연구논문 : 농경지 토양탄소량 결정모형 추정 및 요인별 영향력 계측

서정민 ( Jeong Min Suh ),조재환 ( Jae Hwan Cho ),손병구 ( Beung Gu Son ),강점순 ( Jum Soon Kang ),홍창오 ( Chang Oh Hong ),김운원 ( Woon Won Kim ),박정호 ( Jeong Ho Park ),임우택 ( Woo Taik Lim ),진경호 ( Kyung Ho Jin ) 한국환경과학회 2014 한국환경과학회지 Vol.23 No.11

This study has been carried out to present the valuation system of soil carbon sequestration potentials of soil in accordance with the new climate change scenarios(RCP). For that, by analyzing variation of soil carbon of the each type of agricultural land use, it aims to develop technology to increase the amount of carbon emissions and sequestration. Among the factors which affects the estimation of determining the soil carbon model and influence power after the measurement on soil organic carbon, under the center of a causal relationship between the explanatory variables this study were investigated. Chemical fertilizers (NPK) decreased with increasing the amount of soil organic carbon and as with the first experimental results, when cultivating rice than pepper, the fact that soil organic carbon content increased has been found out. The higher the carbon dioxide concentration, the higher the amount of organic carbon in the soil and this result is reliable under a 10% significance level. On the other hand, soil organic carbon, humus carbon and hot water extractable carbon has been found out that was not affected the soils depth, sames as the result of the first year. The higher concentration of carbon dioxide, the higher carbon content of humus and hot water extractable carbon content. According to IPCC 2006 Guidelines and the new climate change scenario RCP 4.5 and the measurement results of the total amount of soil organic carbon to the crops due to abnormal climate weather, 1% increase in atmospheric carbon dioxide concentration was found to be small when compared to the growing rate of increasing 0.01058% of organic carbon in the soil.

중일ㆍ태평양 전쟁과 기독교

서정민(Suh Jeong-Min),이상규(토론자) 한국기독교역사연구소 2004 한국기독교와 역사 Vol.21 No.-

During the Sino-Japanese War and the Pacific War, the mainstream of both Korean and Japanese churches actively cooperated with the war efforts. In Japan, it was strongly believed that national interests should have priority over ecclesiastical matters. This idea led to an ‘Imperial Church’, which became stronger during the war times. Similarly, the Korean churches could not but cooperate with the Japanese government because of harsh persecutions at the end of colonial period; Korean churches had played an important role in resisting the Japanese imperialism. In conclusion, Christian churches in both countries showed a similar pattern of conduct during the wars, that is, cooperation. However, the Korean church experienced deeper disgrace because its cooperation with the Japanese war efforts stood against the tradition of resistance against Japanese imperialism. There was a huge difference between the two countries in solving their ‘wartime faults.’ Japanese churches maintained not only the unity system, which was established during the war, but also tried to recover the historical mind and reflect upon their faults. They recognized their faults and took the initiative in the restoring movement. On the other hand, there had been almost no change in the Korean Church. Unfortunately, most members who played an important pan and cooperated with Japan in the colonial period maintained their status quo in the post-war church. It was hard to expect any serious historical reappraisal in such a circumstance. The consequent division of the Korean peninsula and the serious ideological conflicts between North and South Koreas made it even harder.

한국교회 ‘토착화’와 ‘토착화 신학’에 대한 역사적 이해

서정민(Suh Jeong-Min) 한국기독교역사연구소 2003 한국기독교와 역사 Vol.18 No.-

Historians and theologians have debated over the relationship between indigenization of the Korean church and its theology of indigenization. One common, but problematic, approach has been to determine the causal relation between the two. But, we cannot reach a satisfactory conclusion unless we start the discussion anew after clearly defining the very concept of indigenization. Indigenization, when narrowly understood, is a branch of theological discourse that utilizes methods and topics developed by Western theology. However, when broadly understood, it could mean the general process of Christianity’s historical adjustment to Korea. This article argues for such a broad understanding. According to a broad understanding of indigenization, Korean Christianity underwent a continuous process of indigenization. It is apparent that Korean Christianity, in so doing, has developed characteristic forms of theology, religious culture, rites, and ethos that constitute a Korean Christianity. When indigenization is extended beyond the domain of “religion” to include the church’s contributions to Korean history, one could find profound nationalist elements in it. These elements provide the Korean church a legitimate place in a broader area of national history. In this sense, the Korean church’s responses to historical needs at crucial junctures of Korean history have been part of indigenization process. The theology of indigenization has thus far been understood primarily in relation to comparative religion and dialogues with other religions. But when we limit our discussion on indigenization within such context and let a few competent specialists dominate the debate, we will lose other important dimensions of indigenization. When we have a broad, historical understanding of indigenization, it will embrace the theology of indigenization. Korean theology of indigenization is facing a new era that demands it fundamentally to redefine the concept and boundaries of indigenization.

