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장준철 전남사학회 2002 역사학연구 Vol.19 No.-
Excommunication, compound word of 'ex' and 'communicatio' means exclusion out of the communion. It was a compulsive censure imposed on heresy, violation of church law, perjury. Excommunication of the middle ages originated from the customs of Hebrew society and early christian church. Hebrew society showed an effort to make solidarity and to keep purity of people, setting sinners, culprits, and unchaste people apart from community. Upon the traditional custom the ban was strengthened in their society. On the other hand, anathema and ban in the early church was one of the most significant instruments for the 1011411men1 ☞』 spiritual society and the sustentation of church authority. It was considered the power of discipline to be conferred by Christ to the Apostles. The discipline and censure in the age o( the Apostles were basic principles for medieval church. Excommunication was the most serious punishment which pope, bishop, universal council could sentence in dealing with the people who violated canon law and restricted the church authority. Excommunication sentenced by the spiritual power was to limit the spiritual life of excommunicate in christian community. It, however, resulted in limiting the temporal life, taking out his wealth, position and security. In the middle ages there were numerous people who were outlawed and lost lawsuit rights and feudal privileges by the sentence of excommunication. Especially when the struggle between the secular power and papacy was bitter, papacy utilized excommunication as a compulsory sword. Through the systematic collection and organization of decretals in the high middle ages legal interpretation and regulation of excommunication was actualized in detail. At least, the sentence of excommunication and formal procedure of its enforcement were very significant in the aspect of law of the middle ages.
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중세 수도원의 클라모르(clamor): 외침에서 탄원기도로의 변천
장준철 한국세계문화사학회 2012 세계 역사와 문화 연구 Vol.0 No.27
Clamor refers to ‘outcry,’ or ‘shouting’ in Roman language. It was used as a juridical term as well as a legal term. Romans used the word ‘clamor’ to make a plea and complain to the court. Clamor became more specified, implying legal significance in the Middle Ages. It can be confirmed through legal clamor rendered in the charters and capitulary which were issued by Carolingian kings and judges. 11th century charters written in west France showed the cases of clamor appealing to secular powers. These charters were related to the depredations of monastery properties. After hearing from both sides in the placitum local lords who accepted clamor made decisions similar to the sentence of court. Although clamor was not a public court of justice, the procedure of hearing and decision making conveyed a judicial character. In the later tenth century, monks realized that they could not protect their properties and community from the trespassing of laity and the domination of local bishops by relying on juridical clamor. So they showed an inclination to make clamor addressed to God and patron saints for help instead of depending on human institutions Monastic clamor was settled as a type of liturgy in the late 11th century. Customs collection which was written by Bernard of Cluny in 1075 included a subject title “under the predicaments how clamor to be made before people and to God” in which introduced a procedure of liturgical clamor in detail. Clamor as a liturgy was performed in conjunction with ‘humiliation of relics.’ Ministers of the church cover the pavement before the altar with a coarse cloth, and on this they place the crucifix, the text of Gospels, and the relics of saints. Humiliation of relics and malediction were significant components of liturgy with clamor. It can be said that performance of the mixed procession clamor projected onto God was established as a definite type of liturgy in the late 11th century. (Wonkwang University)
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장준철,신수혜,한승규,김우경 대한성형외과학회 2011 Archives of Plastic Surgery Vol.38 No.1
Purpose: Currently, soft tissue filler products based on hyaluronic acid are widely used. they are safe, effective, and convenient to be used compared with bovine collagens. However, all commercially available hyaluronic acid based fillers in Korea are imported ones. The purpose of this study was to evaluate efficacy of a new hyaluronic acid filler(HyaFilia; CHA bio&Diostech Co., Seoul), which has been recently developed in Korea. Methods: Three kinds of soft tissue fillers, including Restylane(Q - Med, Uppsala, Sweden), HyaFilia(CHA bio&Diostech Co., Seoul), Juvederm(Allergan, CA, USA), were injected subdermally into the back of hairless mice at six sites. The 2 cephalic sites composed Restylane groups, the 2 middle sites HyaFilia groups, and the 2 caudal sites Juvederm groups. Six hairless mice were included in the study, therefore, a total of 12 injections per group were performed. After 16 weeks after injection, the nodular swellings that resulted from the injections were excised wide enough to include skin beyond the swelling points down to the panniculus carnosus layer using 8mm punches. Volumes and weights were measured using a stereoimage optical topometer system and a weighting machine. Histologic comparisons were also carried out. Results: The mean volumes of the Restylane, HyaFilia and Juvederm groups were 3698 x 103, 4820 x 103, and 1435 x 103 PI, respectively. The mean weights of the Restylane, HyaFilia and Juvederm groups were 36.08, 37.83, and 24.66 mg, respectively. Histologic examination between the 3 groups showed no significant difference in tissue compositions and inflammatory reactions. Conclusion: The results of this study showed that HyaFilia is superior to Restylane and Juvederm in longavity of filling effect. Therefore, HyaFilia may be an effective replacement for the imported materials including Restylane and Juvederm.
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