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한동구(Dong Gu Han),김덕영(Duk Young Kim),여성훈(Sung Hun Yee) 한국기독교학회 2003 한국기독교신학논총 Vol.27 No.-
Due to ‘five days’ working a week’ enacted recently in Korea, the working hours get reduced whereas the leisure time increases. This research pursues the social - educational role of the church for making more social - educational use of the leisure time. Therefore, this research studies the(social -)educational functions of the sabbath from ancient until today. But this paper covers only the Old Testament. This research focuses on(1) the origin of the sabbath(2) the historical studies on the meaning of the sabbath(3) the religious education of the sabbath in ancient Israel. (1) During monarchial period of ancient Israel, the sabbath was usually the day of full-moon and functioned as only a religious festival(cf. 1 King 4 : 23 ; Is 1 : 13 and Am 8 : 5). The sabbath is the day of rest which turns in every seventh day. Various theories for the origin of the sabbath have been suggested, but are not thoroughly probed. It is also sceptical that the sabbath, as a resting day in every 7th day, should be very ancient in the Israelite history. I argue that the sabbath stemmed from within Israel and depended on deuteronomic tradition. The sabbath laws in the Decalogue of the book Deuteronomy(Dtn 5 : 12 - 15) regulate to work for six days and to rest on the 7th day, the sabbath. The purpose and reason of institutionalizing the sabbath day, which meant to have rest on the 7th day periodically, was to take care of the social minorities. By keeping the Sabbath, attendants of a divine service could be easily counted. On the Sabbath worship, lots of social minorities are joined. (2) The meaning of the sabbath has been changed variously in the history of Israel. During the exile, the sabbath as well as the circumcision became an important law. The Babylonian deportees developed individual and invisible forms for preserving their faith. The sabbath and the circumcision were traditional religious customs in Israel(cf. Ez 20 ; Jer 31 : 2 ; Ex 16 : 5 ; Lev 19 : 3 ; 19 : 30 ; 26 : 2). But in exilic period, the sabbath and the circumcision functioned as the means of resisting against Babylon indirectly. During the exile, the sabbath was also recognized as a symbol of salvation. Israelite developed more specifically the sabbath laws and involved with the salvational history of creation.(cf. Gen, 1- 3 ; Ex 20 : 8 -11). Genesis 2 : 1- 3 shows that God s activity of creation is completed on the sabbath day by God s taking rest. This is a proclamation that a new world and order which had been established through the activities of creation will be preserved and maintained. The new community between God and human has been formed and maintained through the sabbath. Through institutionalizing the sabbath, the salvational history of God has been succeeded and new life -energy has been empowered. During the post -exilic Israelite community, laws appeared as a symbol for the discrete Israelite society and keeping the sabbath became the most important part. (3) The Sabbath and festivals consisted of essential parts of religious education. The enactment of such educational purposes could be found in religious activities of the synagogue than in the worship of Jerusalem temple. The traditional root of the Bible education keeping the sabbath or festivals originates from the deuteronomic reformation movement which opened the way of rationalizing the Yahweh-faith. The authentic development of the Bible education can be discovered from theological reflection during the exile. God’ s words that had been proclaimed orally were written down. The Chronicles easily shows that(Yahweh’s) laws consists of a subject of education. Like this, the education of the laws through Levites became the root of the worship in the synagogue where to recite and interpret the laws were made. In ancient Israel the sabbath and the festivals took charge of religious education. This tradition has been kept thoroughly until today. Nevertheless, the sabbath and the festivals are st
