Acrodermatitis Continua ( Hallopeau ) 의 1 예

김명실,김중완,손경애 대한피부과학회 1972 大韓皮膚科學會誌 Vol.10 No.3

A case of 24 years old male patient with Acrodermatitis continua(Hallopeau) is reported. Clinically, the skin lesions were characterized by the pustular eruption on digit of extremities. Diagnosis was conformed by characteristic clinical appearance, laboratory findings and histopathology finding. He has been treated with prednisolone 20 mg daily, antibiotics and symptomatic therapy and relieved temporaly.

朝鮮通信使眼中的日本男子髮式

김명실,서동일 영산대학교 동양문화연구원 2022 동양문화연구 Vol.37 No.-

Hair style has the symbolic meaning of ritual system and contains the psychological characteristics and aesthetic consciousness of a nation. This paper mainly takes the Japanese men's hair style described by the Korean Delegates in the 17th and 18th centuries as the research object, studies the characteristics of the Japanese men's hair style described by the Korean Delegates and the Korean Delegates cognition of the Japanese hair style, and understands the cultural differences and aesthetic differences between Korea and Japan. Korea takes Confucianism as its concept of governing the country, emphasizing the ideological core of "benevolence" and the order of "ceremony". Hair styles and crowns must conform to etiquette norms, attach importance to spiritual aesthetics, and emphasize the beauty of personality and etiquette. During the war in Japan, due to the hot and humid climate, the custom of shaving and not wearing caps was formed among the samurai. Japan is mainly influenced by samurai culture and Buddhist ideology, and shaving has become the main stream hairstyle, symbolizing the bravery of samurai warriors and a symbol of Buddhist cleanliness and beauty. The correspondent examines Japanese hairstyles and hats based on Confucian dress etiquette norms, Korean Delegates make many negative opinions. 17世紀初以明朝為中心的朝貢體制瓦解, 東亞政治格局發生變革, 面對強大的後金軍事威脅, 朝鮮調整了對清、對日的外交政策, 對清維持了表面的“事大”外交關係, 對日則採取了脫中華的“交鄰”外交政策, 先後向日本派遣了12次通信使。 通信使留下了很多關於日本政治、經濟、文化等方面的記錄文本, 這些通信使文獻具有非常重要的研究價值。通信使比較關注日本的髮式和衣冠, 在朝鮮社會集體想象中衣冠和髮式是“華夷”的判斷標準。 髪式是服飾文化的重要組成部分, 廣義的髪式概念除樣式外, 也包括飾物、冠帽等佩戴物。 髮式具有禮制象征意義, 承載了一個民族的心理特征和審美意識。 本文主要以17~18世紀通信使描寫的日本男子髪式內容為研究對象, 採用比较文学形象学方法论, 從跨学科的角度, 通過髮式來研究通信使眼中的日本形象, 試圖從社會文化語境中来闡釋髪式認知背後朝日間文化差異和審美差異。 朝鮮以儒家思想為治國理念, 強調“仁”的思想內核和“禮”之秩序, 所以髪式及冠帽都要符合禮儀規範。 髮式及冠帽審美方面, 朝鮮更重視精神層面的審美, 髮式講求人格美和禮儀美。 日本以“武士道”為主要思想理念, 強調忠、義、勇、武, “剃髮”最初是戰爭時期武士為了適應濕熱環境和解決頭髮遮擋視線問題而產生, 主要是起實用性功能, 隨著武家成為政治主導力量後, “剃髪”又有身份標識功能和審美功能, 象征著武士的勇猛, 追求的是“力量美”。 日本又崇奉佛教, 佛教追求“空凈”, “剃髮”象征著了卻塵緣, 是“潔淨美”的表現。 朝鮮和日本的主導力量和主導思想不同, 自然環境和社會環境不同,所以在髮式冠帽的發展上呈出現不同的文化特點與審美。 “壬辰倭亂”雖然在一定程度上影響了通信使對日本的認知, 通信使更多的是以儒家衣冠禮儀規範來審視日本的髪式冠帽, 因而對日本髮式否定認知偏多。

몸으로 어떻게 예배할 것인가?

