서울地域 化粧品 綜合코너의 消費者 行動에 관한 實證的 考察

임충식 高麗大學校 1987 국내석사

신용보증제도가 이노비즈기업의 재무성과에 미치는 영향

임충식 한남대학교 대학원 2013 국내박사

본 연구를 위하여 기술신용보증기금에서 신용보증제도의 지원을 받은 기업 중 재무제표에 신뢰성이 있는 1,471개의 기업을 대상으로 신용보증제도의 수혜를 받고 있는 인증기업의 재무성과에 미치는 영향이 어느 정도인지 살펴보았다. 먼저 신용보증제도 수혜 전과 수혜 후의 차이 검증은 4가지 가설에 대해 기본적 결과를 기초로 수혜 전 5년 동안을 신용보증제도 수혜 전으로, 수혜 후 5년 동안을 신용보증제도 수혜 후로 보고 T-TEST를 통하여 차이 검증하였다. 또한 신용보증 지원더미를 독립변수로 하고 각 재무비율을 종속변수로 하는 회귀분석을 통해 가설을 검증하였다. 첫째, 신용보증제도가 이노비즈기업의 수익성에 긍정적인 영향을 주고 있는 것으로 나타났다. 즉, 결국 신용보증제도의 지원효과가 양호한 수준으로 나타나 지원 규모를 확대가 필요함을 인식할 수 있다. 둘째, 신용보증제도가 이노비즈기업의 성장성에는 긍정적 영향을 주지 못하는 것으로 판단되며 가설 2는 지지되지 않는 것으로 나타났다. 셋째, 신용보증제도가 이노비즈기업의 안정성에는 영향을 주지 못하는 것으로 가설 3은 지지되지 않는 것으로 나타났다. 결국 가설 2와 가설 3의 분석결과를 감안할 경우 자금사용처에 대한 불확실성이 존재한다고 보여지며, 신용보증 지원을 받은 기업이 조달된 자금을 어느 곳에 사용하였는지 사후에 확인하는 사업도 필요할 것으로 사료된다. 넷째, 신용보증제도가 이노비즈기업의 생산성에 긍정적인 영향을 미치는 것으로 나타났다. 신용보증 지원더미 회귀계수 값이 38.940(p<1%)으로 나타나 신용보증제도 지원더미와 자본집약도 비율은 통계적으로 유의한 관계를 보여주고 있어 이러한 결과는 가설 4와 일관되게 신용보증제도를 지원 받은 이노비즈기업의 생산성에 긍정적 영향을 미친 것으로 판단된다. 실증분석 결과, 가설 1과 가설 4만이 일관된 결과를 보여주고 있으며, 가설 2와 3은 지지되지 않는 것으로 나타나 신용보증제도 수혜가 이노비즈기업의 수익성과 생산성에는 영향을 주고 있으나 성장성과 안정성에는 영향을 주지 못하고 있음을 알 수 있다. 이러한 연구결과를 토대로 이노비즈기업에 대한 신용보증제도의 운영에 있어 부분적인 보완이 필요한 것으로 파악되며, 실질적인 자금수요를 충족시켜줄 수 있는 방향을 모색하여야 할 것이다. Since the Korean government introduced Inno-Bizs certification system, 16,944 companies have been designated as Inno-Bizs by 2011 through the policy improvement such as expansion of target industries, detailed classification of the industries and simplification of assessment lists. The scale of Credit guarantee supported by Korea Technology Finance Corporation (KOTEC) among the various support schemes about Inno-Bizs reached 8,510 billion KRW in 10,173 companies by 2011 and its scale has been greatly expanded. This study investigates the impact on financial performance in certified companies supported by Credit guarantee system and it is very meaningful in terms of being the first empirical analysis on Inno-Bizs having utilized the Credit guarantee system. The study intends to analyze the financial performance before and after 5 years in 1,471 companies with credibility of financial statement and supported by the Credit guarantee system. According to the study, Credit guarantee system has a positive effect on Inno-Bizs' profitability and productivity. On the other hand, it has little effect on their growth and stability. Although this study has the limitation to analyze only 1,471 companies with the credibility of financial statement without analysing all companies supported by the Credit guarantee system of Korea Technology Finance Corporation (KOTEC) after being certificated as Inno-Bizs, the results could be expected to turn out the same. It is estimated that the policy direction on Credit guarantee system in Inno-Bizs should be maintained at an appropriate level on profitability & productivity showing positive results and set a new goal to affect their growth and stability.

