대도시 노인의 생활체육 참여와 여가만족 및 생활만족의 관계

김경식(Kyoung Shik Kim) 한국스포츠사회학회 1995 한국스포츠사회학회지 Vol.4 No.-

바울은 왜 로마서 2장에서 행위 심판을 말하는가?

김경식(Kyoung-Shik Kim) 한국신학정보연구원 2007 Canon&Culture Vol.5 No.1

바울 윤리의 기원과 배경

김경식(Kyoung-Shik Kim) 한국복음주의신약학회 2008 신약연구 Vol.7 No.3

This study aims to examine the origin and background of Paul's ethical teaching in 1 Cor 8:1-11:1. Paul is well known for his teaching of justification by faith and this teaching is also closely related to his critique of the Mosaic law. Paul criticizes the law as not having any relevance to our salvation. Paul's criticism of the Mosaic law raises the question of the validity of the law for christian ethics. Does Paul look down on the law as a criterion for christian conducts? Pauline scholars have often expressed their negative view on the role of the law in Christian behaviors by arguing that the law is not a foundation on which Christians live. This view has their supporters such as Stephen Westerholm, H.J. Schoeps, Hamelton-Kelly, to name some of them. Brian Rosner indicates 8 reasons why majority of Pauline scholars have maintained the negative view on the contribution of the Mosaic law to Paul's ethical teaching. One of the reasons is that Paul makes negative statements about the law: Christians are died to the law(Rom 7:4); believers are not under the law any longer. Another reason is that Paul seldom quotes the Mosaic law to give ethical instructions. The current analysis goes beyond Paul's direct statements about the law and examines to what extent the apostle uses the Mosaic law for his moral teaching. The study starts with discussing the weaknesses of scholarly views represented by Brian Rosner, Richard B. Hays and James D.G. Dunn and argues that scholarly discussions have focused on Paul's direct statement about the Mosaic law rather than his subtle use of it. The survey of scholarly views also reveals that Paul's use of the Mosaic law for ethical teaching has not been discussed in conjunction with Jesus tradition. After setting forth our necessity for this study in the first part, the main body of this study deals with Paul's use of the Torah (the Mosaic law) with reference to 1Cor 8:1-11:1. While acknowledging there are several backgrounds to Paul's ethical teaching, the present study focuses on Paul's implicit and subtle employment of the Mosaic law for his moral instruction in the context of food offered to idols in 1 Corinthians. First, we examine Paul's reading and use of Exodus. Our analysis begins with Paul's explicit use of Exodus and turns to more implicit use of Exodus 23 and 34 where the term pro,skomma is used. Our examination of Paul's use of Exodus 23 and 34 shows that Paul does not simply allude to the verses where the word pro,skomma is employed but also takes into the whole context of Exodus 23 and 34. Paul evokes Exodus 23 and 34 to imply that God's people should not worship other gods but God. The next discussion considers Paul's reading of Deuteronomy which contributes to Paul's ethical teaching in more significant way than Exodus. The current study shows that Paul's ideas are directly dependent on several passages in Deuteronomy (1Cor 8:4/Deut 6:4; 1Cor 8:6/Deut 32:6; 1Cor 9:9/Deut 25:4; 1Cor 10:4/Deut 32:4, 15, 18, 31; 1Cor 10:13/Deut 32:4; 1Cor 10:20/Deut 32:17; 1Cor 10:22/Deut 32:21). Our discussion here reveals that Deuteronomy offers a kind of template for Paul's understanding of God in contrast to idols, unfaithfulness and foolishness of his people in spite of their claim to be wise. This study concludes that in his ethical teaching, Paul does not simply use a few words or phrases out of context. He takes into account the whole context of the Torah. Our analysis clearly indicates that Deuteronomy 32 contributes significantly to Paul's teaching as the template in 1Cor 8:1-11:1. Paul certainly is debted to the Mosaic law for his ethics in spite of his claim that Christians are died to the law.

