일제 말 ‘일본기독교조선교단’ 형성과정

서정민(Suh Jeong-Min) 한국기독교역사연구소 2002 한국기독교와 역사 Vol.16 No.-

From the beginning, Korean protestant churches were established as denominational churches. But, there had been attempts to establish a single-unified church beyond denominational distinctions. From this point of view, the Korean Union Church formed in August, 1945 can be understood as an achievement of Korean churches’ goal. However, due to the lack of source material, so far we were not able to investigate its formation process in detail. Based on the facts drawn from newly discovered “Ilbon Ki Dok Kyo Chosun Kyo Dan-The Korean Church Group of the Japanese Christianity,” this paper reconstructs the formation process of the Korean Union Church in the late Japanese colonial period and interprets its historical meaning. In so doing it deals with the Union Church’s role in the reshuffling of Korean churches during the time and thereafter. The Union Church was, in some real sense, a single-unified church in Korea that overcame denominational interests. The question, then, is, why has it been historically undervalued and failed to maintain itself? There were two fundamental reasons. First, the intervention of Japanese colonial power in its forming process seriously damaged its legitimacy. Secondly, mature consideration about denominations’ theological differences was lacking for a successful unification.

한국감리교회 신앙고백선언에 나타난 '성화사상'

서정민(Suh Jeong-Min) 한국기독교역사연구소 2000 한국기독교와 역사 Vol.13 No.-

일제 말 한국기독교 수난의 종교간 갈등 측면

서정민(Suh Jeong-Min) 한국기독교역사연구소 2001 한국기독교와 역사 Vol.15 No.-

It strongly contained a national or political aspect of the conflict between the early Japanese imperialism and Korean Christianity, especially the conflict structure of 'suppression' and 'suffering' according to 'National Church', which was the characteristic Korean Church held. On the contrary, it showed a totally different phase in the later period. In short, the contextual conflict factor was transferred from 'the matter between state and religion' to 'the matter between religion and religion.' Getting to this point, it is transferred not to the conflict according to the expressional phase such as the strength of Korean Christianity's political inclination or social participation but to the convictional and religious characteristic, i.e. the structure in which the contextual inclination becomes a issue. The subject of Korean Christianity which conflicts with the emperor systematized ideology or Japanese imperial state power, according to this amplitude change, comes to be altered. In other words, it means that the center of the conflict is sifted from the groups which, on the ground of progressive and social participating theology, have the propelling inclination toward National Christianity to the groups which, with conservative religious constancy, are absorbed in securing personal pure faith totally different are the suffering subject which was the center in the period of the conflict between Korean National Church and Japanese imperialism that was able to be evidently characterized as 'State-Religion' conflict and the suffering subject's inclination in the period of 'Religion-Religion' conflict argued in this thesis. In short, it means that an approach to extract the contacting point of the conflict by discerning various distinct inclinations of the suffering subject is possible although there is a method to understand the character of the conflict in terms of the suppressing subject's inclination. This is a work to discover the historical reversal in which we have to presume uncompromising inner-faith groups rather as Korean Christianity's final resistant power against Japanese Imperialism or the most powerful opposing subject. The latter suffering subject, regardless of its faith type, played a role in forming an axis of the final anti-Japanese national church in the situational or phenomenal aspect. This also is a historical illustration which is related with the problem to reexaime the church historical existing meaning of the relatively minor groups including Holiness Church and Baptist Church, besides the minor sufferers of the main stream churches, which, in the late period of Japanese imperial reign, experienced the peculiar suffering due to the faith inclination and exposed to the suppression.

