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축구 공격지역 경기내용 비교 분석: K-리그, LFP, EPL 중심으로
황정욱 ( Jung Wook Hwang ),김주학 ( Joo Hak Kim ),홍성진 ( Seong Jin Hong ) 한국스포츠정책과학원(구 한국스포츠개발원) 2013 체육과학연구 Vol.24 No.4
이 연구는 축구 경기력에 영향을 미치는 요인 중 하나인 공격지역 내 경기내용에 대하여 한국의 K-리그, 스페인의 LFP, 영국의 EPL 간에 어떠한 차이가 있는지 비교·분석하여 리그별로 공격지역 내 경기 특성을 파악하는데 그 목적이 있다. K-리그, LFP, EPL 리그경기에서 각 20경기씩 총 60경기의 공격지역 내 경기내용을 부호화 분석방법을 통하여 침투유형의 특성을 알아보고, 요인들의 차이를 규명한 결론은 다음과 같다. 첫째, 세트플레이가 아닌 필드플레이로 공격지역에 침투하는 것은 LFP, EPL이 K-리그보다 많아 경기가 더흥미롭게 진행된다고 볼 수 있다. 또한 경기 초반과 후반 61~75분에서 더 많은 공격 기회를 만드는 것으로 나타났다. 둘째, EPL은 공격지역 침투 전술에서 다른 리그에 비해 속공에 의한 공격빈도가 높았다. 한편 지공에서의 차이는 없었지만 LFP가 다른 리그에 비해 다소 높게 나타났다. 셋째, 공격지역 침투 방법은 K-리그가 다른 리그에 비해 땅볼패스를 많이 안하는 것으로 나타났다. 또한, 공격지역 침두방향에서도 측면공격을 많이 사용하지 않는 것으로 나타났다. 국내 K-리그가 경기력을 향상시키고 관중들에게 더 많은 볼거리와 흥미를 주기위해서는 기본적인 실경기시간과 공격 빈도를 높이고와 공격방향의 다양성을 갖추는 것이 중요할 것으로 판단된다. The purpose of this study is to compare and contrast the performances in attacking-third of K-League, LPF, and EPL. In order to find out the characteristics of performances in attacking-third, this study was used notational analysis as watching total of 60 games (20 games per K-League, LFP, and EPL). The investigation results are as follows. First, EPL and LFP are much more dynamic than K-Leauge. This is because most of penetration in the attacking-third is field-play, not set-play. And, it was found from the research that many players make chance to attack in the beginning of the game and around 61~75 minutes in the second half. Second, while short-passes are the major attacking stratgey of LFP, fast-break is what EPL and K-League mostly used in offensive plays. Also, it was found out that most of the offensive plays were started from the defense. Lastly, since K-League`s penetration in attacking-third is formed with long balls and crosses, the passing accuracy is very low. Therefore, if K-League wants to increase the level of game and the number of attendance, different attacking style and various attacking formation should be played throughout the game.
황정욱(Jeong-Uck Hwang) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.72 No.-
It was thought that from the early Church there existed the trinitarian faith in the vague form, and the monarchianism could be regarded as some variation of the Judaism. However, as it has been described above, the Modalistic terms formulated by Melito was no speciality. He worked as the bishop of Sardes and left many writings and was praised as ‘star of Asia’ by Eusebius. If his modalistic expressions were regarded as different from the catholic faith of then, he must not have been praised. The bishops of Rome, Zephyrin and Callistus I, could not have supported the heretical faith. On the contrary, Hippolytus was accused of the ditheist who differentiated the father and the Son. Tertullian of Carthago complained that the Modalism was diffused among many Christians. The Modalism survived till the second half of the third century. Melito and Noetus found Jesus Christ the one God and didn’t distinguish him as the second God from God the Father. They laid the accent on the one God in order to oppose the docetism of Marcion and Gnosticism. They stressed the continuity of the Heilgeschichte, the oneness of God, the incarnation of the God himself, his true humanity, his true passion and his true death. Therefore they identified the creator God and the crucified on the Cross. They maintained the paradoxes as follows: the appearance of the invisible God, the incarnation of the unoriginate God, the passion of the unpassionable God, the death of the immortal God. Hippolytus accused they plagiarized Heraclitus. The modalism of the second century gave rise to the trinitarian debate. They maintained Jesus Christ was God and at the same time a human being and the true God became human being. This theory had its legitimacy by opposing the docetism of the gnostics and the ditheism of Marcion. Therefore the early modalism came into being from the confrontation with the gnosticism. It was thought that from the early Church there existed the trinitarian faith in the vague form, and the monarchianism could be regarded as some variation of the Judaism. However, as it has been described above, the Modalistic terms formulated by Melito was no speciality. He worked as the bishop of Sardes and left many writings and was praised as ‘star of Asia’ by Eusebius. If his modalistic expressions were regarded as different from the catholic faith of then, he must not have been praised. The bishops of Rome, Zephyrin and Callistus I, could not have supported the heretical faith. On the contrary, Hippolytus was accused of the ditheist who differentiated the father and the Son. Tertullian of Carthago complained that the Modalism was diffused among many Christians. The Modalism survived till the second half of the third century. Melito and Noetus found Jesus Christ the one God and didn’t distinguish him as the second God from God the Father. They laid the accent on the one God in order to oppose the docetism of Marcion and Gnosticism. They stressed the continuity of the Heilgeschichte, the oneness of God, the incarnation of the God himself, his true humanity, his true passion and his true death. Therefore they identified the creator God and the crucified on the Cross. They maintained the paradoxes as follows: the appearance of the invisible God, the incarnation of the unoriginate God, the passion of the unpassionable God, the death of the immortal God. Hippolytus accused they plagiarized Heraclitus. The modalism of the second century gave rise to the trinitarian debate. They maintained Jesus Christ was God and at the same time a human being and the true God became human being. This theory had its legitimacy by opposing the docetism of the gnostics and the ditheism of Marcion. Therefore the early modalism came into being from the confrontation with the gnosticism.
황정욱(Hwang Jung-Uck) 한신대학교 한신신학연구소 2004 신학연구 Vol.46 No.-
Calvin's Institutio is composed of the book on God the father, that on the Son, that on the Holy Spirit and that on the church according to the structure of the Credo. This indicates how important Calvin found the ecclesiology. In the fourth book of the Institutio Calvin argues on the nature of the church, its order, its sacrament and its government.<br/> Above all Calvin understood the church as the elect of God. The foundation of the church is the election of God. So long as we live, it is impossible to deny the visible church.<br/> Since the church is the community of those who confess God and Jesus Christ together, all believers are equal there. Calvin explains the communion of the saints with metaphor of body. His theory of church order follows from here. In the church the word of God has the primary position, and both the preachers and the hearers should obey it. Before the word of God everybody is equal. The ministers have their privilege with regard to its function, but the divine authority cannot be transferred to the ministers. Although Calvin distinguish the preachers from the hearers, he judges the difference between them not as the difference in grade, but in functions. As every member of the body has its own function, so every member of the church serves the church with his charisma given by the Holy Spirit.<br/> The theory of the church discipline follows from the nature of the church. The church which hears the word of God should inspect whether its members obey the word. The discipline is necessary for the order of the church. But the discipline is only the means for the healing and its purpose is not the punishment. The discipline cannot be the means for accomplishing the holiness of the church.<br/> If we take the narrow space of Geneva into account. we can understand Calvin's negative view on the church synod. His negative position led finally to the separation of the Calvinists between the presbyterian and the congregational. While the congregationalism lays stress on the negative position of Calvin, the presbyterianism extends the consistoire created by Calvin and lays stress on the merits of the synod.