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Saw, In-sawn 聖潔大學校 聖潔神學硏究所 2002 聖潔神學硏究 Vol.7 No.-
본 논문에서는 로마서 10:1-13에 대해서 석의 작업을 하였다. 바울은 이 본문에서 의에 이르는 유일한 길은 부활하신 분으로서의 예수 그리스도에 대한 믿음에 의한 것임을 밝힌다. 좋은 소식은 모든 사람 가까이 있다. 그의 이름을 부르는 사람은 누구든지 구원을 받을 것이다. 그리스도는 의의 길로서의 율법을 끝내셨다. 예수는 주이시다라는 공적인 고백과 하나님이 그를 죽은 자들 가운데서 살리셨다는 마음의 믿음이야말로 의에 이르는 유일한 길이다.
A Prototype Information System for Tuberculosis Patients
Seow Hoon Saw,Kok Boon Chong,Seow Hui Saw 대한전자공학회 2019 IEIE Transactions on Smart Processing & Computing Vol.8 No.6
Tuberculosis (TB) causes millions of deaths every year globally. The contributing factors are delayed presentation of signs and symptoms, inaccurate diagnosis, and postponement of treatment. It is worsened by the lack of a competent information system to manage TB clinical and laboratory data of the patients. Despite the common usage of information systems in the hospital setup, their importance in TB control has only recently been recognized. An effective system for TB patient data is still needed to ease inter-facility communication. The goal of such a system is to rapidly report on and detect infections or outbreaks, as well as to plan interventions. This paper demonstrates development of a paperless prototype information system that collects, stores, and manages information on TB patients, and delivers it between clinics, radiology departments, and diagnosis laboratories. This green system is environmentally friendly because all documentation is digitized. In addition, the use of automation minimizes human error.
Saw, Shee-Sho 한국민중신학회 2014 Madang: Journal of Contextual Theology Vol.0 No.21
Today Myanmar is a multi-racial and multi-religious country and has anestimated population of 60 million people. The population is comprised ofsome 135 ethnic groups speaking 106 languages and living together underthe generic name, the Republic of the Union of Myanmar. The civil war inMyanmar has lasted for 64 years, from 1949 until now. Today the people(Lu Du) of Myanmar are powerless and cry for justice and peace. Thispaper proposes a theology appropriate for the Lu Du by tracing thecorrelation between Jesus and the Lu Du. It builds on the work of Minjungand Dalit theologians to emphasize the importance of the historical event ofthe cross of Jesus for interpreting the suffering of the Lu Du. It also stressesthe place of a theology of the Holy Spirit in the context of Myanmar. Finally, it describes the significance of the resurrection of Jesus as ahistorical event which gives motivation and hope to Lu Du to work for andclaim the promise of their special place in the Reign of God. The imagery ofGod’s Reign provides a concrete aspiration for an ecumenical journeytowards justice, unity and peace. Building a peaceful community inMyanmar is not the sole responsibility of Christians, Buddhists, Muslims orpeople of other faiths. In fact, the Holy Spirit is a primary force in themovements of Lu Du from the beginning. The Holy Spirit motivates andpersuades the Lu Du for freedom as it is the ultimate Will of God. It shouldbe the product of peaceful transformation of the poor - empoweringindividuals and building relationships.
Saw Shee Sho 성공회대학교 신학연구소 2014 Madang: Journal of Contextual Theology Vol.21 No.-
What is Lu Du Theology? I would like to answer this question in at least three different ways. The first answer is that it is a theology about the Lu Du, the term used to describe the masses of the people of Myanmar who have experienced oppression and political and socio-economic injustice. Hence it is theological reflection on Christian responsibility in the context of the concrete situation which creates the experience of the suffering of Lu Du people. Secondly, the answer may be that it is a theology for the suffering of Lu Du or theology of the message addressed to the suffering of Lu Du people and to which they seem to be responding. Thirdly, the answer may be that it is a theology from the Lu Du, the theology through which they themselves would like to rediscover the new meaning of life for the people living in a society which is oppressive and politically and socio-economically unjust, thus producing a liberation theology unique to Myanmar.