바울의 호세아 인용과 이방인 구원이 무슨 상관이 있는가?: 롬 9:25-26에서의 호세아 사용 연구

김경식(Kyoung-Shik Kim) 한국복음주의신약학회 2017 신약연구 Vol.16 No.3

로마서에서 바울이 인용하는 호세아 본문은 바울의 구약사용을 이해하려는 이들에게 난해본문가운데 하나이다. 로마서 9장에서 바울은 이방인의 구원문제가 구약에 예언된 사건이라고 주장하고 이를 뒷받침하기 위해 호세아 2장을 인용한다. 하지만 호세아 2장은 이방 인들의 구원문제와는 무관하고, 오히려 북이스라엘의 회복과 구원을 다루는 내용이다. 따라서 바울은 이방인의 사도로서 자신의 신학인 이방인의 구원을 뒷받침하기 위해 구약 호세아 본문의 의미를 완전히 왜곡하여 인용하고 있다는 인상을 준다. 본 논문은 이러한 문제의식을 가지고 바울이 인용하는 호세아 2장과 바울의 구약본문해석 과정을 탐구하여 바울이 호세아서를 읽어낸 과정이 정당한지를 밝히는데 목적이 있다. 바울이 호세아서의 원래 의미와 문맥을 무시하고, 구약 문맥과 전혀 관계없는 이방인들의 구원문제를 호세아 본문에 주입해서 해석하는지 분석해 보았다. 이를 위해 기존 학자들이 분석한 바울의 호세아 인용과 해석에 관한 다양한 견해를 비평적으로 다루었다. 대다수의 학자들은 바울이 호세아 본문의 의미를 잘못 해석했다는 결론을 내린다. 반면 바울이 호세아 본문의 원래의미인 이스라엘 백성의 회복을 그대로 로마서에 가져와 사용한다고 보는 학자도 있다. 한걸음 더 나아가 호세아서에 새언약 사상이 암시되어 있기 때문에 호세아서에서 이방인들의 구원문제를 읽어 낼 수 있었다고 주장하는 견해도 있다. 기존의 견해와 달리 본 논문은 바울이 호세아서를 정당하게 읽고 해석하고 있음을 밝힌다. 바울은 호세아 2장에 암시된 아브라함언약 사상과, 종말의 구원을 새출애굽사건으로 묘사하고 있는 개념을 근거로 이방인들의 구원을 호세아 본문에서 읽어 낼 수 있었음을 제시 한다. 바울에게 아브라함언약은 이방인들의 구원을 설명할 때 매우 중요한 사상이다. 또한 구약에는 새 출애굽 사건과 열방의 시온에로의 종말론적 순례사상이 결합되어 나타난다. 따라서 바울이 호세아서 2장의 새 출애굽 사건에 암시된 이 열방의 종말론적 순례사상을 기초로 이방인의 구원을 읽어 냈을 가능성을 본 논문은 주장한다. 결국 바울의 호세아 인용과 해석은 호세아 본문과는 동떨어진 해석이 아니라, 호세아 본문에 내재되어 있는 의미의 씨앗을 바울이 로마 서에서 열매로 거둔 결과라고 본 논문은 결론짓는다. This study looks into Paul’s use of Hosea in Romans 9:25-26. Paul’s interpretation of Hosea in Romans is one of the difficult passages for those who try to explain Paul’s use of the Old Testament. Paul cites two passages from Hosea in order to support his argument that God called not only Jews but also Gentiles for salvation. The logical relation between Paul’s argument in Romans 9:24 and his citation from Hosea to support the argument in the following verses is straightforward. However, Paul’s use of the Old Testament in this passage seems to distort the original meaning of Hosea because the cited texts from the minor prophet does not refers to the salvation of Gentiles. Rather, the cited texts is related only to the restoration of the northern kingdom of Israel. This study tries to explain and justify the hermeneutical process of Paul in his use of Hosea in Romans 9. Our analysis focuses on whether the Apostle misunderstood or distorted the original meaning of the minor prophet and thus he read his theology of gentile mission into the OT text. In doing so, we surveyed the previous scholarly views on Paul’s use of Hosea in Romans 9 and evaluated their validity in understanding Paul’s citation from Hosea. Majority of scholars have argued that Paul misread the Hosea texts. But, some argued that Paul respected the original meaning of Hosea, that is, restoration of Israel, bringing its meaning into Romans 9. Another interesting view is that the Apostle understood the Hosea text in the light of ‘New Covenant’ idea which is implied in Hosea from which Paul cites in Romans 9. Unlike the earlier studies on Paul’s use of Hosea in Romans, our study argues that Paul’s understanding of Hosea in Romans is justifiable in that he respects the original meaning of Hosea to refer to salvation of Israel. In addition, we also demonstrate that Paul’s argument for salvation of Gentiles on the basis of Hosea 1-2 is also justified when we read the broad context of the cited Hosea texts more closely. This analysis shows that the covenant of Abraham is implied in Hosea text 2:1 which says that “the number of the children of Israel shall be like the sand of the sea.”Accordingly we argue that Paul understands the Hosea text in the light of the Abrahamic covenant so that the apostle see Hosea as referring to inclusion of Gentiles for salvation because for the apostle, the covenant of Abraham is always related to salvation of gentiles. Furthermore, we maintain that Paul reads the new exodus idea which implied in Hosea text which predicts that “the children of Judah and the children of Israel shall go up from the land.”For Paul, the idea of ‘new exodus’ always includes the nations’eschatological pilgrimage to Zion as Isaiah 11 shows. Paul uses the semantic potential of gentile salvation implied in Hosea which is closely connected to both the Abrahamic covenant and the idea of new exodus, leading to gentiles’coming to Zion for salvation. Paul’s reading of Hosea in Romans is related both to restoration of Israel and to salvation of gentiles on the basis of such semantic potential. In summary,Paul does not distort the original meaning of Hosea. Rather he closely reads Hosea and develops the original meaning. We conclude that Paul’s interpretation of Hosea is the hermeutical fruit originated from the semantic seed planted in the text of Hosea.

