산상수훈의 ‘의’(義) 이해

안경순(Ahn, Kyung-Sun) 한국신약학회 2015 신약논단 Vol.22 No.2

이 글은 마태복음의 산상수훈에 나오는 ‘의’의 윤리적 실천 측면을 보다 깊이 있게 이해하고자 유학의 ‘성’과 학제간 연결을 시도한 것이다. 이러한 목적을 위해서 마태복음의 산상수훈에 나오는 ‘의’(義)와 『중용』에 나오는 ‘성’(誠)의 윤리적 실천 측면을 견주어 이해해 보고, 산상수훈이 ‘의’(義)의 완성을 위한 인(仁)의 실천을 강조하고 있음을 증명하고자 했다. 산상수훈의 ‘의’는 유학의『중용』에 나오는 ‘성’과 윤리적 실천 측면에서 구조적으로 유사한 측면이 있는 것이다. 곧 산상수훈의 ‘의’가 하나님에 대한 인간의 응답과 의무로서 윤리적 실천 측면에서 ‘하나님의 의’와 연결되어 있는 개념인 것처럼 『중용』?의 ‘성’(誠)도 인간의 바른 도리로서 윤리적 실천 측면에서 천(天)이 정한 성(性)과 하나로 연결되어 있다고 할 수 있다. ‘의’(義)와 ‘성’(誠) 안에서 인간의 의무와 하늘의 명령, 그리고 유한과 무한은 서로 분리될 수 없기 때문이다. 따라서 산상수훈의 ‘의’를 유학의 ‘성’은 윤리적 실천 측면에서 조명해 준다고 할 수 있는 것이다. In an attempt to understand more profoundly the notion of ‘righteousness’ (義) in the Sermon on the Mount, especially in terms of ethical practice, this paper tries to connect interdisciplinary relationship with the concept of ‘Sincerity’ (誠) in the Confucian philosophy. To that end, I have studied both the notion of ‘righteousness’ (義) in the Sermon on the Mount in Matthew’s Gospel and ‘sincerity’ (誠) in the Mean (中庸), attempting to understand two notions on the aspect of ethical practice by drawing a comparison. I try to prove practice of benevolence for completion of ‘righteousness’ (義) in the Sermon on the Mount in Matthew. ‘Righteousness’ (義) in the Sermon on the Mount is structurally analogous to ‘sincerity’ (誠) in the Mean (中庸). As ‘righteousness’ (義) in the Sermon shall mean man’s response and obligation as well toward God and shall have to do with Righteousness of God, so the same principle applies to ‘sincerity’ (誠) in the Mean (中庸). As a morally right tool of what is right among human beings, ‘sincerity’ (誠) in Confucian philosophy can be said to be connected to the Nature (性) determined by the Sky (天), growing into one from the aspect of ethical practice, that is because there is no way to separate man"s obligation, heaven’s order and the finite and the infinite within the teaching of ‘righteousness’ (義) and ‘sincerity’ (誠). Therefore, we may conclude that ‘righteousness’ (義) in the Sermon on the Mount shall be illuminated with ‘Sincerity’ (誠) in Confucian philosophy from the aspect of ethical practice.

코뮤니타스로 본 마가복음 16장 8절에 대한 소고

안경순(Ahn, Kyung-Sun) 한국신약학회 2016 신약논단 Vol.23 No.1

이 글은 인간사회 안에서 행해지는 의례(儀禮, ritual)의 관점과 연관하여 마가공동체가 코뮤니타스적 속성을 가지고 있음을 규명하면서 막 16:8을 통해 유도되어지고 있다고 할 수 있는 성찰성(reflexivity)에 대해 제시하는 데 목적이 있다. 이를 위해 먼저 마가공동체가 유대-로마 전쟁과 성전파괴전이라는 혼란한 상황 속에서 애매모호한 상태에 있는 코뮤니타스적 공동체였음에 대해 살펴보고자 한다. 다음으로 16:8이 여자들의 놀람/떨림, 두려움, 도망, 침묵 등을 통해 마가공동체의 사회적 경험을 반영하고 있음을 제시하고자 한다. 또한 16:8이 성(聖)스러운 것과의 접촉을 통한 마가공동체의 정서적 경험을 반영할 수 있음을 제시하고자 한다. 이를 통해 16:8이 예수의 제자로서의 삶으로 나아가는 도상에 있었던 마가공동체의 진지한 자기성찰을 강조하고 있음을 명확히 하고자 한다. This thesis aims to clarify aspects of communitas of Mark community in terms of ritual being practiced in the human societies. I try to suggest the reflexivity that may be elicited from Mark 16:8. For this purpose, firstly I aim to identify Markan community as an ambiguous Communitas founded on such a complicated situation with First Jewish-Roman War. Secondly, I attempt to demonstrate that according to Mark 16:8. The passage from Mark 16:8 suggests a kind of social experience in Markan community through females’ trembling, bewilderment, flee, and silence. Mark 16:8 may be able to reflect emotional experience in Markan community through contacting with the sacred thing. Mark 16:8 apparently places an emphasis on a serious self-reflection for Markan community following the life of Jesus’ followers.

