바울의 마지막 예루살렘 방문

정기문 ( Jung Gi-moon ) 한국서양고대역사문화학회 ( 구 한국서양고대사학회 ) 2013 서양고대사연구 Vol.35 No.-

이 논문은 바울의 마지막 예루살렘 방문을 바울과 할례당의 대립이라는 시각에서 분석하였다. 안티오키아 사건 이후 바울은 안티오키아 교회, 그리고 베드로와 결별하고 서쪽으로 가서 독자적으로 교회를 조직하였다. 그가 지중해 일대에 이십여개의 교회를 세우자, 예루살렘 교회의 ‘할례당’은 그의 사도직과 그의 가르침을 인정하지 않았고, 그가 개척한 교회를 ‘접수’하려고 하였다. 이에 바울은 목숨을 걸고 투쟁을 벌였고, 그 투쟁의 정점이 그의 마지막 예루살렘 방문이다. 그는 예루살렘 방문을 감행하면 죽을 줄 알고 있었지만, ‘할례당’의 공격으로 자신의 교회들이 흔들리고 더 이상 선교 활동을 계속할 수 없었기 때문에 마지막 승부수를 띠웠다. 바울은 예루살렘을 방문하여 주의 형제 야고보의 지지를 끌어냄으로써 할례당의 예봉을 꺾으려고 하였다. 그러나 그는 패배를 피할 수 없었다. 57년에 바울이 예루살렘에 도착하자 주의 형제 야고보가 중재의 몸짓을 보였지만 ‘할례당’은 주변의 유대인과 협력하여 끝내 바울을 죽이려고 하였다. 그렇게 예루살렘 교회를 설득하는데 실패한 바울은 패배자, 실패자로 인생을 마감하게 된다. 바울이 역사의 승리자로 떠오르게 된 것은 그의 생전에 그의 무리가 승리했기 때문이 아니라, 66년 유대의 반란으로 반대자들이 몰락했기 때문이었다. There were serious conflicts between Paul and the Jerusalem Church in the 50s of the first century. The Circumcision Party who had the initiative of Jerusalem Church attacked Paul and his followers. Some followers of Paul deserted him and served the opponents of Paul. As the attack of the Circumcision Party gained successes more and more, Paul came to a crisis to loose his churches. To weather the crisis Paul determined to journey to Jerusalem to meet James. As described in Acts, James was a moderate figure and sought compromise and peace in early Christianity. If he had sided with Paul, Paul could overcome difficulties. In expectation of help of James Paul decided to make a final journey to Jerusalem. As Paul arrived in Jerusalem in 57 James received him gladly but noted some danger to him. James was afraid of the threat of the Circumcision Party. If they had known the arrival of Paul they would have killed Paul. Because they regarded Paul as an apostate who had taught the Jews of the diaspora to forsake the Mosaic laws. To prevent such conflicts James requested Paul that he should show his respect for Law. Paul went to Temple to give offerings to God. When Paul was in the temple some “Jews from Asia” recognized Paul in the temple and accused him of transgressing the law. I thought there were some conspiracy between “Jews from Asia” and the Circumcision Party. Furthermore they were strongly supported by the high Priest and his followers. The fact that any member of the Jerusalem church didn’t gave any help to Paul when Paul was at stake backed up my thesis. Considering the attitude of the author of Acts of ignoring and hiding the tensions and conflicts in the early Church, the disclosure of tension of Acts in this scene has a great meaning. The tension between Paul and the Circumcision Party was so fierce that the author of Acts could not hide it. In sum, Circumcision Party of the Jerusalem Church rejected the proposal of James and Paul and were like to have a hand probably in Paul’s arrest.