요한계시록의 ‘땅에 거하는 자들’과 가나안 정복 모티프

김경식(Kyoung-Shik Kim) 한국복음주의신약학회 2021 신약연구 Vol.20 No.3

본 논문은 계시록에 빈번히 사용되는 ‘땅에 거하는 자들’(οἱ κατοικ- οῦντες ἐπὶ τῆς γῆς) 어구가 가나안 정복 모티프를 배경으로 하고 있으며, 계시록에서 약속의 땅인 새 하늘과 새 땅의 상속과 관련된 개념임을 보여준다. 계시록에 등장하는 ‘땅에 거하는 자들’과 문법적구조와 문자적으로 똑같은 구약 어구는 민수기(LXX)에 2회(14:14, 33:55), 그리고 선지서(LXX)에 2회(겔 12:19, 단 3:1) 등장한다. 계시록과 문자적 유사성을 지닌 구약 본문의 ‘땅에 거하는 자들’ 어구는문맥상 우상 숭배자들을 가리킨다(민 33:52, 55, 단 3:1-7). 또한, 이어구는 출애굽 여정과 가나안 정복의 문맥에서 사용되고 있다(민14:14, 33:55). 구약, 특히 민수기에서 가나안 땅에 거하는 자들 즉‘땅에 거하는 자들’은 우상 숭배자들이고 이스라엘 백성들은 이들과싸워야 하고 이들과 타협하지 말아야 하며, 약속의 땅에 정착하기위해 그 땅에서 제거해야 할 대상이다. 계시록에는 ‘땅에 거하는 자들’ 어구만 등장하는 것이 아니라, 이 어구 전,후로 가나안 정복 관련개념이 함께 등장한다. 계시록에 등장하는 ‘땅에 거하는 자들’은 계시록 결론부의 새 하늘 그리고 특히 새 ‘땅’의 ‘상속’ 개념과 깊은 관련이 있다. 계시록은 새 하늘과 새 땅의 상속이라는 개념을 구약의출애굽 사건, 광야생활, 가나안 정복/정착이라는 출애굽 여정 관련이미지를 통해 설명하고 있다. 가나안 정복/정착 모티프와 밀접한 개념이 다름 아닌 ‘땅에 거하는 자들’이다. ‘땅에 거하는 자들’ 어구는가나안 정복/정착의 의미를 극대화해 준다. 하나님의 백성은 새 하늘과 새 땅을 상속으로 받기 위해서 민수기 33장의 명령처럼, 우상숭배자이면서, 약속의 땅을 차지하고 있는 ‘땅에 거하는 자들’과 타협하지 말고, 이겨야 한다. This study looks into οἱ κατοικοῦντες ἐπὶ τῆς γῆς in Revelation from the perspective of Canaan conquest motif in the Old Testament and shows that the phrase οἱ κατοικοῦντες ἐπὶ τῆς γῆς in Revelation is closely associated with the theme of inheritance of the new heaven and the new earth as the promised land. Οἱ κατοικοῦντες ἐπὶ τῆς γῆς in Revelation is verbally similar to four texts in the Septuagint(LXX) translations of Numbers, Ezekiel and Daniel (Num 14:14, 33:55, Ezek 12:19, Dan 3:1). Οἱ κατοικοῦντες ἐπὶ τῆς γῆς in Numbers and Daniel refer to idolaters (Num 33:52, 55, Dan 3:1-7). Also, it is closely connected with the concept of exodus and Canaan conquest motif (Num 14:14, 33:55). The similar expressions related to κατοικέω τὴν γῆν apart from the participle phrase οἱ κατοικοῦντες ἐπὶ τῆς γῆς in the Old Testament frequently refer to the entrance into the promised land and the phrase οἱ κατοικοῦντες ἐπὶ τῆς γῆς in the OT also signifies the nations that dwell in the promised land. The Book of Numbers in particular shows that God’s people should not compromise with “the dwellers in the land” when they enter the promised land, because they are idolaters. The Book of Numbers also requires that the people of God should fight against the dwellers of the land. The Book of Revelation does not only use the phrase οἱ κατοικοῦντες ἐπὶ τῆς γῆς but also other concepts associated with Canaan conquest in the immediate contexts of Revelation. Οἱ κατοικοῦντες ἐπὶ τῆς γῆς in Revelation is delicately linked with the theme of inheritance of the new heaven and the new earth as the promised land. Revelation explains the theme of inheriting the new heaven and the new earth as the promised land by employing the storyline of exodus journey (departure from Egypt, crossing the red sea, wilderness and finally Canaan conquest). Οἱ κατοικοῦντες ἐπὶ τῆς γῆς is closely connected with the concept of Canaan conquest because the phrase in the OT refers to the nations that indwell in the promised land. By employing the phrase from the OT and the Book of Numbers in particular, Revelation exhorts the people of God not to compromise with idolaters and instead to fight against them in order to inherit new heaven and new earth.