요한복음 21:1-19 다시 읽기 ‐ 예수의 ‘정’(情)을 중심으로

안경순(AHN Kyung-Sun) 장로회신학대학교 기독교사상과 문화연구원 2020 장신논단 Vol.52 No.5

요한문헌은 하나님의 본성을 사랑으로 규정한다(요 3:16; 12:47; 요일 4:8, 16). 본 연구는 요한문헌 가운데 하나인 요한복음에 나타난 하나님의 사랑의 일부분을, 한국인의 정서와 가치인 ‘정’(情)을 통해 이해해 보고자 한다. 이를 위해 요한복음 21장 1-19절의 예수와 제자들 사이의 깊어진 관계를 중심으로 한국적 시각에서 해석학적 접근을 시도한다. 특히 한국적 ‘정’ 개념을 세분화하여, ‘정’이 깊이 든 관계를 표현하는 ‘미운 정’과 ‘고운 정’에 초점을 둔다. 이와 같은 토착적 성서해석 방법은 하나님의 사랑을, 예수의 제자들에 대한 인간적 마음가짐에 집중하게 하여 하나님과 예수, 예수와 제자들, 예수와 요한공동체가 하나되는 긴밀한 상호관계를 더욱 친근하고 구체적으로 이해하게 한다. 또한 사랑을 ‘정’과 비교함과 비교됨의 상호연관 관계를 통해 더 깊이 이해하게 한다. 요한복음 저자가 21장 1-19절을 통해 궁극적으로 의도한 예수의 본을 따른 사랑함과 목양의 사명 감당에 내재된 의미가, 한국적 깊은 ‘정’의 마음씀(마음 써주기)와 유사하면서도 그것을 포괄하는 것임을 확인할 수 있다. 요한의 예수는 “독특한 한국인의 사랑 개념”인 깊어진 ‘고운 정’으로 ‘미운 정’까지 포용하며, 자신과의 ‘정’을 저버리고 배반한 제자들에게 먼저 다가가 부르시며 끌어안는 모습을 보여준다. 특히 예수는 자신을 세 번이나 부인(否認)하며 저버렸던 베드로와 ‘미운 정 고운 정’의 마음을 나누는 참다운 ‘정’의 관계를 통해 진정한 ‘정’의 본형을 제시한다. 나아가 미우나 고우나 한 사람을 포기하지 않고, “끝까지” 아껴야 하는 목양의 본질을 제시한다. 이와 같은 예수의 지극한 ‘정’의 마음과 행위가 예수를 통해 하나님을 만나게 한다. 동시에 예수의 제자로서의 삶이 어떠해야 하는지에 대한 올바른 깨달음을 유도하고 있는 것이다. This study is an attempt to understand a part of God’s love in the Gospel of John through ‘cheong’ which represents the emotion and value of Koreans. For this purpose, the biblical interpretation is attempted from a Korean perspective on the deep relationship between Jesus and his disciples, focusing on John 21:1-19. In particular, the concept of ‘cheong’ is subdivided, focusing on “mi-un(hateful) cheong” and “ko-un(sweet) cheong” to express a deep relationship. Such a Korean method of biblical interpretation allows God"s love to focus on the human heart toward the disciples of Jesus, making it more familiar, and concretely understand the close relationship with God – Jesus – disciples – the Johannine community. It also makes love more deeply understood through the correlation between comparing love with ‘cheong’. The author of John ultimately intends the Johannine community to follow the love of Jesus through John 21:1-19. It can be confirmed that the inherent meaning in it is similar to the heart of Korean deep ‘cheong’ and encompasses it. The Jesus of John embraces “mi-un(hateful) cheong” by “ko-un (sweet) cheong” for his disciples, shows how to approach first and embrace his disciples who betrayed him. In particular, Jesus presents the true form of ‘cheong’ through the deep ‘cheong’ relationship between Peter, who abandoned him. Furthermore, it presents the essence of pastoral ministry, which should not give up on one person until the end and should be cared for. Such the heart and act of Jesus’s extreme ‘cheong’ lead us to meet God through him. At the same time, it is inducing a correct realization of what life as a disciple of Jesus should be like.

