의료선교사 Dr. Florence J. Murray의 활동의 인술적 구조

박정세 연세대학교 원주의과대학 1993 원주의대논문집 Vol.6 No.1

학원 선교 진작에 대한 장기적 대안 고찰

박정세 한국대학선교학회 2006 대학과 선교 Vol.10 No.-

There have been radical changes in the situation of campus mission and ministry, coming from not only the inside but also outside of campus. Changes could be indicated symbolically in three dimensions; the wider changes of people's consciousness, decreased numbers of chaplains in portion, and the changes of the atmosphere of student's activities.In spite of these changes, chaplains have been managed the programs for campus mission always with compulsory chapels, required subjects, and counselling in the Korean Christian Universities. There have been partial developments of each programs every year. However, I think, these progress are just a temporary makeshift which may not be a solution to overcome the actual problems of campus ministry.Getting to the problems closely, chaplains could find the need of co-workers who have not only sincereness in belief but also authority in their academic field for long term program to overcome the actual situation of campus. The co-workers in mission are called as "The Council of Christian Professor Advisers" in Yonsei University which have been leaded by the Chaplaincy Office since 2003. Thus, in this essay, I indicated the wider crisis on campus mission in the chapter two. And wrote, in the chapter three, about the three years' evaluation on managing the annual workshops with "The Council of Christian Professor Advisers" are mentioned in three parts such as spirituality, case study on Christian student activities counseled by the professors, and interdisciplinary studies from Christian perspective. For long term plan, in chapter four, the alternations are suggested to develop a text-book for the professors as a mission partner, and to support the interdisciplinary study as an important policy of Christian University for the future.

한국 대학교회의 태동과 변천 ― 연세대학교를 중심으로

박정세 한국대학선교학회 2010 대학과 선교 Vol.19 No.-

Although many articles have been published on chapel programs and lectures for campus Christian ministry in Korea, research on university churches, an important part of campus ministry, is relatively rare. In this article, the founding and transition of Yonsei University Church, which has the longest history among university churches in Korea, will be examined. Christian missionary activity in Korea was prohibited in the early days of Chai Chung Won - the first modern medical college with a hospital,founded in 1885 and renamed Severance Medical College in 1904. The transfer of the ownership of the institution in 1894 from the King of Chosun (Korea) to the Presbyterian Church of the United States became the first step in missionary work; worship service was initiated for fellows,staff and patients. The congregation can be regarded as the origin of Yonsei University Church. The church was also used as the venue for the general assembly of the Korean Presbyterian Church. Meanwhile, Yonhee College Church was founded in 1933. The church,located outside the walled city of Seoul, not only served the people dwelling in and near the college site but also fulfilled the need of an ecumenical church in the campus. This spirit of cooperation expanded to the setting up of a church managed by two colleges−Yonhee and Ewha−in 1935. Although this Hyop-seong Church, or the Union Church, was shut down by oppression of the Japanese colonial government, it was reopened by the two colleges after independence. The consolidation of Severance Medical College and Yonhee College into Yonsei University in 1957 was followed by the establishment of Yonsei University Church in 1962. The construction of University Chapel,or Luce Chapel, in 1975 provided the momentum to develop a renovated mission policy of Yonsei University Church, such as ‘community church,’‘bridge church,’ and ‘open church’. Enculturation and globalization of church programs were added recently. In accordance with the opening of the new university sites of Yonsei,new university churches were built in new campuses. These churches, following the ‘main’ Yonsei University Church as a model, have been developing their own programs. For example, Wonju Medical College Church, opened in 1981, organized an overseas medical service team; since 1984 Maeji Campus Church has been focusing on students’ dormitory ministry; Samae Campus Church, founded in 2006, has been trying to develop their own church program following the donor’s ‘Samae (three loves)’ spirit. 한국의 기독교대학에서 캠퍼스 선교와 관련하여 채플과 기독교 과목에 관해서는 여러 면에서 고찰해 왔으나 선교의 중요한 축인 대학교회와 관련하여서는 별다른 연구가 없었다. 이에 한국에서 제일 처음기독교대학으로 출발한 연세대학교를 중심으로 대학교회의 설립과 변천 및 현황에 대해 고찰하였다. 제중원 초창기에는 공식적으로 기독교 선교가 허락되지 않은 상태였으나, 1894년 제중원이 북장로교로 이관됨에 따라 선교의 기회가 생기게 되어 교직원이 환자와 함께 주일예배를 드리게 되고 여기에 인근주민들도 참여함으로써 교회의 기틀이 마련되었다. 이 모임은 점차 성장하여 교회로서의 면모를 갖추게 되고 교단의 공의회가 모일 수 있는예배당을 갖게 되었으며, 그 후에는 교회를 신축하기에 이른다. 연희대학교회인 ‘연희협성교회’는 1930년 초에 창립되는데, 당시 서울의 교회는 사대문 안 중심이었으나 이제 성문밖에 새롭게 형성된 교육 커뮤니티는 그 나름대로의 편리와, 연합교단 교회의 필요를 충족하는 새로운 형태로 시작되었다. 또한 이러한 연합 정신은 한 대학의 울타리를 넘어서 인근 이화대학과 공동으로 한 대학교회를 운영하는 데까지 발전한바 있다. 연희대학과 세브란스의학대학이 연합하여 연세대학이 된 후 1962년에 다시 시작된 대학교회는 몇몇 과정을 걸쳐 1975년부터 교목실과유기적인 관계로 운영된다. 이는 교육기관으로서의 커뮤니티를 기본으로 하여 기독교에 관심을 갖는 학생을 육성하려는 목적을 예배와 프로그램과 친교활동을 통해 조화시키는 것이었다. 그리고 근간에 이르러서는 예배의 부분적 토착화 시도와 국제화에 따른 제반의 필요를 프로그램으로 연결하고 있다. 연세대학교의 여러 캠퍼스들은 본교 대학교회의 운영방식을 근간으로 하여 그 나름의 특성을 살리고 있다. 의료원 캠퍼스의 병원교회는환자를 위한 주일예배를 중심으로 하는 전통을 유지하고 있으며, 1981년부터 시작된 원주의과대학교회 역시 해외 의료선교 활동을 중심으로그 특색을 살리고 있다. 또한 1984년부터 시작된 매지캠퍼스 교회는 지방에 위치하며 방대한 기숙사를 가진 대학의 특성을 목회와 프로그램에잘 반영하고 있고, 2006년에 설립된 삼애교회 역시 기증자의 뜻 (三愛:하나님 사랑, 노동사랑, 농촌 사랑)을 살려 특색 있게 운영되고 있다. 연세대학교의 대학교회들은 각각 그 시대적 요구와 그 공동체의 요구를 잘 연계하여 교회를 설립하였고 나름대로의 특색을 발전시키고있음을 간략하게 살펴보았다

