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Goodwin, Andrew,Goodwin, Kimberly M.,Wang, Weiyu,Yu, Yong-Guen,Lee, Jae-Suk,Mahurin, Shannon M.,Dai, Sheng,Mays, Jimmy W.,Kang, Nam-Goo American Chemical Society 2016 Macromolecules Vol.49 No.17
<P>Anionic polymerization is one of the most powerful techniques for preparation of well-defined polymers. However, this well-known and widely employed polymerization technique encounters major limitations for the polymerization of functional monomers containing heteroatoms. This work presents the anionic polymerization of 2-phenyl-5-(6-vinylpyridin-3-yl)-1,3,4-oxadiazole (VPyOzP), a heteroatom monomer that contains both oxadiazole and pyridine substituents within the same pendant group, using various initiating systems based on diphenylmethyl potassium (DPM-K) and triphenylmethyl potassium (TPM-K). Remarkably, well-defined poly(2-phenyl-5-(6-vinylpyridin-3-yl)-1,3,4-oxadiazole) (PVPyOzP) polymers having predicted molecular weights (MW) ranging from 2200 to 21 100 g/mol and polydispersity indices (PDI) ranging from 1.11 to 1.15 were prepared with TPM-K, without any additional additives, at -78 degrees C. The effect of temperature on the polymerization of PVPyOzP was also studied at -78, -45, 0, and 25 degrees C, and it was observed that increasing the polymerization temperature produced materials with unpredictable MWs and broader molecular weight distributions. Furthermore, the nucleophilicity of PVPyOzP was investigated through copolymerization with methyl methacrylate and acrylonitrile, where only living poly(methyl methacrylate) (PMMA) prepared by DPM-K/VPPy and in the absence of additives such as lithium chloride (LiCl) and diethyl zinc (ZnEt2) could be used to produce the well-defined block copolymer of PMMA-b-PVPyOzP. It was also demonstrated by sequential monomer addition that the nucleophilicity of living PVPyOzP is located between that of living PMMA and polyacrylonitrile (PAN). The pyridine moiety of the pendant group also allowed for quaternization and produced PQVPyOzP homopolymer using methyl iodide (CH3I) and bis(trifluoromethylsulfonyl)amide [Tf2N ]. The resulting charged polymer and counterion complexes were manipulated and investigated for potential use as membranes for carbon dioxide (CO2) capture.</P>
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Goodwin, Charles 연세대학교 신과대학 1968 신학논단 Vol.9·10 No.-
제이 · 엠 · 알레그로(J. M. allegron)는 하퍼 지(Harper's Magaine) 1966년도 8월호에 지금까지 논의된 바 없는, 사해사본에 관한 이야기를 발표했는데, 그는 그것을 기독자 사제로 단정한다고 결정적으로 주장했다. 그러한 논문들은 이미 오래전부터 발표되었을 뿐만 아니라, 앞으로도 계속해서 발표될 것으로 보이며 평신도들을 당황케 하는 일이 잦기 때문에 우리는 그러한 논문들을 논박하려고 한다. 그러나 만약 우리가 진지한 반박문을 쓰려면, 우리는 “자유 사상가”로 자처하는 어리석은 사람들에게 분수에 맞지 않는 찬사를 보내게 될 것이다. 그러므로 나는 여기서 온건한 반어법(Ironical Method)를 제시한다. 그래서 나는 잊혀진 하나의 논문을 반박하려고 할 뿐 아니라, 이러한 실례를 제시함으로서 소위 자유사상을 선전하는 논문들을 반박하려는 사람들이 단지 원문을 번역 하므로서 만으로도 그 오류를 즉시 지적 할 수 있기를 바란다.
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GOD'S VICTORY OVER SIN ACCORDING TO PAUL
Goodwin, Charles 연세대학교 신과대학 1997 신학논단 Vol.25 No.-
To recapitulate briefly is to risk making the theses sound cut and dried. But whatever is cut and dried cannot be the Gospel of Paul. Yet as the reader may need a brief outline of this paper, let us try to summarize it. The GOSPEL of Paul is the glad tidings that God has removed the barrier between God and man. The name of this barrier is God's WRATH. The paradox of Paul is that though he has a most poignant sense of SIN, he has no sense of guilt whatsoever. For Paul, Sin is neither :act nor a state, but a quasi-personal evil power. SIN, together with Death, the devils, the Law, and the Wrath of God, has enslaved mankind in a prison. This is the PLIGHT from which Christ came to deliver us. The ATONEMENT is the Reconciliation between God and man that Christ made by his death and resurrection. Though Paul once likens this act to a propitiatory sacrifice, that is only one of the figures he uses. His idea is not that of St. Anselm or today's conservative theologian, but rather that of the Church Fathers, who saw Christ's death and resurrection a triumph over the powers of evil, who were holding mankind in slavery. By Christ's death, Sin was condemned. It was C. Aulen's Christus Victor that claimed this view of the Atonement as triumph to be the classic form of the Doctrine. FAITH is not just formal orthodoxy. To see what Paul meant, let us observe that when one became a Christian, one "believed." In the first century, those who became Christians abandoned the purposes and standards of their past life and pinned all their hopes and trust on God as revealed in the Gospel. In baptism they died with Christ to self and rose with him to a new life of righteousness in the new family of the church. They could say with Paul, "I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of Go(who loved me and gave himself for me." I hope this understanding of what Paul meant by faith may be historically more accurate. JUSTIFICATION is neither "making righteous" nor passing a sentence of "not guilty" on persons for their past misdeeds, According to Deut. xxv 1, a judge handled a case when one party accused another. The judge decided the case by "justifying" the one party an"condemning" the other. In the case Paul is discussing, God is judge, Sin, accompanied by all her crew, claims her right to hold the other party, the believer in slavery. The believer, by turning his life over to Christ(i.e., by faith) claims that Christ has set him free. Since Christ by his death has condemned Sin, God declares her claims void, thereby justifying the believer. SALVATION is not the same as justification. The believer has believer has been justified; he hopes in future to receive salvation. The whole drama is God's work. from start to finish.
