淸朝의 이金制度 : 그 起源과 初期影響을 中心으로(1853-1864)

신의식 漢陽大學校 1990 국내석사

現代日本語の格助詞「を」に係る意味と形式の対応 : 移動格·状況の「を」用法を中心に

申義植 韓國外國語大學校 大學院 2014 국내석사

현대일본어격조사「を」는 전형적으로 동사의 보부에 위치하는 목적어로서의 기능이 잘 알려져 있다. 하지만「を」격은 목적어 형식 이외에도 그 의미적인 구분에 따라 이동격, 상황격으로도 구분된다. 이것은 문법적 기준에 따른 분류이며, 의미역할의 차이에 의한 분류도 된다. 선행연구로부터 격조사「を」가 가지고 있는 일반성에 대한 연구가 계속되어 왔다. 문법적 기준으로 수동형의 주어가 되는지, 두 개의 목적어가 연속 가능한지, 의미적 기준으로 인지적으로 공통적 특징을 추상화할 수 있는지, 동사의 구체적인 의미를 분해하는 방법으로 항(項)구조 안에 참가하고 있는지 등의 여러가지 관점을 통하여「を」격의 일반성 내지는 공통적인 특징과 차이를 분류하고 있다. 본고는 상기와 같은 선행연구의 성과를 관찰하면서, 반드시 동사로부터의 제약만이 가능한가를 고찰하고 있다. 격조사「を」에 대한 연구의 특징이 동사와의 관계를 중심으로 고찰되는 것은, 그 성질상 당연한 것이라고 여겨지지만, 실제 예문을 통한 관찰로 알 수 있듯이 그 이외의 요소들도「を」격 명사구에 영향을 끼친다. 격조사「を」의 가장 전형적이고 기본적인 성질이 구조적/의미적/문법적으로 동사와의 강한 관계로 이루어져 있지만, 대격, 이동격, 상황격의 순으로 동사와의 의존관계는 약해진다. 이러한 동사와의 구조적/의미적 관계와의 약화는 문장 레벨의 요인이 격조사해석에 영향을 끼칠 수 있는 여지를 남겨두게 된다. 전형적인 격조사 용법에서는 벗어나게 되고, 동사가 아닌 다른 기준이 격조사「を」의 발생과정에 영향을 주게 된다. 본고에서는 이러한 동사와의 관계를, 특히 의미적 관계에 중점을 두어 파악했다. 의미적 관계를 명확히 하는 것이 격조사「を」의 본질과 공통적 특성을 찾아내기 쉬울 것이기 때문이다. 동사의 의미를 구조화하고 있는 어휘개념구조(Lexical Conceptual Structure)를 이용해서 주관적인 의미해석을 객관성을 지닌 의미구조를 통해 파악하고, 어떤 어휘 개념과 격조사「を」가 관계하는가를 살펴보고자 했다. 또한 어휘개념구조에서 결핍되어 있는 요소가 존재함에도 불구하고 문장이 성립되는 예문들을 분석하여, 다른 어떤 요인이 작용하는가를 살펴보았다. 그 결과 동사의 의미적 개념이 결여되어 본래 이동격, 상황의「を」를 수반하는 문장이 불가한 경우에도 문장이 성립되는 경우가 있었다. 또한 동사의 어휘정보(의미구조, 항구조)의 선택에 있어서도 주어명사, 경로명사 등의 제약이 관여하고 있는 것도 발견하게 되었다. 격조사「を」를 파악하는 기준으로서 동사로부터의 제약 이외의 요인이 관여하고 있는 것은, 앞으로의 연구방법이 동사와의 관계뿐만 아니라, 문장의 전체적인 요소들이 어떻게 작용하는가를 폭넓게 볼 여지가 생긴다. 현대일본어격조사「を」는 동사와의 관계를 중심으로 그 성질이 파악되어 일반화되어 있지만, 구체적인 의미내용과 문장 안에서의 작용은 동사만인 아닌 더 폭넓은 부분에서 이루어진다고 할 수 있다. 다만 동사와의 의존관계가 강한 경우에는 다른 작용이 관여할 여지가 적지만, 의존관계가 약한 상황격 등에는 문장을 구성하는 다른 요인들이 관계하게 되는 것을 구분해야 한다. 따라서 앞으로의 연구과제는 격조사「を」와 동사와의 관계에 더해 그 이외의 요인을 고려해서 일반화 할 필요가 있다고 여겨진다.

