Acrodermatitis Continua ( Hallopeau ) 의 1 예

김명실,김중완,손경애 대한피부과학회 1972 大韓皮膚科學會誌 Vol.10 No.3

A case of 24 years old male patient with Acrodermatitis continua(Hallopeau) is reported. Clinically, the skin lesions were characterized by the pustular eruption on digit of extremities. Diagnosis was conformed by characteristic clinical appearance, laboratory findings and histopathology finding. He has been treated with prednisolone 20 mg daily, antibiotics and symptomatic therapy and relieved temporaly.

부활절 철야의 “빛의 예식”에 관한 연구

김명실 한국실천신학회 2020 신학과 실천 Vol.0 No.72

"빛의 예식"은 부활절 철야예배에서 가장 중요한 의식이다. 이 의식은 고대부터 지금까지 전해져 오는 기독교의 오랜 전통이다. 한밤중에 점화되는 예수 그리스도의 파스칼 초는 그 자체로 예수 그리스도의 부활을 상징한다. 그러나 빛의 예식이 부활절 철야에서 가장 중요하고 인상적인 의식임에도 불구하고 예배에서 초를 사용하지 않는 대부분의 개신교 교회들에게는 여전히 생소하고 낯선 의식이다. 16세기 로마가톨릭교회는 부활절 철야가 밤이 아닌 토요일 정오에도 빛의 예식을 거행하기에 부활절 철야 자체를 금지하였다. 20세기 중반, 로마가톨릭교회는 빛의 예식을 포함한 부활절 철야를 현대적으로 복원하고 의무화했다. 이러한 역사적 단절로 인해 많은 종교개혁 전통은 그것을 잘 알지 못했고 실행도 할 수 없었다. 이 논문은 부활절 철야의 빛의 예식에 대한 역사적 발전 과정을 살펴보고 그것이 기독교 고유의 전통이며 예수 그리스도에게만 집중된 복음적이고 성경적인 전통임을 밝히는 데 초점을 두고 있다. 빛의 예식은 시간과 장소에 따라 그 실행의 순서나 스타일에서 약간의 차이가 있었다. 서방교회와는 달리, 동방의 예루살렘 교회들에서는 부활절 철야와 빛의 예식이 중단된 적이 없으며 큰 변형 없이 오늘날까지 계속되고 있다. 빛의 예식의 기원은 유대인 저녁기도회 전통의 “촛불점화(lucernarium)"이지만, 그 예식의 절정인 “부활선언(Exultet)”의 영창은 기독교 고유의 의식이다. 이것은 유대인 전통과의 연속성과 불연속성을 보여준다. 20세기 예배회복운동을 통해 부활절 철야는 로마가톨릭교회뿐만 아니라 성공회와 루터교회와 같은 많은 개신교 교회에서도 실행하게 되었다. 그러나 한국 개신교를 포함한 대부분의 개신교 교회들에서 부활절 철야예배와 빛의 예식은 여전히 낯선 의식이다. 이 논문이 교회가 부활절 철야와 빛의 예식을 적극적으로 실행하는 데 도움이 될 것으로 기대한다. "The Service of Light" is the most important ceremony in the service for the Easter vigil. The ritual has been handed down since ancient times until now. Because the Pascal candle of Jesus Christ is ignited in the middle of the night, the Pascal candle itself symbolizes the ressurrection of Jesus Christ. However it is still an unfamiliar ritual for most Protestant churches who do not use the candles during the worship services, even though it is the most important and impressive ritual on Easter Vigil. Easter vigil was banned from the Roman Catholic Church 16th century due to the fact that the light service had been celebrated even in the Saturday noon not in the night. In the middle of 20th century, Roman Catholic Church restored and modernized the Easter Vigil including the service of light and made it mandatory. Because of this historical break, many Reformation traditions not only have not been able to practice it but did not even know it. This paper focuses on examining the process of historical development for the service of light in the Easter vigil and revealing that it is a tradition inherent in Christianity and the most evangelical and biblical one concentrated only on Jesus Christ. The service of light also had some variations in the order or style of celebration, depending on the times and places. Unlike the West, the Jerusalem church in the East had no break in the Easter vigil, and has continued to this day without major deformation. Although the origin of the service of light is "lucernum" in Jewish tradition, the peak of the service, "the Exultet (Declaration of Resurrection)" chant is the unique Christian ritual. This illustrates the continuity and discontinuity with Jewish traditions. Through the 20th century worship restoration movement, Easter vigil is actively held not only in Roman Catholic churches, but also in many protestant churches like Anglican and Lutheran churches. However, for most Protestant churches including Korean protestant churches the service of Easter vigil is still unknown or strange. It is expected that this paper would help the churches actively practice the service of light in the Easter Vigil.

