솔 - 젤법에 의한 TiO2 광촉매 제조 및 특성 평가

정흥호,양오봉,전민수,백성기 한국공업화학회 2000 응용화학 Vol.4 No.1

Photocatalyst TiO₂ was prepared by sol-gel procedure according to reaction condition, the mole ratio of H₂O/TTIP, pH of solution and aging condition of powder. The prepared TiO₂ was thermally treated from 300℃ to 750℃. Maximum intesity of anatase phase of TiO₂ was achieved by calcining at 600℃ for 2 h. And it was mixture of anatase and rutile phase when temperature of calcination was 750 ℃. Catalytic activity was tested with the decomposition of phenol under an UV irradiation. About 86 % of phenol could be photodegraded on the catalyst prepared at H₂O/TTIP = 10, pH = 6.6 and aged at 25℃ for 24 h.

아프가니스탄 전쟁 이후 파키스탄의 관계와 선교전략

정흥호 아세아연합신학대학교 2002 ACTS 神學과 宣敎 Vol.6 No.-

이슬람권에 대한 선교가 불가능한 것만은 아니다. 아무리 강한 장벽이 가로막고 있다하여도 긍정적인 역사들이 하나 둘씩 일어나고 있다. 오히려 가장 무서운 적은 사역자들의 절망일 것이다. 교회가 주변 사람들과 우호적이고 적절한 접근을 사용한다면 무슬림들의 반응을 기대해 볼 수 있다. 실제 사역 가운데 그런 징조가 나타나고 있다. 주변의 무슬림들과 인간적인 관계를 유지하면서 그 공동체의 필요에 부응하고 섬기는 자세를 보여준다면 선교가 가능하다는 것이다. 무슬림들 중에도 명목적인 신자가 많은 것으로 알려져 있다. 특히 젊은 세대들은 교육 수준이 점차로 높아지고 있으며 그들 안에 현대화와 더불어 세속적인 문화형태가 빠르게 퍼져나가고 있다. 이런 현상은 결국 이슬람에서 요구하고 있는 신앙행위가 그들에게 억압적인 현상으로 보여질 것이며 내적인 갈등이 일어나게 될 것이다. 어느 나라이든 강한 종교집단으로 남아있으면서 세계적인 추세에 발을 맞추기란 여간 어려운 것이 아니다. 무슬림들도 다른 세계에 대해 배우고 견문을 넓혀가면서 다양한 사회와 종교에 대해 관심을 가질 수 있는 기회가 많아지고 있다. 이런 점은 선교가 가능하게 되는 “틈새 공략”이 될 것이다.

규산을 이용한 Mullite 전구체 제조시 촉매에 대한 영향

정흥호,박은희,김도수,정호승,노재성 한국공업화학회 1999 한국공업화학회 연구논문 초록집 Vol.1999 No.0

N/A

광양만 유역 퇴적토 중의 다환방향족탄화수소류

정흥호,정호승,김은영,조환익,황주찬,최상원 한국환경과학회 2004 한국환경과학회지 Vol.13 No.6

Polycyclic aromatic hydrocarbons(PAHs) in sediments of Kwangyang bay on Korea, have been investigated by gas chromatography-mass spectrometery (GC/MS). The average content of total PAHs in all samples was 2,211ppb, and the range was from 36 to 22,699pph. The higher concentrations were found in sediment sampled near Kwangyang iron processing plant, Taeindo. The resulting distributions of PAHs according to the number of aromatic ring and molecular ratios of specific aromatic compounds (phenanthrene, anthracene, fluoranthene and pyrene) have been discussed in terms of sample location, origin of the organic matter. Four, five and six rings of PAHs were mainly found near to Kwangyang iron processing plant, and three and four rings near to Yeosu chemical kombinat. This result typically indicated the local characteristics, depending on the origin of PAHs.