한국교회의 예배갱신을 위한 연구 : 예배갱신 운동을 중심으로

임충식 서울신학대학교 목회선교전문대학원 2003 국내석사

It is well recognized among Korean Christians and theologians that upon entering 21st century there's an urgent need for a renewal of worship in South Korea. Through the two thousand years of history, there have been a lot of different forms of Christian worship with influences from the local culture. I declare that now is the time to create a proper Korean worship culture, which should be the aim of the worship renewal of the Korean church. In this paper, I tried to investigate and suggest a way of renewing Korean church worship, which keeps balance between the tradition of Christian worship and the spirit of the times. Firstly, theological principles of concepts and formats of worship are explored, which are the key foundation of this study. Then, the identity of Korean church worship is considered in various angles by analyzing its roots and problems. And, some good cases of worldwide and Korean church worship renewal are exemplified. As a conclusion, I made the following points for worship renewal. The first point is that we have to admit the diversity of worship culture. Once propagated to any people, Christian culture has reshaped and developed itself by contextualizing to and absorbing local culture elements, which is revealed and formulated in the localized worship. In this sense, Korean church is expected to create and formulate a "Koreanized Christian worship." The second point is that while admitting diversity, there should be a sense of accordance of the service among worldwide churches. By the liturgical movement, important liturgical elements which were lost in the protestant church have been restored. Especially, the two liturgicalaxis of the proto church, the worship of the words and the Communion worship, are getting embraced by the modern church. Extending the two worship by the opening and the sending out, the churches participating in the liturgical movement are employing the worship organized into four phases. It's plausible for Korean church to follow the big picture of the worship formulated by the liturgical movement. The third point is that we should seek for ways to induce the congregation to participate proactively in the worship. In the 2nd Vatican Ecumenical Council, one very important principle was introduced; the principle that the worship should be accompanied by the whole, conscious and active participation by the congregation. The whole participation means participating with full appreciation of the worship. The conscious participation means participating with full devotion of body and soul. The active participation means congregation's playing some active role for the worship. The last point is that Christian worship should not ignore the cultural flow of the times. Today, multimedia has become a standard in cultural activities, which means that majority of the congregation is the visual generation. For this age, it's very important to create and develop Christian worship culture which adheres to the tradition but not ignoring the request of the culture of the times.

人工濕地의 汚染物質 除去 效率豫測을 위한 EFDC-Hydro와 WASP7.2의 適用

임충식 충남대학교 대학원 2008 국내석사

This study was aimed to provide design parameter for nonpoint source load control facilities for the Gum River nonpoint source management performed in 2006. Five study areas were Kongju, Nonsan, Kimje, Jungub and Seocheon. WASP7.2 was used to predict the removal efficiency in the constructed wetland to control nonpoint source load from basin. WASP7.2 can be used with EFDC-Hydro that can provide 3-Dimensional hydrodynamic behavior of water movement and also include periphyton module that can include vegetation inside wetland. Prediction for BOD, TN and TP were made to estimate removal efficiencies of constructed wetland. It was calculated that constructed wetlands could remove 72%, 63% and 68% of BOD, TN and TP respectively. It is not possible to calibrate or verify modeling results because the constructed wetlands are not yet constructed. It is suggested to monitor flow and concentration data to improve modeling results. This study was tried to combine water flow and quality modeling approaches by using EFDC-Hydro and WASP7.2. It is believed this study will provide useful step-stone for future modeling in constructed wetland Design to reduce nonpoint source load from basin and improve surface water quality.