한국감리교회 신앙고백선언에 나타난 '성화사상'

서정민(Suh Jeong-Min) 한국기독교역사연구소 2000 한국기독교와 역사 Vol.13 No.-

한국에서의 원발성 담즙성 간경변증

서정민(Jeong Min Suh),심규식(Kyu Sik Shim),양영상(Young Sang Yang),윤승규(Seung Kew Yoon),한준열(Joon Yeol Han),안병민(Byung Min Ahn),이창돈(Chang Don Lee),정규원(Kyu Won Chung),선희식(Hee Sik Sun),박두호(Doo Ho Park),김부성(Boo Sung 대한내과학회 1996 대한내과학회지 Vol.50 No.2

N/A Objectives: Primary biliary cirrhosis(PBC) is a relatively common autoimmune liver disease in western country. But it is rare in Asia. Only 11 cases of PBC has been reported so far in Korea. We have experienced 7 cases of PRC recently. The aim of the present study is to assess the clinical characteristics of PHC in Korea. Methods: We ana1yzed 18 cases of PBC for the distribution of age and sex, initial symptoms and signs, associated disorders, frequency of autoantibodies, and pathologic stage. Results: Of 18 patients, the ratio of male to female was 1: 3.5 and the average age was 52.8 years old. Pruritus(77.8%) was the most frequent clinical symptom followed by jaundice(61.1%), chronic fatigue(44.4%), xerostomia and xerophthalmia(22.2%), and general weakness(16.7%). Associated disorders were Sjogres`s syndrome(22.2%), Behcet`s syndrome, (5.6%), bronchial asthma(5.6%), pleural effusion (5.6%), and bicuspid valve stenosis (5.6%), Detected autoantibodies were antimitochondrial antibody(100%), fluorescent antinuclear antibody(50%), rheumatoid factor(44.4%), and smooth muscle antibody(5.6%). The pathologic stages based on morphologic findings were stage 1(16.7%), stage 1-2(11.1%), stage 2 (27.8%), stage 2-3(22.2%), stage 3(16.7%), and stage 3-4(5.6%). Conclusion: The clinical characteristics of PBC in Korea are similar to those of western country`s cases. But the male to female ratio in Korea is higher than in western countires

