중소형백화점의 활성화 방안 - 올리브백화점을 중심으로 -

김교철 한국유통과학회 2005 한국유통과학회 학술대회 논문집 Vol.2005 No.-

교합기능시 흉쇄유돌근과 교근의 관계에 대한 근전도학적 연구

김교철,최부병,Kim, Kyo-Chul,Choi, Boo-Byung 대한치과보철학회 1989 대한치과보철학회지 Vol.27 No.2

The purpose of this study was to investigate the relationship between sternocleidomastoid (SCM) and masseter muscles during occlusal functions by means of EMG recordings of examined muscles. For the study, eighteen normal subjects were selected and the Bio-electric Processor EM2 (Myo-tronics Research, Inc., U.S.A.) with the surface electrodes was used to record the EMG activity from the right and left middle of masseter and insertion of SCM of each subject during right and left gum-chewing and isometric contraction by changing the biting force at right eccentric position of jaw. The amount of biting force ranged from 5 to 70kg during isometric contraction were measured by use of Jaw Force Meter. (Nihon Koden Kogyo, Japan.) The results were as follows: 1. The activity onset of SCM and masseter on the same side was almost at the same time, and integrated EMG values of two muscles on the chewing side were higher than the same named muscles on the non-chewing side during gum-chewing. (p<0.01) 2. The regression correlation was not present between both masseters (p>0.05), but between both SCM muscles or muscles of two kinds on the chewing or non-chewing side. ($p{\leqq}0.05$) 3. The integrated EMG value of SCM on chewing or non-chewing side were about 10 percent of that of ipsilateral masseter. 4. Mean voltage of each examined muscles were almost proportional to biting force during isometric contraction and the slope of voltage/biting force line was steepest at the ipsilateral masseter, followed by contalateral masseter, ipsi- and contra-lateral SCM muscles. 5. Mean voltage of ipsilateral masseter was highest during isometric contraction, followed by ipsilateral masseter, contra- and ipsi-lateral SCM muscles.

근대 중국 한족 교회의 재정 토착화 문제에 관한 고찰

김교철,정흥호 한국복음주의선교신학회 2017 복음과 선교 Vol.40 No.-

China is a multi-ethnic nation and there are ethnic Christian minorities with diverse national characteristics. Han Chinese Christianity, which is the majority of peoples in China, struggled with the Chinesezation of Christianity while accepting Western Christianity. The main problem in the Chinesezation of Christianity from the West is financial independence. The Christianity of Han zu in modern China tried to work on the indigenization of finance and self-theologizing. Chinese Han's financial indigeneous movement of Christianity has developed in various forms. However, the situation in modern China, which did not escape the semi-colonial economic structure by the West and Japan, was one of the obstacles to Christian financial independence. Chinese Christianity in modern China did not have much concern for the development of Christianity in the world because she was engaged in financial independence and the Chinesezation of theology. However, the financial indigenization of the modern Chinese Han's Christianity proceeded despite the diversity of motives and various obstacles. Now, Christianity in the Two-Thirds world needs to pay attention to the efforts of the Chinese Han Christians for the financial independence. Christianity around the world should not follow materialism and civilization-oriented missions of past Western Christianity. Rather, we must follow Jesus' incarnational mission as well as Paul's spirit of mission directed by the Holy Spirit. And we must develop a partnership missions suitable for this age. 중국은 다민족 국가이며 다양한 민족적 특색을 가진 소수 민족 기독교가 존재하고 있다. 중국 내 여러 민족 가운데 다수를 차지하는 한족(漢族) 기독교는 서구 기독교를 수용하면서 기독교의 중국화(中國化) 문제로 고민하였다. 서구에서 전해된 기독교의 중국화에 있어서 핵심 문제는 재정 자립문제이다. 근대 중국의 한족 기독교는 재정의 토착화와 자신학화 작업을 시도하였다. 중국 한족(漢族) 기독교의 재정 토착화 운동은 다양한 형태로 전개되었다. 하지만 서구와 일본에 의해 반식민지 경제 구조를 벗어나지 못했던 근대 중국 상황은 기독교 재정 자립화의 장애 요소 가운데 하나로 작용하였다. 근대 중국의 한족 기독교는 재정 자립화 및 신학의 중국화 작업에 몰두하느라 세계 기독교 발전에 공헌하는 문제는 중시하지 않았다. 하지만 근대 중국 한족 기독교의 재정 토착화 작업은 동기의 다양성과 여러 장애에도 불구하고 진행되었다. 물론 만족할 만한 성과를 이루어 내지는 못했으나, 재정 자립화 문제로 고민하는 다수세계 기독교에 귀중한 본보기가 되었다. 이제 다수세계의 기독교는 근대 중국 한족 기독교의 재정 토착화 노력을 주목할 필요가 있다. 다수세계 기독교는 근대 중국 한족 기독교처럼 서구 기독교와 재정 자립화를 성취한 각국 기독교와의 재정적 종속 관계를 종식하고 독립 자주적인 교회로 발전하기 위해 더욱 노력해야 한다. 세계 각국 기독교 역시 과거 서구 기독교의 물질과 문명 위주의 선교 방식을 무비판적으로 답습해서는 안 된다. 오히려 예수님의 성육신 선교와 바울이 성령의 지시를 따랐던 선교 정신을 우리는 계승해야 한다. 그리고 이 시대에 적합한 동반자적 선교 방식을 발전시켜야 할 것이다.