한국에서의 원발성 담즙성 간경변증

서정민(Jeong Min Suh),심규식(Kyu Sik Shim),양영상(Young Sang Yang),윤승규(Seung Kew Yoon),한준열(Joon Yeol Han),안병민(Byung Min Ahn),이창돈(Chang Don Lee),정규원(Kyu Won Chung),선희식(Hee Sik Sun),박두호(Doo Ho Park),김부성(Boo Sung 대한내과학회 1996 대한내과학회지 Vol.50 No.2

N/A Objectives: Primary biliary cirrhosis(PBC) is a relatively common autoimmune liver disease in western country. But it is rare in Asia. Only 11 cases of PBC has been reported so far in Korea. We have experienced 7 cases of PRC recently. The aim of the present study is to assess the clinical characteristics of PHC in Korea. Methods: We ana1yzed 18 cases of PBC for the distribution of age and sex, initial symptoms and signs, associated disorders, frequency of autoantibodies, and pathologic stage. Results: Of 18 patients, the ratio of male to female was 1: 3.5 and the average age was 52.8 years old. Pruritus(77.8%) was the most frequent clinical symptom followed by jaundice(61.1%), chronic fatigue(44.4%), xerostomia and xerophthalmia(22.2%), and general weakness(16.7%). Associated disorders were Sjogres`s syndrome(22.2%), Behcet`s syndrome, (5.6%), bronchial asthma(5.6%), pleural effusion (5.6%), and bicuspid valve stenosis (5.6%), Detected autoantibodies were antimitochondrial antibody(100%), fluorescent antinuclear antibody(50%), rheumatoid factor(44.4%), and smooth muscle antibody(5.6%). The pathologic stages based on morphologic findings were stage 1(16.7%), stage 1-2(11.1%), stage 2 (27.8%), stage 2-3(22.2%), stage 3(16.7%), and stage 3-4(5.6%). Conclusion: The clinical characteristics of PBC in Korea are similar to those of western country`s cases. But the male to female ratio in Korea is higher than in western countires

연구논문 : 황산암모늄 주입에 따른 전기집진기 ( ESP ) 에서의 미세분진 제거

서정민 (Jeong Min Suh) 한국환경과학회 1998 한국환경과학회지 Vol.7 No.4

김교신의 생명 이해

서정민(Suh Jeong-Min) 한국기독교역사연구소 2004 한국기독교와 역사 Vol.20 No.-

Kim Kyo-shin’s understanding of life can be summarized as follows. Firstly, about creation: He thought that creation in the Bible was thorough and complete, but in this scientific era it had to be explained by scientific methods in detail. The problem of time and process in creation can be solved through a paradigm shift between theology and science. If unsolved problems still remain, we have to consider a time ‘gap’ between ‘the Bible era’ and today. Secondly, about life: His understanding of life had threefold meanings. First of all, all lives are equal. Animals and plants have the same value in their lives as human life. Secondly, each life has its own function and mission. Therefore, it is impossible to rank their value by a single measure. Lastly, the value of lives comes from ‘hopes of resurrection’ which already dwell in them. If we consider history as life, we can predict that in suffering and hardship it can revive someday. Thirdly, about nature and environment. He emphasized natural values. Natural is better than artificial, rural than urban, because the original state of nature receives peace from the Creator. God, as a geographer, pays attention to the relationship between environment and human beings, and between natural conditions and historical situations. That is, geography and history have such a close connection with each other that we have to consider nature and history, environment and human together.

밀양지역의 PM2.5 농도 및 성분특성

서정민 ( Jeong Min Suh ),김영식 ( Young Sik Kim ),전보경 ( Bo Kyung Jeon ),최금찬 ( Kum Chan Choi ),류재용 ( Jae Yong Ryu ),박정호 ( Jeong Ho Park ) 한국환경과학회 2007 한국환경과학회지 Vol.16 No.12

연구논문 : 다중회귀모형을 이용한 벤츄리가 없는 충격기류식 여과집진장치 압력손실 예측

서정민 ( Jeong Min Suh ),박정호 ( Jeong Ho Park ),조재환 ( Jae Hwan Cho ),진경호 ( Kyung Ho Jin ),정문섭 ( Moon Sub Jung ),이병인 ( Pyong In Yi ),홍성철 ( Sung Chul Hong ),시바쿠마르최금찬 ( S Sivakumar ),최금찬 ( Kum Chan Choi ) 한국환경과학회 2014 한국환경과학회지 Vol.23 No.12