언더우드와 제중원 공동체

서정민(Jeong Min Suh) 한국기독교학회 2003 한국기독교신학논총 Vol.28 No.-

It is undeniable that the study results discussing the relation between Underwood and House of Universal Helpfulness(Che-Jung-Won/濟衆院, Kwang-Hye-Weon/廣蕙院) were insufficient due to the limited understanding attendant on the field of medical institutions or medical educational institutions, in spite of the fact that House of Universal Helpfulness was the first Protestant missionary institution. In other words, it is evident that the studies dealing with Allen, who was the founder, Heron, who was one of the active persons, and Avison, who unconditionally contributed to develop House of Universal Helpfulness to ‘Severance Community’ form the majority of the studies related to the community of House of Universal Helpfulness. On the other hand, in the approach to Underwood himself, it is obvious that the we can hardly find some distinct study results on the aspect of the relation with House of Universal Helpfulness, while the studies on the aspect of the missionary work including the establishment of Sae-Mun-An Church, the bible translation and tract mission, the educational work, especially the foundation of ‘Kyeong-Shin School’ and ‘Yon-Hee University’ have been frequently proceeded. Merely, the General relativity is somewhat mentioned partly or superficially in the studies related to House of Universal Helpfulness and the studies focusing on Underwood as a mail theme. However, it is clear that the missionary institution that Underwood, the first earnest Protestant missionary, came to Korea and engaged in the early work is House of Universal Helpfulness, and so is that House of Universal Helpfulness was influenced by Underwood in its development, turning process, missionary index and direction setting. In this sense, reexamining the related matters the community of House of Universal Helpfulness and Underwood accompanies with a subject of the early church history and missionary history in Korea, and extends a certain horizon in the study of Underwood as an individual. Especially, it is undoubtful that the founder Underwood, generally speaking, is stated only as a founder of ‘Yon-Hee Community’, when supposing, at the present time, the subject of the foundation history of Yonsei University as two axes, ‘Yon-Hee Community’ and ‘Severance Community’. Therefore, the study of the relation between Underwood and House of Universal Helpfulness is in close connection with the study purpose that can demonstrate the efficacy in the realm of the related history between Yonsei University and the founder. Underwood worked as a pharmacist, a medical assistant, and a professor to teach physics, chemistry, fundamental physiology in the medical education course of House of Universal Helpfulness. This work contributed to systematize the early period of House of Universal Helpfulness, as well as established a bridgehead of the missionary work there for Underwood, who had just came to Korea as a reclamation missionary. Especially, the notable fact is that Underwood`s ordinary belief strongly effected the process to set the theological and missionary course of House of Universal Helpfulness, which was founded mainly under Allen`s mission theology and work course, as well as that of Presbyterian medical mission, which was proceeded on the basis of House of Universal Helpfulness. The leadership of Underwood in ‘Presbyterian Council’ at that time, and the different opinions between Allen and understood about mission goal which came up to the surface at House of Universal Helpfulness, this policy is underwood to have been identical with Underwood`s position. Underwood took an active hand and played the positive role in the following process; the laying of the cornerstone on Thanksgiving Day, Nov. 27. 1902, the consecration ceremony on Sep. 23. 1904, and the construction and enlargement of renewed House of Universal Helpfulness, which was officially opened on Nov. 16 of the same year as the first general hospital in Korea with the sc

양주삼의 생명과 자연 이해

서정민(Suh Jeong-Min) 한국기독교역사연구소 2005 한국기독교와 역사 Vol.23 No.-

양주삼은 자연의 순환을 법칙으로 이해하는 전제를 한다. 그러나 그 법칙적순환은 결코 자연의 원리나 항구적으로 되어진 운행질서에 의한 것이 아니라 하나님의 은총, 혹은 피조세계에 대한 한없는 사랑에 의한 것이라는 지극히 기독교적인 결론을 내린다. 그리고 이러한 자연은 인간의 노력에 의해 긍정적으로 개척되어야 하고 그것이 인류문명과 인간의 윤택한 복락을 위해 이용되어야 함 또한 은총의 최종단계로 보았다. 그의 과학이해는 근대 과학의 발견이나 성과를 일단 최대한 긍정하였다. 더구나 기독교사의 과장 속에 위대한 과학적 발견, 예를 들어 코페르니쿠스나 갈릴레이, 콜럼버스의 신대륙 발견, 나아가 다윈의 진화론까지, 교회가 핍박하고 반대한 행적을 고백적으로 비판하는 입장에 섰다. 이러한 양주삼의 입장은, 당시 과학만능주의의 현실에서 종교와 과학, 특히 기독교 신앙과 과학적 사고가 충돌하지 않고 공존하며, 인류 번영에 참여해야 한다는 시대적 요구가 반영된 것으로 보여진다. 다만 문제는 진화론에 대한 태도이다. 진화론적 이해의 한 이론인 ‘우승열패론’을 인간에게 적용시키는 것에 대한 반대 입장을 통해 부분 부정의 입장을 취했다. 다만 그 반대의 이유도 창조질서 자체가 진화론적 과정을 경유해서가 아니라 이 이론을 인간에게 적용했을 때 오는 ‘당위’나 ‘가치’의 문제를 염려한 입장이어서 지극히 제한적이다. 한편 ‘유물론’에 대한 반대 견해는 보다 명확한 것으로 보인다. ‘마음’과 ‘물건’, ‘사상’과 ‘지위’, ‘눈’과 ‘볼 것’이라는 대비적 비유를 들어 어느 것이 더욱 중요하며, 어느 것이 존재가치에서 우위인 지를 예로 든 이론을 이용하여 철저히 반대하는 의견을 견지하였다. 이러한 양주삼의 자연, 과학, 유물론에 대한 이론은 그의 ‘지상천국론’을 지지하는 기반이 된다. 그의 모든 자연이해와 과학론은 긍정적 테제를 지니고 있고, 이는 현실의 부정이나 내세피안의 희구라는, 그와는 반대적인 신학경향의 흐름과는 달리, 인간의 노력과 선의에 따라 바로 이 땅 위에 천국이 건설될 수 있다는 낙관적 태도임을 알 수 있다. 다만 이러한 그의 자연이해, 나아가 지상천국론이 역사이해의 부분에서는 어떻게 해석되고 정리될 수 있는지는 또 다른 연구주제가 될 것이다. Yang Joosam basically understood the circulation of nature as a law. He concluded that the law of circulation, however, was not controlled by natural, constant principal but by God's grace and love of this created world. This nature can be developed by human's positive endeavor and used for human beings and their wellbeing. He took a positive view of modern progress in science. He defended great scientific discoveries in history such as those of Copernicus, Galilei, Columbus and even the theory of evolution of Darwin opposed by Christian church. His viewpoint met the demands of that times when science showed great progress and religion and science was asked to coexist. But the problem was his attitude toward the theory of evolution. He partially negated the theory of the survival of the fittest especially when it was applied to human. And the reason why he negated it was not because he raised a question about creative process in the theory of evolution but because he was worried about human 'value' when it was applied to human. On the other hand, his opinion of materialism was rather apparent. Comparing 'heart' with 'material', 'thought' with 'position', 'eyes' with 'things to see', he showed what were more important and valuable and thoroughly declared himself against materialism. His Utopianism is based on his theory toward nature, science and materialism. His understanding of nature and science showed positive theses and it meant, unlike other theological tides, that true utopia could be built in this world if human made constant efforts and good works. But how his theory from nature to Utopianism could be evaluated and analyzed is open to further discussion.