요한계시록에서의 요엘서 사용

김경식(Kyoung-Shik Kim) 한국신약학회 2011 신약논단 Vol.18 No.3

본 논문은 요한계시록에서 사용되고 있는 요엘서에 대한 연구이다. 본 소고는 요한계시록에서의 요엘서 사용에 관한 기존의 학적 노력이 가지는 한계를 극복하고, 요엘서의 요한계시록에서의 사용을 좀 더 종합적이고 체계적으로 분석하려고 시도했다. 본 논문은 신약에서의 구약 암시적 사용을 판단하는 기준을 방법론으로 삼아, 한편으로 요한계시록에서 사용되는 요엘서가 단순히 요한계시록에서 구약의 문맥과 원래 의미를 떠나 변용되어 새로운 의미가 부여되어 사용되는 것이 아니라, 오히려 요엘서의 문맥과 의미를 충실히 반영하고 있음을 논증한다. 또한 요엘서의 중요한 주제인 회개의 촉구와 회개의 거부로 인한 멸망이라는 주제가 요한계시록에서 저자가 요엘서를 사용하는 의도임을 논증하는 데 연구의 목적이 있다. 이를 위해 먼저 요한계시록의 네 본문들에서 요엘서가 실제로 사용되고 있는지를 증명하고 난후, 각 단락에서의 요엘서 해석과 사용의도를 분석했다. This article looks into the use of Joel in the Book of Revelation. It has been widely recognized that the prophetic writings of the Old Testament such as Isaiah, Daniel, Ezekiel and Zechariah are used in the Book of Revelation. However, in spite of two studies (Strazicich"s monograph and Jauhiainen"s artile) on the use of Joel in John"s Apocalypse, a comprehensive and systematic examination of the same topic has not been carried out until now. This study aims to fill this gap by analyzing allusions to Joel in four passages in the Book of Revelation and also attempts to interact with Strazicich"s argument that the author of Revelation resignifies Joel"s texts, which accordingly highlights the sharp discontinuity between Joel and John"s Apocalypse. Our examination of the sixth seal passages (Rev 6:12-17) lead us to argue that Rev. 6:12 uses Joel 3:4 and Rev. 6:17 also alludes to Joel 2:11 on the basis of a unique verbal similarity, unique word order and thematic parallel. Our analysis indicates that the reason why the author of Revelation uses Joel in the passages of the six seal (Rev. 6:12-17) is the theme of call to repentance dominated in Joel 2:12-17. The next analysis of the use of Joel in Revelation is focused on Rev. 9:1-11 which deals with the fifth trumpet scene and we maintain that Joel 3:3-4 is used in Rev. 9:2 and several descriptions of the army of locusts in Joel (1:6; 2:4-5) along with the reference to trumpet in Joel 2 are employed in the fifth trumpet scene. On the basis of the presence of Joel in Rev. 9:1-11, our study argues that the themes of call to repentance and of warning about God"s unreversible judgment as a result of rejection to repentance are the significant reason for John to use Joel"s texts in the passage under examination. Our observation of Rev. 14:14-20 in connection with the vintage imagery claims that the theme of God"s certain judgment of the unrepentant to vindicate the righteous in the final war at the Valley of Jehoshaphat is taken into account in the book of Revelation. Our final investigation into the use of Joel in Rev. 16:14 argues that the theme of God"s unchangeable, final judgment of those who oppose both God and the righteous has in view.

