The Concept Design of the Stable Linkage Mechanism on the Rough Terrain

Dongkyu Choi,Seungmin Jung,Jongwon Kim 제어로봇시스템학회 2013 제어로봇시스템학회 국제학술대회 논문집 Vol.2013 No.10

The stabile metric of the mobile robots is uncommon in mobile robotics even though stability is important issue for a mobile robot to do its work. Therefore, it is difficult to compare stability of mobile robots on the rough terrain. This paper suggests the stability metric for wheel linkage mobile robots to compare robot’s stability on a rough terrain. The stability metric contain the limit height change, the limit angle change, and the height change of the center of mass of a robot when it overcomes a threshold. Well-known wheel linkage mobile robots are unified to compare their stability, and simulations are performed to calculate the robots stability. Base on the comparison, the new linkage mobile robot called “RHyMo” was suggested, and its stability also calculated. The RHyMo has lowest S.M. value, so that the robot has high stability on the rough terrain.

Growth and Stagnation of the Korean Church

Choi, Dongkyu 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The three factors the Korean church needs for health church growth are balance between the Gospel and culture, balance between quantitative and qualitative growth, and balance between social change and the spiritual change of individuals.

Impaired Osteogenesis of Disease-Specific Induced Pluripotent Stem Cells Derived from a CFC Syndrome Patient

Choi, Jung-Yun,Han, Kyu-Min,Kim, Dongkyu,Lee, Beom-Hee,Yoo, Han-Wook,Choi, Jin-Ho,Han, Yong-Mahn MDPI 2017 INTERNATIONAL JOURNAL OF MOLECULAR SCIENCES Vol.18 No.12

<P>Cardiofaciocutaneous (CFC) syndrome is a rare genetic disorder caused by mutations in the extracellular signal-regulated kinase (ERK) signaling. However, little is known about how aberrant ERK signaling is associated with the defective bone development manifested in most CFC syndrome patients. In this study, induced pluripotent stem cells (iPSCs) were generated from dermal fibroblasts of a CFC syndrome patient having rapidly accelerated fibrosarcoma kinase B (BRAF) gain-of-function mutation. CFC-iPSCs were differentiated into mesenchymal stem cells (CFC-MSCs) and further induced to osteoblasts in vitro. The osteogenic defects of CFC-MSCs were revealed by alkaline phosphatase activity assay, mineralization assay, quantitative real-time polymerase chain reaction (qRT-PCR), and western blotting. Osteogenesis of CFC-MSCs was attenuated compared to wild-type (WT)-MSCs. In addition to activated ERK signaling, increased p-SMAD2 and decreased p-SMAD1 were observed in CFC-MSCs during osteogenesis. The defective osteogenesis of CFC-MSCs was rescued by inhibition of ERK signaling and SMAD2 signaling or activation of SMAD1 signaling. Importantly, activation of ERK signaling and SMAD2 signaling or inhibition of SMAD1 signaling recapitulated the impaired osteogenesis in WT-MSCs. Our findings indicate that SMAD2 signaling and SMAD1 signaling as well as ERK signaling are responsible for defective early bone development in CFC syndrome, providing a novel insight on the pathological mechanism and therapeutic targets.</P>

A New Mobile Platform (RHyMo) for Smooth Movement on Rugged Terrain

Dongkyu Choi,Youngsoo Kim,Seungmin Jung,Jongwon Kim,Hwa Soo Kim IEEE 2016 IEEE/ASME transactions on mechatronics Vol.21 No.3

<P>This paper suggests a new performance metric for a mobile platform called as a posture variation index (PVI) to evaluate the smoothness of its movement, which is an important factor to predict undesired oscillations or shocks on a mobile platform while traveling on rugged terrain. The PVI consists of the height and pitch angle variations of center of mass of a mobile platform. By using the PVI, the movements of well-known mobile platforms are systematically analyzed. In order to ensure smooth movement as well as high terrainability on rugged terrain, a new mobile platform (RHyMo) is constructed on the basis of the kinematic and quasi-static analyses. The extensive experiments are carried out by using the RHyMo and the Rocker-Bogie platform on the artificial rugged terrain, which verify that in comparison with the Rocker-Bogie platform, the average and maximum height variations of RHyMo are reduced by 12.72% and 5.96%, respectively. Moreover, the average and maximum pitch angle variations of RHyMo are significantly reduced by 65.87% and 60.53%, respectively. The terrainability of RHyMo against a high step and steep stairs is improved with the help of the track mechanism installed in the front linkage.</P>