In this study, pressure drop was measured in the pulse jet bag filter without venturi on which 16 numbers of filter bags (Ø140 × 850 ℓ) are installed according to operation condition(filtration velocity, inlet dust concentration, pulse pressure, and pulse interval) using coke dust from steel mill. The obtained 180 pressure drop test data were used to predict pressure drop with multiple regression model so that pressure drop data can be used for effective operation condition and as basic data for economical design. The prediction results showed that when filtration velocity was increased by 1%, pressure drop was increased by 2.2% which indicated that filtration velocity among operation condition was attributed on the pressure drop the most. Pressure was dropped by 1.53% when pulse pressure was increased by 1% which also confirmed that pulse pressure was the major factor affecting on the pressure drop next to filtration velocity. Meanwhile, pressure drops were found increased by 0.3% and 0.37%, respectively when inlet dust concentration and pulse interval were increased by 1% implying that the effects of inlet dust concentration and pulse interval were less as compared with those changes of filtration velocity and pulse pressure. Therefore, the larger effect on the pressure drop the pulse jet bag filter was found in the order of filtration velocity(Vf), pulse pressure(Pp), inlet dust concentration(Ci), pulse interval(Pi). Also, the prediction result of filtration velocity, inlet dust concentration, pulse pressure, and pulse interval which showed the largest effect on the pressure drop indicated that stable operation can be executed with filtration velocity less than 1.5 m/min and inlet dust concentration less than 4 g/m3. However, it was regarded that pulse pressure and pulse interval need to be adjusted when inlet dust concentration is higher than 4 g/m3. When filtration velocity and pulse pressure were examined, operation was possible regardless of changes in pulse pressure if filtration velocity was at 1.5 m/min. If filtration velocity was increased to 2 m/min. operation would be possible only when pulse pressure was set at higher than 5.8 kgf/cm2. Also, the prediction result of pressure drop with filtration velocity and pulse interval showed that operation with pulse interval less than 50 sec. should be carried out under filtration velocity at 1.5 m/min. While, pulse interval should be set at lower than 11 sec. if filtration velocity was set at 2 m/min. Under the conditions of filtration velocity lower than 1 m/min and high pulse pressure higher than 7 kgf/cm2, though pressure drop would be less, in this case, economic feasibility would be low due to increased in installation and operation cost since scale of dust collection equipment becomes larger and life of filtration bag becomes shortened due to high pulse pressure.

한국교회 ‘토착화’와 ‘토착화 신학’에 대한 역사적 이해

서정민(Suh Jeong-Min) 한국기독교역사연구소 2003 한국기독교와 역사 Vol.18 No.-

Historians and theologians have debated over the relationship between indigenization of the Korean church and its theology of indigenization. One common, but problematic, approach has been to determine the causal relation between the two. But, we cannot reach a satisfactory conclusion unless we start the discussion anew after clearly defining the very concept of indigenization. Indigenization, when narrowly understood, is a branch of theological discourse that utilizes methods and topics developed by Western theology. However, when broadly understood, it could mean the general process of Christianity’s historical adjustment to Korea. This article argues for such a broad understanding. According to a broad understanding of indigenization, Korean Christianity underwent a continuous process of indigenization. It is apparent that Korean Christianity, in so doing, has developed characteristic forms of theology, religious culture, rites, and ethos that constitute a Korean Christianity. When indigenization is extended beyond the domain of “religion” to include the church’s contributions to Korean history, one could find profound nationalist elements in it. These elements provide the Korean church a legitimate place in a broader area of national history. In this sense, the Korean church’s responses to historical needs at crucial junctures of Korean history have been part of indigenization process. The theology of indigenization has thus far been understood primarily in relation to comparative religion and dialogues with other religions. But when we limit our discussion on indigenization within such context and let a few competent specialists dominate the debate, we will lose other important dimensions of indigenization. When we have a broad, historical understanding of indigenization, it will embrace the theology of indigenization. Korean theology of indigenization is facing a new era that demands it fundamentally to redefine the concept and boundaries of indigenization.