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On St. Paul's Idea of Justification
Goodwin, Charles 연세대학교 신과대학 1961 신학논단 Vol.6 No.-
In this paper, I shall try to make some suggestions for the better understanding of St. Paul's idea of justification. I agree with the usual interpretation that according to St. Paul a man is justified by being "declared righteous." But I have two points to suggest for the understanding of this idea. The first point is that in St. Paul, justification is completely different from the idea of forgiveness. The second point is that St. Paul conceived of justification in mythological terms. I do not think it casts any slur on the Apostle's name to describe his thought as mythological. Whenever we talk of the ultimate realities of the world or of religious experience, we have to express ourselves in mythological terms. Even physicists sometimes have to do the same. They explain a theory, not by telling exactly what reality is, but by using such images, figures of speech, and such ideas as can bring us some insight into the nature of realities that are really beyond our comprehension. But if we are to decide what St. Paul meant, we shall first have to decide which letters St. Paul wrote. I assume that he wrote the letters to the Romans, Corinthians, Galatians, Philippinas, the first to the Thessalonians, and the letter to Philemon. Ⅰ regard Ⅱ Thessalonians, Colossians, and Ephesians as doubtful, and the pastoral letters as spurions. Hebrews, of course does not even claim to be his. The speeches in Acts show at most a few fragments of Pauline language that the author had picked up. But for the most part they tell us more about St. Luke's thought than St. Paul's. What we find in the admittedly genuine Epistles is good evidence for the character of St. Paul's thought; if the doubtful Epistles confirm what we find, they give us further evidence either of what St. Paul thought or of hrow his followers understood him. But what we find only in the doubtful Epistles is not so much evidence about Paul's thought as further reason to suspect that they were written by somebody else.
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A NEGLECTED JEWEL AMONG THE PSALMS
Goodwin, Charles 연세대학교 신과대학 1993 신학논단 Vol.21 No.-
The Book of Psalms has won a secure place in Christian worship and private devotion. This collection of religious hymns, prayers, and other poems seems to have been comiled and for the most part written in the Greek period amon the poor and downtrodden among the Jews. It has been called "the Treasure of the Humble." Put together by untrained editors and copied by untrained scribes, it has its share of unwise choices, corrupt texts, and inept interpolations; it neverthless contains some of the most precious insights and expressions in the Old Testament. Since some of the Psalms are less valuable than others, it might seem better to select the best for worship and disregard the others. The trouble is that when the Roberend Clergy make their selection, they insist on using too frequently some of the second-rate materials and omitting several of the best.
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WHAT IS THE POINT OF THE BOOK OF JOB?
Goodwin, Charles 연세대학교 신과대학 1974 신학논단 Vol.12 No.-
It is a bold undertaking to interpret an author whose insight was as profound as that of the writer of the Book of Job. If he has been too deep for others, it is not too unlikely that he has been too deep for me. Yet in so far as I may have understood him aright, this paper shows why the author does not give us a solution(or at least a solution in rational terms) of the problem of evil. The problem of evil is not the problem he is trying to solve. Rather, the very existence of the problem of evil is the key to the solution of the problem he faces. He faces the 'wise men', who in their zel to defend the divine justice insist that suffering is always a punishment by God for sin. Thereby they (1) condemn the sufferer to feel himself an outast from man and from God, and (2) cut down their pupils' vision of the Infinite One to what can be circumscribed in their dogmas. To vindicate the sufferer from ostracism and the worshipper from a narrow conception of a comprehended God, the author presents the problem of evil. He introduces us (1) to an authentic innocent sufferer and lets us see the agony to which the dogma of retribution drives him. Then, (2) he gives us a revelation of God in his grandeur and mystery, whose purposes not merely transcend but even defy and flout man's understanding. The problem of evil - the apparent dysteleology in the world - refutes the notion that the wise men have ascertained the purposes of the All-wise. There is not necessary connection between sin and suffering, and no reason why there ought to be. The sufferer who thought himself unjustly banished from God's favour regains the comforts of religion. The problem of evil is thus the key to the solution to the author's problem. One may regret that instead of entering this now forgotten controversy, he did not give us a rational explanation of the existence of evil in a world created by a good deity. Such explanations have their uses, but the honest doubter, even if he can find no fallacy in their reasoning, may remain emotionally unconvinced either because they sound partisan, or simply because they are so logical. Yet even the doubter, in his pilgrimage from a weak faith that can stand only so long as it is sheltered from the facts, into a higher and grader vision of truth, strong eough to shelter him, may find inspiration in this ancient thinker, who just because he faced without flinching the grimmest and harshest tragedies of the universe, found therein the assurance not only of God's grandeur and mystery, but even of his justice and his love.
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