종교개혁전통의 교회력과 성서정과의 채택여부에 관한 연구–루터와 칼빈을 중심으로

김명실 장로회신학대학교 기독교사상과문화연구원 2018 장신논단 Vol.50 No.2

In spite of an claim that the reformers in the 16th century abolished the church year and the lectionary, there is enough evidence that the reformers observed the church year reflecting the salvation story of Jesus Christ and read the biblical texts selected for a certain day’s preaching. In the middle of the 20th century, the liturgical renewal movement of the Second Vatican Council abbreviated the middle age’s liturgical calendar to recover the biblical tradition in the church year and left the lectionary organized into three-year cycles of readings. Being influenced by the movement, the Protestant churches also developed a common three-year lectionary together as a part of ecumenical movement, and have been popularizing the three-year lectionary. However, some scholars and ministers belonging to the Reformed tradition in Korea have been arguing that the system of liturgical calendar and lectionary was criticized and abandoned by the reformers in the 16th century, insisting that only lectio continua is appropriate for Reformed churches, not lectio selecta based on the church year. Thus, this article examines on whether the reformers, especially Martin Luther and John Calvin, abolished the liturgical calendar and the lectionary, and the historical backgrounds why many people have had such a preconceived idea. Although Luther and Calvin had criticized and/or minimized the church year and the lectionary, they didn’t deny the liturgical system itself, but objected to aspects of the liturgical calendar as corrupted, including saint worship and unsuitable biblical tests for the feasts throughout the Middle Ages. In addition, this article examines the development of the liturgical calendar and the church year in Scottish Church, which has been one of the most important references for most Korean Reformed churches. Proving that Church year and the lectionary system was originated from Jewish tradition, it is suggested that to develop the early church’s worship traditions in a way that addresses modern contexts is appropriate to the spirituality of Reformation tradition, and should not be abandoned. 16세기 종교개혁자들이 중세 로마 가톨릭이 사용하던 교회력과 그에 기초한 성서정과를 폐기했다는 주장에도 불구하고, 종교개혁자들이 예수 그리스도의 구속사를 중심으로 한 기본적인 교회력을 준수하였고 그에 맞도록 선택된 성경본문에 따라 설교한 기록된 증거들은 충분하다. 20세기 중반에 시작된 제 2 바티칸 공의회의 예배개혁운동은 성경적 교회력의 회복과 그에 따른 3년 성서정과라는 위대한 예배유산을 남겼다. 이에 영향을 받은 세계 개신교 주류 교단들은 교회연합의 일환으로 3년 단위의 공동성서정과를 만들었고, 현재 활발히 보급 중에 있다. 그러나 개혁전통에 속한 몇 몇 한국의 신학자나 목회자들이 이러한 교회력과 그에 따라 성경본문을 선택해서 설교하는 방식이 16세기 종교개혁자들에게 비판을 받은 실행이라고 문제를 제기해오고 있다. 이들은 종교개혁자들, 특히 칼빈은 교회력과 상관없이 연속적 성경읽기 방식을 통해 설교했기에, 교회력을 반영하는 선택적 성경읽기가 아니라 연속적 성경읽기 방식으로 설교해나가는 것이 개혁전 통에 적합한 것이라고 주장한다. 따라서 이 논문은 16세기 종교개혁자들, 특히 루터와 칼빈이 교회력과 그에 따라 선택된 성서정과를 사용했는지의 여부를 밝히는데 중점을 두고 있다. 초기 개혁자들이 비록 중세 교회력과 성서정과를 비판하고 축소하였으나 그것은 교회 력과 성서정과 제도 자체를 부정한 것이 아니라, 성인숭배 등으로 오염된 교회력과 절기에 맞지 않게 선택된 성서정과를 비판했던 것이다. 또한 칼빈의 영향을 받은 스코틀랜드 교회가 급진적인 개혁을 단행하며 거의 모든 교회력을 폐지하였으나 자체적으로 개혁적인 예배회복을 통해 교회력을 새롭게 복원하여 실행하고 있음도 밝히고 있다. 스코틀랜드 장로교회는 한국 개혁교회들의 주요한 참고 중 하나이다. 또한 이 논문은 교회력과 성서정과가 중세의 산물이 아니라 유대교 회당 예배의 전통을 계승하며 발전시킨 기독교의 예배전통임을 증명하며, 기독교 초기 부터 형성된 예배전통을 폐기하기 보다는 각 시대정신에 맞게 발전시켜나가는 것이 개혁전통의 참 정신이라고 제안한다.