실천신학 : 현장 지향적 신학교육과정에 관한 연구 -목회학석사과정(M.Div.)을 중심으로

최동규 ( Dongkyu Choi ) 서울신학대학교 기독교신학연구소 2015 神學과 宣敎 Vol.47 No.-

본 논문의 목적은 상아탑의 학문과 목회현장 사이의 괴리 현상이 심각한 오늘의 현실을 극복하기 위한 목회학석사과정(Master of Divinity)을 중심으로 한 현장 지향적 신학교육과정을 연구하는 것이다. 이를 위해 먼저 현장 지향적 신학교육과정 개발의 필요성을 논하고, 현장 지향적 신학교육과정의 기본원리를 살펴본 뒤 현장 지향적 신학교육을 위해 몇 가지 제언을 하였다. 현장 지향적 신학교육과정이 개발되어야 할 필요성은 (1) 우선적으로 오늘의 교회들이 세상에 복음의 영향력을 끼치지 못하고 있다는 현실 인식으로부터 출발한다. 또한 (2) 신학생들이 목회할 대상과 환경이 현재와 많이 다를 것이라는 사회문화적 인식, (3) 지나치게 학문화된 신학교육의 문제점, (4) 지역교회들의 성장과 부흥을 위한 신학교육이 부재하다는 점을 지적할 수 있다. 현장 지향적 신학교육과정을 위해서는 기본적으로 성경, 교회의 성찰, 개인의 경험, 세상이라는 네 가지 요소가 필요하다. 이 네 가지 요소들은 실천신학의 관점에 의해 서로 유기적으로 통합될 때 온전해질수 있다. 특히 이론과 실천을 통합적으로 이해하는 사고방식이 신학교육에 절실하게 요구된다. 또한 신학교육은 단지 이론만을 배우는 과정이 아니라 신앙성숙을 경험하는 과정이 되어야 한다. 이를 위해서는 신학교육이 목회 안에서 학습해 나가는 과정(learning-in-ministry)이 되는 새로운 패러다임이 필요하다. 더 나아가 신학교육은 신학생들이 탁월한 목회리더십을 형성할 수 있는 과정이 되어야 한다. 이를 실현하기 위해서 현장을 중시하는 과목들이 신학 커리큘럼에 전진 배치되고 다양한 목회훈련이 교육과정에 반영되어야 한다. 그리고 그 과목들은 문화적 변화가 반영된 것들이어야 한다. 마지막으로, 필자는 위에서 제시된 신학교육과정의 기본원리들을 바탕으로 목회학석사 학위과정을 위해 몇 가지 실제적인 제언을 하였다. 그것은 (1) 커리큘럼의 연차별 구분, (2) 통합적, 전인적 영성훈련을 위한 전원 생활관 입소, (3) 첫 학기에 은사발견, 진로상담, 학습디자인 실시, (4) 세분화된 사역전공 시스템, (5) 개인의 신앙성숙과 관련된 기초과목들 개발, (6) 새로운 필요에 따른 실천적 과목개발 장려, (7) 간학문적인(interdisciplinary) 특성을 반영한 새로운 과목들, (8) 교학협력 차원에서 인턴십(internship) 프로그램의 개발로 요약할 수 있다. The purpose of this paper is to study on a field-oriented theological education process focusing on pastoral practices and leadership to overcome the estrangement between ivory towers and ministerial fields. To accomplish this purpose, I examined the necessity to develop a field-oriented theological education process, investigated its fundamental principles, and suggested some practical ideas for it. In relation to the necessity of field-oriented theological education process, I presented four reasons for my argument: (1) today’s churches have not had good effects on the world from a social perspective; (2) seminary students will be subjected to a harsh environment in their future ministerial fields, unlike today; (3) current theological educations are excessively leaning to academic study; and (4) current curriculums do not much emphasize on the growth and revival in the local church. The field-oriented theological education process basically needs four elements: the Bible, the church’s reflection, individual experiences, and the world. These four elements can be made whole when they organically integrate each other from practical theology. It also requires the way of thinking to understand theory and practice holistically. In the theological education, students learn not only diverse theories but also experience the maturity of Christian faith. They also go through the process of forming pastoral leadership in the learning-in-ministry. To realize these ideas, field-oriented courses must be forward deployed and diverse pastoral training programs must be reflected in seminary curriculums. It is of course that such courses should be appropriate to cultural changes. Lastly, I gave some practical suggestions for the Master of Divinity program based on basic principles above: (1) We need three-steps curriculum; (2) all students must enter a monasterial dormitory for integrated spiritual disciplines; (3) they must take a class of discovering spiritual gifts, career counselling, and course design; (4) they need detailed special ministries systems; (5) basic courses related to personal pietistic disciplines need to be developed; (6) practical courses according to new circumstances need to be developed; (7) interdisciplinary courses need to be developed; and (8) internship programs need to be developed at the level of seminary-church corporation.