김명실 새가정사 2020 새가정 Vol.731 No.-

유식학의 三性ㆍ三無性觀 ―圓測의 『해심밀경소』 제4품ㆍ제5품을 중심으로―

김명실 한국불교학회 2014 韓國佛敎學 Vol.69 No.-

This paper is a study on the Three Properties and Non Three Properties of vijñaptimātratā school oriented with the fourth and fifth chapter of the Commentary of saṃdhinimocana-sūtra which is written by Wŏnchǔk. Considering the theory of Three Properties in vijñaptimātratā school parikalpita-lakṣaṇa represents the realm of illusion and desire induced by language, paratantra-lakṣaṇa represents the realm of dependent along with mind and parinispanna-lakṣaṇa represents the world of intrinsic enlightenment. Non Three Properties exposes the attributes of asvabhāva hidden in the background of Three Properties so as to reveal the true object of emptiness in selflessness, on the otherhand Aasvabhāva. are composed of utpatti-niḥsvabhāvatā, lakṣaṇa-niḥsvabhāvatā, and paratanta-niḥsvabhāvatā. The viewpoint of Three Properties and Non Three Properties is a re-elucidation of the perspectives of śunyata and Middle Way and also is regarded as a suggestion of structured principle of Attaining Wisdom by Conversion of Mind. It eventually provides the foundation of Doctrinal Classification of Three Temporal Division of Fa xiang zong(法相宗) which is the third Dharma Wheel of Ultimate Knowledge. Wŏnchǔk annotated the Three Properties and Non Three Properties of vijñaptimātratā quoting the contents of vast scriptures, and as a result he, as he used to insist, suggested the integration of new and old Trend of vijñaptimātratā school. 유식학의 삼성설에서 변계소집상은 언설에 의한 착각과 집착의 세계를, 의타기상은 識과 연관된 연기의 세계를, 원성실상은 본래적인 깨달음의 세계를 나타낸다. 삼무자성은 무아ㆍ무자성 공의 진정한 취지를 나타내기 위해서, 삼성에 갖추어진 이면의 무자성을 나타낸 것으로 각각 상무자성, 생무자성, 승의무자성이다. 삼성ㆍ삼무성관은 유식학적 공관과 중도설의 재천명, 전식득지의 구조적 원리 제시, 了義의 제3 법륜 ― 법상종의 삼시교판의 근거가 된다. 원측은 『해심밀경』의 삼성ㆍ삼무성설을 해석함에 있어서, 방대한 경론의 내용을 인용하여 그가 평소 지향했던 중관과 유식의 和會, 新ㆍ舊 유식의 융합 차원에서 해석하였다. 또한 여러 유식경론에서 다르게 설명되는 삼성설을 크게 所執雜染不倒門과 所執緣生不變門의 둘로 분류하여 회통하였다. 이 경전에서 원성실상은 凝然不作의 성격이 아니라 무루 유위법이 포함된다. 圓測은 무위법이 진여ㆍ열반을 모두 포섭하여 변이하지 않으므로 원성실상이라 하고, 유위법은 모든 聖道를 다 포섭하여 경계에 전도되지 않으므로 원성실상이라고 해석하였다. 또한 변계소집상과 의타기상 관찰은 가행위에서 四尋思와 四如實智를 짓고, 원성실상 관찰은 十地 분상에 있다고 하였다.