A Study on The Lord’s Supper as a Whole: Reconstructing The Agape Meal as a Communal Meal Rite in the Lord’s Supper.

김명실 한국실천신학회 2012 신학과 실천 Vol.0 No.33

The Eucharist is one of two parts of the Lord's Supper or the Lord's Table, and the other of the Lord’s Supper is the Agape as the Eucharistic Meal in a proper rite. The Lord's Supper has been regarded for a long time as a communal meal, the agape or as a different name for the Eucharist. Meanwhile, it has been assumed that the Eucharist is only a rite that Jesus institutes and wants to be celebrated, while the Agape might be just ordinary meal for fellowship and thus has been disappeared or rarely held in the Church history. However, the related biblical texts and some early Christian documents suggest that there are various Eucharistic traditions reflecting a community's historical and theological contexts. In almost all cases, the Lord’s Supper includes both the Eucharist as a sacramental rite and the Agape meal as an appropriate rite though sometimes the Eucharist seems to be woven with the Agape meal rite. Further, the Agape has been practiced in a rite unlike the supposition that the Agape was an ordinary fellowship meal in the Bible and Christian history. This article traces the origins of the Lord’s Supper in the Bible, Christian writings, and historical events, and concludes that we can reconstruct the Lord’s Supper as a whole, bringing the Agape a communal meal rite in or after Eucharist in sequence.

