북한정치체계에 있어서 군 당관계

안종철 한국국민윤리학회 1987 倫理硏究 Vol.24 No.1

[주제 강연 Ⅲ] "한경직의 해방 전후 국가에 대한 이해와 미 북장로교 해외선교부"

안종철 한경직목사기념사업회 2012 한경직목사기념사업회 세미나 Vol.2012 No.2

족부의 조갑하 외골종

안종철,신덕섭,손욱진,최준혁,Ahn, Jong-Chul,Shin, Duk-Seop,Shon, Oog-Jin,Choi, Joon-Hyuk 대한근골격종양학회 1999 대한골관절종양학회지 Vol.5 No.1

Purpose : This study was conducted to analyze the clinical materials and treatment results of 13 cases of subungual exostosis. Materials and Methods : Thirteen subungual exostoses of the foot treated from January 1991 to December 1997 were studied. We analyzed the clinical data and results of treatment to identify the clinical characteristics of this disease. We investigated the location, shape and relation of exostosis to phalanx with simple x-ray of the foot to identify the radiological characteristics. All the cases were sent to pathologic examination after resection to determine the pathological characteristics. Results : The results of physical examination on presentation were various. Most cases were located at the dorsomedial side of the distal phalanx and were involved in the toe nail. Eleven cases were located at great toes and one each at the 2nd and 3rd toe. Causes of exostosis were not clear, but 2 cases were related to trauma. For the type of exostosis, 7 cases were sessile and 6 were stalk type. On histologic examination, 9 cases showed a cartilaginous portion with overlying proliferating fibrous tissue and underlying bone formation. There was a gradual maturation of spindle cell proliferation from cartilage to cancellous bone. The cartilage was moderately cellular with some pleomorphism, but true anaplasia was not present. Conclusion : The clinical presentation and findings of simple x-rays were most helpful in diagnosing subungual exostosis. Complete excision of the mass achieved complete relief of symptoms and recovery without recurrence in all cases.

아더 베커(Arthur L. Becker)의 교육선교활동과 ‘연합기독교대학’ 설립

안종철 한국기독교역사학회 2011 한국기독교와 역사 Vol.34 No.-

Arthur L. Becker came to Korea as a North Methodist missionary up to 1940, the year that he returned to the USA. He studied natural science such as physics and chemistry in the small college in Mid-west USA. Therefore, his activities focused on science education in Korean middle schools and colleges such as Paijai school, Union Christian College, and Chosen Christian College etc. He believed that natural science was compatible so that science education was his own calling and missionary work. Therefore, he even supported non-christian’s education in Christian higher education institutions. Becker had different ideas from those of Northern Presbyterian Mission, especially Pyŏng Yang’ station since Samuel A. Moffett and William M. Baird believed that mission schools provide some environment where christian workers should be raised. Many Methodist missionaries who were mostly educational ones supported Becker's ideas. This position led to the situation that Becker and other methodist missionaries supported the idea that a college should be established in Seoul, the plan that Horace G. Underwood, Northern Presbyterian missionary in Seoul, eagerly had endorsed. It was the case that Northern Methodist decision helped the establishment of Chosen Christian College (Yŏnhŭi College) a lot. Since Becker's idea was amenable to many Koreans, his thoughts and activities shows one important dimension in educational thoughts. In reality, his disciples became leading figures in Korean science circles. Moreover, his family members were involved in post-war Korean situation. 아더 베커(Arthur L. Becker)는 1903년 한국에 와서 1940년에 미국으로 돌아갈때까지 오랫동안 북감리교 선교사로 일했다. 그는 미국 중서부의 고등교육기관에서 물리와 화학 등 자연과학을 공부한 인물로 그의 선교사역의 대부분은 교육사업과 관계가 깊었다. 그의 활동은 숭실전문학교, 연희전문학교, 배재고등보통학교 등에서 자연과학을 가르치는 데 집중되었다. 그는 자연과학이 성경과 모순되지 않는다고 믿었으므로 과학을 잘 가르치는 것이 자신의 본연의 사명이자 선교라고 생각했다. 그는 비기독교인들도 포함하는 고등교육기관에서의 사역을 염두에 두었다. 베커가 가진 이러한 생각은 평양에서 연합교파 사역으로 운영된 숭실전문학교에 대한 북장로교 선교부 측과의 차이로 나타났다. 베커를 중심으로 한 다른 북감리교 선교사들은 교육에 몸담은 인물들이 많았는데 이들은 사무엘 모펫이나 윌리엄 베어드 등이 가진 교회를 세우기 위한 인물양성이라는 교육철학에 동의하지 않았다. 그러므로 이들은 서울의 북장로교 선교사인 H. G. 언더우드와 함께 서울에 연합대학을 세우는 안을 추진했던 것이다. 그간 연합대학 설립에 대한 연구는 주로 북장로교 선교부 내의 문제로 접근된 경향이 있는데 북감리교는 언더우드의 결정에 힘을 실어주었던 것이 확인된다. 그리고 베커와 같은 교육선교사들의 입장은 식민지조선에서 많은 사람들에 의해 수용되었기에 그의 생각과 활동은 이 시대 한국의 교육사의 한 단면을 잘 보여준다. 실제 해방 후 그의 제자들이 한국 과학계에서 중진으로 활동했다. 게다가 그의 가족들이 해방 후 한국문제에 개입하게 되었다.