머시닝센터에서 매크로言語를 利用한 標準 인볼류우트 스퍼어기어 切削에 關한 硏究

임충식 강원대학교 1996 국내석사

사립유치원의 유아컴퓨터 활동실태 및 원장의 인식 조사 연구

임충식 경희대학교 교육대학원 2003 국내석사

기독교 예배의 전통에서 본 한국성결교회의 예배 : 주일예배를 중심으로

임충식 서울신학대학교 2017 국내석사

If the tradition of the worship service is defined as the custom of the worship service which has been handed down from generation to generation, it may not permit any change without accepting the old worship tradition. However, a different story might unfold if the tradition of the worship service contains not only the custom of the worship service but also Christian faith delivered by it. Consequently, our theological position is of importance in forming a dialogue between the worship traditions mixed by the meaning of a specific theology and the inherited custom of the worship service. According to What is History? written by E.H. Carr, history can be defined as a dialogue between our time and past generation beyond discovering the positive proof of the events that had happened in the past. In the same token, the historical rediscovery and investigation of the Sunday worship service in the Korean Evangelical Holiness Church (KEHC) should focus not only the form and structure of the worship service but also the theological significance contained within it. In addition, the full understanding of a worship tradition pertaining to a Christian denomination requests all researchers and liturgical theologians both to seek to find all elements influencing the formation of the order of worship service from the outset and to attempt to ransack the history of effect and interaction of divergence and convergence between the early Christian worship tradition and the later different Christian traditions. This is a really difficult project. Through scrutinizing this bold project, however, we come to know that the theological analysis of the worship service delivered by every generation from the early Church even to the Korean Evangelical Holiness Church who rightly succeeded to or altered the nature of Christian worship results in what to identify the specific characteristics of the worship service, delivered by the Korean Evangelical Holiness Church. When all researchers and liturgical theologians are carrying out this project, they should remember that the historical analysis of the Christian worship in the KEHC should be reflected and be lightened from the perspective of the Fourfold Gospel Theology, playing an important role as the “regula fidei” in the history of the KEHC. Furthermore, all researchers and liturgical theologians have to interpret the history of Christian worship in the KEHC from the perspective of the Fourfold Gospel, seek to find the critical element of the Fourfold Gospel within the tradition of the Christian worship, and strive to produce the order and form of the Christian worship and the confession of Christian prayer, reshaped by the Fourfold Gospel Theology. When coming true this theological vision of the Christian worship, the prototype of the Sunday worship service delivered by the Korean Evangelical Holiness Church will come into existence. In addition, compared to Lutheran worship service, Anglican worship service, Presbyterian worship service, and Methodist church worship service, the worship service delivered by the Korean Evangelical Holiness Church will reveal its own identity in relation to other Christian worship traditions. Christian worship, practised by Reformationists Martin Luther and John Calvin, Anglican John Wesley, and American radical holiness leader, Martin Knapp, were based exclusively on the Bible and the early Church tradition. From the big picture, the Christian worship of the primitive Church in the second and third century consisted of the twofold structure of the Christian worship: