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정성한(Shung Han Chung) 영남신학대학교 2008 신학과 목회 Vol.30 No.-
Pastor Han, Seok Jin was a member of spontaneous church community in the beginning of Korean christianity and also one of church leaders who influenced a lot that Korean church became as the religion of the Korean people. He was one of ‘Youth of Ui-Joo’, which was strongly connected with ‘voluntary Korean christian community’ started in Manchuria. He intervened between foreign missionary’s community in Korea and voluntary Korean church community actively. At the same time, he helped ‘foreign missionary community’ to adapt in the new circumstances and to do their ministry in Korea. Later on, he received critically the mission strategy of foreign missionaries in Korea, and became a prominent leader to establish Korean's church by the korean. He was a Christian nationalist. He was the leader who strongly concerned about Korean church ‘by Korean people’, ‘for Korean people’, ‘of Korean people’. The subject of the thesis is about pastor Han's leadership in Korean Churches, who was one of outstanding seven leaders in the beginning of korean church. We will research various aspects of Han's Pastoral Leadership, especially 7 aspects - 1) Leadership Seeking after Truth, 2) Leadership from Self-sacrifice and Devotion, 3) Reformal Leadership, 4) Traditional Leadership, 5) Self-independental Leadership, 6) Ecumenical Leadership, 7) Leadership Seeking in Mind for National Direction In conclusion, we'll survey korean church historical meaning of Pastor Han's Leadership.
정성한(Shung Han Chung) 장로회신학대학교 세계선교연구원 2007 선교와 신학 Vol.19 No.-
Pastor Han, Seok Jin was a member of spontaneous church community in the beginning of Korean Christianity and also one of church leaders who influenced a lot that Korean Churches became as the religion of the Korean people. He was one of ‘Youth of Ui-Joo’, which was strongly connected with ‘voluntary Korean Christian community’ started in Manchuria. He intervened between foreign missionary’s community in Korea and voluntary Korean Churches Community actively. At the same time, he helped ‘foreign missionary community’ to adapt in the new circumstances and to do their ministry in Korea. Later on, he received critically the mission strategy of foreign missionaries in Korea, and became a prominent leader to establish Korean Churches by the Korean. The subject of the thesis is about pastor Han’s mission in Japan, who was one of outstanding leaders in the beginning of Korean Churches. Actually, it is difficult for us to find the fact that he had a concern about the mission for foreigner, because he was kind of nationalist. He was the leader who strongly concerned about korean church by korean people. Nevertheless, it is true that he was the first Korean missionary to Japan dispatched by Korean Churches. His main purpose as a missionary in Japan was to establish Church for Korean students studying there. If he had chances to share the Gospel with Japanese, it was beyond his original mission purpose. Actually, he was dispatched only one month by Korean Presbyterian Churches. So it cause something dispute that about his position as a missionary. In today’s viewpoint, it could be possible we call him ‘short-term missionary’ instead of real missionary. But, important thing is his mission in Japan has enough meaning in Korean Churches History. In the paper, as considering pastor Han’s Limitation as a missionary in Japan, I’d like to present important value to make us think of ‘mission perspective’ as a ‘gospel receiver’ through his life and thoughts as one of leaders in Korean churches. For the pre-understanding of this study, at first we’ll search the history of Christian relationship between Korea and Japan in the late of 19th century. In fact, I think Korean Churches owe Japan Christianity a lot from the first step. After that, we’ll study Korean Churches historical meaning of Han’s short term mission in Japan, and then think over the right mission perspective through pastor Han’s national consciousness. Mostly articles about missiology has a aspect of ‘mission-sender’, so this kind of ‘mission perspective’ as a ‘mission-receiver’ would be a good lesson in the Korean Churches for the World Mission.