김교신의 생명 이해

서정민(Suh Jeong-Min) 한국기독교역사연구소 2004 한국기독교와 역사 Vol.20 No.-

Kim Kyo-shin’s understanding of life can be summarized as follows. Firstly, about creation: He thought that creation in the Bible was thorough and complete, but in this scientific era it had to be explained by scientific methods in detail. The problem of time and process in creation can be solved through a paradigm shift between theology and science. If unsolved problems still remain, we have to consider a time ‘gap’ between ‘the Bible era’ and today. Secondly, about life: His understanding of life had threefold meanings. First of all, all lives are equal. Animals and plants have the same value in their lives as human life. Secondly, each life has its own function and mission. Therefore, it is impossible to rank their value by a single measure. Lastly, the value of lives comes from ‘hopes of resurrection’ which already dwell in them. If we consider history as life, we can predict that in suffering and hardship it can revive someday. Thirdly, about nature and environment. He emphasized natural values. Natural is better than artificial, rural than urban, because the original state of nature receives peace from the Creator. God, as a geographer, pays attention to the relationship between environment and human beings, and between natural conditions and historical situations. That is, geography and history have such a close connection with each other that we have to consider nature and history, environment and human together.

일제 말 ‘일본기독교조선교단’ 형성과정

서정민(Suh Jeong-Min) 한국기독교역사연구소 2002 한국기독교와 역사 Vol.16 No.-

From the beginning, Korean protestant churches were established as denominational churches. But, there had been attempts to establish a single-unified church beyond denominational distinctions. From this point of view, the Korean Union Church formed in August, 1945 can be understood as an achievement of Korean churches’ goal. However, due to the lack of source material, so far we were not able to investigate its formation process in detail. Based on the facts drawn from newly discovered “Ilbon Ki Dok Kyo Chosun Kyo Dan-The Korean Church Group of the Japanese Christianity,” this paper reconstructs the formation process of the Korean Union Church in the late Japanese colonial period and interprets its historical meaning. In so doing it deals with the Union Church’s role in the reshuffling of Korean churches during the time and thereafter. The Union Church was, in some real sense, a single-unified church in Korea that overcame denominational interests. The question, then, is, why has it been historically undervalued and failed to maintain itself? There were two fundamental reasons. First, the intervention of Japanese colonial power in its forming process seriously damaged its legitimacy. Secondly, mature consideration about denominations’ theological differences was lacking for a successful unification.

제중원의 한국 교회사적 의의

서정민(Jeong Min Suh) 한국기독교회사학회 2004 교회사학 Vol.3 No.1