레진접착제를 도포한 상아질에 대한 합착용 시멘트의 전단결합강도

김교철,최부병,Kim, Kyo-Chul,Choi, Boo-Byung 대한치과보철학회 1998 대한치과보철학회지 Vol.36 No.1

The purpose of this study was to confirm the formation of hybrid layer and resin tags in dentin tissue and the possibility of bonding between luting cements used for the prosthesis and the resinous surface coated with resin bonding agents to prevent the dentin hypersensitivity after abutment preparation. Some resin bonding agents, which may have the possibility of bonding with polyacrylic acid as a liquid ingredient of polycarboxylate and glass ionomer cements, were selected. All-Blond desensitizer containing NTG-GMA and BPDM, Scotch-Bond Multipurpose plus containing HEMA, and XR-bond containing organophosphate were selected as a coating agent. Dental cements were zinc phosphate, polycarboxylate, and glass ionomer cement. After the exposed dentin surface of premolars was ethced with 10% phosphoric acid and coated with resin bonding agents, the morphology of treated surfaces and the resin tags and hybrid layers on sectioned surfaces were observed by SEM. Shear bond strength between the resin bonding agents and 3 kinds of cements was measured 24 hours after bonding. On the debonded surfaces of the shear bond strength tested specimens, the cement tags and the bonding sites between the resin materials and cements were examined by SEM. Following conclusions were drawn : 1. Coating of dentin with resin bonding agents had no effect on the shear bond strength of zinc phosphate cement. 2. Both of polycarboxylate and glass ionomer cements showed the increased shear bond strength by the dentinal coating with Scotch-Bond Multipurpose plus containing HEMA. However, in the case of dentinal coating with some agents containing NTG-GMA and BPDM or organophosphate, polycarboxylate cement exhibited the lowered shear bond strength, and glass ionomer cement showed the unchanged shear bond strength. 3. Complete obstructions of dentinal tubules were observed on the dentin coated with All-Bond desensitizer or XR-bond, but distinct shape of the orifices of dentinal tubules was observed consistently on the dentin coated with Scotch-Bond Multipurpose plus. 4. The hybrid layer was thickest on the dentin coated with All-Bond desensitizer, and the length of resin tags was longest on the dentin coated with Scotch-Bond Multipurpose plus. 3. On the debonded specimens which had been bonded with polycarboxylate cement or glass ionomer cement after coating with Scotch-Bond Multipurpose plus, the cement tags and the bonding sites between the resinous surface and the cements could be examined.

