디지털 미디어 환경에서 지역 지상파 라디오 안 시민참여형방송 방향 모색 : 〈울산CBS〉 시민참여형방송 ‘나울통’ 중심으로

김성광 한국언론정보학회 2021 한국언론정보학회 학술대회 Vol.2021 No.5

마태복음 2:15에서 호세아 11:1의 사용

김성광 한국구약학회 2019 구약논단 Vol.25 No.3

This study deals with the relationship between Matt 2:15 and Hos 11:1. The way in which Matthew relates Hosea’s words “Out of Egypt I called my son” with Jesus’ journey to Egypt does not seem to fit for the original contextual meaning in Hos 11:1. First, in the original context of Hos 11:1, the sentence is not a “direct predictive prophecy” but a “reflection” about Israel’s past history (the exodus from Egypt). Second, Hosea is talking about the “nation Israel,” while Matthew is talking about the “individual Jesus.” Third, Hos 11:1 speaks of Israel’s “coming out of Egypt,” so its best place would be after 2:21, the return from Egypt. However, Matthew puts the quotation after Jesus’ “entering into Egypt.” “Typology” may be a solution. Seeing Jesus as the “true Israel,” Matthew is offering a “Jesus as Israel” typology that involves both a comparison and a contrast. In contrast with Israel who failed to obey YHWH, Jesus was the obedient Son who completed all that Israel should have completed. As for Matthew, Hosea 11:1 was finally fulfilled as Jesus fled to Egypt. Suggesting typology for understanding Matthew 2:15, the first two problems have been solved. However, the last problem still remains unsolved. Hosea’s own typological perspective may provide a solution. Matthew’s typological understanding was not his own perspective but something affected by Hosea’s typological understanding. The quotation in Matt 2:15 is not out of order, because the holy family’s flight to Egypt is an “inauguration of the packed typological Hos 11:1 reference.” The “out of Egypt, return to Egypt, and out of Egypt again” pattern itself is inseparable and is to be viewed as a whole package. In this way, this study contributes to understanding not only the relationship between Matt 2:15 and Hos 11:1 but also how the New Testament authors use the Old Testament texts. 본 연구는 마태복음 2:15과 호세아 11:1의 관계를 다룬다. 마태가 호세아의 말 “내가 애굽에서 내 아들을 불렀다”를 예수의 애굽 여행과 관련시키는 방식은 호세아 11:1의 원래 문맥의 뜻에 부합하지 않는 것처럼 보인다. 첫째, 호세아 11:1의 원래 문맥에서, 그 문장은 이스라엘의 과거 역사(출애굽)에 대한 ‘직접 적인 예언’이 아니라 ‘회고’이다. 둘째, 마태는 ‘개인 예수’에 대해 말하고 있는 반면, 호세아는 ‘나라 이스라엘’에 대해 말하고 있다. 셋째, 호세아 11:1은 이스라엘이 ‘애굽에서 나오는’ 것에 대해 말하고 있다. 따라서 그것의 가장 적절한 장소는 2:21 이후, 애굽에서 나온 후이다. 그러나 마태는 예수님이 ‘애굽에 들어가신’ 후에 인용문을 배치한다. ‘유형론’(typology)이 해결책이 될 수 있다. 예수를 ‘참 이스라엘’로 보았을 때, 마태는 비교와 대조를 보여주는 ‘이스라엘로서 예수’ 유형론을 제시하고 있다. 여호와께 순종하는 데 실패한 이스라엘과 달리 예수는 이스라엘이 완수해야만하는 모든 것을 완수한 순종적인 아들이었다. 마태가 볼 때, 호세아 11:1은 예수께서 애굽으로 피신할 때 마침내 성취되었다. 마태복음 2:15을 이해하기 위해 유형론을 제시함으로, 처음 두 가지 문제가 해결되었다. 그러나 마지막 문제는 여전히 해결되지 않고 있다. 호세아의 유형론적 관점이 해결책이 될 수 있다. 마태의 유형론적 이해는 자기 자신의 관점이 아니라 호세아의 유형론적 이해의 영향을 받은 것이다. 마태복음 2:15의 인용문은 순서가 잘못된 것이 아니다. 왜냐하면 예수의 가족이 애굽으로 피신한 것이 ‘호세아 11:1의 유형론적 묶음의 시작’이기 때문이다. ‘애굽에서 나가고, 애굽으로 돌아오고, 애굽에서 다시 나가는’ 패턴 그 자체는 분리할 수 없으며 하나의 묶음으로 볼 수 있다. 이렇게 본 연구는 마태복음 2:15과 호세아 11:1의 관계뿐만 아니라 신약 저자들이 구약의 본문을 사용하는 방법을 이해하는 데 기여한다.

自然界 抗酸菌에 關한 硏究 : 1. 土壤抗酸菌의 分離同定方法에 對하여 1. Isolation and Identification Method of Acid-Fast Bacilli from Soil

金聖光,金世鍾,鄭聖德,金周德 최신의학사 1978 最新醫學 Vol.21 No.7

Cogulase Negative Staplylococcis의 β-Lactam제에 대한 내성 및 β-Lactamase 억제재의 효과에 관하여

최종률,신규창,김성광 대한감염학회 1989 감염 Vol.21 No.3

The in vitro susceptibility tests of coagulase-negative staphylococci to β-lactam antibiotics were performed and the effects of β-lactamse inhibitors were evaluated. Among 88 strains, 38 strains (43.2%) were methicillin resistant ranging from 4 to 256mcg/ml, and ratios of resistant strains were 80.7, 77.0, and 58.0% respectively against amoxicillin, pencillin and ampicillin, but they were less than 10.0% to ecphalothin, cefazolin, ampicillin plus sulbactam and amoxicillin plus clavulanic acid, except 21.6% to ceftizoxime. There were strong resistance relation between methicillin and ampicillin or amoxicillin but weak relationship between methicillin and cephalosporins existed. Among methicillin reistant strains, some exhibited unresponse by sulbactam more often than clavulanic acid, but some β-lactamase negative strain showed response by enzyme inhibiotrs and few ampicillin or amoxicillin resistant strains showed neither response by inhibitors nor β-lactamase formation.

