This will show Calvinism as a religious theory and Capitalism as a social theory have a relationship. This relationship will be analyzed using Weber's methods. Chapter five shows how Weber hypothesizes that Religion and Social change are linked. He bases this on Religion being an autonomous variable on society. He goes on to say that the 'Protestant Ethic' and 'Spirit of Capitalism' have a selective relationship. Different critics have both for and against arguments of this point. This chapter will look at whether this assertion is true or not using a 'Transformation Viewpoint'. The result of this investigation shows that 'Protestant Ethic' and capitalism's development have a close relationship. Also, this relationship implies that Religion has an effect on social change. Summary: The Calvinist religious system is based on Worldly asceticism. According to Calvinist doctrine everybody's fate predetermined in God's 'Pre-destination'. This causes anxiety in people unless they trust that pursuing their 'Calling' and working tirelessly ill result in their salvation by God. If you are lavish with money and pursue enjoyment, it is a sin. Thrift and diligence is the basis of asceticism. Pursuit of an ascetic life will be rewarded with more profit that can be invested in other enterprises. This is how Religion effects capitalist development. Calvinists believe saving money and possessions will result in God's Grace. They- believe that to gain salvation through God, they must perform this duty, 'Economic Determination' states that capitalism must rise and recede. Marx's 'Materialism' states that the consumption of goods changes the structure of people's minds. Calvinist ideology refutes both 'Economic Determination' and 'Materialism'. The 'Protestant Ethic' and 'Spirit of Capitalism' prove Weber's premise. Therefore, religion can effect social changes.