장애인 선교 서설 : 장애인에 대한 성서 및 신학적 이해를 중심으로

박정세 연세대학교 연합신학대학원 1997 현대와 신학 Vol.22 No.-

희생설화와 희생양상

박정세(朴征世) 한국민속학회 1984 韓國民俗學 Vol.17 No.1

비잔틴 시대 기독교 미술의 특성과 토착화

박정세 연세대학교 신과대학 2007 신학논단 Vol.47 No.-

In this article, I would like to study the characteristics of Christian Arts and the process of indigenization after the Edict of Milan (313 A.D.) and particularly during the Byzantine Era. This is a continuation of my earlier study, “The Origins and Contextualization of Early Christian Icons. (『Theological Forum』, 2006. 9) Art works produced under persecution and those that were produced under freedom differ. This study will trace the history of Western art, paying special attention to the changes and the improvements of the architecture, art and sculpture of the period, by focusing on how they become indigenized. How the Greco-Roman culture adopts Christianity that accepts and follows a Jewish person, Jesus, based on the scriptures produced through the history and culture of Israel, and Christianity and Christian paintings of the Middle Ages will be introduced briefly first, which will be followed by the description of architecture, then the paintings and sculptures of the period. The following conclusions can be drawn from this process. First, although drawing or sculpting images of God is forbidden in Israel and the culture of the Old Testament, during the Byzantine Empire, such paintings and icons are used to educate the illiterate public about the contents of the Bible. Thus, these artworks are also known as the “poor man‘s Bible.” Secondly, although the Roman temples are not directly mimicked in church constructions, the Roman public halls, Basilica Ulpia, is taken as the foundational model. And the process of indigenization happened through the modification of its direction and structure, the creation of a new form through the addition of other Roman elements, and the reinterpretation of existing forms. Such characteristics are also evident in the architecture of the Santa Constanza Cathedral. In the cases of the Temple of Pantheon and the Temple of Antonius and Faustina, the temples themselves are remodeled and used as church buildings. Thirdly, as for the paintings and sculptures, the mosaic arts, central to the artwork of the Byzantine era, is adopted as the new style of mural painting for the churches. A significant portion of the portraits take on the features, poses, and the compositions of the Greco-Roman paintings and sculptures, and some of them are linked to the arts of the Near East. Especially, the appearance of the halo is the result of the influence of the Gandhara School of Art, which was then creatively improved to fit the Byzantine culture. The Illustrated Bibles can be described as the product of the combination of various ways of painting taken from the Greco-Roman cultures as well as the ancient-Irish culture. The above aspects show how the Byzantine Christian arts of the time did not remain in the boundary of the Jewish culture of the religion, instead, newly interpreted it by adopting the characteristics of the best forms of art of the era to create a harmonious and original world.