양주삼의 생명과 자연 이해

서정민(Suh Jeong-Min) 한국기독교역사연구소 2005 한국기독교와 역사 Vol.23 No.-

양주삼은 자연의 순환을 법칙으로 이해하는 전제를 한다. 그러나 그 법칙적순환은 결코 자연의 원리나 항구적으로 되어진 운행질서에 의한 것이 아니라 하나님의 은총, 혹은 피조세계에 대한 한없는 사랑에 의한 것이라는 지극히 기독교적인 결론을 내린다. 그리고 이러한 자연은 인간의 노력에 의해 긍정적으로 개척되어야 하고 그것이 인류문명과 인간의 윤택한 복락을 위해 이용되어야 함 또한 은총의 최종단계로 보았다. 그의 과학이해는 근대 과학의 발견이나 성과를 일단 최대한 긍정하였다. 더구나 기독교사의 과장 속에 위대한 과학적 발견, 예를 들어 코페르니쿠스나 갈릴레이, 콜럼버스의 신대륙 발견, 나아가 다윈의 진화론까지, 교회가 핍박하고 반대한 행적을 고백적으로 비판하는 입장에 섰다. 이러한 양주삼의 입장은, 당시 과학만능주의의 현실에서 종교와 과학, 특히 기독교 신앙과 과학적 사고가 충돌하지 않고 공존하며, 인류 번영에 참여해야 한다는 시대적 요구가 반영된 것으로 보여진다. 다만 문제는 진화론에 대한 태도이다. 진화론적 이해의 한 이론인 ‘우승열패론’을 인간에게 적용시키는 것에 대한 반대 입장을 통해 부분 부정의 입장을 취했다. 다만 그 반대의 이유도 창조질서 자체가 진화론적 과정을 경유해서가 아니라 이 이론을 인간에게 적용했을 때 오는 ‘당위’나 ‘가치’의 문제를 염려한 입장이어서 지극히 제한적이다. 한편 ‘유물론’에 대한 반대 견해는 보다 명확한 것으로 보인다. ‘마음’과 ‘물건’, ‘사상’과 ‘지위’, ‘눈’과 ‘볼 것’이라는 대비적 비유를 들어 어느 것이 더욱 중요하며, 어느 것이 존재가치에서 우위인 지를 예로 든 이론을 이용하여 철저히 반대하는 의견을 견지하였다. 이러한 양주삼의 자연, 과학, 유물론에 대한 이론은 그의 ‘지상천국론’을 지지하는 기반이 된다. 그의 모든 자연이해와 과학론은 긍정적 테제를 지니고 있고, 이는 현실의 부정이나 내세피안의 희구라는, 그와는 반대적인 신학경향의 흐름과는 달리, 인간의 노력과 선의에 따라 바로 이 땅 위에 천국이 건설될 수 있다는 낙관적 태도임을 알 수 있다. 다만 이러한 그의 자연이해, 나아가 지상천국론이 역사이해의 부분에서는 어떻게 해석되고 정리될 수 있는지는 또 다른 연구주제가 될 것이다. Yang Joosam basically understood the circulation of nature as a law. He concluded that the law of circulation, however, was not controlled by natural, constant principal but by God's grace and love of this created world. This nature can be developed by human's positive endeavor and used for human beings and their wellbeing. He took a positive view of modern progress in science. He defended great scientific discoveries in history such as those of Copernicus, Galilei, Columbus and even the theory of evolution of Darwin opposed by Christian church. His viewpoint met the demands of that times when science showed great progress and religion and science was asked to coexist. But the problem was his attitude toward the theory of evolution. He partially negated the theory of the survival of the fittest especially when it was applied to human. And the reason why he negated it was not because he raised a question about creative process in the theory of evolution but because he was worried about human 'value' when it was applied to human. On the other hand, his opinion of materialism was rather apparent. Comparing 'heart' with 'material', 'thought' with 'position', 'eyes' with 'things to see', he showed what were more important and valuable and thoroughly declared himself against materialism. His Utopianism is based on his theory toward nature, science and materialism. His understanding of nature and science showed positive theses and it meant, unlike other theological tides, that true utopia could be built in this world if human made constant efforts and good works. But how his theory from nature to Utopianism could be evaluated and analyzed is open to further discussion.