세계 종교의 흐름 속에서 본 중국교회의 선교전략

정경호(Gyeong ho Jung) 신학지남사 2017 신학지남 Vol.84 No.1

Although China is considered to be one of the largest mission fields world, the Chinese Church of the future could be the main player of global mission. In this paper, I myself have designated China, particularly its western provinces as vital strategic regions for global missionary work and I have focused my research on the appropriate principles and methodologies of mission for these particular circumstances. Religions of the world are at the center of change that could significantly impact lives in relation to the political background. The missional situation northwestern China has also changed according to political changes and is even now under its influence. In these circumstances, it is important for the Church to fully comprehend the new environment generated by the Muslims and the local government’s policy towards religion and thereby apply the appropriate missionary strategies. Campus ministry is a strategic method for the theological training of the leaders of domestic churches of northwestern China and their response to cults as well as the pioneering of additional churches. The Korean Church must form a network with these Chinese churches and coordinate strategically. Such missional work could be done in Korea as well. For instance the Church could teach Korean-born Chinese men and women Gospel who can then potentially take the Good News back to China where they could pioneer new spiritual communities. An alternative would be to invite the leaders of local Chinese churches to Korea for theological training. If mission in China’s northwestern provinces should bear fruit, then the Gospel could potentially be spread to neighboring nations. This makes this region a gateway for the Good News to spread out to the world. The next step is to utilize the Chinese communities that are spread across the globe as potential ministry partners. Overseas Chinese churches will act as the stepping stone for the Chinese Christian community to reach out into the world and the local domestic churches will allow these communities to enter China. One thing to note is that the Northwestern provinces act as a kind of buffer zone where Western Christianity and more Oriental Muslim collide which is another reason why the region is so crucial for missionaries, All churches are missionary communities. In other words, the Church is a community where God’s missionaries and the living Christ coexist which makes its very nature missional. Therefore, the Korean Church must be prepared to appropriately modify the current paradigms of missionary work to win China and the Chinese Church. In order for Chinese mission to be strategic and successful, we must first utilize both domestic and international fields as sites for both training and ministry.

존 칼빈의 선교적 신학과 선교활동으로써 전방개척선교이해

정경호(Jung Gyeong Ho) 신학지남사 2017 신학지남 Vol.84 No.4

Even though Calvin didn’t have self-concept as a missionary, he left his own country and made Geneva as the former foundation for the world mission. Calvin is the father of Missiology, who founded the base of Protestant Missiology. He is a pioneer missionary as he renewed the churches. He was a true missionary who put his life on the line to preach and proclaim the gospel. Calvin influenced on all areas of mission widely, deeply, highly and continuously. Calvin’s missional movement spread to the whole area of Europe in the 17th century despite political persecution, geographical limit and Roman Catholic repression and expanded to North America by the 18th century. In the 19th century, Calvin’s idea of mission had generated the World Mission Movement and extended to Africa and Asia, and especially in the late 19th century reached Korea and became the foundation of Korean Presbyterian churches. This result proves that Calvin’s theology is essentially the missional theology and his ministry was Frontier mission. It is meaningless to distinguish between the mission field and non-mission field in society. Our churches are the locations for the Frontier mission. Now, our churches have tasks to change the church and society with Calvin as a role model. Firstly, Korean churches have to revise the harsh laws which exist in our church and society and establish the new laws based on biblical principles. In other words, our task is to carry out the frontier mission in the church and legislature areas. Secondly, we need to conduct and spread the frontier mission in theology, so the recipients can understand the gospel based on biblical principles in the globalized pluralistic society. Thirdly, it is required to exploit the church paradigm which can lead changing the entire society with the one and only absolute gospel. Our churches also have tasks to try and expand the frontier mission in world mission continuously with Calvin as a role model. The first task is to create the new mission paradigm to preach the gospel and pioneer the churches in various ways in closed countries and Creative Access Nations. The second task is to pioneer the various ways to internationalize the assets of the gospel, churches’ growth and revival and excellence of reformed theology, which Korean churches possess. The third task is to find out how to apply and utilize the function of mission which is for Korea and Korean churches to accept and to send people around the world. Calvin’s mission in Geneva included the whole area of society and became the model of frontier mission which evangelized beyond Geneva, Europe and the world.