최후 행위심판 사상으로 본 바울신학의 새 관점

김경식(Kyoung-Shik Kim) 한국복음주의신약학회 2010 신약연구 Vol.9 No.3

This study aims to re-evaluate the New Perspective on Paul and its working presupposition advocated by E.P. Sanders by analyzing the idea of the final judgment according to works in early Jewish literature. This examination begins with the brief summary of E.P. Sanders's "covenantal nomism" hypothesis and explains that the New Perspective on Paul that James Dunn and N.T. Wright strongly argue for assumes Sanders's hypothesis be the correct picture of early Judaism. Then, our study proposes to critically examine the New Perspective on Paul and Sanders's covenantal nomism in particular in terms of the final judgment according to works to check the validity of the New Perspective interpretation of Paul. According to Sanders and other proponents of the New Perspective such as James D.G. Dunn and N.T. Wright, human obedience or the Torah observance is not taken into account at the final judgment in both early Judaism and Paul. This study deals with three pieces of early Jewish literature out of five which Sanders discussed in his book, Paul and Palestinian Judaism (Ben Sira, 1 Enoch, The Psalms of Solomon) and also investigates two additional works (11Q5 22:1-15; LAB), focusing on the idea of judgment according to works. In so doing, this article shows that Sanders's hypothesis on early Jewish soteriology called "convenantal nomism" is one-sided and thus flawed. Our discussion demonstrates that in early Judaism human obedience played a critical role at the final judgment. However, this study also shows that not only human obedience but also God's mercy is, as Sanders has argued, the basis for the final judgment. E.P. Sanders underscores God's mercy and election while he de-emphasizes the critical role of human works at the final judgment in early judaism between BC 200 and AD 200. He also argues that human works does not contribute to the final salvation. Rather, according to him, human works does not earn God's favor and salvation because man gets in to covenantal relation with God only on the basis of divine election and he argues that human works plays a role in staying in a covenantal relation with God. However, our study of five pieces of early Jewish literature clearly demonstrates that the pattern of covenantal nomism supported by Sanders cannot explain the soteriological pattern of early Judaism correctly. This is because the early Jewish literature under consideration indicate that human works as well as divine mercy are considered crucial for the final salvation and judgment according to works. Our analysis thus demonstrates that not only the new perspective on early Judaism (E.P. Sanders) but also the new perspective on Paul (James Dunn; N.T. Wright) which accepts covenantal nomism as correct description of early Jewish soteriological pattern fail under our scrutiny.

신약의 최후행위심판과 구원의 관계

김경식(Kyoung Shik Kim) 한국복음주의신약학회 2016 신약연구 Vol.15 No.1

This study concerns the relationship between final judgment according to works and assurance of salvation in the New Testament. The New Testament teaches that final judgment will be in accordance with one’s works while on the other hand it has several statements that teach that our salvation is secured by God’s grace. At first glance, assurance of salvation looks contradictory to warnings which seem to threat our salvation. The connection between these seemingly contradictory teachings about salvation and warnings is to be examined once again to gain a comprehensive understanding of salvation in the New Testament. This study examines several passages from various New Testament writings rather than a specific text by a particular writer of the New Testament to comprehend the complexity and coherent idea about salvation. As a result, such an analysis can result in superficial exegesis of a specific text and also tend to ignore historical background and contingency of each book of the New Testament. Nonetheless, this study aims to contribute to the understanding of salvation in the light of the whole picture of New Testament theology. The first part of this study focuses on several texts which teach judgment according to works in two ways. Firstly, texts containing explicit teaching about judgment according to works are examined and then implicit teachings of warning passages are studied from the Gospels to Pauline letters, Hebrews, and John’s apocalypse and finally analyzed who will be judged according to works and will be in danger of losing one’s salvation. In balance, we also look into the passages that teach assurance of salvation. The second part evaluates the scholarly views that have been proposed to solve the relation between warning passages and assurance passages: view of reward, view of losing salvation, view of testing genuine faith, and finally, co-existence of contradictory ideas. And then, we propose a more probable solution to these apparently contradictory ideas of assurances and warnings by focusing on the function of warning passages in the New Testament. We raise an exegetical and theological question why these warnings are necessary for believers while the believers are assured of final salvation on the basis of faith and justification. Our study argues that the warning passages are the means by which God protects believers from falling away and also guards believers to arrive at the final salvation. This study supports the conclusion by looking into the eschatological tension between ‘already’ side and ‘not yet’ side and also examines the concept of two realms (or ruler/realm transfer) concentrating on two Pauline passages (Rom 8; 1Cor 6:9-10). We conclude that the warning passages are not contradictory to the assurance passages and that they are good news in that these passages are the means by which believers are protected from falling away.