선교적 관점에서 복음주의 신학교육의 방향

정흥호 아세아연합신학대학교 1998 ACTS 神學과 宣敎 Vol.2 No.-

효과적인 선교교육을 위한 협력방안 연구

정흥호 아세아연합신학대학교 2000 ACTS 神學과 宣敎 Vol.4 No.-

20세기만 해도 서구의 나라들이 주도해 오던 선교의 세력은 20세기말과 21세기로 접어들면서 점차로 약화되어가는 모습을 보이고 있다. 반면에 비서구 선교사의 숫자는 계속해서 늘어나고 있는 실정이다. 이런 선교적 상황 아래에서 소위 2/3 세계가 담당해야 할 선교의 몫은 점점 비중이 커지고 있으며 따라서 작금에 신학생들과 평신도들에게 선교교육을 강조해야 하는 것은 매우 중요한 의미를 부여하고 있다. 선교교육을 강조해야 하는 것은 매우 중요한 의미를 부여하고 있다. 선교교육은 곧 선교동원과 연결되어있다. 선교교육이 실패하면 선교자원이 고갈될 것이며 선교의식이 정체되면 선교동원은 자연히 줄어들 수밖에 없는 것이다. 교육이란 용어의 의미에는 역동적인 면이 포함되어 있다. 교육이 어느 한 시대에 머물러 정체되어있는 것이 아니라 시대적인 요구와 피교육자의 의식이 반영되는 역동성을 가지고 있는 것이다. 이런 점에서 본다면 선교교육 또한 시대적 변화에 대응하지 못하고 정체되어 있다면 세계 복음화라는 지상최대의 명령을 수행하기 위한 교육은 늦추어지거나 소멸될 수밖에 없다. 따라서 세계에서 일어나는 여러 가지 정황을 볼 때 선교교육이 진행되고 있는 현장의 상황과 기회를 새로운 시각을 가지고 교육적 관점에서 살펴보아야 할 필요가 있게 되었다.

칼빈의 신학에 비추어본 선교신학의 본질

정흥호 아세아연합신학대학교 2008 ACTS 神學과 宣敎 Vol.- No.11

[초록 없음]

선교적 지도력

정흥호 아세아연합신학대학교 2006 ACTS 神學과 宣敎 Vol.- No.10

[초록 없음]

Critique on Folk Religion for the Pakistani Christians

정흥호 한국복음주의선교신학회 2008 복음과 선교 Vol.9 No.-

ABSTRACT Chong Hung-Ho Asian Center for Theological Studies and Mission Folk religion in the Pakistani religious climate has rooted deeply since religions came into India. Social and cultural phobia must have their impact on the inhabitants. There has not been much academic research published or written on this burning issue. Folk religion, however, makes other Orthodox religions weaker and uncertain. Folk religion has become very common because materialistic thinking and situations demand and encourage believers to have instant solutions of their problems. When people face any problem or difficulty or hard times in their lives, even though they have religious beliefs and faith, soon they seek other ways to get release or comfort from such problems. This situation leads them to folk religion. The followers of those particular religionists start a new religion within a religion. “Folk” means people. “Folklore” is the study of the customs, beliefs, stories and traditions of a particular people. Folk religion seems a religion of the people, rather than an orthodox religion. Folk religions synthesize popular beliefs and practices, frequently animistic in nature, that are developed within cultures to handle problems in every day. Particularly in tribal contexts where people understand themselves to live in terms of an extend family, a clan, or a tribe having a distinct cultural heritage, folk religion frequently exists outside the fold of a major world religious tradition. Folk religion consists of beliefs, superstitions and cultural practices transmitted from generation to generation, in addition to the formally stated creeds and beliefs of a codified major religion. It is a burning issue that in Pakistan there a reavastmajority of people living under the influence of folk religion even though Pakistan is under the strong influence of Islam. Islam in Pakistan has two major sects, Sunni and Shi’i. This Islamic division has many rival sects. Shi’I Islam is older in origin than Sunn’ism and modeled much more closely on the political practices of Muhammad and the original four Caliphs. The question arises why people follow or adopt such attitudes towards or within their religions even though they have a perfect code of life in the form of religions both in Islam and Christianity. For example, Islam itself claims a complete code of life. Christianity claims, too. In this sense, there are conflicts in their practical lives they don’t live their lives according to what they have been taught. The basic reason why people have adopted folk religious practices has deep roots in Hinduism. In Sufism, which started in the eleventh century in Islam, many folk practices such as rituals and customs in Pakistan. From a missiological perspective it is a Christian duty to give awareness to the Pakistani Christians, and teach them that Christ is the only Way and Savior to meet their whole needs(John 14:6). In the Pakistani folk religion, it teaches that there are some personalities or holy men who are able to take people to God or have powers to listen to prayer, have abilities to solve people’s problems. In other words, they need something more than God which means God alone is not able to solve every problem. Here is the answer in the Bible; “Heaven and earth will pass away, but My words will be no means pass away” (Matthew 24: 35). God’s living words, the Scriptures become a prophecy that is still rock-solid in everyday. To summarize it, to see real change in members of folk religions they have to be brought to Jesus, so that they will be delivered from the powers of darkness, and become new creatures in Christ. Then, as God’s new humanity, they can move out in power into enemy territory and reclaim those who are still children of disobedience. The Pakistani Church is being challenged on all fronts. But that is nothing new. The powers of darkness are constantly at work to alienate man from anythi... ABSTRACT Chong Hung-Ho Asian Center for Theological Studies and Mission Folk religion in the Pakistani religious climate has rooted deeply since religions came into India. Social and cultural phobia must have their impact on the inhabitants. There has not been much academic research published or written on this burning issue. Folk religion, however, makes other Orthodox religions weaker and uncertain. Folk religion has become very common because materialistic thinking and situations demand and encourage believers to have instant solutions of their problems. When people face any problem or difficulty or hard times in their lives, even though they have religious beliefs and faith, soon they seek other ways to get release or comfort from such problems. This situation leads them to folk religion. The followers of those particular religionists start a new religion within a religion. “Folk” means people. “Folklore” is the study of the customs, beliefs, stories and traditions of a particular people. Folk religion seems a religion of the people, rather than an orthodox religion. Folk religions synthesize popular beliefs and practices, frequently animistic in nature, that are developed within cultures to handle problems in every day. Particularly in tribal contexts where people understand themselves to live in terms of an extend family, a clan, or a tribe having a distinct cultural heritage, folk religion frequently exists outside the fold of a major world religious tradition. Folk religion consists of beliefs, superstitions and cultural practices transmitted from generation to generation, in addition to the formally stated creeds and beliefs of a codified major religion. It is a burning issue that in Pakistan there a reavastmajority of people living under the influence of folk religion even though Pakistan is under the strong influence of Islam. Islam in Pakistan has two major sects, Sunni and Shi’i. This Islamic division has many rival sects. Shi’I Islam is older in origin than Sunn’ism and modeled much more closely on the political practices of Muhammad and the original four Caliphs. The question arises why people follow or adopt such attitudes towards or within their religions even though they have a perfect code of life in the form of religions both in Islam and Christianity. For example, Islam itself claims a complete code of life. Christianity claims, too. In this sense, there are conflicts in their practical lives they don’t live their lives according to what they have been taught. The basic reason why people have adopted folk religious practices has deep roots in Hinduism. In Sufism, which started in the eleventh century in Islam, many folk practices such as rituals and customs in Pakistan. From a missiological perspective it is a Christian duty to give awareness to the Pakistani Christians, and teach them that Christ is the only Way and Savior to meet their whole needs(John 14:6). In the Pakistani folk religion, it teaches that there are some personalities or holy men who are able to take people to God or have powers to listen to prayer, have abilities to solve people’s problems. In other words, they need something more than God which means God alone is not able to solve every problem. Here is the answer in the Bible; “Heaven and earth will pass away, but My words will be no means pass away” (Matthew 24: 35). God’s living words, the Scriptures become a prophecy that is still rock-solid in everyday. To summarize it, to see real change in members of folk religions they have to be brought to Jesus, so that they will be delivered from the powers of darkness, and become new creatures in Christ. Then, as God’s new humanity, they can move out in power into enemy territory and reclaim those who are still children of disobedience. The Pakistani Church is being challenged on all fronts. But that is nothing new. The powers of darkness are constantly at work to alienate man from anything and anyone...