예루살렘 교회의 보수화

정기문 ( Gi Moon Jung ) 한국서양중세사학회 2012 西洋中世史硏究 Vol.0 No.29

Jerusalem Church was the matrix of early Christianity. Various kinds of followers of Jesus gathered into Jerusalem Church. They had diverse opinions on the directions of Christianity. Because each of them wanted to lead the Church to his cause, serious troubles and conflicts in the development of early Church were inevitable. Furthermore the pressure of Judaism and the zeal of nationalism of the Jews intensified these conflicts. The Hebraic Jews wished to keep Christianity within the boundaries of Judaism. Although they wanted to reform Judaism through the faith of Messiah and the hope of parousia, they continued to observe strictly the Law and to participate in the worship of the Temple. On the other hand the Grecian Jews wanted to reform more radically Judaism in the matter of the Law and the Temple. The leaders of Jews in Jerusalem could not admit the argumentation of the Grecian Jews. They persecuted the Grecian Jews of Jerusalem Church. After the Grecian Jews left Jerusalem Church, The Hebraic Jews were conservatized more and more. Because the ``Galilees`` who were the early members of the Hebraic Jews and had more progressive opinions were banished by the rulers fo the Jews. Thereafter ``the circumcised believers`` who were composed of ex-Pharisees and had most conservative opinions became the greater part of the Hebraic Jews. The Grecian Jews who left Jerusalem founded new church in Antioch. In founding the church they preached their Gospel to Gentiles. They argued that Gentiles could be believers without circumcision. So the Antioch Church strengthened the theology of the Grecian Jews of Jerusalem Church. ``The circumcised believers`` dispatched men to compel the Gentiles to circumcise. The Apostolic Council was held to decide whose opinion be correct. It decided the Gentiles would not receive circumcision and observe the Law. This decision is very important because it is impossible for ordinary Jews to permit such kind of decision. Paul interpreted the decision of the Apostolic Council as abolishing the discrimination against the Gentiles. Peter and the believers of the Antioch Church agreed on his interpretation at first. But as certain men who came from James arrived, Peter and the believers of Antioch Church began to draw back and separate themselves from the Gentiles because they were afraid of those who belonged to the circumcision group. So Paul left the Antioch. He propagated his faith around the Aegean Sea. Then he succeeded to found his churches. ``The circumcised believers`` of Jerusalem Church attacked the churches of Paul and took over several churches of Paul. In event the prime movers of the early Christianity in 50-70 were ``the circumcised believers`` of Jerusalem Church. If they had not disappeared after the destruction of Jerusalem by the Roman armies, the early Christianity would have gone the other way.

예수와 이방인의 구원

정기문 ( Gi Moon Jung ) 대구사학회 2013 대구사학 Vol.110 No.-

2세기 이후 중세까지 이루어진 여성 폄하를 위한 성경 본문 변개

정기문 ( Gi Moon Jung ) 한국서양중세사학회 2015 西洋中世史硏究 Vol.0 No.35

예수와 바울이 활동했던 시기의 초기 기독교는 당시 사회의 관념으로 보기에는 파격적으로 여성에게 우호적이었다. 예수와 바울은 여러 여성을 제자나 동역자로 삼았고, 여성이 교회 내에서 많은 역할을 수행할 수 있는 환경을 조성하였다. 이 때문에 성경에는 여성이 교회에서 적극적으로 활동했으며, 남성보다 우월한 지위를 차지하고 있는 장면들이 여러 차례 등장한다. 2세기 이후 중세 말기까지 기독교 남성 지도자들은 성경을 읽으면서 여성이 우월한 지위를 차지하고 있다는 사실을 인정할 수 없었다. 그래서 그들은 성경의 본문을 여성에게 불리하게 변개하는 작업을 수행하였다. 그들은 여성에게 우호적인 것으로 판단되는 단어나 구절이 있으면, 단어의 철자를 바꾸거나, 단어의 순서를 변경하거나, 또는 해당 구절을 삭제함으로써 해당 구절에서 여성 우월주의를 삭제하였다. 그들은 이런 작은 변경이 부족하다고 판단하여, 몇몇 경우에는 성경에 있는 긴 본문을 삭제하거나 아니면 새로운 문장을 만들어 삽입하기도 하였다. 이 논문은 철자의 변경, 단어 순서 조정, 짧은 구절의 삭제를 ‘작은’ 변개로 규정하고, 그 예로서 님파와 유니아의 이름 수정, 프리스킬리와 아퀼라의 순서 교체, 마태오 복음 5:32의 변개 문제 등을 살펴보았다. 그리고 여성에게 유리하거나 불리한 문장 전체를 삭제하거나 추가하는 것을 ‘큰’ 변개라 규정하고, 요한복음의 간음하는 여인 단락의 문제, 코린토전서 14:34-5의 후대 삽입 문제를 살펴보았다. 그리하여 현재 성경에 포함되어 있는 여성을 폄하하는 구절들은 거의 대부분 후대에 변개된 것이라는 결론을 얻었다. The Christian Bible is an product of male believers, and has been managed by male believers since 2nd century. The Bible has an inclination to back up the male-oriented hierarchy, and to lower the position of Women in the Church. I examined the corruption of words and paragraphs of the New Testament which were used for anti-feminism. Early Christian leaders recognized some words in the New Testament supported the active roles of Women in the Church. They decided to corrupt the text to disparage women. They changed spelling of some words, exchanged the order of names, omitted some words in Acts 17:4, 17:34, 18:26, Colossians 4:15, Romans 6:7, Matthew 5:32. Furthermore they corrupted two paragraphs. The story of the women in John 8:1-11 is regarded as a later interpolation. But the story was circulated in the 2nd century and was contained in the texts of some Gospels. The reason why this story was settled in the text of Canon only in 4th century was the dislike of the male leaders. They apprehended the paragraph would make the laxity of sexual morality. Meanwhile the 1 Corinthians 14:34-5 was received the active supports of male leaders. There are some evidences which make us doubt the authenticity of this paragraph. Some manuscripts such as Codex Vaticanus marked particular symbols to this paragraph. These symbols were marked usually in the texts which had some variants. Therefore it is certain that some scribes doubted the authenticity of this paragraph. Nevertheless this paragraph was achieved the canonical position in early time. Perhaps the male leaders favored this paragraph. Therefore, the words and paragraphs which showed antifeminism can not be reconciled with the teachings of Jesus. (Kunsan National University /gmjung@kunsan.ac.kr)