예배와 교회성장과의 관계 : 여의도순복음교회를 중심으로

신의식 서울신학대학교 2007 국내석사

I think thesedays many christians crowd churches for formal, conscious, and habitual reasons. This could be the main reason that the churches are depressed recently. Our worship service to God must come from our body and soul with sincerity toward the divine spirit, make us feel the descent of God's Holy Spirit, and make our wary body and soul in this world be consoled, praised, and filled, and, meanwhile, must recollect repentance, gratefulness, and joy, and lead our lives so that the worshippers could win a victory and live a changed life on earth. The christians reborn after this kind of worship are becoming the living witnesses of Jesus Christ. That is why the worship has the close relationship with the growth of the church. The content of our worship service so far has been done under the misled idea of the worship and without recognizing the target, purpose, or meaning of the worship service. Rather than meeting our God in a joy feeling grateful for his binding, we have attended the worship service as a visitor just filling up the time. Neither the church nor the christians are much interested in the worship service. I must confess that the majority of the christians are not interested in what the worship service is or why it is done in such a way, but, instead, they just do it because others do so and attend the worship service without thinking much about it. To wish for someone's blessing and to cure someone's illness at the church, and to attend the worship service somehow for the time being if there isn't any problem. These are the reality of today's church. The worship service at the Korean church so far has been focusing on the formality and the ritual of it. It lacked the essence of the worship service. So the christians who believe in God still say they go to see the worship service. It means they are not attending the worship service but only seeing it as a spectator, and their worship service is not actually related to the real one. The worship service must become mine. If we serve our God with the right recognition of the worship service, the Holy Spirit God will stay with us and receive our worship service, and his believers will live a gratefully changed life in a joy of redemption. Christianity without the worship service is impossible. It's because the worship service is the ultimate reason of existence for a church. We have worshipped God without understanding the true meaning and the importance of the worship service so far and still keep doing so. Our worship service, most of all, must be done based on the bible. It must be for God and focused on him, and Jesus Christ must be an intercessor, and we must be able to feel the existence of the Holy Spirit God during the service. The right recognition of the worship service, thus, will lead the believers to worship God with sincerity from their holy body and soul. The believers during the worship service meet God, and they are being consoled and changed, and start to witness God, Jesus Christ, the church, christians, and pastors they've met and experienced. Such witness brings the growth of the church. Many pastors try to pursue the growth of the church by introducing and experimenting various methodologies. What is important here, however, is superficial growth without the essence is dangerous. Most desirable growth of the church is to have more increased number of the christians who have experienced and reborn with God's blessing. The growth of the church itself shouldn't be the purpose of the worship service. The church can grow only when many people change their hearts and come back through the worship service. A worship service like an event or a show for the growth of the church must stop. Because it lacks the essence of the worship service, the worship service shouldn't be a means. What needs to be focused on is the true worship service itself. When we mention the worship service, however, the aspect of the growth of the church shouldn't be overlooked. The growth of the church and the worship service are correlated. The growth of the church is not contradictory to the idea of the worship service but it rather works as a vitamin for it. The church, of course, can become healthy when the quality it has gets better. The worship service embraces the growth of the church as a part of it. We have to know many people witness after experiencing what the worship service is. There are so many churches around our neighborhood. And each church worships to God. Our worship service shouldn't be focusing on the formality and ritual of itself, thus not related to the worshippers, but, instead, should fulfill the needs of the believers and settle the problems they have. Therefore, when it's not the one way worship service of the pastor only but the one in which everybody participates and wakens the joy of redemption, inspiration, and gratefulness, God will welcome our service to his joy, and the believers can meet God, and their life can change. The growth of the church comes out of this. The growth of the church is God's command. We must do our best to follow this command. Although we are looking for a methodology for the growth of the church, the most important thing is that the church can grow even only when we worship to God with sincerity from the bottom of our heart and soul. Our worship service is the key to the growth of the church. The worship service will enable us to meet God, lead us, and make our church grow.

