방사성 폐기물 소각공정을 위한 선택적 촉매 환원법 연구

이한수,김인태,정흥석,안도희,김종호,양희성,황재영,김상환 ( Han Soo Lee,In Tae Kim,Hongsuk Chung,Do Hee Ahn,Jong Ho Kim,Hee Sung Yang,Jae Young Hwang,Sang Hwan Kim ) 한국공업화학회 1996 공업화학 Vol.7 No.4

방사성 폐기물 소각로의 배기가스 중에 포함되어 있는 NO_x를 제거하기 위하여 선택적 촉매 환원법에 활용되는 촉매들의 특성을 조사하였다. 촉매는 V₂O_5, MoO₃, 그리고 SnO₂를 하니컴 형태의 TiO₂담체에 담지시켜 제조하였으며 촉매의 종류, 반응온도, feed의 조성, NH₃/NO 몰비의 영향 등이 반응특성에 미치는 영향을 실험실 규모의 반응기에서 조사하였다. 10% V₂O_5/TiO₂촉매가 350℃에서 94.4%의 높은 NO→N₂전환율을 보였으며 열적 안정성이 좋은 MoO₃의 첨가는 높은 전환율을 보이는 온도범위를 확장시켜 주었다. The characterization of catalysts for the selective catalytic reduction(SCR) was investigated to remove NO_x discharge from radioactive waste incinerator. The catalyst was prepared by impregnating V₂O_5, MoO₃, and SnO₂on honeycomb shaped TiO₂. The effects of the type of catalysts, reaction temperature, feed composition, and mole ratio of NH₃/NO on the reaction characteristics were evaluated in a laboratory scale reactor. The 10% V₂O_5/TiO₂ catalyst showed the highest NO to N₂conversion of 94.4% at 350℃ and the temperature range for higher conversion was broadened by adding thermally stable promoters, MoO₃.

연구발표논문초록 : 흡착 ( Ⅰ ) ; 2성분의 액상 - 고체상의 표면에서의 선택적 흡착성질에 대한 통계열역학적 해석

이한수,임선기 ( Lee Han Soo,Son Ki Ihm ) 한국화학공학회 1985 추계총회초록집 Vol.- No.-

BTL 민간투자사업 현황과 과제

이한수,Lee, Han-Soo 한국건설관리학회 2006 한국건설관리학회 논문집 Vol.7 No.1

언약신학 패러다임의 비교 연구

이한수(Han Soo Lee) 신학지남사 2006 신학지남 Vol.73 No.1

하나님 나라의 성격

이한수(Han Soo Lee) 신학지남사 2016 신학지남 Vol.83 No.2

People often use the expression “here is heaven” when they face the moment of feeling very happy. This is because they consider the Kingdom of God or Heaven as the happiest place. How does the Apostle Paul think of it in connection with happiness? While the Kingdom of God or Heaven occurs in the synoptic gospels quite often, its occurrence is comparatively rare in Paul’s letters. In Paul’s letters the Kingdom of God occurs mainly in the eschatological and ethical context, but ‘happiness’ is a vulgar term that does not occur in Paul’s letters. Therefore, it could be hard to compare both terms directly. However, we may compare the Kingdom of God indirectly with happiness in accordance to the way in which to define the latter. The purpose of this article is to explore the character of God’s kingdom with special focus on Romans 14:17. The Korean Naver dictionary defines happiness as “a state of full content and pleasure in life.” If the phrase “righteousness, peace and gladness in the Spirit” could be an equivalent expression of ‘happiness’ in a certain sense, Paul appears to see that happiness is an inevitable outcome of God’s reigning over man in the power of the Spirit.