카타콤은 박해 받은 신자들의 피난처였는가?

정기문(Jung Gi moon) 한국외국어대학교 역사문화연구소 2016 역사문화연구 Vol.60 No.-

이 논문은 로마 제국 시기에 수만 명의 기독교 신자들이 박해를 당하여 순교하였고, 카타콤은 박해 받은 신자들이 숨어 지내던 피난처였다는 ‘상식’이 역사적 사실에 근거하는 것인지를 실증적으로 탐구하였다. 카타콤이 박해 받은 기독교 신자들의 피난처였다는 ‘전설’은 근대 초 카타콤이 재발견되면서 시작되었다. 당시 종교 개혁의 열기 속에서 카톨릭과 개신교의 신학적 대립이 격심하였다. 카톨릭 측 학자들은 카타콤의 발견과 연구가 카톨릭의 교리를 뒷받침한다고 생각했으며, 카타콤이 기독교 박해와 깊은 관련이 있다고 주장하였다. 그들의 주장은 거대한 호응을 받았고, 그런 호응 속에서 카타콤에 대한 ‘전설’이 만들어졌다. 19세기 근대 학문이 본격적으로 발전하면서 합리적 비판주의에 근거해서 카타콤에 대한 연구가 이루어지면서 이런 믿음은 전설에 불과함이 밝혀졌다. 이런 연구에 의하면 카타콤의 목적은 기독교 신자들의 매장이었고 기독교 박해와는 별관련이 없다. 카타콤의 구조를 보면 카타콤이 박해시의 예배처가 아니었다는 것이 쉽게 알 수 있다. 공간적으로 보아서 대부분의 카타콤 안에는 많은 신자들이 모여서 예배를 볼 수 있을 만큼 넓은 곳이 없다. 유명한 순교자나 교황의 묘 근처에 약간 큰 방이 있는 경우가 있었지만 그것은 죽은 자를 기념하는 예식을 치루기 위해서 특별히 마련된 것일 뿐이다. 물론 이런 방 가운데는 규모가 제법 큰 것이 있었고, 그런 곳에서는 성인과 순교자들에게 기도를 드리곤 하였다. 그러나 그런 곳도 많은 신자가 모여서 정기적인 예배를 볼 수 있을 만큼 크지는 않았다. 더군다나 이렇게 카타콤 내에 존재하는 죽은 자를 기념하는 예배소는 거의 니케아 시대 이후, 즉 기독교가 공인 받아 박해가 중단된 이후에 만들어졌다. There is a curious belief among peoples that the catacombs served as places of habitation or refuge for Early Christians during the roman persecutions. This belief was formed in the period of the first modern discoveries of the sixteenth and seventeenth centuries. Many people believed and propagated this as a fact. But this is only a legend. This legend was formed by the incorrect interpretation of several sources. For example, the passage of the Roman Liber Pontificalis alludes to the residence of some Popes in the cemetries . This paper examined why this belief was formed and popularized widely. The main cause of the making of the legend was the sectarian conflicts between Catholic and Protestant. The Catholic leaders wanted to make catacombs the ideal places of catholic belief in 16-7th centuries. The ideal models of Christian belief were martyrs. So the Catholic leaders connected the catacombs to the roman persecution. In the process the legend that catacombs served as places of habitation or refuge for Early Christians during the roman persecutions was made. The Leaders of Protestant opposed the tendency of idealization of catacombs at first. But they participated in the idealization of catacombs soon. They argued that the early Christians before Constantine were most pious believers. Only the official recognition of Constantine the Christians began to corrupt. According to their opinion the catacombs ware symbols of the purity of early Christians. They endured the severity and bitterness of Roman persecution in the catacombs where they lived stealthily. But contrary to this belief the catacombs were only funerary areas used for the burial and funeral rites of members of the early christians. There weren t any places for habitation or refuge during the persecutions. Most scholars who studied this subject since 19th centuries conceded this as truth. But many Christians still believed the catacombs were refuge during persecution. It is very difficult to correct the wrong opinion which were once prevalent.