한국청년 그리스도인과 한국교회의 통일선교방안

정경호(Jung Gyeong Ho) 신학지남사 2017 신학지남 Vol.84 No.2

‘Our wish is Unification’ is it coming true? Who are we the ones who long for unification? The needy want unification. People in distress want unification. The majority want unification. The new generation, people who don’t have the vested rights, want unification. Unification, which many people want and pray for in the midst of God’s providence, will come true. Unification must come true peacefully not through war. Unification and the North Korea Mission must be accomplished through meeting and communication, patience and perseverance. Mission for the unification of Korea must be based on evangelism which is meant as proclamation, building trustworthy relationships by prioritizing serving others and awareness of reality in North Korea. We should also be able to learn the lessons from the Western German churches’ sacrificial ministries in the process of the reunification of Germany and apply them to the reunification of Korea and the North Korea Mission. Reunification in Germany shows that it is still difficult to unify people and their hearts even if unification of territory and government is accomplished. North Koreans are brainwashed through Juche - literally self-reliance - ideology, which became their philosophy and religion, and live under the state of being deprived of basic rights. In order to achieve unification of ideologies, which is true unification, the problem of Han – korean word for feelings of sorrow, oppression, unavenged injustice, and isolation- must be solved by healing hearts through the gospel. Korean churches and Korean young-adult christians must actively participate in preparation of unification and take roles to make it happen, rather than just wait for it to occur. Lastly, Korean churches must work hard for the North Korean defector ministry. God has sent North Koreans to South Korea because we cannot go and share the gospel in North Korea. Those are North Korean defectors. We are able to learn North Korean thoughts and behaviors, culture and language through North Korean defectors. We can also experience North Korea through North Korean defectors. North Korean defectors are tools for God to train missionaries for North Korea – gaining understanding of North Korean defectors can be the understanding of North Koreans and their society. Therefore, Korean churches must plan and get ready to rebuild North Korean churches, adopt North korean region, spread the gospel and carry out mission ministry in each part of areas.