僧舞의 美的構造의 分析‧考察 : 李梅芳 僧舞를 中心으로

신의식 明知大學校 大學院 1981 국내석사

This study is carried out as a part of the structural analysis of the Buddhist Dance, a characteristic form of traditional Korean folk-dance, from the aesthetic standpoint. Aesthetically, the Buddhist Dance is the most sublimated of all the traditional Korean folk-dances. Its structure is relatively articulrate and well-composed. And it also presents such a pattern of physical movement as one could find in a specific stage of cultural development. These are why the Buddhist Dance is taken as the subject of this study. In analysing the aesthetic structure of the Buddhist Dance, the dancing motion( 춤사위 ) and the path of dancing are taken as main analysis tools. The reasons are as follows: 1. there are elements of movement in every unit of movement 2. the entire system of the Dance could be divided into four sub-system: the preparation sub-system, the connection sub-system, the main movement sub-system and the follow-up sub-system 3. and one could assume a certain composition rule by which every unit of movement is to be combined to form the Dance. Using these two analysis tools, 1. first, I tried to find out elements of movement and the composition rule 2. second, to measure the path of dancing emerged through the study of elements of movement and the composition rule to make a model of the Dance 3. finally, to concentrate this study upon visualizing the aesthetic structure of the Dance For this purpose, Mr. Lee, Mae Bang, the best performer of the Buddhist Dance in Korea, is selected as an object of this study and his dancing motions are photographed for the analysis. In analysing the Dance, first, the entire movements are divided into five parts - the introducing part, the first main part, the connecting part, the second main part and the closing part - according to its arranging order and put into a dancing score. After that, the weight of motions, the interrelation of factors of movement (including foot movements) and the formation of dancing space are analysed. After surveying the structure of the Dance in the aspect of the peculiarities of the dancing motion and the path of dancing, I came to the conclusion that the aesthetic structure of the Buddhist Dance is the harmonious combination of the followings 1. In the composition of the Buddhist Dance, the stretching motion of hands(뿌림사위) are the most significant motion. The combination of the stretching motions of hands, supported by the elements of preparing movement, the elements of connecting movement and the elements of follow-up movement, turns out the harmonious context of the Dance. 2. Dancing motions figurate the line of the dancing suit, especially that of a monk's robe. 3. Psychologically observed, the Dance shows up the dancer's mind〔恨(Hahn: sighing over the earthly life)〕and the petition to Buddha. In the path of dancing, there are considerable round of one-spot-dancing and strong motions of feet( 比丁比八 ). One-spot-dancing and strong motions of feet represent the suppressions and the bursting-ups of the monk's emotion. In short, the aesthetic structure of the Buddhist Dance could be understood as follows. 1. In the spiritual sense, the dance is constituted on the ground of the human Hahn and the petition to Buddha, which are sublimated to the spiritual freedom and rejoicing through the Dance. 2. In the principle of the motion, the Dance is presented by virtue of repressings and releasings in the motion. 本 硏究는 民俗舞踊의 固有한 形態인 僧舞의 芸術的 構造分析의 一環으로 이루어졌다. 僧舞를 擇한 것은 僧舞는 우리나라의 모든 民俗舞踊 중에서 芸術的으로 가장 昇華되어 있을뿐 아니라 比較的 形態構造가 鮮明하고 組織的이며 또한 文化創造의 特殊한 段階에서 오는 行動樣式이 있기 때문이다. 僧舞의 美的構造를 分析함에 있어서는「춤사위」와 舞踊을 中心으로 하였는데 이는 僧舞는 動作單位의 動作素를 가지고 있을 뿐 아니라 動作의 脈속에는 豫備體系와 連結體系 또는 重要動作 體系나 後續體系가 있고 또한 發展되어 나아가는 가운데 어떤 結合法則 卽 Form이 想定될 수 있기 때문이다. 따라서 本 硏究는 이러한 動作素나 結合法則을 밝히는 일과 거기서 生成된 舞跡을 測定하여 이것을 標本化하고 僧舞가 가진 美的構造를 視竟化하는 데 集中하였다. 硏究對象은 우리 나라의 가장 名僧舞者인 李梅芳(男子)을 擇하였고 「춤사위」는 寫眞撮影으로 採錄하였다. 分析에 있어서는 僧舞의 構成形式을 配列順序에 따라 導入部, 第 1 重要部, 第 2 連結部, 第 2 重要部, 終結部의 順으로 分類, 舞譜化한 後 動作의 質量과 動作의 要素 또는 足蹈의 要素의 相互作用과 空間形成을 分析하였으며 僧舞構造를「춤사위」의 動作的 特徵과 舞跡의 特徵으로 나누어 美的 特徵을 알아 보았는 바 僧舞의 美的 構造는 다음과 같은 要素들이 結合하여 調和를 이룬 것임을 알 수 있다. 1. 僧舞의 構成은 「뿌림사위」가 核心이 되는 가운데 豫備動作素와 連結動作素 그리고 後續動作素 등이 補助해 주므로 調和있는 脈을 이루고 있다. 2. 춤사위는 舞服 특히 장삼線을 形象化한 動作構造를 가지고 있다. 3. 「춤사위」의 生理的 現象을 보면 舞者의 心性( 恨과 折願 )이 나타나고 있으며, 舞跡을 보드라도 상당수의 제자리춤과 迫進型( 比丁比八 )이 두드러지게 나타나는데 이는 感情을 맺고 푸는 現象이라고 할 수 있다. 따라서 僧舞의 美的 構造는 精神的인 面에서는 人間的인 恨과 折願的인 것이 바탕이 되어 自由와 歎喜의 世界로 昇華되는 것이라 할 수 있고 動作原理面에서 보면 動作을 맺고 푸는 作用을 하는 것이라 할 수 있다.