부활절 철야의 “빛의 예식”에 관한 연구

김명실 한국실천신학회 2020 신학과 실천 Vol.0 No.72

"빛의 예식"은 부활절 철야예배에서 가장 중요한 의식이다. 이 의식은 고대부터 지금까지 전해져 오는 기독교의 오랜 전통이다. 한밤중에 점화되는 예수 그리스도의 파스칼 초는 그 자체로 예수 그리스도의 부활을 상징한다. 그러나 빛의 예식이 부활절 철야에서 가장 중요하고 인상적인 의식임에도 불구하고 예배에서 초를 사용하지 않는 대부분의 개신교 교회들에게는 여전히 생소하고 낯선 의식이다. 16세기 로마가톨릭교회는 부활절 철야가 밤이 아닌 토요일 정오에도 빛의 예식을 거행하기에 부활절 철야 자체를 금지하였다. 20세기 중반, 로마가톨릭교회는 빛의 예식을 포함한 부활절 철야를 현대적으로 복원하고 의무화했다. 이러한 역사적 단절로 인해 많은 종교개혁 전통은 그것을 잘 알지 못했고 실행도 할 수 없었다. 이 논문은 부활절 철야의 빛의 예식에 대한 역사적 발전 과정을 살펴보고 그것이 기독교 고유의 전통이며 예수 그리스도에게만 집중된 복음적이고 성경적인 전통임을 밝히는 데 초점을 두고 있다. 빛의 예식은 시간과 장소에 따라 그 실행의 순서나 스타일에서 약간의 차이가 있었다. 서방교회와는 달리, 동방의 예루살렘 교회들에서는 부활절 철야와 빛의 예식이 중단된 적이 없으며 큰 변형 없이 오늘날까지 계속되고 있다. 빛의 예식의 기원은 유대인 저녁기도회 전통의 “촛불점화(lucernarium)"이지만, 그 예식의 절정인 “부활선언(Exultet)”의 영창은 기독교 고유의 의식이다. 이것은 유대인 전통과의 연속성과 불연속성을 보여준다. 20세기 예배회복운동을 통해 부활절 철야는 로마가톨릭교회뿐만 아니라 성공회와 루터교회와 같은 많은 개신교 교회에서도 실행하게 되었다. 그러나 한국 개신교를 포함한 대부분의 개신교 교회들에서 부활절 철야예배와 빛의 예식은 여전히 낯선 의식이다. 이 논문이 교회가 부활절 철야와 빛의 예식을 적극적으로 실행하는 데 도움이 될 것으로 기대한다. "The Service of Light" is the most important ceremony in the service for the Easter vigil. The ritual has been handed down since ancient times until now. Because the Pascal candle of Jesus Christ is ignited in the middle of the night, the Pascal candle itself symbolizes the ressurrection of Jesus Christ. However it is still an unfamiliar ritual for most Protestant churches who do not use the candles during the worship services, even though it is the most important and impressive ritual on Easter Vigil. Easter vigil was banned from the Roman Catholic Church 16th century due to the fact that the light service had been celebrated even in the Saturday noon not in the night. In the middle of 20th century, Roman Catholic Church restored and modernized the Easter Vigil including the service of light and made it mandatory. Because of this historical break, many Reformation traditions not only have not been able to practice it but did not even know it. This paper focuses on examining the process of historical development for the service of light in the Easter vigil and revealing that it is a tradition inherent in Christianity and the most evangelical and biblical one concentrated only on Jesus Christ. The service of light also had some variations in the order or style of celebration, depending on the times and places. Unlike the West, the Jerusalem church in the East had no break in the Easter vigil, and has continued to this day without major deformation. Although the origin of the service of light is "lucernum" in Jewish tradition, the peak of the service, "the Exultet (Declaration of Resurrection)" chant is the unique Christian ritual. This illustrates the continuity and discontinuity with Jewish traditions. Through the 20th century worship restoration movement, Easter vigil is actively held not only in Roman Catholic churches, but also in many protestant churches like Anglican and Lutheran churches. However, for most Protestant churches including Korean protestant churches the service of Easter vigil is still unknown or strange. It is expected that this paper would help the churches actively practice the service of light in the Easter Vigil.

