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      • 수원 순교 성지의 성역화 조성 계획과 순교 신심의 고취

        김동욱 (재)천주교수원교구 수원교회사연구소 2005 교회사학 Vol.0 No.2

        Since the Korean-French Treaty in 1886, Catholicism was gradually allowed in Korea. In July 1888, the Wangrim(a.k.a. Gatdeung-i) community became a formal parish, and there were efforts to honor the martyrs from Suwon. In addition, coinciding with a large-scale exodus from agricultural areas, the urbanization process began in Korea. These conditions allowed the birth of the Suwon parish in 1923, and the arrival of Fr. Shim Desideratus Polly in 1931 further confirmed the Suwon church's formal status. The study by Fr. Kim Hakryeol on the martyrs from Suwon ignited a movement to consecrate the martyrs' holy ground. On September 20, 2000, Bishop Choi Dukgi declared the area of Suwon citadel around the Buksudong Church as Suwon Sacred Ground and since then the Suwon Diocese has celebrated the Exposition of Martyrs every year. Currently, the author is leading various initiatives to consecrate Suwon Holy Groud. It would be very fruitful if the Catholic Church worked together with Hwaseong Project Center which is presently working on gradual restoration of Suwon-Hwaseong citadel. If the consecration project can be integrated with the cultural restoration movement of Suwon-Hwaseong, it will create a valuable opportunity to educate both the Catholic and non-Catholic public about the regional history and Catholic martyrs. The location of the Suwon Holy Ground also has an unusual advantage: it is in downtown and is well connected by the mass transportation system. Therefore, various programs can be developed to encourage the visitors to attend a mass, participate in adoration of the Holy Body of Christ, or go to reconciliation. The author plans to investigate further the theological uniqueness that is shown in the conflation of filial love with Catholicism among early Suwon Catholics, and to encourage spiritual development of the public by publicizing the Suwon martyrs' exemplary devotion. 1886년 한불조약(韓佛條約)을 계기로 한국에서 천주교회가 점차 묵인되면서, 1888년 7월, 왕림(갓등이) 공소가 본당으로 승격되었고, 점차 수원읍내에서 순교자들을 기리는 노력이 계속되었다. 이러한 노력과 함께 당시한국사회의 전반에 걸친 광범위한 이농현상과 도시화의 진전이라는 시대적 상황에 맞추어 1923년 수원본당이 창설되었고, 1931년 부임한 폴리(데시데라도, 沈) 신부에 의해 본당으로써의 본격적인 자리매김을 하게 되었다. 1995년 김학렬 신부의 수원순교자에 대한 연구를 기점으로 수원순교성지의 성역화가 본격적으로 시작되었고, 2000년 9월 20일, 최덕기 주교에 의해 북수동 성당을 중심으로 한 수원성이수원성지로 선포되고. 그후 매년 수원지구 차원의순교자현양대회가 열리고 있다. 2005년 현재 김동욱 신부는 수원 성지를 본격적으로 성역화(聖域化)하고자 여러 가지 시도를 하고 있다. ‘문화경쟁시대’라는 세계적 추세에 발맞추어 수원순교성지의 성역화 작업은, ‘수원화성(水原華城)의 복원’을 순차적으로 진행 중인화성사업소와 상호 연대하여 화성문화 재개발과 병행추진한다면 신자․비신자에 모두에게 화성관련 역사와 천주교 순교역사를 동시에 널리 알릴 수 있는 좋은 기회가 될 것이다. 뿐만 아니라 도심에 위치한 성지로써, 교통의 편리함을 적극 활용하여 신자들이 언제든지 미사에 참여하거나 고해성사, 성체조배 등을 할 수 있고 순교 신심을 고취시킬 수 있도록 여러 가지 프로그램을 실시하고자 한다. 특별히 ‘효(孝)’ 사상에 바탕을 둔 수원순교 성지만의 고유한 가톨릭 영성과 신심의 개발에 주력할 것이다.