단기 선교의 전략적 교육과 훈련이 요청되는 오늘의 한국교회

정경호 ( Gyeong Ho Jung ) 한국복음주의신학회 2014 성경과신학 Vol.70 No.-

오늘날 세계화는 후기근대주의의 현대성을 모든 나라와 민족들에게 전파하는 가교 역활을 담당하고 있다. 세계화는 인권, 자유, 평등, 민주주의 등의 보편적 가치를 확산시키는 방향으로 가면 기독교선교에 유리하게 된다. 그러나 세계화가 저항을 받게 되면 보편적 세계적 종교로서 기독교도 거부당 할 수 있다. 이 과정에서 압도적으로 도덕적, 정치적, 경제적 우위에 있는 서구와 일본, 한국의 영향력이 증대되고 있다. 여기서 자연스럽게 한국교회는 세계선교의 좋은 기회를 갖고 있다. 그러나 한국교회는 빠른 속도로 변천하는 다원주의 상황에 직면하여 선교의 위기와 기회의 기로에 서 있다. 따라서 본 논문은 교회의 본질로서 선교를 수행하는 한국교회가 효과적으로 단기선 교를 준비하고 사역할 수 있도록 그 대안을 찾고자 한다. 선교는 교회의 본질에 속한 것이며 한국교회는 현재 지구상에 존재하고 있는 모든 민족, 모든 사람들에게 복음을 전해야 하는 사명이 있다. 현대 선교 상황에서 단기 선교는 매우 전략적이다. 한국교회는 지금의 세계정세와 선교 상황을 전략적으로 활용하여 주님의 지상명령인 온 세상에 복음을 전하는 선교적 교회로 거듭나야 한다. 한국교회는 단기선교를 효과적으로 수행하기 위 해서는 몇 가지 과제를 극복해야 한다. 첫째는 성경에 근거한 단기선교의 신 학을 정립하는 것이다. 한국교회 내에는 단기간에 어떻게 선교가 되겠는가 라는 부정적인 의견들이 있다. 그러나 실제로 보면 복음을 전할 때 결신을 얻는 과정은 짧은 시간에 이루어진다. 그 후에 긴 양육의 시간이 전개된다. 둘 째는 변화의 시대에 맞는 단기선교의 새로운 선교시스템을 갖추는 것이다. 한국정부는 원조 받는 국가에서 원조하는 국가로 탈바꿈하여 세계에 기여하고 있다. 반면에 한국교회는 세계교회 가운데 미국 다음으로 선교대국 2위 국가에 위치한다. 우리 교회는 변화의 시기에 선교의 새로운 전략으로서 단기선교를 개발해야 한다. 셋째는 단기선교의 교육과 훈련의 준비이다. 한국교회는 언어의 장벽, 문화의 장벽, 인종의 장벽, 지리적 장벽을 넘어 복음을 전할 수 있는 능력을 키워야 한다. 그것은 교육과 훈련으로 가능하다. 넷째는 단기선교를 통해 자립하는 토착교회를 개척해야 하는 과제가 있다. 변화하는 세계정세 속에 한국교회의 선교적 사명을 충실히 감당하기 위 해서는 효과적인 단기선교의 사역을 위해 교육과 훈련이 요구되고 있다. Nowadays, globalization plays a role of a bridge, spreading the modernity of post-modernism to all nations and countries. If globalization spreads the universal values such as human rights, freedom, equality and democracy, it will be very useful for Christian mission. However, if globalization faces resistance, Christianity as a universal worldly religion, may face rejection. In this process, the influence of moral, political and economic leaders such as the West, Japan and Korea is increasing overwhelmingly. In this situation, Korean church naturally has a great opportunity for the world mission. However, since now Korean church is facing a rapid transforming into pluralism, it stands at the crossroads between crisis and an opportunity for mission. Therefore, this dissertation tries to find a solution for Korean church to effectively prepare and carry out the ministry for short term mission, as its main calling. Mission is an essential element of church`s essence and Korean church has a calling to share the Gospel with all the nations and people living around the world today. And short term mission is a very strategic element in the current situation. Korean church must strategically apply the present situation of the world mission and reborn as a new missional church, following the Great Commission by spreading the Gospel all over the world. However, to effectively carry out the short term mission Korean church has to overcome a few problems. First, it has to establish a theology of short term mission, based on the Bible. In Korean church there are negative views about how mission is able to be carried out in a short period. However, if we look at the process of sharing the Gospel and gaining the results of it, in reality it does not take a long time. After that there is a need in a long time of nurture. Second, it is essential to have a new system of short term mission appropriate to the new changing generation. Korean government had transformed from a country, which had been getting support, into the one that supports others around the world. On the other hand, Korean church takes the second place in the world mission after the USA. Our church must develop short term mission as a new missional strategy in this period of change. Third, a sufficient training and discipleship for short term mission. Korean church must develop abilities to overcome the language, culture, national and geographical barriers to share the Gospel all over the world. And it is possible only through training and discipleship. And forth, through short term mission trips there is a task to settle independent local churches. Korean church needs training and discipleship to faithfully and effectively carry out the missionary calling and the ministry of short term mission.