유식학의 三性ㆍ三無性觀 ―圓測의 『해심밀경소』 제4품ㆍ제5품을 중심으로―

김명실 한국불교학회 2014 韓國佛敎學 Vol.69 No.-

This paper is a study on the Three Properties and Non Three Properties of vijñaptimātratā school oriented with the fourth and fifth chapter of the Commentary of saṃdhinimocana-sūtra which is written by Wŏnchǔk. Considering the theory of Three Properties in vijñaptimātratā school parikalpita-lakṣaṇa represents the realm of illusion and desire induced by language, paratantra-lakṣaṇa represents the realm of dependent along with mind and parinispanna-lakṣaṇa represents the world of intrinsic enlightenment. Non Three Properties exposes the attributes of asvabhāva hidden in the background of Three Properties so as to reveal the true object of emptiness in selflessness, on the otherhand Aasvabhāva. are composed of utpatti-niḥsvabhāvatā, lakṣaṇa-niḥsvabhāvatā, and paratanta-niḥsvabhāvatā. The viewpoint of Three Properties and Non Three Properties is a re-elucidation of the perspectives of śunyata and Middle Way and also is regarded as a suggestion of structured principle of Attaining Wisdom by Conversion of Mind. It eventually provides the foundation of Doctrinal Classification of Three Temporal Division of Fa xiang zong(法相宗) which is the third Dharma Wheel of Ultimate Knowledge. Wŏnchǔk annotated the Three Properties and Non Three Properties of vijñaptimātratā quoting the contents of vast scriptures, and as a result he, as he used to insist, suggested the integration of new and old Trend of vijñaptimātratā school. 유식학의 삼성설에서 변계소집상은 언설에 의한 착각과 집착의 세계를, 의타기상은 識과 연관된 연기의 세계를, 원성실상은 본래적인 깨달음의 세계를 나타낸다. 삼무자성은 무아ㆍ무자성 공의 진정한 취지를 나타내기 위해서, 삼성에 갖추어진 이면의 무자성을 나타낸 것으로 각각 상무자성, 생무자성, 승의무자성이다. 삼성ㆍ삼무성관은 유식학적 공관과 중도설의 재천명, 전식득지의 구조적 원리 제시, 了義의 제3 법륜 ― 법상종의 삼시교판의 근거가 된다. 원측은 『해심밀경』의 삼성ㆍ삼무성설을 해석함에 있어서, 방대한 경론의 내용을 인용하여 그가 평소 지향했던 중관과 유식의 和會, 新ㆍ舊 유식의 융합 차원에서 해석하였다. 또한 여러 유식경론에서 다르게 설명되는 삼성설을 크게 所執雜染不倒門과 所執緣生不變門의 둘로 분류하여 회통하였다. 이 경전에서 원성실상은 凝然不作의 성격이 아니라 무루 유위법이 포함된다. 圓測은 무위법이 진여ㆍ열반을 모두 포섭하여 변이하지 않으므로 원성실상이라 하고, 유위법은 모든 聖道를 다 포섭하여 경계에 전도되지 않으므로 원성실상이라고 해석하였다. 또한 변계소집상과 의타기상 관찰은 가행위에서 四尋思와 四如實智를 짓고, 원성실상 관찰은 十地 분상에 있다고 하였다.

DNCB 감작도포법에 의한 우췌의 치료시험

김명실,김연희,김원석 대한피부과학회 1975 대한피부과학회지 Vol.13 No.4

Warts are benign turnors caused by oncogenic human papovavirus which has been clearly identified on electronmicroscopy, although repeated atternpts at culture have not been successful. Various therapeutic modalities have been tried for the treatment of warts, however thete is no saisfactory method and the clinical course as well as the prognosis is always variable. Recently several authors have reported successful therapeutic results in the treatment of warts by DNCB sensitization method based on the findings that warts are often regressing spontaneously and that the spontaneous regression seems to depend on host's ability to mount an immune response against the wert virus. The present study was undertaken to evaluate the DNCB sensitization method for possible routine use in the treatment of warts. Fifteen cases including five verruca vulgaris and ten verruca plana juvenilis patients were sensitized with 1000ug of DNCB in acetone solution on either side of their inner forearms. Seven or ten days after sensitization, several warts, which were unintentionally selected, were challenged with 0.05 to 0.1ml of weaker DNCB solution(50ug-25ug/0.1ml)at weekly interval. Four patients with verruca vulgaris and three patients with verruca plana juvenilis did not return after 1 to 4 times of challenge, however six out of these 7 patients showed a slight decrease in size and number of the warts. One patient with verruca plana juvenilis developed marked irritative and delayed cutaneous hypersensitivity reaction to the 3 times of challenge, so that this patient was excluded from further study. The remaining 7 patients consisted of I verruca vulgaris and 6 verruca plana juvenilis patients showed complete disappearance of all warts including those which were never challenged, after 1 to 13 times of DNCB challenge application. The authors reviewed the possible therapeutic mechanism of DNCB sensitization in the wart patients, the possible advantage and disadvantage of this method and concluded that this method can be cautiously used in seleted patients with warts whose response to the conventional treatment methods are poor.

