미로슬라브 볼프 작(作) “알라”의 선교신학적 함의(含意)

소윤정 ( So Youn Jung ) 한국복음주의선교신학회 2017 복음과 선교 Vol.38 No.-

The book 『Allah』, translated and published by IVP (Inter Varsity Press) Korea on January 4, 2016, was written by Miroslav Volf and first published in 2011 in the US under the title “Allah : A Christian Response.” Since the first publication, it has become a subject of no small dispute in the Christian community of the US. Possibly reflecting such an atmosphere, and as might have already been anticipated, 『Allah』, the Korean version of the Volf`s book, has been a subject of considerable dispute in Korea also since its publication. From the viewpoint of evangelical theology, which worries about religious pluralism and religious syncretism, Volf`s standpoint that the book was strategically written from a political theological viewpoint, and that the `Allah` of Islam is same as the God of Christianity, is cur-rently considered an indiscreet way of thinking that overlooks fundamental problems. From the standpoint of missiology, these problems could be briefly summarized as the problem of whether emphasis should be placed on `Text,` which is the plain foundation of the gospel, or strategically on `Context` to facilitate sharing the gospel. Therefore, in short, it would have to be considered a theological contextualization issue for missions to the Islamic block. Accordingly, the writer studied as a contextulizing mission theological approach to the Volf`s book 『Allah』 on the topic. First, a review was made concerning the theological background of the Volf`s book 『Allah』, and intrinsic differences were identified between Islamic `pneumatology` (Jinn - created spirit) and Christian trinitarian theology, especially with regard to the Holy Spirit (God - creator himself). Then an investigation was made to see if, in spite of the problems of such evidently intrinsic differences from the contextual theological viewpoint, the book 『Allah』, which basically is his political theological arguments, can be considered to be facilitating the witness of `the whole gospel` that is emphasized by Lausanne theology, which is the theology of a representative Christian evangelical movement. Most importantly, by illuminating the trinitarian doctrine of God, particularly with regard to the Holy Spirit, the Spirit of God himself, it was pointed out that the God of Christianity cannot in nature be same as the Allah of Islam; while the prob-lems of missiological contextual theology were also described that occur by assuming from the monotheistic viewpoint that the Allah of Islam in the aspect of so-called political theology is same as the God of Christianity. Volf`s political theological arguments in his book 『Allah』 could be taken as a socialistic liberation theology of religious pluralism, based on Vatican declaration and rooted in Moltmann`s `theology of hope.` Professor Woo Byeonghoon pointed out that the trinitarian theology shown in the Volf`s book 『Allah』 is much different from that shown in his another book 『The Trinity and the Church』. In 『The Trinity and the Church』, Volf describes the social trinitarianism that involves the existence of 3 wills in 3 persons. Most notably, he claims that according to social trinitarianism, `the holy spirit` written in the Quran, the spirit of Islam, can be interpreted as human free will, not as deity. Whereas at the beginning of 『Allah』, with a mention about Vatican declaration, he emphasizes that the God of Christianity and the god of Islam are the same object of worship. In this part of the book, however, he refers to monotheism rather than social trinitarianism. A possible reason for this is that he cognized `the holy spirit` written in Quran, the spirit of Islam, as human will according to the social trinitarianism and therefore that regardless of the existence of 3 wills in the 3 persons, he considered there ultimately exists only one deity. Thus, by interpreting `the holy spirit` written in the Quran as human will and not as the trinitarian deity of Christianity, in self-contradiction Volf`s 『Allah』 not only considers the `Allah` of Islam as `a god` that is intrinsically different from the God of Christianity, but also, by considering them as the same object of worship, ultimately misleads the readers to cognize Muslims as the object of coexistence rather than the object of sharing the gospel. This mutilates the essence of the gospel, which must be considered above all in contextualization-without even considering the history of the god`s name `Allah.` This name was indiscreetly adapted from Christianity when Islam was founded, as `Allah` was the Aramaic word for `God` that had been used in the Christian world even before the foundation of Islam. Since then Islam has been using `Allah` as the name of its god, but still denying the Trinity of Christianity. Thus, from the standpoint of Christian mission theology, Volf`s 『Allah』 is an improper contextualization of the gospel for the Islamic bloc, with a standpoint causing worse confusion.