      • KCI등재

        수원 순교성지의 성역화 조성과정과순교신심의 고취

        김동욱 수원교회사연구소 2005 교회사학 Vol.0 No.2

        1886년 한불조약(韓佛條約)을 계기로 한국에서 천주교회가 점차 묵인되면서, 1888년 7월, 왕림(갓등이) 공소가 본당으로 승격되었고, 점차 수원읍내에서 순교자들을 기리는 노력이 계속되었다. 이러한 노력과 함께 당시한국사회의 전반에 걸친 광범위한 이농현상과 도시화의 진전이라는 시대적 상황에 맞추어 1923년 수원본당이 창설되었고, 1931년 부임한 폴리(데시데라도, 沈) 신부에 의해 본당으로써의 본격적인 자리매김을 하게 되었다. 1995년 김학렬 신부의 수원순교자에 대한 연구를 기점으로 수원순교성지의 성역화가 본격적으로 시작되었고, 2000년 9월 20일, 최덕기 주교에 의해 북수동 성당을 중심으로 한 수원성이 수원성지로 선포되고. 그후 매년 수원지구 차원의 순교자현양대회가 열리고 있다. 2005년 현재 김동욱 신부는 수원 성지를 본격적으로 성역화(聖域化)하고자 여러 가지 시도를 하고 있다. ‘문화경쟁시대’라는 세계적 추세에 발맞추어 수원순교성지의 성역화 작업은, ‘수원화성(水原華城)의 복원’을 순차적으로 진행 중인 화성사업소와 상호 연대하여 화성문화 재개발과 병행추진한다면 신자․비신자에 모두에게 화성관련 역사와 천주교 순교역사를 동시에 널리 알릴 수 있는 좋은 기회가 될 것이다. 뿐만 아니라 도심에 위치한 성지로써, 교통의 편리함을 적극 활용하여 신자들이 언제든지 미사에 참여하거나 고해성사, 성체조배 등을 할 수 있고 순교 신심을 고취시킬 수 있도록 여러 가지 프로그램을 실시하고자 한다. 특별히 ‘효(孝)’ 사상에 바탕을 둔 수원순교 성지만의 고유한 가톨릭 영성과 신심의 개발에 주력할 것이다. Since the Korean-French Treaty in 1886, Catholicism was gradually allowed in Korea. In July 1888, the Wangrim(a.k.a. Gatdeung-i) community became a formal parish, and there were efforts to honor the martyrs from Suwon. In addition, coinciding with a large-scale exodus from agricultural areas, the urbanization process began in Korea. These conditions allowed the birth of the Suwon parish in 1923, and the arrival of Fr. Shim Desideratus Polly in 1931 further confirmed the Suwon church's formal status. The study by Fr. Kim Hakryeol on the martyrs from Suwon ignited a movement to consecrate the martyrs' holy ground. On September 20, 2000, Bishop Choi Dukgi declared the area of Suwon citadel around the Buksudong Church as Suwon Sacred Ground and since then the Suwon Diocese has celebrated the Exposition of Martyrs every year. Currently, the author is leading various initiatives to consecrate Suwon Holy Groud. It would be very fruitful if the Catholic Church worked together with Hwaseong Project Center which is presently working on gradual restoration of Suwon-Hwaseong citadel. If the consecration project can be integrated with the cultural restoration movement of Suwon-Hwaseong, it will create a valuable opportunity to educate both the Catholic and non-Catholic public about the regional history and Catholic martyrs. The location of the Suwon Holy Ground also has an unusual advantage: it is in downtown and is well connected by the mass transportation system. Therefore, various programs can be developed to encourage the visitors to attend a mass, participate in adoration of the Holy Body of Christ, or go to reconciliation. The author plans to investigate further the theological uniqueness that is shown in the conflation of filial love with Catholicism among early Suwon Catholics, and to encourage spiritual development of the public by publicizing the Suwon martyrs' exemplary devotion.