교합기능시 흉쇄유돌근과 교근의 관계에 대한 근전도학적 연구

김교철,최대균,최부병 慶熙大學校 齒科大學 1989 慶熙齒大論文集 Vol.11 No.-

The purpose of this study was to investigate the relationship between sternocleidomastoid (SCM) and masseter muscles during occlusal functions by means of EMG recordings of examined muscles. For the study, eighteen normal subjects were selected and the Bio-electric Processor EM2 (Myo-tropics Research, Inc., U.S.A.) with the surface electrodes was used to record the EMG activity from the right and left middle of masseter and insertion of SCM of each subject during right and left gum-chewing and isometric contraction by changing the biting force at right eccentric position of jaw. The amount of biting force ranged from 5 to 70kg during isometric contraction were meas ured by use of Jaw Force Meter. (Nihon Koden Kogyo, Japan.) The results were as follows: 1 The activity onset of SCM and masseter on the same side was almost at the same time, and integrated EMG values of two muscles on the chewing side were higher than the same named muscles on the non-chewing side during gum-chewing. (p < 0.01) 2 The regression correlation was not present between both masseters (p > 0.05), but between both SCM muscles or muscles of two kinds on the chewing or non-chewing side. (p < 0.05) 3 The integrated EMG value of SCM on chewing or non-chewing side were about 10 percent of that of ipsilateral masseter. 4. Mean voltage of each examined muscles were almost proportional to biting force during isometric contraction and the slope of voltage/biting force line was steepest at the ipsilateral masseter, followed by contalateral masseter, ipsi- and contra-lateral SCM muscles. 5 Mean voltage of ipsilateral masseter was highest during isometric contraction, followed by ipsilateral masseter, contra- and ipsi-lateral SCM muscles.

레진접착제를 도포한 상아질에 대한 합착용 시멘트의 전단결합강도

김교철,우이형,이성복,최부병 慶熙大學校 齒科大學 1995 慶熙齒大論文集 Vol.17 No.2

The purpose of this study was to confirm the formation of hybrid layer and resin tags in dentin tissue and the possibility of bonding between luting cements used for the prosthesis and the resinous surface coated with resin bonding agents to prevent the dentin hypersensitivity after abutment preparation. Some resin bonding agents, which may have the possibility of bonding with polyacrylic acid as a liquid ingredient of polycarboxylate and glass ionomer cements, were selected. All-Bond desensitizer containing NTG-GMA and BPDM, Scotch-Bond Multipurpose plus containing HEMA, and XR-bond containing organophosphate were selected as a coating agent. Dental cements were zinc phosphate, polycarboxylate, and glass ionomer cement. After the exposed dentin surface of premolars was ethced with 10% phosphoric acid and coated with resin bonding agents, the morphology of treated surfaces and the resin tags and hybrid layers on sectioned surfaces were observed by SEM. Shear bond strength between the resin bonding agents and 3 kinds of cements was measured 24 hours after bonding. On the debonded surfaces of the shear bond strength tested specimens, the cement tags and the bonding sites between the resin materials and cements were examined by SEM. Following conclusions were drawn 1. Coating of dentin with resin bonding agents had no effect on the shear bond strength of zinc phosphate cement. 2. Both of polycarboxylate and glass ionomer cements showed the increased shear bond strength by the dentinal coating with Scotch-Bond Multipurpose plus containing HEMA. However, in the case of dentinal coating with some agents containing NTG-GMA and BPDM or organophosphate, polycarboxylate cement exhibited the lowered shear bond strength, and glass ionomer cement showed the unchanged shear bond strength. 3. Complete obstructions of dentinal tubules were observed on the dentin coated with All-Bond desensitizer or XR-bond, but distinct shape of the orifices of dentinal tubules was observed consistently on the dentin coated with Scotch-Bond Multipurpose plus. 4. The hybrid layer was thickest on the dentin coated with Al1'Bond desensitizer, and the length of resin tags was longest on the dentin coated with Scotch-Bond Multipurpose plus. 5. On the debonded specimens which had been bonded with polycarboxylate cement or glass ionomer cement after coating with Scotch-Bond Multipurpose plus, the cement tags and the bonding sites between the resinous surface and the cements could be examined.