번연(J. Bunyan)의 『천로역정』(The Pilgrim’s Progress) 삽화와 그 변천

박정세 미술사문화비평학회 2012 미술사문화비평 Vol.3 No.-

John Bunyan’s The Pilgrim’s Progress, first published in 1678, has played an important role in Christian mission work and is remembered as one of the first modern novels. In 1830 the book was entitled the ‘English Literature Cannon,’ and has been translated into many languages, second only to the Bible. This honor and popularity is due mainly to Bunyan's fine writing style and fertile literary imagination; however, the illustrations added to each version and print - that is, the visualizations of the content - were crucial to maintaining popular interest in and understanding of the book. Illustrations can have a major influence on the reputation and authority of a book. However, researches on book illustrations are rarely found in Korean scholarly works. As a foundational research, therefore, this article explores the illustrations of various prints of The Pilgrim’s Progress by six artists and role and development of the illustrations, consulting works of Gerda S. Norvig on the subject. Illustrations first appeared in the fourth edition of the book in 1680, two years after the first edition. Although the book had only two drawings, the event became the critical moment for the gradual emergence of book illustrations which also influenced and changed the constitution of the book itself. Of the illustrations in the book’s early days, it was the fourteen drawings in the fifth edition (1682) that first covered and visualized the general content of the book. But because adding book illustrations was a new development, the illustrations were far from eloquent and skillful in their design and carving technique. Three years later, a Flemish-French translation of the book appeared with nine illustrations by a Dutch poet and engraver Jan Luiken. These illustrations, engraved out of copper plates, show an advancement in the expression and technology of craftsmanship. In the eighteenth century, John Sturt’s fourteen illustrations were included in the 22nd edition, so-called the Queen Caroline edition (1728). The illustrations are praised for their unique aesthetical elements while maintaining the tradition of former editions. In 1788 eight drawings by Thomas Stothard were issued separately from the 1788 edition. Compared with the craftwork on the former illustrations, the painter prettified the design, which still remained in the tradition of genre-painting. Stothard's illustrations became popular, deeply influencing illustrations in the coming ages. In the nineteenth century, the number of illustrations in The Pilgrim’s Progress increased while qualitative changes also appeared. In 1824 painter William Blake produced 28 mysterious watercolor illustrations based on his meditation and imagination. Henry Courtney Selous' 58 illustrations were placed in the 1844 Rev. Maguire annotated edition. Despite the busy composition, his works are acclaimed as expressing the theme of the book in distinct and dynamic ways. Throughout the three centuries of the book’s history, it was the famous artists of the age that improved the quality and creativity of the illustrations of The Pilgrim’s Progress. The illustrations in the book had been drawing the attention of readers to the text and leading them to understand briefly the pilgrimage to the Celestial City, regardless of readers’ literacy. Particularly in the nineteenth century, the illustrations themselves were recognized and developed as an independent field, not as a part of the book. The drawings now spoke for themselves apart from the text, and people could comprehend the whole story only by appreciating the images. Surely, the story of the book in visualized illustrations imprinted smoothly in the reader’s memories. This article also briefly deals with the American illustrations of The Pilgrim's Progress.

5알파환원효소

박정세,백재승,조민철 대한남성과학회 2012 The World Journal of Men's Health Vol.30 No.1

Androgen acts via the androgen receptor and can play a critical role in the development and growth of the prostate and the pathophysiology of prostatic diseases. Testosterone is the most abundant circulating androgen and is converted to dihydrotestosterone (DHT), a more potent androgen, by steroid 5α-reductase. There are two 5α-reductase isoenzymes, type 1 and type 2, in humans and animals. Type 2 5α-reductase predominates in the prostate. While deficiency of type 2 5α-reductase causes male pseudohermaphroditism, increased DHT has been implicated in benign prostatic hyperplasia and prostate cancer. The aim of this article is to highlight the significance of 5α-reductase in the development and growth of the prostate and pathogenesis of prostatic diseases.

한국적 성서이해론 서설 : 부활기사를 중심으로 Focus on Resurrention Narrative

박정세 연세대학교 연합신학대학원 1998 현대와 신학 Vol.23 No.-

[김민석_한전 전력연구원 신재생에너지연구소 재생에너지연구실 연구원] “ 해상풍력 환경모니터링 시스템, 서남해 실증단지에 시범 적용”

이재용 전력문화사 2019 Electric Power Vol.13 No.4