Women’s Subjective Worship Participations in Ancient Israel

김명실 한국실천신학회 2011 신학과 실천 Vol.0 No.29

Biblical narratives in the Old Testament and archeological evidences related to ancient Israelite lives proposes that ancient Israelite women were equally included in all the cultic activities and took some official roles, further some leading roles in the cult. Some differences between the cultic regulations for man and woman should be understood that they reflected their living conditions and socio-cultural phenomenon. No sexual discrimination against women is founded though the biblical witnesses are limited by the androcentric perspectives. As a member of covenantal community, woman could not be excluded. It is clear that the Deuteronomic family laws presuppose that male is the head of the family. However, it does not mean that the power and authority of the male head of household is unlimited. Although women’s decisions are dependence on men’s decision in some laws, it comes from consideration for a family’s social and economic well-being. Therefore, when we read the Deuteronomic family laws, we should mind the sociological perspective in our mind, not just literal understanding. To preserve their economic and territorial condition, which was acquired earned by the sweat of one’s brows, is the main purpose of their family legislation. One of the chief aims of Israelite law is to assure the integrity, economic stability of the family as the basic unity of society. When we examine the Israelite cultic laws, we can recognize that the congregation of YHWH includes the family and neither age nor sex bestow any special privileges, and there are the equal chances of women for participating in Israelite cultic events in the Old Testament and some cultic laws that obviously express the equal obligation or right for the cult for both, men and women. We can not imagine that without wives and mothers the family-centered cultic festivals would be possible. Women were only omitted by male elite biblical writers, not excluded or eliminated. The most important thing in the women’s purification regulations is that woman should be presented as individual and subject for the ritual, not by any male representative of the family. Besides women’s purification rituals and the Israelite cultic feasts that all people attended, there are many cultic activities done voluntarily by Israel women in the Old Testament. When we examine these activities, we can see that women were not much more disadvantaged in communal religious activity than general(non-priestly) males. The richest portrait of women in leadership roles is shown in the literature pertaining to the pre-monarchic period. In the monarchical period, Israel’s cultic activities became centralized and standardized in Jerusalem Royal Temple. Consequently, many cultic activities done by women in the shrines or the houses, in which pre-monarchial women were active and used to take the leading roles like Deborah, Miriam, Hannah or the mother of Micah (Jud.17), became weak. Nevertheless, during the monarchial period some women took the official place in the public worship such as women choir, women who served in the temple, or prophetesses. Therefore, in spite of some different regulations between sexes in the family cultic laws we should not regard it as discrimination or prohibition against women’s cultic participation. Although the different sociological conditions in the history had made women’s religious status changed, but women were always successful to continue their religious lives as the subjects, and will never stop doing it.

교육교회 통권 244호 : 부록 : 유아유치부 ; 새사람이 되었어요 , 기적이 일어났습니다

김명실 장로회신학대학교 기독교교육연구원 1997 교육교회 Vol.- No.244

Study of Mesoporous Cobalt-Cerium Oxides on the Preferential CO Oxidation

김명실,이정화,황아론,김지만 한국공업화학회 2014 한국공업화학회 연구논문 초록집 Vol.2014 No.0

Metaphor in Religious Language

김명실 한국실천신학회 2016 신학과 실천 Vol.0 No.50

This article is about the theories of metaphor and the application to the religious language, especially Christian divine epithet, God the Father. Through the study on metaphors, we could recognize that many religious metaphors could be fossilized and further idolized due to the stereotypical and repeated usages without reflection on the contexts. Thus it is important to discern what the metaphor's properties are and how they disclose the intended meanings in the sentences and contexts. Most religious expressions including metaphors are a kind of projection of human experiences with the absolute beings. As we see God through the incarnated Jesus Christ, through human's expressions we can imagine and understand who God is and what the God has worked for us. However, we cannot say that religious metaphors can perfectly convey the character or nature of the divine beings because human language reflects the living experiences. That's why all the religious metaphors as human's language should be re-examined whether they are appropriately revealing the divine beings and their natures based on the contemporary theological understandings. This article suggests the necessity of the renewals of fossilized or idolized religious metaphors for the living metaphors.