세례와 견신례에서 성령의 인침과 성령의 은사에 대한 연구

김명실 한국실천신학회 2024 신학과 실천 Vol.- No.88

세례에서 성령은 새롭게 세례 받은 사람을 그리스도에 속한 자로 인치며, 견신례에 서 성령은 견신자에게 성령의 은사들을 주어 견신자가 지혜와 능력으로 그리스도를 따르고 복음을 전할 수 있도록 돕는다. 세례와 견신례와 성찬은 하나의 통합된 의례 였지만, 이것이 세 개의 독립적인 의례로 분화되는 과정에서 예전적으로나 신학적으 로 많은 변화가 일어났다. 변화들 중에는 큰 논쟁을 불러온 것들이 있는데, 세례와 견신례에서 성령의 역할은 어떻게 나뉘었는가에 대한 것이 그 중 하나이다. 초기 기독교에서부터 고대, 중세, 종 교개혁, 그리고 현대에 이르기까지 이 두 의례들에서 성령이 어떻게 그리고 무엇을 위해 역사하는지에 대한 논쟁이 끊이지 않았다. 특히 견신의 신학과 실행이 시대와 지역 그리고 교파마다 다양하기에 혼동과 갈등이 적지 않았다. 세례에서 성령의 인 침에 해당하는 부분이 분리되어 독립적인 견신례가 되며, 성령의 인침이 빠진 세례는 신학적으로 불완전하고 의례적으로 미완의 것으로 이해되곤 했다. 그리하여 세례가 그 자체로 하나의 완전한 성례임을 입증하기 위해 세례에서의 성령의 자리를 밝히거 나 재건하려는 노력들이 있었다. 또한 견신례에서도 성령의 역할이 있는데, 여기서 성령은 어떤 사역을 하는지에 대해서도 정리하려는 노력들이 있었다. 이 연구는 세례와 견신례에서의 성령의 자리와 역할에 대한 신학적 이해가 시대별, 지역별, 또한 교파나 교단별로 어떻게 발전했는지에 대해 간략히 살펴보고, 신학적 발전에 따라 어떻게 의 례의 내용과 관용구들, 그리고 동반의례들이 발전되어야 할지에 대한 연구이다. 세례와 견신의 신학과 역사에 대해 바르게 이해한다면, 우리가 21세기 한국교회를 위한 유아세례, 아동세례, 견신례를 준비하는데 큰 도움이 될 것이다. 한국교회는 다 음세대에 신앙을 전수해야할 큰 과제를 안고 있다. 유아세례와 견신은 교회의 “영적 인” 통과의례로서, 평생 잊지 못할 인생의 이정표와 같은 사건이다. 따라서 신앙공동 체의 정체성과 연대를 강화하기 위해 풍부한 의례와 함께 신학적으로 견고한 의례를 제공할 필요가 있다. In baptism, the Holy Spirit seals the newly baptized person as belonging to Christ, and in confirmation, the Spirit pours out the gifts of the Holy Spirit on the believer, strengthening them so that they can follow Christ and go out into the world to spread the gospel. Baptism, Confirmation, and Holy Communion were one integrated rite, but in the process of being differentiated into three independent rites, many changes occurred liturgically and theologically. Among the changes, the biggest debate is how the role of the Holy Spirit changed between the separate baptisms and confirmations. There has been constant debate about how the Holy Spirit has been working in each ritual of Christian initiation, from early Christianity to ancient times, the Middle Ages, the Reformation, and even modern times. It is no small confusion that the theology and practice of confirmation vary from era to era, region to region, and denomination to denomination. In particular, confirmation became an independent ritual as the part corresponding to the sealing of the Holy Spirit was separated from baptism. Therefore, the purpose of this study is to briefly examine the place and role of the Holy Spirit in Confirmation by era and denomination, and to suggest how rituals, formulas, and accompanying rituals can be developed according to the theology. If we correctly understand the role of the Holy Spirit in baptism and confirmation, it will be a great help in preparing for infant baptism, child baptism, and confirmation rites while reflecting our culture. The Korean church faces a big task of passing on the faith to the next generation. However, teenagers and young adults are having difficulty finding meaning in the Christian faith. Baptism and the confirmation of an infant baptist are milestone events in one's life that cannot be forgotten for the rest of one's life. In order to strengthen the identity and solidarity of the faith community, it is necessary to provide rituals that are theologically sound and rich in community symbols.

Study on the language dynamics between the Lord's Prayer and the contexts

김명실 한국실천신학회 2018 신학과 실천 Vol.0 No.60

This article suggests that the Lord's Prayer is not a mold or a matrix and thus it can be modified to reflect some contemporary theological issues to without changing the basic outline. Canonization with simple repetitive works can make our precious heritage, the Lord's Prayer, less meaningful. The various versions of the Lord's Prayers in the biblical texts and the historical documents show us that the Lord's Prayer is based on the critical adoption of the Jewish tradition and the contemporary religious trend. This study focuses on why and how Jesus uses the metaphor Father for God. First of all, it argues that although under the patriarchal social and religious system Jesus adopted the word Father for God Jesus used the title Abba, the Aramaic word for God, Jesus tried to challenge the conventional concepts and images of Father in the world with the same word. And also this study shows that there is a specific relationship between the religious language and the context of the society. Father and Abba as invocation of God imply that the Lord's Prayer includes the secular languages for God to reflect the dynamic relationship between God and the people. Like Jesus, we need to modify the spiritual and authentic meanings of the Lord's Prayer with our modern symbols, metaphors, Knowledge, philosophy, and reality. The most appropriate symbols or metaphors as the epithets for God should be found in the natural symbol system. Above all, we need to include the female images for God in order to dilute the patriarchal images which are deeply embedded in us. Although Jesus couldn't avoid the restriction from of his particular contexts, Jesus truly knew that the most powerful metaphor for God's love is the birthing image. He knew the natural symbols. Jesus denied the restricted speech codes. The most persuasive symbols come from natural symbols based on our natural bodily experiences. We must recover the natural symbols and keep them from patriarchal presuppositions. The paradigm of the religious, social, and political contexts at the time of Jesus had already shifted to the post-modern society. The Lord's Prayer is a model for our everyday prayers, not a matrix as a printed-edition. The Lord's Prayer is no mere verbalizing of received formulas. The Lord's Prayer should be rewritten for our own needs and prayers, in everyday liturgical settings, without necessarily changing its original meaning.