제265회 학술발표회 주제발표 : 미 북장로교 선교사 언더우드 2세(원한경)의 활동, 1942~1947

안종철 한국기독교역사학회 2008 한국기독교역사연구소소식 Vol.83 No.-

반일 · 반공의 토대로서 기독교 : 한경직 목사의 해방 전후 사역

안종철 한경직목사기념사업회 2011 한경직목사기념사업회 세미나 Vol.2011 No.4

김대중ㆍ노무현 정부의 인권과 과거사 청산 정책

안종철 재단법인 내일을여는역사재단 2009 내일을 여는 역사 Vol.37 No.-

중일전쟁 발발 전후 신사참배 문제와 평양의 기독교계 중등학교의 동향

안종철 서울대학교 규장각한국학연구원 2009 한국문화 Vol.48 No.-

This article has an aim to study how the Japanese Shinto worship issue in the 1930s produced diverse responses of the Korean community which was related to the Christian schools in Pyeongyang. The previous scholarship has mainly focused on the Japanese Shinto enforcement and Korean resistance to it rather than diverse responses on the part of Koreans and some missionaries. Pyeongyang was known as “Jerusalem in the Orient” since late nineteenth century, the name that showed the strong Christian population and influence. Japanese Shinto enforcement upon Koreans, therefore, brought Korean conservative's resistance, the tension that contained the possible confrontation between Japan and the U. S. The Chose Mission with the Pyeongyang station as a core member, decided not to succumb to Japanese demands at the expense of Christian schools. This response reflects the conservative presbyterian teaching dating from the beginning of Christian evangelism around Northwestern Korea. Consequently, the Chosen Mission decided to withdraw from secular education in Korea. This policy was not acceptable to Koreans since mission education partook at least thirty percent of the Korean education and Christian school was the only route to international community in colonial Korea. Consequently, Korean christians and some missionaries endeavored to inherit mission school from the Chosen Mission, the idea that was in vain. The Christian schools were shut down and most students were transferred to Japanese public schools. The reason why this issue was framed as no tension between Koreans and missionaries is that Korean christians including northwesterners in post-1945 period had to cooperate with returning missionaries in education, medical works, and evangelism. During the colonial period, the Koreanization movement in educational institutions shows the nationalistic zeal on the part of Koreans regardless of whether Japanese or American missionaries supported Koreans.

함태영의 법치, 기독교, 그리고 민주주의: 19세기 말-20세기 중엽 한국 : 김정회의 『송암 함태영』

안종철 대한기독교서회 2022 基督敎 思想 Vol.765 No.-

3ㆍ1운동, 선교사 그리고 미일간의 교섭과 타결

안종철 한국민족운동사학회 2007 한국민족운동사연구 Vol.0 No.53

￭Abstract March First Movement, American Missionary and the US-Japan Negotiations An, Jong Chol This article deals with the missionary activities during the March First Movement in 1919. While the Missionaries in Korea did not explicitly argue for Korean Independence, they watched the brutal oppression over Koreans by Japanese policemen and sent some letters and reports to English newspapers, Foreign Mission Board, and State Department. At this time, Japanese militia published some articles in newspapers saying that missionaries were behind the Korean Movement. It became an international event. The politicians who supported Japanese and the US cooperation, suppressed the Japanese hawkish faction. But with the influx of the News related to Japanese violence, the Commission on Relations with the Orient of the Federal Council of the Churches of Christ in America was forced to contact the Japanese authorities as the Federal Council of Protestant Evangelical Missions in Korea did. The Commission on Relations with the Orient got a promise from the Japanese government to introduce some reforms in Korea. Also, the Federal Council of Protestant Evangelical Missions in Korea presented their agenda to incoming governor-general, Saito Makoto. But the State Department tried to rein on some missionaries agenda, like seemingly political activities. The compromise between the Federal Council of the Churches in America and Japanese authorities was not different from that of the State Department and the Japanese Government. Key Words : March First Movement, Missionary, Neutrality, The Federal Council of the Churches of Christ in America, The Commission on Relations with the Orient, The Federal Council of Protestant Evangelical Missions in Korea, American- Japanese Conference ￭국문요약 3ㆍ1운동, 선교사 그리고 미일간의 교섭과 타결 안종철 이 논문은 3ㆍ1운동 당시 선교사들의 활동을 다룬 것이다. 선교사들은 비록 한국의 독립을 직접 주장하지는 못했지만 일본의 한국인들에 대한 잔인한 탄압을 목도하고 해외언론, 미 북장로교 해외선교부, 국무부 등에 서신을 보내었다. 그리하여 3ㆍ1운동은 국제문제화 되었다. 일본의 강경파들은 선교사들이 한국인들의 3ㆍ1운동을 뒤에서 사주하고 있다고 주장했던 것이다. 일본의 강경파들은 영미협조주의자들에 의해 일정하게 제어되었다. 그러나 계속되는 3ㆍ1운동의 잔학상은 미 교회연합회 동양관계위원회와 재한선교사연합공의회로 하여금 일본과 일정한 협의를 할 수 밖에 없게 만들었다. 결국 동양관계위원회는 일본 당국으로부터 식민지조선에 대한 일본의 일정한 개혁을 확약 받았고 재한선교사연합공의회도 새로 부임하는 사이토 총독에게 자신들의 개혁요구를 제출했다. 미국 당국은 자신들이 설정한 범위를 넘어가는 재한 선교사들의 정치적 활동 가능성에 대해서는 일정한 제동을 걸었다. 3ㆍ1운동에 대한 선교사들과 미 기독교계의 일본당국과의 타협은 미 국무성의 태도와 큰 차이를 갖는 것은 아니었다.