재한(在韓) 중국인 교회 설립과 발전에 관한 역사적 고찰

김교철 ( Kim Gyo Chul ) 한국복음주의선교신학회 2017 복음과 선교 Vol.37 No.-

본 논문의 연구 목적은 한국 교회로 하여금 재한 중국인 교회의 역사를 이해하도록 돕고, 오늘날 증가하는 재한 중국인들을 위한 적합한 중국인 교회 설립과 발전을 위한 선교 전략 수립에 도움을 주려는데 있다. 과거에 재한 서구 선교사들은 중국인 교회 설립을 위해 서로 연합하였으며 자립적인 중국인 교회 설립을 목표로 삼았다. 재한 서구 선교사들은 한반도에 산재한 중국인들이 복음화 되기를 희망했고 주요 도시마다 중국인 교회를 설립하려고 했다. 서울 지역에 거주하는 중국인들은 위한 선교 활동은 1912년에 시작되었다. 1913년에 중국으로부터 목회자가 초빙되었으며 그는 문서 행상인의 사역을 병행하면서 성서공회로부터 필요한 비용 일부를 공급받을 수 있었다. 원산 지방 전도자는 Yu Psin-ming이었고 그는 1917년 2월에 도착하여 활동을 시작했다. 그의 중요한 활동은 중국인들을 위해 일하는 것으로 그들이 거주하는 숙소들을 방문하고 기독교 책자를 배포하면서 복음을 전하는 것이었다. 제물포 전도는 1917년 6월 1일에 예배당으로 사용될 임대 건물을 봉헌하면서 공식적으로 시작되었다. 중국인 전도자 손래장은 1920년에 제물포 교회를 사임했으며 중국 남경에 있는 신학교에 입학했다. 그는 1923년에 조선으로 다시 와서 평양에 중국인 교회를 설립했다. 부산 중국인 교회는 1928년 봄에 데밍 여사에 의해 문을 열게 되는데 이는 중국 복음전도단의 부산 방문 결과로 이루어졌으며, 그들은 단원 1명을 부산에 남겨서 전도의 결과로 얻은 중국인들을 돌보도록 하였다. 일제의 한반도 강점 시기에 수행된 재한 중국인 선교는 연합 선교 사역으로 진행되었다. 1913년부터 재한 장로교 공의회와 감리교 공의회는 매년 100옌을 기부하였다. 재한 서구 선교사들은 처음부터 연합적으로 중국인 사역이 진행되기를 갈망하였고 중국인 교회 역시 자치 기반위에 모든 책임을 저들에게 위임하였다. 선교사들은 재한 중국인 교회가 자립, 자양, 자전하는 교회로 발전하기를 희망하였으나 그 목표를 달성하는데 있어서 여러 가지 장애물이 있었다. 재한 중국인 교회가 독립적인 교회로 성장하는데 가장 큰 어려움은 중국인들의 잦은 이주 습관으로 그들은 더 나은 돈벌이를 위해 계속 이동하였다. 1937년에 F. T. YAP이 작성한 통계표에 의하면 경성 중국인 교회는 재정적으로 독립했을 뿐만 아니라 다른 지역에 있는 전도기관들을 위해 지원할 수 있는 교회였다는 사실을 발견할 수 있다. 오늘날 재한 중국인 선교에 참여하는 한국교회는 복음주의적인 선교 연합 정신을 회복해야 하며 여한중화기독교회 연합회와 연합하여 자립, 자양, 자전하는 중국인 교회 설립에 좋은 동반자가 되어야 할 것이다. The propose of this study is to help the Korean church to understand the History of Chinese Church of Korea and to develop a appropriate Mission strategy for Overseas Chinese Church Planting and Growth in Korea. Western missionaries in Korea as they planning to establish Chinese Church has worked together and aimed to establish a independent Chinese Church. They have longed to see the evangelization of the Chinese all over The Korean peninsula, and try to open the churches in all the large centers. Mission work among the Chinese in Korea was started in Seoul in the summer of 1912. 1913 a paster was secured from China, who at first did part work as a colporteur, and received part of his support from the Bible Society. The evangelist at Wonsan was Mr. Yu Psin-ming. He came in February 1917. He was appointed to work among the Chinese in Wonsan and the Chinese emigrants who were constantly passing through that place. An important of Mr.Yu`s work is to meet these parties of Chinese emigrants, visit them in the inns, distribute Christian literature among them, and preach the Gospel to them. Work in Chemulpo was formally inaugurated on June 1st., 1917, by the dedication of the rented building used as a church. In 1920 Suen resigned and entered the Theological Seminary in Nanking. He returned to Korea in 1923 to open a church in Pyenyang. Fusan station was opened by Mrs. Deming in the spring of 1928, as a result of the visit of the Evangelistic Band from China, they leaving one of their member behind to care for the results of their campaign. Christian work among the Chinese in Korea was carried as Union Mission work. From 1913 on, the Presbyterian Council and Methodist Council have each contributed 100 yen a year toward the work. It has been their desire to have the work a Union one, and to have it on a self-supporting basis fron the first throwing the whole responsibility on the Chinese themselves. They aimed to establish a self-supporting Chinese Churches but there were many obstacles to hinder their goal. One of the greatest difficulties in becoming self-supporting is the migratory habits of the Chinese. They are continually moving. According to the table by F. T. YAP in 1937, The Chinese Church in Seoul is not only fiancially indepenfent but is able to secure a considerable amount towards the support of its sister institutions in other parts of the country. Korean church must learn from the History of Chinese Church Planting and it`s spirit. We have to work together and to develops cooperative spirit.