뇌경색증의 급성기에 발생한 변비에 대한 연구

최윤이,김소이,김성은,정혜경,김태헌 이화여자대학교 의과학연구소 2015 EMJ (Ewha medical journal) Vol.38 No.1

Objectives: The prevalence of constipation is high after stroke. Multiple factors such as long-term bed-ridden status, comorbidity, medical illnesses are combined in this condition. However, the change of bowel movement during the early stage of stroke remainsuncertain. Methods: Patients with first stroke who admitted in a single institute from 2008 to 2009 were reviewed retrospectively and 36 patients were enrolled. As a control group, 47 consecutive orthopedic patients needing bed rest without surgery in the same period were enrolled. Data of stroke associated factors, frequency of BM (bowel movement) during 5 weeks, use of gastrointestinal medications, and outcomes were collected from the medical records. Results: The cumulative incidence of decreased (<3/week) and severely decreased BM (<1/week) were 80.6% and 69.4% in stroke patients and 53.2% and 14.9% in control group (P<0.05). The cumulative incidence of increased BM (>3/day) was 38.9% in stroke and 14.9% in control group. In acute stroke, 58% of patient showed severely decreased BM in first week, and the proportion was rapidly decreased below 15% from second week. However, laxative use increased with hospital days. The occurrence of severely decreased BM in stroke patients was associated with National Institutes of Health Stroke Scale (NIHSS; P=0.004). Severely decreased BM was not associated with poor outcomes including death, morbidity, and stroke recurrence. Conclusion: Decreased BM is common in acute stroke. The occurrence of severely decreased BM is associated with NIHSS. However, the severe manifestation occurred mainly in the first week, and considered to be well controlled by laxatives.

T Cell Receptor Rearrangement in NKT Cells Differentiated from Cord Blood CD34+ Cells

정윤재,우소연 이화여자대학교 의과대학 2003 EMJ (Ewha medical journal) Vol.26 No.2

Objectives: To investigate the time of rearrangement of the TCR gene in the process of NKT cell differentiation from CD34+ human cord blood cells in vitro. Methods : We isolated the CD34+ human cord blood cells and induced the differentiation of NKT cells by liquid culture including IL-15, FL and SCF for 30 days. In order to detect the time of TCR gene rearrangement in differen-tiated NKT cell, we performed PCR for TCR-rearrange-ment excision circles (TRECs) with isolated DNA. Results : Signal joint TREC first appeared on day 4 or day 8 and continuously existed until day 30. Between day 9 and day21, cells showed high output of coding joint TRECs after signal joint rearrangement. Conclusion : In differentiated NKT cells, TCR gene rearrangement started within a week after culture started and mostly occurred in 2 to 3 weeks after culture started. 목적: 제대혈에서 분리한 CD34 양성세포를 사이토카인을 이용하여 NKT 세포로 분화시키는 과정에서 T 림프구의 수용체(TCR) 유전자의 재배열이 어느 시기에 나타나는지 알아보고자 하였다. 방법: 제대혈에서 분리한 CD34 양성세포에 IL-15, Flt3-L와 stem cell factor를 첨가하여 액체 배양하였다. 일주일 간격으로 세포를 수거하여 DNA를 분리하고, 이것을 TCR 유전자 재조합의 결과로 생겨나는 TCR-rearrangement excision circles (TRECs)을 검출하는 시발체(primer)를 사용하여 중합효소연쇄반응을 시행하였다. 결과: 배양 시작 4일째부터 TREC이 검출되어 배양 후 30일까지 검출되었으나, 배양 시작 2~3주에 그 정도가 가장 높았다. 결론: 제대혈에서 분리한 CD34 양성세포에서 분화하는 NKT 세포의 TCR 유전자 재조합은 배양 개시 후 일주일 이내에 시작되어 배양 개시후 2~3주에 활발히 일어난다.