바울의 초기 선교 활동

정기문(Jung Gi Moon) 한국외국어대학교 역사문화연구소 2021 역사문화연구 Vol.80 No.-

바울 연구에 대한 초점은 신학에 맞추어져 왔다. 바울의 구원관, 인간관, 종말론, 기독론 등에 대한 연구가 산을 이룰 만큼 많다. 그렇지만 바울의 선교 활동, 특히 초기 선교 활동에 대한 연구는 상대적으로 미진하다. 이 논문은 바울을 신학적인 측면이 아니라 역사적인 측면에서 이해하기 위해서 바울의 선교 활동, 특히 초기 선교 활동을 살펴보았다. ‘침묵의 기간’의 선교에 대한 유일한 사료는 바울의 간단한 언급이다. 이 진술을 분석한 결과 바울의 주요 선교 대상은 유대인이었다. 그리고 바울은 아직 독자적인 교회를 세우지 않았다. 이는 일반적으로 생각하는 것과 달리 바울이 처음부터 이방인 선교에 매진하지 않았음을 의미한다. 바울의 1차 선교에 대한 분석은 사도 행전 서술의 특징을 파악하는데 초점을 맞추었다. 사도행전의 저자가 ‘바울 높이기’와 ‘반유대주의’라는 두 가지 담론을 가지고 1차 선교를 서술하였기에, 사도 행전 서술의 역사성이 낮음을 살펴보았다. 이는 사도행전의 진술을 액면 그대로 믿고 바울이 초기 선교에 큰 성공을 거두었다는 편견을 가지면 안 된다는 것을 의미한다. The focus of the research of Paul has been on theology. However, the researches on the missionary activities of Paul, especially the early missionary activities, are relatively insufficient. This paper looked at Paul s missionary activities, especially the early missionary activities, to understand Paul not from a theological point of view but from a historical point of view. The only historical source on his missionary activities in the period of silence is Paul s brief reference. I ascertained two facts by analysing this statement. Paul s main missionary target was Jews. And Paul has not yet established his own church. This means that Paul did not devote himself to the missionary activities for Gentiles from the beginning. I studied Paul s first missionary journey focusing on the characteristics of the narrative of the Acts of Apostles. The Acts of Apostles described the first missionary journey of Paul with two discourses: Highlighting Paul as a central figure and Anti-Semitism. Therefore the historicity of the descriptions of the Acts of Apostles was low. This means that we should not believe the statement of the Acts of Apostles at face value and have a prejudice that Paul has achieved great success in his early missionary activities.