방효원(方孝元)의 중국(中國) 기독교(基督敎) 본색화(本色化) 이해(理解)와 실천(實踐)

정흥호 ( Chong Hung Ho ),김교철 ( Kim Kyo Chul ) 한국복음주의선교신학회 2016 복음과 선교 Vol.36 No.-

방효원(1886-1953)은 조선 평북에서 태어났으며 부모님의 영향 아래 복음을 받아들여 기독교인이 되었다. 소년 시기에 한학을 공부했으며 평북 선천에서 신성학교를 졸업한 후에 평양에 위치한 조선예수교장로회신학교에서 공부했다. 1917년에 조선예수교장로회 총회 선교사로 중국 산동에 파견되어 선교를 시작했다. 방효원 선교사 부부는 중국어를 공부하며 선교를 준비했다. 1922년에 중국 상해에서 개최된 중국 기독교 3개 대회에 참석했다. 1922년 중국 기독교 전국대회의 주제는 중국 교회와 교회의 본색화였다. 방효원은 1917년부터 1935년까지 산동에서 자립·자양·자전하는 중국 교회 건설을 위해 노력했고 조선 선교는 중화의 선교방침을 개혁했다고 해도 지나친 말이 아니다. 그러나 그의 중국 교회의 본색화 이해와 실천에는 한계가 있었고 성공적이라고 평가하기는 어렵 다. 방효원은 조선 교회 방식으로 선교했으며 중국 전도인들의 월봉을 지원했고 각종 교회 조직 방식은 조선식이었다. 방효원은 자립정신을 강조했으나 여러 가지 요인으로 인하여 현지 교회의 자립과 본색화는 어려움을 경험해야 했다. 방효원의 중국 산동 선교방식은 예유사와 유사한데 이 역시 중 국 교회의 자립·자양·자전을 주장했기 때문이다. 사실상 조선선교 방식은 바로 예유사가 전해 준 방식이다. 예를 들면, 예유사는 중국인 전도인에게 경비를 지불하는 것을 반대했으며 중국 교회의 경제독립을 견지했다. 한편, 방효원과 조선선교회는 18명의 중국인 조사를 고용하여 비용을 지불하였다. 방효원과 조선선교회의 산동 선교 공헌은 첫째로 중국 교회의 자립정신을 키운 것이고, 둘째로 래양화동 성경학교를 설립하여 교회 일꾼을 양성한 것이며, 마지 막으로 래양노회를 창설한 것이다. 하지만 중국 교회의 자립과 본색화 방면에 대한 이해와 실천을 위해 더 많은 연구가 필요하다. Bang hyowon (1886-1953) was born in Pyonyangbukdo, North Korea and accepted the Gospel under the influence of his parents and became a Christian. After studying Korean Studies during his childhood, he graduated from Shinsung School in Pyongbuk, and studied at the Korean Christian Presbyterian Seminary in Pyongyang. In 1917, he was dispatched to Shandong, China as a missionary of Chosun Jesus Presbyterian Church. Bang missionary couple prepared for the Chinese mission while they studied the Chinese language. He participated in three Chinese Christian conferences held in Shanghai in 1922. At that time, the theme of the National Christian Church in China was the Indigenization of Church and the Chinese Churches. It was not an exaggeration to say that Bang hyowon made an effort to establish the Chinese churches of Self-supporting, Self-governing and Self-propagating as well as to reform the mission policy of the Chinese churches through the Korean mission in Shandong from 1917 to 1935. However, he had experienced many difficulties to do indigeniza tion and three self-formula even if he emphasized on and on the spirit of independence of native churches. Due to limitations and difficulties, his understanding and practice of indigenization of the Chinese churches were not successful. In fact, his missionary method was similar to John Nevius`. Nevius insisted strongly on `three-self formula` as well. Meanwhile, Nevius opposed to pay wages to Chinese evangelists while missionary Bang and Chosun Missionary Agency paid wages to 18 Chinese assistants to be hired. The contribution of Bang hyowon and Chosun Missionary Agency for Shandong mission, the first, is to cultivate the self-reliance spirit of Chinese church. The second is to set up Lai Yang whadong School in order to train church workers. The third is to establish Lai Yang Presbytery. However, it needs to research more for the independence and indigenization of the Chinese churches for further study.