멸치액젓의 휘발성 향기성분에 관한 연구

차용준,박지영,장성민,김훈,김소정 창원대학교 생활과학연구소 1998 생활과학연구 Vol.- No.2

Volatile flavor components in salt-fermented anchovy sauce were analyzed by simultaneous steam distillation-solvent extraction/gas chromatography/mass spectormetry. Ninety-eight compounds were detected in sample. These compounds were composed mainly of aldehydes(13). ketones(6), alcohols(16), aromatic compounds(21), N-containing compounds(7), esters(5), S-containing compounds(5) and miscellaneous compounds(25). Among these, 3-(methythio)propanal, 2-ethyl-3.5-dimethylpyrazine, dimethyl disulfide and dimethyl trisulfide having high odor values were supposed to be playing to be a major role in the overall aroma of salt-fermented anchovy sauce.

뇌실외 배액술 관리에 대한 이해 및 업무수행 실태

김정숙,윤미선,송소이,이지은,문경선,고지운,임분남,김경희,박경숙 중앙대학교 간호과학연구소 2001 중앙간호논문집 Vol.5 No.2

The objective of this study was to investigate the managing realities of EVD and provide a descriptive survey with the attempt to obtain basic data needed for the standardization of EVD management. For that purpose, 220 questionnaire copies were distributed to those nurses who were working with intensive care units at university hospitals, general hospitals, semi-general hospitals in Seoul, Kyongki-de and local areas. Of 158 returned questionnaire copies, 139 were used for analysis. Data were collected during the term of academic seminars of Neurosurgery Nursing Committee and KICA (Korea Intensive Care Association), ranging from Oct. 26 through 27. 2000. The tools utilized a structured questionnaire form consisting of 21 questions on general characteristics, the level of understanding, the level of work performance, standard management guidelines, etc. The data collected were analysed with frequency, percentage, mean vague, chi -square test using the SPSS 10.0 program Findings were revealed, as follows: For managing the prevention of EVD infection, aseptic technique was found to be of the most importance (48.9%),'the technique should be carried out at an operation room'(92.8%), but it was actually performed at intensive care units (over 51.5%). 'The term of antibiotics use should be less than 7 days' (81.8%), while it was actually executed for less than 7 days (49.5%). 'The proper time of quittance from it should be within less than 7 days'(74.1%) but actual quittance was executed only by 51.1%. 'Set exchange is needed' by 54.0% but actual exchange was implemented merely by 28.1%. 'The subject of management should be nurses' was reflected by 40% but actually 52.0% were carried out. As a result of hating analysed the understanding of the management of EVD by general characteristics, a significant difference was found in the necessity for set exchange by hospitals, in the time of quittance of a catheter, and in ablution items by work experience. The result of hating analysed the work performance levels of EVD management by general characteristics revealed that a significant difference in administration facilities of medicine by the classification of hospitals, especially the use of antibiotics and the quitting time of a catheter by the classification of intensive care units, and in the use of antibiotics and ablution items by the standard management guidelines.