‘제중원 신앙공동체’에 대한 역사적 고찰 : 1885~1906년을 중심으로
정성한(Shung Han Chung) 영남신학대학교 2006 신학과 목회 Vol.25 No.-
Korean church historians agree to our nation meeting Gospel on Silla period at first. So, most of all Korean Church historical books start to write the first chapter with a possibility of the Kyungkyo (Nestorian Church) mission. Since then, our nation has met with Gospel. As a result, Roman Catholic Church Faith Community was formed in 1784, Protestant Faith Community in 1879. The history of Christian in a nation begins to form Faith Community. The history of Korean Protestants starts to form 'Self-formed Faith Community' in this land at first. This 'Self-formed Faith Community' means the groups of Faith Community formed by itself without any foreign missionary supports. And missionaries starting Allen formed 'Missionary Community' in this land in 1885. And then 'Self-formed Faith Community' centered natives met with 'Missionary Community' centered foreign missionaries re-formed 'Che-Chung-Won Faith Community' as their upper community. This 'Che-Chung-Won Faith Community' played the role of the most important missionary center in the early days of mission in Korea. Until now, Korean Church historians had not many concerns about Che-Chung-Won, Royal Hospital and first western medical missionary center. But now Severance Hospital(or Yunsei medical college) and Namdaemoon Church in Seoul both rooted in Che-Chung-Won is concerning on an approach on the 'Che-Chung-Won Faith Community'. Therefore this article will research the forming process of 'Che-Chung-Won Faith Community' through reinterpretation of until now research results and historical documents, evaluating the historical meaning of the 'Che-Chung- Won Faith Community'. Through this article, many researchers will get very important insights on the relation of the early native Christians and western missionaries, and a process of early Protestant History. As a result, 'Che-Chung-Won Faith Community' accomplished three-fold missionary work, Church, Hospital and School. The meeting center of the missionary work was Che-Chung-Won. So, Che-Chung-Won was a Church, a Hospital and a School. But until now Che-Chung-Won was called only as a Hospital, Che-Chung-Won Hospital. Che-Chung-Won is a Church, Che-Chung- Won Church, also a School, Che-Chung-Won School. And there were several 'Mission Stations', for example, Daegu Station, Kwangju Station, Busan Station, Pyungyang Station etc. This Stations also formed in relationship to the 'Self-formed Faith Community' formed in the territory and the 'Missionary Community' missioned from Seoul. The stations also accomplished three-fold missionary work, Church, Hospital and School. And the Church, Hospital and School were at the same territory. Therefore 'Che-Chung-Won Faith Community' was the original form of mission paradigm to spread Gospel in Korea.
한국교회의 해방 전후사 인식(1) : 남대문 교회를 중심으로
정성한(Shung Han Chung) 영남신학대학교 2007 신학과 목회 Vol.28 No.-
A study on the Pre- and Post-History of Liberation/Division in Korean Society has continued already in general academic world since 1970's. And the products of the study are very deep and various, play an important role in study of Korean History. Also in Korean Churches History's study the study on the Pre- and Post-History of Liberation/Division is very important. Nevertheless, that study in Korean Churches History academic world is not systematic, and yet almost an unproductive land. This researcher already has studied contemporary history of Korean Churches since Liberation/Division in Korea, and the products was published as an independent volume and various articles. But now the studies on the Pre- and Post-History of Liberation/Division in Korean Churches will be centered in my study life. As so, the ground of that study will be strength, the horizon of the recognition on the Korean Churches History will be the more extended. This article is a basic work for 'One National Church' in unification of North and South (Korea) period, that is my academic concern. First, I study the lives of Korean Churches in the Pre- and Post-History of Liberation/Division period with each churches as the center. For the study I select various materials from the Korean Churches that the researcher can get hold. Namdaemoon Church which selected for this study is one of the oldest churches in Korea, that history of the church is almost more 120 years, has shared with the history of Korean Churches as well as the modern and contemporary history of Korea. So Namdaemoon Church is an important sample of researcher' study theme. In a center of the descriptive method for this research is 'community life' in a church. This research method is also a future-oriented methodology for study on the each churches history that researcher has a stab at.
대구ㆍ경북지역 초기 가톨릭 전래사 연구 : 교우촌의 형성과 박해를 중심으로
정성한(Shung Han Chung) 영남신학대학교 2009 신학과 목회 Vol.32 No.-
In chapter Ⅱ, "The society of latter Chosen Dynasty and Yeongnam (southeastern Korea)", we will inquire into the Yeongnam school which played a leading role in the source of all the talent of the academic and political world and the process of executing sentences. This part will be the important history for understanding persecution to the Catholic church in Daegu and Gyeongbuk, Korea. In chapter Ⅲ, "Forming of community(Gyouchon) and their lives", I described the introduction of early Catholic and the forming process of Catholic community in Yeongnam. Also the social position structure of the early believers and their life style will be given in this section. This will be the close examination for the peculiar Catholic history in Daegu and Gyeongbuk, Korea. In chapter Ⅳ, "The history of Catholic persecution in Daegu and Gyeongbuk", we will be able to think about the causes, process and result of Ulhai Persecution (1815), Junghai Pesecution(1827) and Byungin Pesecution(1868) from the angles of special condition of this area and general condition of Chosen society. In last chapter Ⅴ, "Conclusion", I will summarize the critical points suggested the main subjects. All quoted reports for this paper were studied by the Catholic historian. Though this was written about the history of Catholic, this report take aim at the Christian academic world and theological students. So used therms will be familiar with Christians except some considered more reasonable to use original terms from Korean Catholic or Catholic historian used for the flow of writing. As this is written about the church history of Daegu and Gyeongbuk, comparing with Catholic history in other area is not proper. I used "Daegu and Gyeongbuk" instead of "Yeongnam", in the condition of contents being more comprehensively used. Treated period is limited 1800s, from the introduction of Catholic to the one of Protestant in Dague and Gyeongbuk.