초기 한국교회 개척방법론으로서의 네비우스 정책과 평가

최동규(Dongkyu Choi) 한국선교신학회 2013 선교신학 Vol.34 No.-

The early Korean church had experienced rapid growth and revival. What caused this phenomenon? What are its driving forces? Though so far there have been many papers on the quantitative growth of the Korean church, there are almost none which deals with it from the perspective of church planting. Therefore, in this paper, I tried to evaluate the Nevius Plan as a church planting theory that enabled the early Korean church to grow rapidly. As a result of this study, I found that the Nevius Plan as a church planting method has some strengths and weaknesses. The Nevius Plan is positive in that it enhances greatly the spontaneity of believers on the basis of Three-self Principle-self-support, self-governance, and self-propaganda. However, it is not an absolute principle that can unconditionally be applied in every condition. In addition, it is wrong to place the responsibility of evangelism and church planting on only native people. Such interpretation is a distortion of the Nevius Plan. This would be demonstrated by the supportive argument that when considering Adams Evangelistic Fund, the Nevius Plan did not collide with strategic fund supports. When the Nevius Plan based on Three-self Principle was introduced to missionaries in Korea, it was indigenized into a church planting method focused on self-support and self-propaganda. As a church planting theory, it regarded the church as an organic community full of vitality and pursued establishing indigenous churches in their own culture. Three-self Principle functioned as a concrete method for church planting. However, it should not be recognized as an end in itself or an absolute theory, rather it should be applied appropriately in a certain circumstance in which local churches existed. In his writing, John Nevius also agrees that supporting fund should be invested to several ministries such as school, and to hire paid workers in case of need. Therefore, to believe that the Nevius Plan insists on leaving the responsibility of evangelism and church planting to native people without any outer fund, is a distorted interpretation. As the Nevius Plan was applied all over the country, Adams Evangelistic Fund, which had a marked effect on church planting ministry in Taegu area, demonstrates how the Nevius Plan as a indigenous church planting theory could be harmonized with fund support. Three-self Principle is the important foundation for indigenous church planting. The Nevius Plan makes church planting not a humanistic enterprise but a dynamic work led by the Holy Spirit. On the other hand, if funds in the strategic church planting support workers devoted to the Three-self spirit, it will heighten the intensity of effect more than the case of when everything is left to only native people will. It is of course that beneficiaries' sense of independence is necessary in this case.