로마서 11:26-27의 'Eκ Σιὼν에 관한 연구

김경식(Kyoung Shik Kim) 한국복음주의신약학회 2014 신약연구 Vol.13 No.2

This study looks into Paul' s use of Isaiah 59 and the phrase '∊κ Σιὼνin its citation in Rom 11:26-27. Paul cites Isaianic texts to argue that the salvation of all Israel is promised in the OT, especially in Isaiah 59:20 and 27:9, as a 'mystery'. In his citations, Paul employs a peculiar phrase which is present neither in the Hebrew text of Isaiah 59 (HB) nor in the Greek translation of Isaiah 59 (the Septuagint). This article attempts to answer why the apostle uses the peculiar phrase in his citation from Isaiah 59 in Rom 11:26-27 after critically examining several scholarly suggestions. In the first section, the present study analyzes the text forms of the OT citations in Rom 11:26-27. The analysis shows that we find that Isa 59:20 and Isa 27:9 in the Septuagint (the LXX) are cited because there are remarkable lexical similarities and thematic connections among Rom 11:26- 27, Isa 59:20 and Isa 27:9. The next part critically considers several scholarly views about Paul s use of the problematic phrase '∊κ Σιὼν in the citations in Rom 11:26-27. The critical survey of the scholarly suggestions shows that there are three major groups of opinions concerning the use of the phrase. The first view is that Paul employs the Greek text (Vorlage) which had already contained the phrase '∊κ Σιὼν. The second view is that the apostle employs other OT texts in which the phrase is already found, while he uses Isa 59 and Isa 27 in Rom 11:26-27. If this suggestion is right, Paul employs three OT texts in Rom 11:26-27. The last scholarly view holds that Paul changed his Vorlage to have the phrase from Zion instead of the phrase to Zion (the LXX). In this case, Paul is responsible for the change of the phrase rather than the existing text (Vorlage) had the phrase before he cites from the OT text. On account of the weaknesses of the suggested views, we need a fresh approach to the problematic phrase while taking into the fact that Paul cites from the OT in Rom 11:26-27 more seriously. This study concludes that the use of the peculiar phrase '∊κ Σιὼν in his citation from Isa 59:20-21 is not Paul's arbitrary modification of the original OT text but his careful interpretation of the original context of Isa 59:20-21 and its broad context of Isa 59-65. The original literary context of Isa 59 shows that the rescuer in Isa 59:20 is not merely the savior of the ethnic Israel but also of the gentiles. Paul's employment of the phrase is based on the apostle's careful reading of Isa 59-65 which contain not only God's promise of Israel's restoration but also God's universal plan for the gentiles. 'Eκ Σιὼν in Rom 11:26-27 which is not found in any passages in Isa 59 is in fact the result of Paul's careful reading of Isainc texts (Isa 59-65).

차상ATC장치의 안전성 분석

김경식(Kim Kyoung-Shik),이종성(Lee Jong-Seong),강리택(Kang Lee-Teag),임연수(Lim Yeon-Su) 한국철도학회 2007 한국철도학회 학술발표대회논문집 Vol.- No.-

Onboard ATC performs the train speed ristriction function by receiving the speed limit on sections of track from wayside ATC. Onboard ATC can protect passenger from collision and derailment, and so on. So, the high level of safety and reliability for Onboard ATC is required, and by this reason, it is also required to improve the safety of Onboard ATC by applying the result of safety analysis on the Onboard ATC into its design and developing from the concept definition to the detailed desing phase. The paper introduces, when developing Onboard ATC, the safety improvement of Onboard ATC can be accomplished by applying system requirements from Risk Analysis into software and hardware.