TiO₂ 광-촉매 반응에 의한 Cu(II)-EDTA의 산화(I) - TiO₂ 량과 pH의 영향 -

정흥호,박은희,노재성,성기웅,조영현,Chung, Hung-Ho,Park, Eun-Hee,Rho, Jae-Seong,Sung, Ki-Woung,Cho, Young-Hyun 한국공업화학회 1999 공업화학 Vol.10 No.1

수중 금속이온 착화용 공업세정제를 비롯하여 산업적으로 다양한 용도로 폭넓게 사용되고 있는 EDTA (ethylenediaminetetraacetic acid)는 수처리시 금속이온들을 제거할 경우에 방해요인으로 작용하므로, EDTA를 우선적으로 분해하여 착화결합을 끊어야 금속이온들의 제거가 용이해진다. 본 연구에서는, $TiO_2$ (Degussa P-25)를 사용하여 1.79 mM의 초기 Cu(II)-EDTA 수용액 농도와 $20^{\circ}C$의 호기성 분위기 하에서, 촉매의 양과 초기의 수용액 pH가 Cu(II)-EDTA 착물의 산화에 미치는 영향을 고찰하였다. $TiO_2$량이 2.0 g/L일 경우에 EDTA, Cu와 TOC 감소율이 최대로 나타났고, DETA의 촉매표면 흡착은 $TiO_2$ 표면전하에 의해 영향을 받으며 광-촉매 반응에 의한 EDTA의 분해는 광-조사전의 촉매표면 흡착에 의존하는 것으로 보였다. EDTA (ethylenediaminetetraacetic acid), a chelating agent is most widely used in industrial applications, especially for cleaning of metals in water, frequently prohibits metal removal from water in conventional water treatment technologies. It could be easier to remove aqueous metal ions by the breakdown of DETA complexed bonds first. This study investigated the availability of $TiO_2$ photo-catalysis for the aqueous phase oxidation of Cu(II)-EDTA, under an aerobic condition at $20^{\circ}C$ with $TiO_2$ (Degussa P-25) and 1.79mM of Cu(II)-EDTA. When $TiO_2$ loading was 2.0 g/L, the photo-catalytic oxidation of Cu(II)-EDTA was maximal. The tendency of EDTA adsorption onto the catalyst surface was affected by $TiO_2$ surface charge, and the oxidation rate of Cu(II)-EDTA by photo-catalysis was shown to be dependent upon the tendency of EDTA adsorption before photo-irradiation.