위르겐 몰트만의 그리스도론의 윤리적 연관성 연구 : 윤리적 실천론 으로서 십자가 신학과 정치신학을 중심으로

권세광 서울신학대학교 대학원 2007 국내석사

1) Moltmann’s Christology unite with Christian ethics (Theory of Practical Christianty) Moltmann’s Christology can be called the Practical Christology. It is a discipleship which begins at the confession of Jesus Christ as the Messiah and dedicates one’s life to the way of Christ with Christian ethics Faith of Christ and his ethics can not be separated. Christian ethics in a sense can be called an ethical Christology. The discipleship of Christ is not only Christology but also Christian ethics. Therefore, Ethical and Practical Christology is the complete knowledge of Christ. 2) Practical Christology starts from the theology of the Cross. The theology of the cross is the focus of Moltmann’ Christology. The theology of the cross originates from Luther. Moltmann’s theology of the cross is influenced by Luther’s theology and Bonhoeffer’s suffering and discipleship. During the middle ages, Moltmann’s theology of the cross countered the Theology of Glory. Moltmann said that theology of the cross clearly illustrates the Gospel of freedom found in Christ. It clearly highlights the Reformation. Therefore, the theology of the Cross allows for a life of liberation and criticism which is lived out in declaration and Christian praxis. Moltmann progresses the theology of Cross to the point in which it helps understand world and historical perspective. Furthermore, it continues to advance to the point of church reformation and social criticism. As a result, we can say that Moltmann developed theology of the Cross to the criticism of church and social criticism. 3) Moltmann’s praxis of Christ is a political Christology and theory of ethics is a political discipleship. Discipleshipwas not an important issue in the Reformation. Bonhoeffer was the one responsible for renewing a theological interest in discipleship. Bonhoeffer examined the situation of the German Church during 1930’s in light of the theory of righteousness advocated by the reformists. He maintained that the theory of righteousness was being misused by the German Church especiallyin regards to discipleship based on their ideas of praxis, suffering, and ethical life. In essence, the church had reduced the Christian faith to ‘cheaply grace’. Moltmann, who was influenced by Bonhoeffer’s idea of following Christ, insisted that Disciples of Christ must take part in the suffering of the cross as well. Following after Christ always means that one must deny himself and take up the cross. Moltmann’s discipleship then, is a "creative discipleship." The cross isnot a personal impersonation, but rather expands to our economy, social, and political life. To follow after the cross, is to make the cross relevant in today’s reality. It can also be described as "political discipleship." Discipleship goes beyond personalizing the cross, but expands to all areas as shown in political theology. This then is the ethics of following after Christ and the political discipleship of the Cross. The direction of political theology in the Cross also shows up in liberation theology. Political theology is a contextual theology which arose from Germany during 1960’s. The representatives of contextual theology were John Baptist Metz along with Dorothee Soelle and Jurgen Moltmann. The second world war and carnage at Auswitz were the beginnings of political theology. These incidents caused a transformation of many Germans especailly in regards to their faith. It also exposed their theological crisis calling for a renewed teaching in interpretation of God. Through this transformation, thepolitical theology was able to move away from personalization of faith. It was also the starting point for gaining basic human rights and dignity for the Jews who were persecuted on the basis of being a non-political religion. In other words, although there can exist a theologian with no political agenda, it is impossible to have a non-political theology. The conservative organizations and existing parties are in fact supported by the theologians and churches who declare them selves to be non-political. On the contrary, political theology begins from the public witness and responsibility. Therefore it is the theology of social and secular power criticism. Political theology makes aware the political conditions of the church and Christian influence to existing politics. In this light, Metz describes the church as the "social criticism’s system." Hence he notes that, "all eschatological theologies are in a sense social criticisms and political theologies." He also insists that political theology is not to become a political church, but obtain a theology which stands for the world. He believes it is the God’s will for the church. Also, Moltmann understood political theology to be a "political interpretation of the Gospel." It became a criticism of Christianity in the "suffering God’s" theology of Cross, idols of political religions, and demands of civilian religions. In this point, Moltmann understood interpretation to be, "experience of understanding today’s history and its praxis." And the political interpretation intends for the life to move from oppression to liberation. It is the messianic interpretation, fulfillment of the promise, and also revolutionizes the world. In conclusion, political theology is political interpretation and combines political discipleship’s praxis and ethics. Moltmann’s Christology therefore moves from theology of the Cross to political theology, and political theology shift towards political discipleship’s ethics. Moltmann’s political interpretation attempts to understand life in light of God’s suffering and therefore includes praxis and its transformation. Moltmann explains five areas of political theology that pursues the Kingdom of God; overcoming the vicious life cycle of man’s diverse life. 1) The humanization of situation in all man’s relationships 2) Democratization of politics 3) Socializati

Periarticular injection with corticosteroid has an additional pain management effect in total knee arthroplasty

권세광 Graduate School, Yonsei University 2014 국내석사

Purpose : Although the analgesic effects of corticosteroids have been well documented, little information is available on periarticular injection (PI) containing corticosteroids for early postoperative pain management after TKA. We performed a prospective double-blind randomized trial to evaluate the efficacy and safety of an intraoperative corticosteroid PI in patients undergoing TKA.Materials and Methods : Seventy-six consecutive female patients undergoing bilateral staged TKA were randomized to receive steroid or non-steroid PI, with 3 months separating the procedures. The steroid group received PI with a mixture containing triamcinolone acetonide (40 mg). The non-steroid group received the same injection mixture without corticosteroid. During the postoperative period, nighttime pain, functional recovery (SLR ability and maximal flexion), patient satisfaction, and complications were recorded. Short-term postoperative clinical scores and patient satisfaction were evaluated at 6 months.Results : The pain level was significantly lower in the PI steroid versus the non-steroid group on the night of the operation (VAS, 1.2 vs. 2.3; p=0.021). Rebound pain was observed in both groups at POD 1 (VAS, 3.2 vs. 3.8; p=0.248), but pain remained at a low level thereafter. No significant differences were seen in maximal flexion, frequency of acute rescuer, clinical scores, and patient satisfaction. The steroid group was able to perform SLR earlier than the non-steroid group (p=0.013). The incidence of complications was similar between the groups.Conclusion : PI containing a corticosteroid provided an additional pain-relieving effect on the night of the operation. In addition, corticosteroid PI did not increase the perioperative complications of TKA.