중국 조상숭배 문화에 대한 근대 서구 선교사의 커뮤니케이션과 대응

정흥호 ( Hung Ho Chong ),김교철 ( Kyo Chul Kim ) 한국복음주의선교신학회 2016 복음과 선교 Vol.34 No.-

아시아권에서 선교를 할 때 조상숭배의 문제는 피할 수 없는 주제이다. 본 연구는 아시아권 중에서 특히 중국을 중심으로 중국의 조상숭배문화의 연구를 통해 현지인들과 선교적인 커뮤니케이션 전략을 연구하는데 목적이 있다. 저자는 조상숭배에 대해 선교적인 커뮤니케이션을 하는 접근방식이 선교사들의 신학적 입장에 따라 다른 관점을 갖고 있다는 것을 발견하게 된다. 이 조상숭배의 문제는 유교, 토착종교, 심지어 이단을 가리지 않고 등장하게 되는 유교권 문화에서 나타나는 것이며 서구 선교사들 사이에 많은 논쟁을 불러일으키게 된다. 서구문화에서 자란 서구 선교사들이 중국 현지인들과 커뮤니케이션하는 것은 쉽지 않은 일이었다. 만일 선교사가 현지 문화에 대해 전적으로 거부하거나 아니면 전적으로 받아들이려 한다면 커뮤니케이션 과정에 있어서 혼합주의나 왜곡된 기독교로 보여질 위험성이 있다. 선교학자 폴 히버트에 따르면, 조상숭배의 문제에 있어서 현지인들이 언어의 함축적인 의미를 이해할 수 있을 때까지 “숭배”라는 단어 보다는 “공경”이라는 단어를 쓰는 것이 중요하다고 지적한다. 그 후에 외부인의 관점에서 그 의례가 “숭배”인지 아니면 존경의 표시인지를 평가해야한다는 것이다. 우선, 효과적인 기독교 커뮤니케이션을 위해서, 저자는 한국이나 중국 기독교인들 모두 “가계의 전통” 가운데 조상들에 대한 존중을 보존하려는 계획 같은 것을 먼저 세워야 한다는 것을 제안한다. 둘째, 특히 조상들 가운데 믿는 자들이 있었다면 그 믿음의 조상들의 사진이나 유품들은 다음 세대의 신앙교육을 위한 자료로서 사용할 수 있도록 잘 보존해야 한다. 이것은 효도 차원에서 존경으로써 하나의 새로운 “기독교적인 조상의 문화”가 될 수 있을 것이다. 선교사는 “조상에 대한 존경”의 관점에서 그런 것들을 활용하면서 현지인들과 효과적인 커뮤니케이션을 이루어갈 수 있을 것이다. This thesis is purposed to research the strategy of missionary communication through the study on the culture of Chinese ancestor worship. The authors can find out different views on understanding missionary communication methods according to one’s own theological positions. There have been a lot of debates among western missionaries on ancestor worship in terms of Confucian culture regardless Confucianism, indigeneous religions and even cults. It was not easy to communicate the natives with western missionaries grown up in the western culture. If a missionary has an attitude to reject the native cultures or to accept all of them, there is dangerous to be exposed to syncretism and distorted Christianity on the process of communication. In the case of ancestor worship, according to Paul Hiebert, it is important to use a term “veneration” rather than “worship” until the natives can understand the connotation of the languages. Later outsiders will evaluate whether the ritual is “worship” or the expression of respect. First of all, for the effective Christian communication, the authors suggest that both Korean and Chinese Christians should set up a kind of plan to preserve the veneration of ancestor in a “family tradition.” Second, in particular, photos and relics of ancestors who have faith must be preserved in order to use them as the resources of religious education for the next generation. It would be a new “Christian’s ancestor culture” in terms of filial respect.