원포인트 설교연구 : 강해설교와 귀납적 설교의 적용 가능성 모색

신의식 서울장신대학교 2019 국내박사

설교자는 현대 사회와 문화를 직시하는 안목이 있어야 한다. 강해설교와 귀납적 설교를 하는 대표적 설교자들의 설교를 연구 분석한 결과 포스트모던 사회의 청중에게 가장 적합한 설교 방법론은 원포인트 설교임을 확신하게 되었다. 그동안 한국교회가 즐겨 사용하던 연역적 3대지 설교는 계몽주의 이후 문자 시대 커뮤니케이션의 특징을 그대로 담고 있는 설교 형태로 기독교 설교에서 300년 넘게 사용되어온 설교 방법이었다. 연역적 3대지 설교는 대지간의 연결과 흐름이 이어지지 않아 3편의 설교를 듣는 것과 같은 지루함을 주며, 성경적 설교라고 하는 강해 설교는 너무 많은 주제를 언급함으로써 기억할 수 없게 되어버렸다. 그래서 새로운 설교 방법론에 대한 논의가 필요하게 된 것이다.

淸朝의 釐 金制度

申義植 漢陽大學校 大學院 1990 국내석사

從創辦이金到裁이加稅 : 對晩淸及民國時期이金問題的硏究

신의식 南京大學 1997 국내박사

예배가 교회성장에 미치는 영향 : 여의도순복음교회를 중심으로

신의식 서울신학대학교 2011 국내박사

Christianity without the worship service is impossible. It's because the worship service is the ultimate reason of existence for a church. We have worshipped God without understanding the true meaning and the importance of the worship service so far and still keep doing so. The Yoido Full Gospel Church and Dr. Yonggi Cho has the relative importance recorded in the world church history. The Pentecost movement forms the big flow of the world church history started in the 20th century, and Yoido Full Gospel Church forms one of the centers of Pentecost movement. The Korea’s church Pentecost movement was largely spread and grew by Dr. Yonggi Cho and this influence to the Korea church growth is not asked. Through the example of Yoido Full Gospel Church, the writer would like to research “the worship influencing church growth”. This has got notice of people in the world and largely influenced to the Korea church. The ‘Yoido Full Gospel Church’ expresses itself by many words including “Church that prays much”, “Church speaking in tongues”, “Church healing the illness”, “Church solving the problem” and “Church doing the fast prayer”. I think thesedays many christians crowd churches for formal, conscious, and habitual reasons. This could be the main reason that the churches are depressed recently. Our worship service to God must come from our body and soul with sincerity toward the divine spirit, make us feel the descent of God's Holy Spirit, and make our wary body and soul in this world be consoled, praised, and filled, and, meanwhile, must recollect repentance, gratefulness, and joy, and lead our lives so that the worshippers could win a victory and live a changed life on earth. The christians reborn after this kind of worship are becoming the living witnesses of Jesus Christ. That is why the worship has the close relationship with the growth of the church. The real Christianity belief should be experienced and touched in the middle of life scene and the Pentecost movement emphasizes this experience belief. Especially, the Full Gospel Church tells the secondary blessing experience of baptism of the Holy Spirit and request to pray for this. Donald McGavran systemized the effective practice of the command of our Lord Jesus Christ’s order ‘Make disciples of all nations’ to the practice theology. He pursued to connect up the social action science’s insight of modern times to the church growth. In the Yoido Full Gospel Church, it tried the prayer, preaching and recovery to the worship, and the church grew to one of the world’s biggest size. Prayer is the conversation with God. The full gospel church members