word liturgy and sacrament liturgy. After the end of Christian persecution in the fourth and sixth century, enarxis liturgy emerged from word liturgy, and charge liturgy emerged from sacramental liturgy. Hence, Christian worship of these centuries was characterized as fourfold structure: enarxis liturgy - word liturgy - sacramental liturgy - charge liturgy. Although Martin Luther strove to correct the distorted theology inherited from medieval Christianity, he did not modify the traditional form of the Christian worship. Nevertheless, it is inevitable to pour new wine into old wine skins. After the reformation era, Christian worship started to begin a word-centered worship without sacrament. Reformationists always attempted to balance between a social desire for change and status quo class for stagnation. Martin Luther modified the worship and liturgy of Roman Catholic Church from the rightest wing (the most conservative and liturgical worship) to a little left side (non-liturgical worship). John Calvin, who was influenced by Martin Bucer, adjusted Lutheran perspective to a little more left wing(non-liturgical worship). John Wesley who belonged to the Church of England put his position between Lutheran perspective and Calvin’s stance. Unfortunately, due to the independence war between colonial America and the United Kingdom in the 18th century, the Book of Sunday Service (1784) was not delivered to the American Methodist Church. The frontier worship service which began in the USA, so-called New World, was converted into the revival worship service which was influenced by the revival movement and was characterized as a non-liturgical worship. The Korean Evangelical Holiness Church had received this revival movement and revival worship service through the International Holiness Union and the Oriental Mission Society. Before the Book of Worship was published in 1987 in memory of 80th year of the Korean Evangelical Holiness Church, the main stream of worship in the KEHC was featured as a non-liturgical worship. Worship service with sacrament was practised in the Sunday worship service solely planned to do the liturgical worship service by the circuit riders. The Book of Worship published in 1991 was deeply influenced by The Document of BEM: Baptism, Sacrament, and Order published by WCC. At this time, the Korean Evangelical Holiness Church started to realize the worldly penchant of the Christian worship service. However, the document of BEM, like a intermixture, is a aggregate in which all kinds of Christian worship traditions were intermingled like a mixture of sand with stone. Until 2004 year, this stream of Christian worship within the KEHC continually lasted. After 2004 year, however, the KEHC accepted the Christian worship originated from the Western Church tradition. Since the KEHC has positively accepted the right wing worship tradition of Roman Catholic Church, Eastern Orthodox Church, and the Church of England, the worship tradition of the KEHC, deeply influenced by frontier worship, Pentecostal worship tradition, and Quaker tradition, reached the balance between liturgical worship tradition and non-liturgical worship tradition. From the liturgical perspective, the worship service in the KEHC is similar to that of the United Methodist Church and the Reformed Church. Furthermore, in 2016 the Book of Worship published by the KEHC was dressed in the Fourfold Gospel Theology as the denominational theology of the KEHC. It is regrettable, however, that although Anaphora, annus liturgicus, and many kinds of liturgy are in harmony with theology of worship and theology of the KEHC (the Fourfold Gospel Theology), the Sunday worship service of the KEHC still follows the theological and liturgical perspective based on the