선교적 교회의 평신도들을 위한 사도직 이해

최동규(Dongkyu Choi) 한국선교신학회 2016 선교신학 Vol.41 No.-

오늘날 선교적 교회에 관한 논의와 실천이 활발하게 이루어지고 있지만 선교적 교회에서 중심적인 역할을 하는 평신도들의 정체성과 역할은 충분히 연구되지 않고 있다. 선교적 교회의 평신도들은 자신의 사도적 정체성을 올바르게 인식하고, 이웃과 지역사회, 직장을 포함하는 일상적 삶에서 하나님의 선교적 백성으로서 하나님의 선교에 참여해야 한다. 이를 위해 본 논문은 한국교회 평신도들의 신앙의식이 가지고 있는 문제들을 살펴보고, 신학적인 관점에서 사도직의 의미를 탐구하고, 실천적으로 평신도 사도직이 어떻게 현장에서 전개되는지를 논하였다. 한국교회에서 평신도들은 수동적이고 단순히 예배당 중심적인 신앙생활에 익숙하며, 선교적 사명의식이 빈약한 편이다. 이런 문제의 근원에는 성직주의와 성속 이원론이라는 왜곡된 신학적 관념이 있다. 이 두 가지 신학적 관념은 평신도들로 하여금 사도직이 오직 목회자들에게만 부여된 것일 뿐 자신들과는 무관하다고 생각하게 만든다. 성경적으로 열두 사도와 기타 사도들의 사역을 살펴볼 때, 사도직은 예수 그리스도의 부활을 증거하는 사명과 깊이 관련되어 있다. 그러나 보편적 사도직의 관점에서 사도직은 근본적으로 어떤 직위나 인물에게 주어진 것이 아니라 교회에 속한 모든 그리스도인에게 주어진 것으로 이해된다. 반면에 은사로서의 사도는, 그것이 희생과 모험을 필요로 하는 일이든지 일상적 삶에서의 복음증거를 뜻하든지 간에, 일반적으로 하나님의 선교를 위해 보내심을 받은 사람들을 가리킨다. 사도적 교회는 이런 사도직의 의미를 깨닫고 하나님의 선교적 백성으로 살아가는 사람들의 공동체를 말한다. 마지막으로, 평신도 사도직을 올바로 세우기 위해서는 하나님의 선교적 부르심이 단지 목회자들에게만 해당되는 것이 아니라 평신도들에게도 동일하게 해당된다는 사고방식이 필요하다. 그들의 사도직은 일상적 생활로부터 사도적 사역에 이르기까지 다양하게 적용될 수있다. Today the missional church is being lively discussed and practiced. Nevertheless, the identity and functions of ordinary believers, playing a central role in it, are not being sufficiently studied. Ordinary believers of the missional church should recognize their apostolic identity and participate in God’s mission as His missional people in their everyday life including neighborhoods, local communities, and works. Related to such a purpose, this study is to search major problems that are in the faith consciousness of ordinary believers in the Korean church, to examine meanings of apostolate from a theological perspective, and to argue how ordinary believers’ apostolate should be carried out in the context of life. So far, Korean ordinary believers have lived with a passive faith and a simply chapel-oriented attitude. Therefore, their consciousness of missional calling is so weak. There are two wrong theological ideas in these problems: clericalism and sacred-secular dichotomy. These two ideas make ordinary believers think that apostolate is gifted to pastors only, not to them. Biblically looking at works of the twelve apostles and others, apostolate is certainly connected to the mission to witness Jesus Christ’s resurrection. However, it is basically understood as given to all members of the church, not to particular offices or figures, from the universal apostolate. Whereas apostle as a gift, whether it needs great sacrifice and adventure or it means evangelistic witness in everyday life, generally refers to people who are sent to carry out God’s mission. The apostolic church means a faith community of those who realize the meanings of apostolate and live as God’s missional people. Lastly, to establish ordinary believers’ apostolate right, we need the thought that God’s missional calling is applicable to not only pastors but also ordinary believers. Ways that ordinary believers’ apostolate is embodied are very diverse from daily life-based expressions to apostolic ministries.

선교적 교회개척의 의미와 신학적 근거

최동규(Choi Dongkyu) 한국선교신학회 2011 선교신학 Vol.28 No.-

The intention of this thesis is to explain the concept of missional church planting and explore its theological foundations. The concept is designed to draw out effective practices for church planting based on the proposition that the church is intrinsically missional. In my opinion, the biggest problem of the Korean church’s church planting ministries is the lack of theological reflection. The Korean church has focused only on techniques and methods of church planting, most of them being reckless. However, such reckless methods have stopped working since the 1990s when the Korean church began to stagnate and lose its social influence. In addition, there is a need for new paradigms that are better suited to the spread of postmodern culture in the Korean society. Church planting is a core ministry in evangelizing to the world according to God’s will. However, it could be an obstacle to God’s mission if it falls into ecclesiastical expansionism without the right missiological perspective. In order to construct the concept of missional church planting, I suggest five key thoughts: (1) creative ministries beyond mere church planting, (2) recognizing the missional essence of the church, (3) orienting towards the fulfillment of the Great Commission, (4) adjusting to the cultural environment, (5) growing dynamically and reproducing daughter churches. I also suggest the concepts of both the organic church and the missional church for constructing the ecclesiology of missional church planting. On one hand, an organic church based on the biblical concept of ‘the body of Christ’ secures healthy growth from its organic life and inner dynamics; as a natural result, it emphasizes planting new churches. The church as an organism has a duty of reproducing other churches; such a duty is divided into hiving off and supporting. On the other hand, a missional church is founded on the fact that mother churches as well as newly planted churches have an apostolic mandate toward the world. Furthermore, the concept of missional churches plays a role of a rudder, explaining what a church should be, what it should do, and how it should organize itself for the purpose of performing its apostolate.