마가복음의 기도에 대한 이해

안경순(Ahn, Kyung-Sun) 한국신약학회 2017 신약논단 Vol.24 No.2

이 글은 마가복음의 기도가 의미하는 바를 주후 1세기 로마 제국과 유대교에 의한 영향력이 만연했던 시대적 정황과 관련지어 사회학적 방법으로 밝히려는 것이다. 마가복음에서 예수의 기도는 마가가 염두에 두고 있는 집단인 마가공동체가 그 당시 중심세력이었을 로마 제국과 유대교를 비판하며 저항하는 것을 반영하고 있다고 할 수 있다(9:29; 11:17; 14:36). 마가복음은 주요 본문에서 강한 자로 묘사되는 사탄을 결박하며 귀신을 내어 쫓는 예수의 기도, 자신의 뜻을 내려놓고 하나님의 뜻을 따르는 예수의 기도를 마가공동체의 삶의 자리였을 한적한 곳과 연결 지어 제시하고 있다. 이를 통해 마가공동체의 일차적 투쟁 대상인 사탄과 인간을 비인간화시키며 착취하는 로마 제국과 유대 종교당국 같은 모든 종류의 억압과 폭력을 예수가 이미 해방시켰음을 상기시키고 있다. 곧 마가복음은 로마 제국과 유대교 중심세력(중심부) 끝자락에서 한적한 곳, 이에 상응하는 광야, 산, 집과 예수의 기도를 연관지어(1:35; 6:46; 9:28-29; 14:32-42) 마가공동체 나름의 현실적 저항을 도모했음을 추정케 한다. 현실적 저항은 마가공동체의 정체성 형성과 방향성 제시로 구체화되고 있는 것이다. This study aims to show the significance of the prayer in the Gospel of Mark in the socio-religious context of the Roman empire and Judaism around the turn of the common era. The references to prayer made by Jesus (Mark 9:29; 11:17) as well as the prayer he said (Mark 14:36) reflect the social and religious situation of the Markan community. Jesus prayed so that he could bind Satan, dubbed as the strong one, and cast it out. Not only was he able to appeal to the divine power which overwhelms the evil spirits, Jesus could also lay down his will and seek for God"s will through a prayer in the solitary place. In this way, Mark portrays Jesus as the savior who liberated people from all kinds of suppression and violence caused and allowed by the Roman Empire. Mark also criticizes the Jewish religious authorities for their dehumanizing and exploitative deeds. The other references to prayer in context of wilderness, mountains and houses (1:35; 6:46; 9:28-29; 14:32-42) can signify the resistance of the Markan community against the empire and Jewish authorities.

혈액투석 중 동영상을 이용한 운동요법이 혈액투석환자의 심리적 웰빙, 우울 및 혈액화학지표에 미치는 효과

안경순(Ahn, Kyung-soon),홍윤수(Hong, Yon-Soo),조영제(Cho, Young-Je),손명희(Son, Myung-Hee),신영희(Shin, Yeong Hee) 계명대학교 간호과학연구소 2015 계명간호과학 Vol.19 No.1

Purpose: This study investigated the effects of the exercise guided by video taped program during hemodialysis on psychological wellbeing, depression and blood chemicals of the patients with end stage renal failure. Method: This study used a nonequivalent control group pretest-posttest design. The experimental group (n=31) received 15-20 minutes of low-intensity exercise guided by video during hemodialysis, 3 times a week for 8 weeks, and usual care. The control group (n=31) received usual care only. The main outcome measures include Wellbeing Picture Scale, CES-D, and blood chemical indices. Results: After an 8-week intervention, significant improvements were noted in both Wellbeing Picture Scale scores (t=-2.09, p=.048) and CES-D scores (t=2.77, p=.009) and serum K level(t=-2.57, p=.016). Conclusion: A low-intensity exercise guided by video during hemodalysis is a complementary, safe, and effective clinical treatment modality in hemodialysis patients.