believe that they talk with God and get the response through prayer. For the full gospel church members, the prayer can be a kind of spiritual battle. The preaching is delivering the Word of God. The capable preaching cannot be done through any kind of personal knowledge or philosophical fluent speech. The preaching scholar professor Jung Inkyo said “the preaching of Young San is for the spiritually sensitively prepared attendance. It is the entrance of inviting in the coming back tired people from the world and a way out to head for the world by getting new strength”. The content of our worship service so far has been done under the misled idea of the worship and without recognizing the target, purpose, or meaning of the worship service. Rather than meeting our God in a joy feeling grateful for his binding, we have attended the worship service as a visitor just filling up the time. Neither the church nor the christians are much interested in the worship service. I must confess that the majority of the christians are not interested in what the worship service is or why it is done in such a way, but, instead, they just do it because others do so and attend the worship service without thinking much about it. To wish for someone's blessing and to cure someone's illness at the church, and to attend the worship service somehow for the time being if there isn't any problem. These are the reality of today's church. The worship service at the Korean church so far has been focusing on the formality and the ritual of it. It lacked the essence of the worship service. So the christians who believe in God still say they go to see the worship service. It means they are not attending the worship service but only seeing it as a spectator, and their worship service is not actually related to the real one. The worship service must become mine. If we serve our God with the right recognition of the worship service, the Holy Spirit God will stay with us and receive our worship service, and his believers will live a gratefully changed life in a joy of redemption. The church was built in Dae‐Jo‐Dong and Dr. Yonggi Cho started the recovery ministry. In the beginning of ministry, the living word of God was proclaimed that the gospel will fix not only the human spiritual problem, but the material, disease and life problem. The Yoido Full Gospel Church worship excepting recovery cannot be thought. As the Yoido Full Gospel Church formed the image of “the place to recover the illness”, Dr. Cho Yonggi pastoral duties are recovery oriented pastorate. Our worship service, most of all, must be done based on the bible. It must be for God and focused on him, and Jesus Christ must be an intercessor, and we must be able to feel the existence of the Holy Spirit God during the service. The right recognition of the worship service, thus, will lead the believers to worship God with sincerity from their holy body and soul. The believers during the worship service meet God, and they are being consoled and changed, and start to witness God, Jesus Christ, the church, christians, and pastors they've met and experienced. Such witness brings the growth of the church. Many pastors try to pursue the growth of the