수리가 가능한 시스템에 대한 k<SUB>0</SUB>-재생교체보증이 종료된 이후의 최적의 교체정책

정기문(Ki Mun Jung) 한국데이터정보과학회 2018 한국데이터정보과학회지 Vol.29 No.6

본 논문에서는 Jung (2018)이 제안한 유한 재생보증정책인 k0-재생교체보증 (k0-renewing replacement warranty)이 종료된 이후의 사용자 측면에서 교체모형 (replacement model)을 제안하고, 제안된 교체모형 하에서 최적의 교체주기 (optimal replacement period)를 결정하고자 한다. K0-재생교체보증 하에서는 보증기간 동안 시스템에 발생되는 k0번까지의 고장에 대해서 각각 새로운 시스템으로 교체를 해 줄 뿐만 아니라 보증기간도 다시 시작된다. 이러한 k0-재생교체보증 하에서의 교체모형에 대하여 사용자 측면에서의 총기대비용 (expected total cost), 시스템의 기대순환길이 (expected cycle length) 그리고 단위시간당 기대비용 (expected cost rate per unit time)을 유도하고자 한다. 이때 최적화의 기준으로는 단위시간당 기대비용을 사용하고자 한다. 마지막으로 본 논문에서 제안된 교체모형과 최적의 교체주기를 수치적 예를 활용하여 설명하였다. Jung (2018) suggest the k0-renewing replacement warranty (k0-RRW) of a repairable system. This paper proposes the replacement model following the expiration of k0-renewing replacement warranty and then the optimal replacement period is determined from the user’s point of view. Under k0-RRW, the failure of the system up to k0 times is replaced by a new system by the manufacturer and the warranty period will be renewed again. We derive the expressions for the expected cycle length, the expected total cost and the expected cost rate per unit time for our model. As the criteria to determine the optimality of the replacement policy, we consider the expected cost rate per unit time from the user’s perspective. Finally, the numerical examples are presented for illustrative purpose.

일반논문 : 세 언명을 통해서 본 예수와 바리사이파의 차별성

정기문 ( Gi Moon Jung ) 연세사학연구회( 구 연세대학교 사학연구회 ) 2015 學林 Vol.36 No.-

국문초록l최근의 연구 결과에 의하면 바리사이파와 예수의 신앙이 매우 유사하며, 양자가 서로 양립할 수 있는 것이었다. 둘 다 부활과 영원한 삶 그리고 천사와 악마의 존재를 믿었고, 성경을 문자적으로 해석하지 않고 의미를 살려서 해석해야 한다고 믿었으며, 윤리적 삶을 강조하였다. 예수가 기적을 행하는 것이나 스스로 메시아라고 인식했던 것도 문제될 것이 없었다. 바리사이파도 기적을 믿었고, 메시아가 오기를 고대했으며 누군가 자신이 메시아라고 주장한다고 해서 박해할 필요가 없다고 생각했기때문이다. 그렇다면 과연 바리사이파의 신앙과 예수의 가르침에는 아무런 차이점이 없었을까? 이 논문은 이 질문에 답하기 위해서 예수가 바리사이파와 대립하면서 천명했던 세가지 언명의 의미를 검토하였다. 그 결과 다음과 같은 결론을 얻었다. 예수는 바리사이파 보다 훨씬 더 급진적인 개혁을 추구하였다. 바리사이파는 자주금식했으며, 여전히 유대 정결례의 틀과 율법의 대강을 고수하려고 했다. 심지어 사제들만이 지키는 것으로 여겨지던 관습들을 백성들에게 지키라고 요구하기도 했다. 그리고 그들은 자신들만이 토라를 제대로 연구하고, 의롭게 살고 있다는 엘리트주의 의식을 갖고 있었다. 이 때문에 바리사이파는 민중에게 다가가고 민중의 삶을 개선시키려고 했음에도 불구하고 여전히 민중과 떨어져 있었다. 예수는 바리사이파의 이런 노선에 반대하면서 민중들과 포도주를 마시고 어울렸으며, 나병환자에게까지 손을 대는 것을 서슴지 않았다. 그는 또한 안식일에 적극적으로 병자를 고쳤으며, 손을 씻지 않고 식사를 했다. 그의 태도에서는 금욕적이고 극단적인 면은 거의 없었다. 그는 율법의 정신을 살리되 인도주의를 적극적으로 확대하고자 했으며, 유대교 정결례를 완화하여 백성들의 삶에 도움이 되도록 했다. The Pharisees lived exemplary life as a faithful Jews and tried to lessen the burdens of law by interpreting it more flexibly. Therefore the common Jews respected them and asked how to observe the law. Jesus shared their belief in many respects. But Jesus showed more progressive attitudes toward the law than Pharisees. Focusing on three declarations of Jesus, I tried to examine the difference between Jesus and Pharisees. Seeing Jesus and his disciples drank a lot of wine, Pharisee asked Jesus, “How is it that we are fasting but yours are not?”. Jesus answered “We should pour new wine into new wineskins.” In general, this saying is regarded as Jesus’ declaration of his new reform. But I think the intent of Jesus is to criticize the fasting of Pharisees. Jesus thought the common people who had to work to live could not follow the fasting of Pharisees twice a week, and the customs of fasting was without foundation in Old Testament. When Jesus was invited by a Pharisee, he did not observed the prescribed washing. When the Pharisee was amazed, Jesus said “What goes into a man``s mouth does not make him ``unclean,`` but what comes out of his mouth”. Jesus criticized the elitism of Pharisees by this saying. The common people who lived in the dry climates had difficulties in obtaining water, therefore they could not wash their bodies freely. Jesus cured the sick in Sabbath many times. As Pharisees criticized the acts of Jesus, Jesus said “the Son of Man is Lord even of the Sabbath”. Pharisee taught the people should observe the regulations of the Sabbath which they made. Jesus thought the regulations of Pharisee were still difficult for the common people. Jesus thought “The Sabbath was made for man, not man for the Sabbath”, so everything that contributed to the wellbeing of people was not a ban but a recommendable thing. Jesus was more progressive reformer in this respect.