제1유구치의 조기 상실로 인한 공간 변화에 대한 3차원적 분석

김지연,정다운,곽소연,유승은,박기태 大韓小兒齒科學會 2008 大韓小兒齒科學會誌 Vol.35 No.2

본 연구는 제1유구치의 조기 상실 시 공간 변화에 대한 분석을 위하여 3-Dimensional Laser Scanner를 이용하여 그 유용성을 평가하고자 하는 예비논문이다. 6세-8세 사이의 제1대구치가 맹출하여 확실한 교합 관계를 이루는 혼합치 열기 어린이 중 편측 제1유구치의 조기 발치가 필요한 6명의 발치 전 후의 모형을 이용하여 다음과 같은 결과를 얻었다. l. 유구치 공간변화는 상악은 실험군과 대조군 모두 현저한 감소를 보이지 않았고, 하악은 실험군에서 3명 중 2명에서 공간감소가 관찰되었다. 2. 치열궁 너비,치열궁 둘레는 초기모형과 최종모형에서 비슷한 값을 보였다. 3. 협설측 경사도 변화는 유견치에서는 상하악 모두 특별한 경향을 보이지 않았으며,제2유구치는 상악은 실험군과 대조군이 유사하였고,하악에서는 3명중 2명에서 실험군이 더 큰 설측경사도 변화를 보였다. 제1대구치는 하악에서 실험군이 더 큰 설측경사도 변화가 관찰되었다. 4. 근원심 경사도 변화 측정에서 유견치는 상하악 모두 특별한 경향이 관찰되지 않았고 제2유구치의 경우 하악에서 실험군이 더 큰 근심경사도 증가가 보였다. 제1대구치는 상악에서 실험군,대조군 모두 원심 경사도가 증가되었다. The purpose of this study was to evaluate a 3-Dimensional laser scanner for the space analysis after loss of a primary first molar. Six children with premature loss of a primary first molar were examined using study models taken before and after the extraction. The results were as follows: 1. There was no change in primary molar space after the extraction of a maxillary primary first molar However, 2 out of 3 children experienced primary molar space loss in extraction side of a mandibular primary first molar. 2. Arch width and arch perimeter showed no difference between initial and final model. 3. All primary canines did not show any changes in inclination. Maxillary primary second molars had similar changes in both extraction and control side. However, 2 out of 3 mandibular primary second molars in extraction side showed more lingual tipping compared to control side. Mandibular permanent first molars tipped more lingually in extraction side. 4. In angulation, primary canines showed nothing of significance. Mandibular primary second molars tipped more mesially in extraction side than in control side. Maxillary permanent first molars have increased distal angulation after extraction of primary first molars in both side.

급성 진행형 국소 신경학적 증상을 보인 쯔쯔가무시병 1예에서 고용량 스테로이드의 사용

최현철,위성헌,이소연,김상일,박성경,정연주,정소령,전정수,강문원 대한감염학회 2002 감염 Vol.34 No.6

Gitelman씨 증후군 1예

차영학,송명준,신요식,김성민,김영욱,김윤권,김소연,김영중,조민구,이권전 全南大醫大 2001 전남의대학술지 Vol.37 No.3

한국의 장묘 문화에 대한 기독교 상황화 연구

소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2011 복음과 선교 Vol.15 No.-

When someone close to us passes away, we stop our busy life for a moment and think about the reason and purpose of our life. That`s because death will knock on everyone`s door eventually; it is a regulate truth that no one can avoid. Even so, many people overlook their final days on the earth and the life after death. Thus, death offers an opportunity of salvation for us to reflect the existence of God and ourselves, Christianity ought to engage in researching funeral ceremonies which are directly linked to the life and death issue more often and to use it for an opportunity to spread the gospel. The contextualization strategy for the gospel is the key for this opportunity. The cultural diversity needs to be accepted in a wide spectrum as long as the fundamental of the gospel remains unchanged. The power of the gospel is not static but dynamic, so the recipients should express dynamic reactions. In a word, the power of gospel should appear outwardly as concrete actions in the recipient`s life. A thorough examination has been conducted regarding the issues dealing with burial and cremation in Korean funeral ceremonies. Korea, influenced by its Confucian influences, has considered burials as important throughout the history. Thus, there has not been any major conflicts with Christianity regarding the issues since the funerals in the Bible are burials in most cases, However, the point should be made that burials are not the only form of burial determined by God, so it irrelevant to the fundamental of the gospel. As examined earlier, burials are introduced in the form of funeral to show the culture of the time in the Bible. Korea is now encouraging cremation over burials to go with the flow and to meet the social needs. But, Christianity is misunderstood as a narrow-minded selfish religion against its will. When it can serve as a good opportunity to spread the gospel, Christianity is misunderstood as a stubborn religion that only compels their members to choose burials not considering the social conditions and needs. Therefore, it is appropriate for Christianity to accept the diversity of cultures as well as cremation to keep up with the transition of Korean cultures and to develop diverse funeral cultures to practice love, the fundamental of Christianity. The origin of cremation can be referred to Buddhism, but the majority of cremation procedures that being practiced and required in the present Korean society are not Buddhism based but a modified modern cremation. Ultramodern charnel houses serve as good examples. Yoido Full Gospel Church with the largest congregation in the world expanded its churchyard and constructed a charnel house for the remaining family members to worship together in memory of the past ones which is acceptable. However, considering the size of the land and maintenance expenses in the future, alternatives such as natural burials, woodland burials, or monuments should be considered instead. Furthermore, it is necessary to simplify funeral procedures to establish a Christian cremation and charnel house funeral cultures. Burial shrouds which have been indiscreetly used are no longer significant. Thus, an alternative Christian funeral garb to bring a cost reduction in funeral process and to cherish a beautiful parting from the dead needs to be regulated, The Confucian way of wearing burial shrouds is an apparent obstacle in leading Christian funeral cultures, because the Confucian funeral custom is followed in the process of wearing burial shrouds, When ceremonial reformation of Koreans precedes, this change process will follow after, Therefore, it is important that Christian churches educate their members the meaning of life and death actively and establish and implement a standardized Christian funeral process accordingly.