선거와 선거관리에 대한 유권자 의식 분석

이한수(Han Soo Lee) 경북대학교 사회과학기초자료연구소 2017 연구방법논총 Vol.2 No.2

이 연구는 제19대 대통령 선거에서 전문가들과 시민들이 느꼈던 문제와 개선사항이 무엇이었는가를 검토한다. 특히, 이번 선거가 선거 이론에서 강조하듯 자유롭고 공정하게 진행되었는가를 살펴본다. 이번 선거를 앞두고 중앙선거관리위원회는 ‘정확하고 투명한 투·개표 관리,’ 유권자들의 ‘선거 참여 보장’과 ‘정책선거 실현,’ ‘준법선거 실현’을 목표로 내세웠다. 선거 직후 시행된 설문조사에 따르면, 선거관리위원회가 선거관리활동을 통해 공정하고 자유로운 선거를 진행하기 위해 노력하였음에도 불구하고 시민들과 전문가들은 이번 선거에서 드러난 가장 큰 문제점이 비방·흑색선전이라고 보았다. 선거관리위원회가 수행하는 역할들 중 유권자들이 생각하는 가장 중요한 역할은 ‘정부의 선거중립 보장’이었다. 반면, 가장 낮은 지지를 보인 선거관리위원회의 역할은 ‘선거운동 자유 확대’이다. 설문 조사결과를 살펴보면, 일반 유권자들과 전문가들은 선거관리위원회의 활동에 대해 전반적으로 긍정적인 평가를 하지만, 선관위의 역할에 대해서는 사뭇 다른 평가도 존재한다. This study examines how citizens and experts evaluate the 19th Korean election and election management. In particular, I focus on the theory of “free and fair elections” while evaluating election management. Before the election, the Korean National Election Commission set several aims for successful election management, which are related to the idea of free and fair elections. According to the survey results this study analyzes, voters evaluate that negative campaign was the most serious problem in this election. Regarding the roles of the election commission, citizens perceive that the most important role of the commission is to monitor the government and prevent its illegal intervention. In contrast, voters least support the argument that the commission has to play a key role in expanding freedom of election campaign. The survey results also show that both citizens and experts generally, positively evaluate the election management by the commission in this year. However, they show somewhat different opinions regarding the proper roles of the commission.

1907년 부흥운동에 대한 평가 : 바울이 이해한 민족복음화와 이방선교의 관계에 기초한 평가 Evaluating it in the Light of the Relation of Israel`s Restoration and Gentile Mission in Romans 9-11

이한수 ( Han Soo Lee ) 한국개혁신학회 2007 한국개혁신학 Vol.22 No.-

갈라디아서에 나타난 "율법의 행위"

이한수(Han-Soo Lee) 한국복음주의신약학회 2006 신약연구 Vol.5 No.1

There is an increasing tendency among recent NT scholars to interpret Judaism in Paul's days as a religion of covenantal nomism that still retains, however, an element of works-righteousness in it. In this case, the expression "being justified by works of law" in Galatians can be equivalent to the expression "living by the law." It is agreed with E. P. Sanders and others that Paul's Jewish opponents regarded themselves as those who already got "in" by grace, but it is still insisted that their obedient works of the law remains as a condition to retain their own present status and even obtain their future eternal life. In my opinion, this new interpretative model does not give us much help in reconstructing the reality of the Galatian crisis: The term 'being justified' refer to the different things between Paul and his jewish opponents respectively. For Paul, it refers to one's initial experience of "getting in," whereas, for his jewish opponents, it designates one's subsequent experience of "staying in." Furthermore, this kind of distinction must apply to the understanding of 'faith' and 'works of law.' As related to conditions for justification, the former refers to one's initial act of trust in Christ or the gospel, whereas the latter designates one's activities of observing the law. One of the ways to get rid of this unobvious element is perhaps to consider Paul's own revelatory perspective, in which he came to a radical understanding of the true identity of God's people. In his revelatory perspective Paul found most of the Jewish people as "born of the flesh"(Gal 4:23) under the Sainai covenant(Gal 4:4,24), and he also saw the Jewish history under the law as the history of being made captive "under sin"(Gal 3:21-22). Accepting "the works of the law" is nothing but "completing in the flesh"(Gal 3:2-5): Judaism is simply a religion of flesh. Then "works of law" can refer to those activities which express the Jewish identity, simply human acts of obeying the law which are practiced in the sphere of the flesh and thus distorted by the influence of sin. Although Paul's Jewish opponents saw themselves as already "gotten in," certainly Paul found that they are still "out": most of the Jews, as his Jewish opponents, are nothing but the part of this worldly existence as made captive to the power of sin. In this new situation the traditional distinction between circumcision and uncircumcision, or between those who are of the law and those who are without the law, has proven to be meaningless. The law has been found as incapable of "forming" the true people of God and giving them the gift of righteousness and life(Gal 3:21). Many of Paul's attacks on his Jewish opponents are directed to the issue of the law as such, to the effect that it has been found to be too "weak" and "inable" to overcome the tyrannical force of sin(cf. Rom 8:3). Consequently, Paul's argument on justification must be understood in the light of this radical outlook: it serves as a revelatory interpretative tool to radically redefine the true nature of God's people.