초등학생의 자아관에 영향을 미치는 변인 분석

최동규(Choi, Dongkyu),배홍(Bae hong),주동범(Ju, Dongbeom) 한국열린교육학회 2014 열린교육연구 Vol.22 No.3

본 연구의 목적은 한국청소년정책연구원에서 수행한 한국청소년패널조사(KYPS)Ⅳ-초등3차 자료를 사용하여 초등학생의 자아관에 영향을 미치는 변인을 알아보는 것이다. 선행연구 및 이론에 기초하여 본 연구에 포함된 변인군은 크게 학생배경 변인군, 부모님과의 관계 변인군, 학교생활 변인군이었다. 본 연구에서는 초등 3차년도 학생 설문지와 학부모 설문지를 포함하여 초등학교 6학년 2,844명 중에서 모든 결측치를 제외한 1,654명을 최종 분석에 사용하였다. 본 연구의 목적을 달성하기 위해 데이터 분석방법은 크게 2가지 방법으로 이루어졌다. 첫째, 기술통계(descriptive statistics) 및 상관분석으로 연구에 포함된 변인들에 대한 평균 및 표준편차와 종속변인(자아관)과 독립변인간의 상관계수가 산출되었다. 둘째, 중다회귀분석(multiple regression analysis)으로 독립변인들이 종속변인(자아관)에 미치는 영향을 알아보기 위해 3개의 모형을 설정하였다. 분석결과, 3개의 변인군 모두 자아관에 통계적으로 유의미한 영향을 미친 가운데, 가장 중요한 변인은 학생배경 변인군에서는 학생교육포부수준이, 부모님과의 관계 변인군에서는 서로를 잘 이해하는 것이, 학교생활 변인군에서는 학교에서 느끼는 외로움으로 나타나 이에 대한 시사점 및 제언이 논의되었다. The purpose of this study was to analyze variables affecting the elementary school student's self-concept using Korea Youth Panel Survey (KYPS) Ⅳ-elementary school third data which was performed by National Youth Policy Institute (NYPI). Based on previous research and theory, the variables in the study were: (1) a student background variable, (2) a relation to parents variable, and (3) a school life variable. In the study, 1,654 cases among 2,844 cases included in elementary school third student survey and parents' survey were used in final analysis. In order to achieve the aims of the study, two data analysis methods were used. Firstly, descriptive statistics and correlation analysis were used for calculating mean and standard deviation on variables in the study and correlation coefficients between dependent variable (self-concept) and independent variables. Secondly, multiple regression analysis was used for exploring the influence of independent variables on dependent variable making three models. The main results were as follows. All three variable groups (student background, relation to parents, and school life) had statistically significant influence on self-concept. More specifically, student educational aspiration for the student background variable group, understanding each other well for the parents' variable group, and loneliness in school for the school life variable group were the most important variables. Some suggestions about the main results of the study were discussed.

코로나19 사태로 인한 뉴노멀 시대의 목회

최동규(Dongkyu Choi) 장로회신학대학교 세계선교연구원 2020 선교와 신학 Vol.52 No.-

본 논문은 코로나19 바이러스가 전 세계적으로 대유행하면서 새롭게 등장한 뉴노멀 시대에 달라진 기독교 목회 패러다임의 방향과 그 패러다임에 따른 구체적인 목회적 이슈들을 살펴보는 것을 목적으로 삼고 있다. 바이러스 감염에 대한 우려 때문에 사회적 거리두기와 비대면 커뮤니케이션이 강조되는 사회적 조건은 사람들의 삶의 양식을 크게 바꾸어 놓았으며 기독교 목회에도 상당한 영향을 미치고 있다. 코로나19 사태로 인해 생겨난 성찰적 환경은 한국 교회에 새로운 목회 패러다임을 생각할 수 있는 기회를 제공해 주고 있는데, 그것은 크게 다음과 같은 여섯 가지로 요약된다. (1) 비대면 커뮤니케이션 역량의 강화, (2) 건물 중심의 목회에서 사람 중심의 목회로의 변화, (3) 모이는 교회와 흩어지는 교회의 균형, (4) 목회자에게 의존하는 신앙에서 스스로 책임지는 신앙으로의 변화, (5) 집단 중심의 목회에서 한 영혼에게 집중하는 질적인 목회로의 변화, (6) 내적 역동성과 선교적 본질을 회복하는 목회의 균형. The purpose of this thesis is to examine the direction of the Christian ministry paradigm that has changed in the New Normal era, which has emerged as a result of the global pandemic of the Corona 19 virus, and specific pastoral issues according to the paradigm. The social conditions in which social distancing and non-face-to-face communication are emphasized because of concerns about viral infection have greatly changed the way people live and have a significant impact on Christian ministry. The reflective environment created by the Corona 19 incident provides Korean churches with an opportunity to think of a new pastoral paradigm, which can be broadly summarized into the following six: (1) reinforcement of non-face-to-face communication capabilities, (2) change from building-centered ministry to people-centered ministry, (3) balance between congregation and scattered churches, (4) Change from faith dependent on pastor to self-responsible faith, (5) change from group-centered pastoral to qualitative pastoral focus on one soul, and (6) balance of ministry to restore internal dynamics of the church and its missional essence.