아동복지시설 인권평가지표 개발연구

이용교 ( Yong Gyo Lee ),이명묵 ( Myoung Mook Lee ),안경순 ( Kyeong Soon Ahn ),정경은 ( Kyoung Eun Chung ),정민기 ( Min Ki Jung ) 한국청소년복지학회 2006 청소년복지연구 Vol.8 No.2

頸椎椎間板 脫出症의 東西醫學的 考察

安坰珣,金永安 又石大學校 1992 論文集 Vol.14 No.-

禁煙鍼 대한 臨床的 考察

安坰珣,金基鉉,成樂箕 대전대학교 韓醫學연구소 1992 혜화의학회지 Vol.1 No.1

Clinical studies were done on 18 people chosen from admission patients didn't have will of stop-smoking who were treated with the auricular acupuncture therapy to stop-smoking in the Dep. of the Acupuncture and Moxibution, Hospital of Oriental Medicine in Dae Jeon University from 1991. 5. 28 to 1991. 6. 15. The following results have obtained 1. Distribution of sex; male(83%), Female(17%) 2. In the distribution of age, 30s age group made up 33. 3%, 20s, 50s, 60s age group made up each 16. 6%, 40s made up 11. 1%, 70s made up 5.5% of the group. 3. Distribution of occupation in descending order; labour man (38. 8?/0), businessman (22.4%), housewife, office woker was each 16.6%, students(5.5%). 4. Disribution of human coporal constitution in descending order; Tae-Eum-In(50%), So-Yang-In (27.8%), So-Eum-In (22.2%). 5. Distribution of statring tense to smoking in descending order; 10s, 20s, were each 44.4 %, 30s(11.1%). 6. Distribution of duration in descending order; 10-19years(33.3%), 40-49years(22.2%), 1-9, 20-29years were each 16.6%, 30-39years(11.1%). 7. Distribution of smoking amount(lday) in descending order; 11-20 cigarettes (38.8%), 21-30 cigarettes(22. 7%), 1-10 cigarettes, 31-40 cigarettes were each 16.606. 8. Distribution of the motive to smoking in descending order; curiosity (61. 1?), hyperemesis gravidarum, abdominal pain, stress, inducement. 9. Distribution of symptoms within smoking in descending order; sputum(83%), liver disorder (11%), stomach disorder (6%). 10. Distribution in symptoms of post treatment of stop-smoking by acupuncture in descending order; nausea, headache were 12%, ear-radiating pain(6%), no variation(82%). 11. Distribution in change of cigarettes taste after the auricular acupuncture treatment; some decrease, complete decrease were each 38. 8%, decrease of post taste in smoking, burning-paper odored were each 5.5%, no variation(11. 1%). 12. Total judgement of efficacy in descending order; excellent(50. 0%), good(28.8%), fair(10.0%), failure(11.1%).

자발성 두개강내 추골동맥 박리의 진단 및 치료

안경순,김성민,김용한,심영보,송준호,오세문,최선길 대한신경외과학회 1996 Journal of Korean neurosurgical society Vol.25 No.6

The authors have dealt with six cases of spontaneous intracranial vertebral artery dissection during the past 3 years. Most of the patients were in their fourth or fifth decade of life, and men predominated. All except one patient had severe antecedent headache and half of the 6 cases were hypertensive. The presenting clinical features were subarachnoid hemorrhage. Wallenberg's syndrome, brain stem RIND (reversible ischemic neurologic deficit) and cerebellar infarct. The locations of the dissection were right vertebral artery in four patients, right vertebral and basilar artery in one and left vertebral artery in another one. Most of the patients showed typical intramural hematoma or double lumen on the MRI. On the MR angiography, irregular segmental narrowing of vertebral artery or invisible pathologic vertebral artery were demonstrated. The angiographic findings included alternating irregular stenotic and dilated segment(pearl and string sign), aneurysmal dilatation occulusion etc. Four patients were treated medically while the other two were treated surgically by proximal vertebral artery clipping of the affected artery. Upon follow-up, the outcome were excellent in two good in two and fair in two.

요추간판탈출증 수술후 합병증 및 재수술

김용한,안경순,심영보,송준호,최선길,강성구 대한신경외과학회 1995 Journal of Korean neurosurgical society Vol.24 No.8

Retrospective analysis for reoperation and complication was made for 186 patients with lumbar herniated disc. The results showed complication rate of 7%(13 cases) and reoperation rate of 10.2%(19 cases). The primary complications were infections(9 cases), technical errors(2 cases), and sores(2 cases). Rate of discitis was 1.6%(3 cases). The outcomes of reoperation resulted in excellent recovery of 16%(3 cases) and good recovery of 58%(11 cases). The most common intraoperative findings of reoperation were inadequate disectomy or missed disc fragments 31.6% or 6 cases ; epidural fibrosis 26.3% or 5 cases ; and new herniation at other level 15.8% or 3 cases. Excellent and good results could be achieved in patients operated within 1 month or more than 6 months after while the patients who underwent reoperation between 1 month and 6 months showed poor results. The delicate perioperative management and complete discectomy, adequate bleeding control and laminectomy were considered to be essential in reducing the chance of complication and reoperation.