꾸란의 일부다처제에 관한 비판적 고찰

소윤정 ( Youn Jung So ) 한국복음주의선교신학회 2007 복음과 선교 Vol.8 No.-

Polygamy in Quran presents a repressing of the Muslim woman`s rights since there is discriminative treatment. Muslim scholars have insisted that the purpose of polygamy in Quran is to protect Muslim women. But there is no reasonable idea to support this in Quran. The position of women in Quran is shown as being useful only to give birth and as a tool to give joy to men. We do find a representative verse from Quran Sura 4:3 which is realized as a permit to have four wives. According to Sura 4:3 (Korean version) the required condition to do so is if the husband is able to take care of the four wives justly. But, the meaning of the verse is not clear when we compare it with the English version. And if you fear that you shall not be able to deal justly with the orphan-girl then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (the slaves) that your right hands possess. That is nearer to present you from doing injustice. (Sura 4:3) Because Korean Quran mentioned just the orphan rather than the orphangirl as in the English version, indeed many Muslim scholars are still arguing as to why the orphan (the orphan-girl) is viewed at that point and what is the real meaning of ``to deal justly``. Muslim scholars the writer studied, are Asghar Ali Engineer and Haifaa A. Jawad, both known as progressive Muslim scholars, Asghar Ali Engineer emphasizes the point of dealing justly with the orphan (the orphan-girl) while other scholars are focusing on dealing justly with the four wives, He said if the woman who takes care of orphans marries a man, the spouse must take care of them (orphans) the same as before and deal justly with all the other children between them. And Asghar Ali Engineer concluded that Sura4:3 is not permited to have more than one wife because Sura4:3 is written to help orphans after wars. He said we don`t need to continue any more except due to several poor conditions such as barren, illness of wife and surplus women. But these poor conditions are not acceptable as an objective. And Haifaa A. Jawad misunderstood the Christian perspective for an ideal marriage. He has listed several polygamous examples from the Bible to insist that the Bible teaches polygamy as the ideal marriage. He neglected the teaching of monogamy based on the Bible. And finally, Haifaa A. Jawad interpreted Sura4:3 by Sura4:129 and concluded that polygamy is not permited in Sura4:3. You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is right and fear Allah by keeping away from all that is wrong, then Allah is Ever Oft-Forgiving, Most Merciful.(Sura4:129) Haifaa A. Jawad realized that dealing justly with four wives is not possible based on Sura4:129. Therefore, Allah, from his viewpoints, prohibited polygamy. But Islamic societies are following polygamy as a lawful act since they consider personal, exceptional cases (barren, illness of wife and surplus women). However, the true solution of these personal exceptional cases is not polygamy. God makes sure that the ideal marriage is monogamy through the whole Bible even though there are bad polygamous examples of those who have sinned before God. Christians understand that the polygamous examples happened due to their customs but God honored his promises in spite of the customs of the day. And Ahmed Deedat stressed polygamy as the only solution for the problem of surplus women in this world. But his argument is not based on real data of the percent of women who are surplus. In these days, many Korean Muslims are introduced as professor in university campuses and on T.V. They said that polygamy disappeared in Muslim countries. But many African women are suffered from circumcision even today. And the main goal of female circumcision is to maintain polygamy. They believe female circumcision is the only way in Polygamy to deal justly without jealousy among the wives. Marriage is one of religious obedience in Islam. But polygamy in Quran is going on, causing suffering among Muslim women. Muslims ignore the nature of women and require them to give up their personal rights. Indeed, Polygamy in Quran should be abolished.