從創辦釐金到裁釐加稅 : 對晩淸及民國時期釐金問題的硏究

신의식(申義植) 南京師範大學 1994 국내박사

從創瓣釐金到裁釐加稅 - 對晩淸及民國時期釐金問題的硏究 : Shin,eui sik

Shin,eui sik 南京大學 1997 해외박사

본문은 주로 만청민국(晩淸民國) 정부의 이금세에 관한 정책 및 조치에 대한 논문이다. 이금 존속시기 전체를 연구함으로써 이금세가 晩淸民國 시기의 영양에 대한 진정한 이해를 돕는데 그 의의가 있다. 특히 우리나라에서는 거의 이금세에 대한 연구가 없는 실정이라, 그 중요성이 돋보인다고 할 수 있다. 본 논문 제일장은 이금세제의 실시 및 그 징수방법과 징수기구에 대해서 살펴 보았다. 이금세는 청정부재정제도의 융통성 등의 결핍으로 인해 생겨나게 되었다. 본고는 이금제 실시 초기의 청조 관원 및 청 정보의 이금세에 대한 태도를 분석하여, 이금세가 이후 계속 존재케 되는 원인을 규명하였다. 제이장에서는 이금세의 가장 중요한 목적은 태평천국을 진압하는데 있었다. 그러나 태평천국을 청조가 진압한 후에도 게속 이금을 징수하게 되는데, 계속 징수케 되는 이유와 이에 대해 각계 인사들의 평론을 살펴 보았다. 제삼장은 자구세(子口稅) 제정 배경의 연구를 통하여, 자구세와 이금과의 관계를 분석하고 중앙정부와 지방정부의 모순을 지적하였다. 중앙정부와 지방정부는 각자의 재원(財源)을 확보키 위해 격렬한 마찰을 유발하였으며, 이러한 상황을 열강은 이용하여, 어부지리(漁夫之利)의 이익을 얻을 수 있었다. 그러나 열강은 자구세(子口稅) 에 대해 만족을 얻지 못하였고, 이로써 청정부는 열강과 재리가세(裁釐加稅)문제를 언급하기에 이르렀다. 제사장은 당시 지식인의 이금에 대한 태도 및 반응에 대해 살펴보았다. 대표적으로 설복성(薛福成), 정관응(鄭觀應), 마건충(馬建忠), 장건(張건)등의 사상을 살펴 보면서 그들의 사상이 만청민국(晩淸民國) 시기에 미친 영향을 연구 분석하였다. 제오장은 민국시기 정부의 이금정책을 분석하고, 재리가세(裁釐加稅)문제의 진전과정을 연구하여 일종의 결론을 도출하였다. 즉 중국정부는 裁釐加稅에는 성공을 하였지만, 국민정부의 재정권은 서양인의 수중에 있었으므로 진정한 관세 자주권을 획득하진 못하였다. 맺음말 부분은 만청정부(晩淸政府), 남경임시정부(南京臨時政府), 국민정부(國民政府) 등이 이금에 대한 정책과 조치를 통하여, 이금이 각 시기에 있어 서로 다른 영향을 미친것과 이금제의 이점과 결점을 분석하였다. 따라서 이금세가 晩淸 및 民國 시기의 표면적인 작용과 내면적인 작용을 명석하게 분석연구하였다.