Metaphor in Religious Language

김명실 한국실천신학회 2016 신학과 실천 Vol.0 No.50

This article is about the theories of metaphor and the application to the religious language, especially Christian divine epithet, God the Father. Through the study on metaphors, we could recognize that many religious metaphors could be fossilized and further idolized due to the stereotypical and repeated usages without reflection on the contexts. Thus it is important to discern what the metaphor's properties are and how they disclose the intended meanings in the sentences and contexts. Most religious expressions including metaphors are a kind of projection of human experiences with the absolute beings. As we see God through the incarnated Jesus Christ, through human's expressions we can imagine and understand who God is and what the God has worked for us. However, we cannot say that religious metaphors can perfectly convey the character or nature of the divine beings because human language reflects the living experiences. That's why all the religious metaphors as human's language should be re-examined whether they are appropriately revealing the divine beings and their natures based on the contemporary theological understandings. This article suggests the necessity of the renewals of fossilized or idolized religious metaphors for the living metaphors.

Women’s Subjective Worship Participations in Ancient Israel

김명실 한국실천신학회 2011 신학과 실천 Vol.0 No.29

Biblical narratives in the Old Testament and archeological evidences related to ancient Israelite lives proposes that ancient Israelite women were equally included in all the cultic activities and took some official roles, further some leading roles in the cult. Some differences between the cultic regulations for man and woman should be understood that they reflected their living conditions and socio-cultural phenomenon. No sexual discrimination against women is founded though the biblical witnesses are limited by the androcentric perspectives. As a member of covenantal community, woman could not be excluded. It is clear that the Deuteronomic family laws presuppose that male is the head of the family. However, it does not mean that the power and authority of the male head of household is unlimited. Although women’s decisions are dependence on men’s decision in some laws, it comes from consideration for a family’s social and economic well-being. Therefore, when we read the Deuteronomic family laws, we should mind the sociological perspective in our mind, not just literal understanding. To preserve their economic and territorial condition, which was acquired earned by the sweat of one’s brows, is the main purpose of their family legislation. One of the chief aims of Israelite law is to assure the integrity, economic stability of the family as the basic unity of society. When we examine the Israelite cultic laws, we can recognize that the congregation of YHWH includes the family and neither age nor sex bestow any special privileges, and there are the equal chances of women for participating in Israelite cultic events in the Old Testament and some cultic laws that obviously express the equal obligation or right for the cult for both, men and women. We can not imagine that without wives and mothers the family-centered cultic festivals would be possible. Women were only omitted by male elite biblical writers, not excluded or eliminated. The most important thing in the women’s purification regulations is that woman should be presented as individual and subject for the ritual, not by any male representative of the family. Besides women’s purification rituals and the Israelite cultic feasts that all people attended, there are many cultic activities done voluntarily by Israel women in the Old Testament. When we examine these activities, we can see that women were not much more disadvantaged in communal religious activity than general(non-priestly) males. The richest portrait of women in leadership roles is shown in the literature pertaining to the pre-monarchic period. In the monarchical period, Israel’s cultic activities became centralized and standardized in Jerusalem Royal Temple. Consequently, many cultic activities done by women in the shrines or the houses, in which pre-monarchial women were active and used to take the leading roles like Deborah, Miriam, Hannah or the mother of Micah (Jud.17), became weak. Nevertheless, during the monarchial period some women took the official place in the public worship such as women choir, women who served in the temple, or prophetesses. Therefore, in spite of some different regulations between sexes in the family cultic laws we should not regard it as discrimination or prohibition against women’s cultic participation. Although the different sociological conditions in the history had made women’s religious status changed, but women were always successful to continue their religious lives as the subjects, and will never stop doing it.

교육교회 통권 244호 : 부록 : 유아유치부 ; 새사람이 되었어요 , 기적이 일어났습니다

김명실 장로회신학대학교 기독교교육연구원 1997 교육교회 Vol.- No.244