Book of Worship in 2004. This study investigated the prototype of the Sunday worship service in harmony with the history of worship and the Wesleyan Fourfold Gospel Theology of Protestant Evangelicalism in the KEHC. Readers should pay attention to the fact that our worship context has a long distance from the worship context and the pastoral situation really practised the example sentence in the Book of Liturgy. however, this study understood the example sentence as the core of worship, which has been accumulated from generation to generation, and explored this example sentence. What to apply this illustrative sentence to the worship context depends on administrator’s understanding of the worship and spirituality. The harmony and balance between the voluntary and extemporaneous elements contained in the pentecostal baptism of the Holy Spirit in the KEHC’s theological tradition and the elements of the liturgical and prepared worship service depends on the role of the administrator. Hence, the worship service in the KEHC is still being modified and sought to discover the prototype of the worship in the KEHC. It is both pastor and congregation who should diligently study and hold a true worship service. 예배의 전통이라는 뜻이 과거로부터 이어 내려오는 상속된 예배 관습이라면, 예배의 전통은 답습하는 것 이외에 아무 변화를 허용하지 않을 것이다. 정교회의 예배가 그러하다. 그러나 예배의 전통이 상속된 예배의 관습뿐 아니라 신앙이라면 이야기가 달라진다. 신학적 의미가 가미된 예배의 전통은 상속된 예배의 관습과 신학적 대화를 하는 우리의 태도가 될 수 있다. E. H. 카아의 『역사란 무엇인가?』에서 역사란? “역사가와 사실이 상호 작용하는 끊임없는 대화” 라고 정의했던 것처럼, 기독교대한성결교회의 주일예배의 역사를 드러내는 일은 단순히 예배의 형식을 복원하는 것뿐 아니라 그 형식에 담긴 신학을 함께 밝혀서 오늘 예배드리는 우리의 삶의 자리와 대화하는 작업이어야 한다. 또한, 한 예배의 전통을 확인하기 위해서는 그 발단 지점에서부터 예배의 순서에 영향을 미친 여러 요소들을 확인할 뿐만 아니라 그것이 시간을 따라 흘러가면서 어떤 지류들과 때로 합류하고 때로 갈라지면서 서로 영향을 주고받았는지를 확인해야 한다. 이것은 지난한 작업이다. 이러한 작업을 통해서 기독교대한성결교회의 예배에 이르기까지 큰 물줄기를 형성하고 방향을 크게 굴절시킨 시대의 사람들이 드리던 예배의 신학적 의미들을 명확하게 하는 것은 한 예배의 독특한 특징들을 규명하는 일이다. 동시에 우리의 ‘신앙의 규범’(regula fidei )인 사중복음의 신학으로 조명한 결과가 예배의 형식 속에 담겨야 한다. 즉, 사중복음적 구조로 해석되어야 하고 예배 요소마다 담겨야하며, 기도의 내용으로 고백되어야 하다. 그때에 비로소 기독교대한성결교회의 주일예배라는 이름을 가질 수 있는 것이다. 우리가 드리고 있는 예배는 루터교예배도 아니고, 성공회 예배도 아니고, 장로교 예배도 아니고, 감리교 예배도 아니다. 이들과 어깨를 나란히 하고 가는 기독교대한 성결교회의 예배이다. 종교개혁자 루터와 칼빈, 영국의 존 웨슬리, 미국의 마틴 냅으로 대표되는 이들 모두가 지향하던 예배는 성서에 기초하고, 초대교회가 드리던 예배였다. 큰 틀에서 보면, 초대교회의 예배는 2-3세기에는 말씀예전과 성찬예전이라 는 2중구조로 예배를 드렸다. 기독교 박해가 끝나면서 4-6세기에는 말씀예전에서 분화된 입례예전과 성찬예전에서 분화된 파송예전이 합쳐져서 입례예전-말씀예전-성찬예전-파송예전이라는 4중구조의 예배로 드려진다. 중세를 거치면서 왜곡된 신학을 바로잡고자 하였던 루터는 예배의 형식을 수정하지는 않았으나 새 포도주를 새 가죽부대에 담는 것은 불가피했다. 종교개혁자들 이후로 성찬이 없는 말씀중심의 예배가 시작된다. 개혁자들은 변화하고자 하는 사회적 욕구와 지키고자 하는 기존의 세력 가운데 늘 중심을 잡아야했다. 루터는 가장 예전적인 로마 가톨릭 예배로부터 비예전적 방향으로 조금 이동시킨다. 마틴 부처의 영향을 받은 칼빈은 루터보다 조금 더 비예전적 방향으로 이동시킨다. 성공회의 영향을 받은 존 웨슬리는 루터와 칼빈 사이에 그의 예배를 위치시킨다. 그러나 18세기 미국의 독립전쟁으로 인해 존 웨슬리의 『주일예배서』(1784년)가 미국 감리교도에게 영향을 주지 못한다. 미국이라는 신세계에서 시작된 개척자예배(Frontier Worship )는 부흥운동의 바람을 타고 부흥집회라는 비예전적예배로 큰 전환을 이룬다. 만국성결연합과 동양선교회를 통해서 이후 한국성결교회가 전수받은 예배는 부흥집회였다. 따라서 초기부터 1987년 80주년 기념 『예식서』가 발행되기까지 기독교대한성결교회에서는 비예전적예배가 주류를 이루었다. 1991년 『예식서』는 세계교회협의회의 『BEM 문서: 세례, 성만찬, 직제』의 지대한 영향을 받았다. 여기서부터 기독교대한성결교회는 세계교회 예배의 흐름에 눈을 뜨게 된다. 그러나 BEM 문서는 서로 다른 전통들의 섞어놓은 집합체이여서 마치 혼합물과 같았다. 2004년 이후로는 서방교회 개신교 전통 위에 서게 된다. 로마가톨릭, 정교회, 성공회, 개척자예배, 오순절 심지어 퀘이커까지 다양한 영향을 받은 성결교회의 예배 전통이 비로소 중심을 잡게 된 것이다. 예식서 상(想)에서 기독교대한성결교회와 가장 비슷한 예배예전은 미연합감리교회와 북미개혁교회이다. 2016년에는 한 걸음 더 나아가 사중복음이라는 교단의 신학적 옷을 입게 되었다. 안타까운 것은 성찬기도문, 교회력, 각종 예식 등 대부분이 예배신학과 교단신학의 조화를 꾀했지만, 주일예배만큼은 2004년의 기조(基調)를 그대로 유지하고 있다. 따라서 본 연구는 예배의 역사와 개신교 복음주의 웨슬리안 사중복음이라는 교단의 신학적 입장을 조화시켜서 입례예전에는 중생의 신학이 반영되고, 말씀예전에는 성결의 신학이 반영되고, 성찬예전에는 신유의 신학이 반영되고, 파송예전에는 재림의 신학이 반영되도록 주일예배에 대한 연구 결과물을 제시하고 있는 것이다. 예식서의 예문은 현장 예배를 완전히 담아낼 수 없다. 이것을 예배현장에 적용하는 것은 오로지 집례자의 예배에 대한 이해와 영성에 달려 있다. 오순절적 뜨거운 성령세례 역사를 반영할 수 있는 자발적이고 즉흥적인 순간과 예전적이고 준비된 예배의 요소들의 조화는 집례자의 역할에 달려있다. 신령한 예배가 질서 있게 드려지도록 준비되었다. 진정으로 드리도록 뜨겁게 이끄는 것은 목회자와 회중들의 몫이다.