구원론 체계 속에서 본 신약 윤리 : 김재준과 벌인 성경관 논쟁을 중심으로 A Study on New Testament Ethics from His Soteriological Framework

이한수 ( Han Soo Lee ) 한국개혁신학회 2007 한국개혁신학 Vol.21 No.-

초대교회의 회심 전도에서 믿음과 성령 받음의 역학 관계

이한수(Han Soo Lee) 한국복음주의신약학회 2010 신약연구 Vol.9 No.1

In the traditional Reformed dogmatics the Spirit is often perceived as the gift of divine grace or the product of the Spirit's working. Hyung Lyong Park, for example, argued that since faith is the direct result of the Spirit's work of regeneration, only the believer born of the Spirit is capable of believing the gospel. How would the New Testament writers respond to this sort of conception? On the exegetical basis of the relevant NT passages that speak of receiving the Spirit in relation to faith, we are led to the following conclusions: First, the conception of faith as the product of the Spirit's working is clearly expressed in Paul's letters and also implied in John's gospel, but does not explicitly occur in the Book of Acts. In particular, Paul acknowledges the Spirit as at work not only in the process of proclaiming the gospel but also in that of believing it. Second, the main emphasis of the New Testament writers is upon the notion of faith as the means or condition of receiving the Spirit. They, without exception, teach that the gift of the Spirit is dependent upon faith as a conversion response and thus can be given on the basis of it. There are a few cases that water baptism follows the experience of the Spirit, and He is given by the act of laying hands, but these are never conditions for receiving the Spirit. Third, if the gift of the Spirit is experienced in the process of conversion, it must be never a second blessing confined only to the elite group of believers in the church. The New Testament writers expect that everyone without exception should experience the Spirit in the first phase of entering into the saved community by believing the gospel. Fourth, the New Testament writers appear to differ from each other in the way in which to allow soteriological implications to the gift of the Spirit. It is Paul the Apostle that clearly understands the Spirit as the soteriological gift that makes possible regeneration in the believer. It is also somehow true that both Luke and John give a wide range of soteriological implications to the Spirit as the Spirit of prophecy. While, however, it is never possible in Paul's thought to become a born-again believer without receiving the gift of the Spirit, there are in Acts a few cases, for example, such as Jesus' disciples and Samaritans to have received water baptism and believed the gospel, yet with receiving the Spirit only at a later stage. However, the former is never a model for modern Christians because they lived in the unique circumstances in which the major saving events of Christ have not yet been completed, while the latter is an abnormal case to be corrected soon by the Apostles. Fifth, the New Testament writers have a clear tendency to describe the believer's experience of the Spirit in his conversion process vividly and dynamically as possible as they can. The gift of the Spirit is surely more than an inward secret experience of the believer. If our exegetical observations above are correct, then it becomes clear that the pattern of the early church's conversion evangelism has one thing different from that of the modern presbyterian churches. Whereas the early church understood that it is normative for every believer to experience the dynamic gift of the Spirit in the final phase of his conversion, the modern presbyterian churches presuppose it as a secret inward experience or set it aside completely. Modern reformed theologians need to represent such an explicit teaching of the New Testament in their theological enterprises.