디지털 미디어 환경에서 공중파 미디어 공공성 구축의 의미 모색 : 〈울산CBS〉시민참여형방송 ‘나울통’ 중심으로

김성광 한국과학기술학회 2021 한국과학기술학회 학술대회 Vol.2021 No.5

부록 / 제 3 회 ( 1986 학년도 ) 졸업생 졸업 논문 요약 : 이미지즘 시 연구 - 기림 , 지용 , 광균의 시를 중심으로 -

김성광 새얼어문학회 1987 새얼語文論集 Vol.3 No.-

Harbey Cox 의 한국교회 인식에 대한 평가

김성광 한국조직신학회 1999 組織神學論叢 Vol.4 No.-

Duality in the Ehud Story: Human Initiative or Divine Providence?

김성광 한국복음주의구약신학회 2020 구약논집 Vol.16 No.-

This paper deals with how one sees Ehud’s murder through deception and violence. Can his deception and violence be justified? After presenting the two contrastive views on Ehud's murder, this study discusses about how one should see his actions. The comic character of the story makes moral judgments irrelevant. The story should be understood as a humorous satire mocking the Israelites’ enemy, the Moabites. An advocate of the negative view against Ehud might argue that God providentially granted Ehud’s success in spite of his deceptive methods. But Ehud’s deception is at the core of what he does. One cannot separate his success from his deception. The narrator elaborates Ehud’s tactics at each scene and highlights his extraordinary shrewdness, decisiveness, and courage out of faith. Nevertheless, human scheme and execution is not enough; Ehud’s perfect success was possible with the help of the timing opportunities provided by God. Duality frame works in the story: (1) Ehud’s physical abnormality fits his dual roles (conveyor of tribute / assassin); (2) double meaning of dabar; (3) Eglon’s fatness represents both his greed and his vulnerability; (4) Elohim could mean Israel’s YHWH or general other gods; (5) Ehud’s dagger had “two mouths” (Judg. 3:16), which means the double-edged blade or may symbolize Ehud’s double meaning words; (6) dual hero (visible hero - Ehud / invisible hero - YHWH). In conclusion, Ehud’s deception is providentially directed by God. This paper deals with how one sees Ehud’s murder through deception and violence. Can his deception and violence be justified? After presenting the two contrastive views on Ehud's murder, this study discusses about how one should see his actions. The comic character of the story makes moral judgments irrelevant. The story should be understood as a humorous satire mocking the Israelites’ enemy, the Moabites. An advocate of the negative view against Ehud might argue that God providentially granted Ehud’s success in spite of his deceptive methods. But Ehud’s deception is at the core of what he does. One cannot separate his success from his deception. The narrator elaborates Ehud’s tactics at each scene and highlights his extraordinary shrewdness, decisiveness, and courage out of faith. Nevertheless, human scheme and execution is not enough; Ehud’s perfect success was possible with the help of the timing opportunities provided by God. Duality frame works in the story: (1) Ehud’s physical abnormality fits his dual roles (conveyor of tribute / assassin); (2) double meaning of dabar; (3) Eglon’s fatness represents both his greed and his vulnerability; (4) Elohim could mean Israel’s YHWH or general other gods; (5) Ehud’s dagger had “two mouths” (Judg. 3:16), which means the double-edged blade or may symbolize Ehud’s double meaning words; (6) dual hero (visible hero - Ehud / invisible hero - YHWH). In conclusion, Ehud’s deception is providentially directed by God.

金融革新時代의 우리나라 銀行의 對應戰略에 관한 硏究 : 內部經營의 競爭力 强化를 中心으로

金星光 건국대학교 경영대학원 1992 論文集 Vol.5 No.-

전직지원 프로그램의 자기결정성 요인이 자기효능감, 심리적 안녕감, 학습성과에 미치는 영향

김성광,최효근,권두순 (사)디지털산업정보학회 2019 디지털산업정보학회논문지 Vol.15 No.1

The economic growth has made our lives more prosperous than the past, and the development of science fueled the era of 100-year lifespan. It is now distinct to us that preparation for life after retirement is not a choice but an imperative. In the meantime, outplacement programs have driven many to challenge and start a new chapter in life. This paper measures the characteristics of outplacement programs based on the self-determination factors; empirically examines how those characteristics influence on learning performance through self-efficacy and psychological well-being; concludes by proposing effective and productive ways for young adults and senior employees who are in search for new jobs. To test the research hypothesis, a survey was conducted among job searchers who have been previously provided with outplacement programs. The results are as follows: First, self-perceived autonomy has significant influences on self-efficacy and psychological well-being. Second, self-perceived competency has significant influences on self-efficacy and psychological well-being. Third, perceived relationship has no significant influence on self-efficacy and psychological well-being. Fourth, self-efficacy showed significant influences on psychological well-being, while not showing on learning performance. Fifth, psychological well-being has no significant influence on learning performance. This paper finds its academic significance in its theory-based approach to outplacement service program; research variables and examination are not based on researcher’s arbitrary choice. This paper is also practically significant in that it discovered that outplacement service alleviates psychological stress caused by job relocation, and guarantees stable life after retirement.