배정이(Jeong Yee Bae)(裵井珥),정상태(Sang Tae Jeong)(鄭尙泰),노맹석(Maeng Seok Noh)(盧孟錫),손혜숙(Hae Sook Sohn)(孫惠淑),홍주희(Ju Hee Hong)(洪周希),염석란(Seok Ran Yeom)(廉釋蘭),김태구(Tae Gu Kim)(金泰九),마창수(Chang Su Ma)(馬昌守),김윤정(Yoon Jung 위기관리 이론과 실천 2011 Crisisonomy Vol.7 No.1
본 연구는 노인의 손상사망의 주요원인이 되고 있는 낙상사고 예방을 위한 기초자료조사로서, 부산시에 소재하고 있는 경로당 1,949개소 중 지역배분을 고려한 1/5 계통추출 방법으로 389개소를 선정하여 각 구군별로 안전실태를 조사하였다. 본 연구 결과는 95% 신뢰수준 하에서 오차한계 ±4.0% 로 본 연구 결과는 국가통계(승인번호 : 통계협력과09007)로 승인받은 바 있다. 경로당 안전실태 조사 항목은 총 28개 문항으로 실외 5문항, 실내계단 4문항, 현관 2문항, 거실/방 3문항, 욕실/화장실 4문항, 소화/대피시설 10문항으로 방문조사를 통하여 실시하였다. 분석 결과, 경로당의 실외 및 실내계단의 안전시설면에서는 전체적으로 경로당의 출입구에 야간조명과 센서 혹은 스위치 설치는 양호한 편이나 계단의 난간이나 미끄럼 방지장치는 매우 미흡하였고, 응급사태발생시를 대비한 긴급전화번호의 부착이나 변기 옆 손잡이 및 비상벨의 설치율도 극히 저조하였다. 특히 본 연구를 통하여 경로당의 소화 및 대피 시설은 상대적으로 매우 열악하다는 사실을 확인할 수 있었는데, 구급함과 연기감지기, 화재경보기, 가스누설 경보기, 구조대의 구비 및 자동화 소화설비는 거의 갖추어있지 않아 화재발생시 인명 피해가 우려된다. 결론적으로 부산광역시의 경로당 내에서의 노인의 낙상 및 화재 등 안전사고 예방을 위해서는 기본적인 안전시설의 보완이 시급하다고 할 수 있다. 따라서 노인을 대상으로 한 안전의식 증진 교육, 낙상예방 체조 등 운동 프로그램의 개발 및 보급 등으로 노인 손상예방과 안전증진을 위한 정책과 시설 개선 등 노력이 필요하다. Accidents involving elderly are an important cause of death and disability. They also have enormous financial implications The objective of this study was to investigate the safety facilities of senior citizen centers (Kyongrodang) in Busan. Methods: This descriptive study conducted visit-surveys with organized questionnaires and sampled 389 Kyongrodang in Busan. Data collected was analyzed descriptive statistics SPSS/WIN 17.0. Results: Findings revealed that gas leak sensor, fire alarm, smoke detector, sprinkler were not properly installed in almost senior citizen centers. The installations of first-aid kit and fire extinguisher are needed for elderly safety promotion, Conclusion: In senior citizens' centers, fall prevention safety education should be activated as a injury prevention program. This study gave a very useful and important data to prepare accident prevention program and to prepare accident prevention strategies.
( Ji-eun Park ),( Song Yee Kim ),( Joo Han Song ),( Hyo-chae Paik ),( Jin Gu Lee ),( Ah Young Leem ),( Kyung Soo Chung ),( Young Sam Kim ),( Se Kyu Kim ),( Joon Chang ),( Moo Suk Park ) 대한결핵 및 호흡기학회 2016 대한결핵 및 호흡기학회 추계학술대회 초록집 Vol.121 No.-
Introduction: The prognosis and treatment of connective tissue disease related ILD (CTD-ILD) can be dissimilar from that of other forms of ILD, such as idiopathic pulmonary fibrosis (IPF). Therefore, lung transplantation for CTD-ILD remains contentious. This study was undertaken to evaluate the outcomes for CTD-ILD compared to IPF after lung transplantation. Method: We investigate a single-center retrospective study including lung transplantation recipients with CTD-ILD or IPF at tertiary hospital in South Korea between October 2012 and June 2016. Result: 19 patients with CTD-ILD underwent lung transplantation. Dermatomyositis/Polymyositis related ILD and Rheumatoid arthritis related ILD was the highest in 5(26.3%) patients each. Survival rate at 3 month, 6 month and 1 year post-transplantation was 100%, 83.3% and 81.8%. 1(9.1%) patient has increased activity of CTD after transplantation. Of the patients who survived more than 1 year after transplant, CTD-ILD (n=11) and age-and sex-matched IPF (n=11) was compared in a direct. The CTD-ILD group included fewer former smokers (37.3 vs. 72.7, p=0.033) compared with the IPF group. And pulmonary hypertension was more frequent in patients with CTD-ILD than in patients with IPF, although this difference was not statistically significant (62.5% vs. 42.9%, p=0.447). Over the following first year, there was no significant difference in survival between groups (81.8% vs. 100%, p=0.138). Conclusion: Patients with CTD-ILD who are recipients of lung transplantation experience similar survival rate compared with those with IPF.