      • The Rainbow에 나타난 인간관계의 유형에 관한 연구

        김동욱,최재인 혜전대학 1997 論文集 Vol.15 No.-

        I have attempted to shed light on several serious humanity problems in the society in the early part of the 20th century which Lawrence presented. Some of the distinct features in the literature of Lawrence, who has a loyalty to his own self can be summarized as follows: modern society is so intellectual and conscious that it may block the development of pure human beings. Thus he thinks that modern society has a corrupting influence on human beings. His real life doesn't lie in a barren spiritual world but in the inner self of an individual inherited from primitive instinct. Confronted with modern civilization, he catchs sight of the disgusting mechanization of human nature and, as a result of a denial of it, presents his novels with the curative fresh vision of his own. Therefore, he argues that art should have a moral function of creating a new life by revealing a new truth. He believes that art is to expose the relationship between man and the world around him and that art must put an emphasis on the relationship. While philosphy, religion, and science try to restrict man to a monotonous things, novels, as a matter of fact, are considered to indicate the examples of the most delicate relationship between both sexes man ever discovered. Thus he emphasizes our primitive human relationship in our spiritual and intellectual society. He is also concerned with a struggle of an individual to be a spiritually and physically advanced being in the society. He deeply recognizes the current problems in the contempory English society, which appear in his other novels including The Rainbow. In The Rainbow, Lawrence adopts a new form different from an old form of which he and the other realists in the 19th century made use. In other words, his new form is closely connected with themes and the contents, with which he represents the novels after he wrote The Rainbow, rather than the new trials in the form developed by the 20th century modernists. He describes the historically changing society which comprises the lives of the three generations from the agricultural life of the Brangwen farmers through the life of the wage-earner Ursula, that is , the experience or community in the novel. The early Brangwen women, while the Brangwen men indulge themselves in their instinct, turn their vision to the outer world, from which the spiritual heritage is conveyed to Ursula. He deals with three types of the relationships between man and woman. And The Rainbow is regarded as the best of the novels that he ever wrote as for marriage. Two contrasting forces in the novel, between instinct and intellect, are developed into three different kinds of marriages. The embodiment of the rainbow with the relationship of conflicts between man and woman must be changed into the relationship of the harmony described as a perfect one. But our modern society has been blocking such a harmony as this by the excess of intellect at the expense of instinct. I have attempted to investigate the contrasts of the conflicts of instinct and intellect which three generations show. Thus the contrasts of their human relationships are summarized as follows; In the first generation, the marriage of Tom and Lydia seems to be the best one in The Rainbow. At first, Tom finds differently in accepting Lydia's otherness but he comes to acknowledge her otherness. After some years since they married, they find out a new world which gives rise to the complete humanity. In the second generation, Will Brangwen falls into a dark religious ecstasy in a gloomy cathedral, which symbolically expresses the ideal harmony of both sexes. Anna, on the other hand, makes Will's dark religious enthusiasm weaker and weaker by letting the light spread in the dark inside. After all, Anna's light of intelligence seems to suppress Will's instinctive darkness. To seek for a rainbow more ideal than the first and the second generations had, the third generation, Ursula, who is adventurious, can not stick to the farming land like Marsh Farm.Ursula met several false rainbows before she meets the genuine one at the end of the novel. The problem that Ursula faces is how she can manage to live in the intellectual world without losing her instinct when she enters into the civilized world. In other word, the problem is how she should overcome the destructive forces of modern civilization without being deprived of her vitality. Anton, whose self can not be matched with Ursula's is naturally destroyed by her powerful self under the moon light scene at the beach. Only Ursula, who does not lose her instinct in spite of a destructive influence of the civilized world and fails to be marriaged to Anton not because her shortcoming is but because his shortcoming can feel 'fires' of the horse which symbolically represents instinct. At the last scene of the novel, the genuine rainbow is suspended on the new houses in the village.

      • KCI등재

        日帝末期 戰時統制體制의 貨幣經濟的 性格

        金東昱 延世大學校經濟硏究所 1995 延世經濟硏究 Vol.2 No.1

        본 논문은 일제말 전시통제체제가 어떠한 경제적 모순을 낳았는지를 구명하여, 韓國經濟史에서 밝히려고 하였다. 이를 위해 戰時經濟期 화폐경제의 상황을 화폐의 과잉집적이라는 개념으로 설명하였다.공식물가의 상승이 인위적으로 억제되고 물자부족이 극심하여 배급제가 이루어지고 있던 당시에 민간은 화폐를 현금으로 보유하거나 은행에 예금하였다.더욱이 일제가 전쟁수행자금의 조달을 본원통화발행에 의존하는 정도를 줄이고 시중의 유동성을 흡수하기 위해 시행했던 강제저축정책은 민간의 예금을 크게 증가시켰다.전시통제경제에서 민간부문에 저축과 현금이 집적되는 현상은 통제체제가 유지되는 기간중에는 인플레이션의 억제에 크게 기여할 수 있었다.그러나 이와 같이 과잉집적된 화폐는 통제체제가 크게 이완되거나 붕괴되는 시기가 되면 물가폭등의 가장 중요한 요인이 된다. 이로부터 한국에서 해방 직후 발생한 물가폭등은 정치사회적 요인과 실물적 요인 이외에도 은행에서 일시에 예금이 인출되어 화폐유통량이 급증하는 화폐적 요인이 매우 중요하다고 볼 수 있다.

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