마리아 막달레나 복음서와 남녀평등의 문제

정기문 ( Gi Moon Jung ) 한국서양사연구회(구 서울대학교 서양사연구회) 2018 서양사연구 Vol.0 No.58

The Mary Magdalene Gospel is the only Gospel in the name of the woman. This Gospel, which has never been mentioned in ancient literature, became known to the world at the end of the nineteenth century. Later, two more manuscripts of this Gospel were found, which means that this Gospel was a popular document in ancient times. However, this Gospel has not received much attention since it had been published. The main reason why this Gospel does not receive much attention is that male-centered thinking is still leading theology. Researches identifying the activities of Jesus and his disciples were actively conducted in terms of gender equality. However, studies of feminism still seem to be regarded as their own ‘cry’ at this moment in the 21st century. In this regard, the discovery of the Mary Magdalene Gospel can be an important opportunity to take a step forward in the study of feminism. Since the Gospel of Mary presented Mary Magdalene as the successor of Jesus. This paper figures out that the Mary Magdalene Gospel was finally edited in the middle of the second century but contains many transmissions of the first century, and attempts to identify the reality of the confrontation between Mary and the male disciples in the Gospel of Mary Magdalene. As a result, two conclusions were obtained. First, the Gospel of Mary Magdalene suggests that Mary Magdalene be the best disciple and the successor of Jesus. There has been no evidence in the Orthodox Church records supporting this fact. The Gospel of Mary Magdalene is understood as evidence that Mary Magdalene worked as the best leader of Christianity after Jesus ascended to heaven. Second, the confrontation between Mary Magdalene and the male disciples in the Gospel of Mary Magdalene symbolizes the confrontation between the Gnosticism and the Orthodox Church in the second centuries. Because it is hard to say that the Orthodox Church implemented the policy of lowering and suppressing women until the extinction of the church of Jerusalem in 70 A.D. After 70 A.D., the Orthodox Church carried out a policy of suppressing women, and it seems that some of the believers who had opposed that policy accepted Gnostic theology. They fought against the Orthodox Church by setting Mary Magdalene as their spokesman, and wrote the Gospel of Mary Magdalene for that struggle. (Kunsan National University / gmjung@kunsan.ac.kr)

연장된 이단계 보증 이후의 예방보전모형

정기문(Ki Mun Jung) 한국데이터정보과학회 2020 한국데이터정보과학회지 Vol.31 No.6

최근에 수리가 가능한 시스템에 대하여 연장된 이단계 보증 (extended two-phase warranty)이 종료된 이후의 교체모형 (replacement model)이 제안되었다. 수리가 가능한 시스템에 대한 예방보전 (preventive maintenance)이란 시스템을 사용자가 원하는 수준으로 유지시키기 위하여 고장이 발생하기 전에 취해지는 일련의 활동이다. 따라서 본 논문에서는 연장된 이단계 보증이 종료된 이후의 예방보전모형 (PM model)을 제안하고자 한다. 그리고 사용자 측면에서의 단위시간당 기대비용(expected cost rate per unit time)을 사용해서 연장된 이단계보증 이후의 최적의 예방보전 주기와 횟수를 결정하였다. 끝으로 수치적 예를 통해서 제안된 예방보전모형을 설명하였다. Recently, the replacement model following the expiration of extended two-phase warranty policy for a repairable system is suggested. Preventive maintenance (PM) is an action taken on a repairable system while it is still operating, which needs to be carried out in order to keep the system at the desired level of successful operation. Therefore, this paper suggest the PM model under the extended two-phase warranty. And also, we determine the optimal period and number of PM after the extended two-phase warranty period. To determine the optimal PM Policy, we adopt the expected cost rate per unit time from the user’s point of view. We discuss the optimal PM strategy and the uniqueness of the solution for the decision variable. Numerical examples are provided to illustrate the proposed the PM model.