이슬람 선교 바울 선교의 관점에서 이슬람 팽창에 대한 한국교회의 선교적 대응

정경호 ( Gyeong Ho Jung ) 한국복음주의선교신학회 2008 복음과 선교 Vol.10 No.-

Korea has a long history as a society of a single language and race. In recent days, however, it has been changing into a multiracial and multicultural society. Especially many foreign Muslims are coming into Korea and it advances the Islamization of Korea rapidly. In this transitional period, we need to take an active missional countermeasure. The Muslim population is increasing not only in European countries but also in Korea. Islam is being spread through building mosques, establishing schools, publishing, marriage etc. Mosquesplay a political and military role as well as a religious role. Islam is a worldwide religion which has a strong mission agenda, and Muslims take non-Muslims to be provisional objects of propagation. They practice the Five Pillars of Islam (Profession of faith, Prayers, Paying of alms, Fasting during Ramadan, Pilgrimage to Mecca) with a same motive. In other words, it can be said that all Muslims are virtually Muslim missionaries. Nowadays as Mosques and Muslim population increase inside Korea, it gradually gives rise to complications between Christianity and Islam. So I propose the mission strategy for Korean church against Islamic expansion from the viewpoint of Paul``s mission. Paul``s mission principles give us the basis of Christian missions for all societies. Paul adhered to the essence of the gospel, while he showed a flexible attitude toward the nonessential elements like culture and form. Paul reached personally to the Roman society, which was highly organized in those days, and succeeded in finding contact points for church planting there. The society of Islam is totalitarian. The early church baptized new believers right after their conversions and delegated the authority to them for the local church. As soon as Paul got a convert in the mission field, he committed the leadership to the new believer for an insider movement. It is time for Korean church to be concerned about Muslims who are coming to Korea as workers or students. While the Korean church has a passion for Muslim world, it is also facing criticism at home and abroad. Korean church needs to carry out its mission for Muslim with care. Like Paul, we have to adhere to the essence of the gospel, and at the same time we need to contextualize the nonessential elements and do the insider movement through developing new leadership to bring Muslim people to the kingdom of God.

김성태교수의 연구업적과 선교 신학사상

정경호(Jung, Gyeong-Ho) 신학지남사 2020 신학지남 Vol.87 No.3

하나님께서 특별하게 사용하신 한 사람의 생애와 업적과 선교신학사상을 기술한다는 것은 참으로 어려운 일이다. 그럼에도 필자는 스승이신 김성태교수님에 대해 글을 쓰게 되어 감사함과 아쉬움이 있다. 김성태교수님은 지난 46년간 신학을 탐구하셨고 그중에 30년은 교수로서 연구와 저술 그리고 논문과 실제 선교현장에서 사역을 실천하셨다. 이 과정을 통해 청죽은 독특한 개혁주의 선교신학사상을 형성하였다. 그의 선교신학은 성경과 현장을 연결하는 중심의 신학으로써 선교신학이 된다. 김성태교수님은 『현대선교학총론』을 필두로 해서 단행본저서들과 『신학지남』에 기고한 26편의 논문을 포함하여 41편의 글을 남기셨다. 청죽의 교수와 연구는 목사후보생들이 공부하는 총신대학교신학대원에서 개혁주의 선교신학을 발전시키고 확립시키는데 그게 기여하게 되었다. 또한 한국교회의 선교적인 성장과 북방선교, 북한선교, 이슬람권선교에 신학적이고 전략적인 측면에서 큰 기여를 하게 되었다. 김성태교수님의 선교신학사상을 집약하면 선교하는 책 성경에 기초하여 선교하는 신학과 선교하는 교회를 중심으로 주님의 지상명령을 성취하기 위해서 성경과 세상을 연결하는 신학으로 규명할 수 있겠다. 요약하면 김성태교수님의 선교신학사상은 그 출발점을 성경에 두고 있다. 청죽은 개혁교회가 표방한 분명한 성경관에 입각하여 선교의 책인 성경에서 선교를 도출하여 선교하는 신학으로써 선교신학을 정립하게 된다. 청죽의 선교신학은 선교현장에 실천하는 신학으로 규정할 수 있다. 즉 선교의 실천은 하나님의 신적 기관으로써 교회가 되며 그가 가진 교회에 대한 신학사상은 바로 선교적 교회론을 형성하였다. 청죽은 선교적 교회론에 입각하여 교회중심의 선교확장사관을 형성하고 이것은 현장에 사역으로 교회성장과 북한선교 이슬람선교로 확장시키고자 하였다. 이제 필자는 존경하는 스승님의 정년퇴임을 축하와 함께 부족함에 대한 아쉬움을 가진 채 김성태교수님의 선교신학의 유산을 이어받고자 한다. 김성태교수님은 강의실에서 말씀과 선교와 현장을 항상 강조하셨다. 김성태교수님이 선교신학의 실천과제로 삼은 것은 온 교회가 온 세상에 온전한 복음으로 주님의 지상명령을 성취하는 것이었다. 이 과업은 아직도 완성된 것이 아니다. 이제 후학들이 김성태교수님의 선교신학적인 유산을 이어 받아서 남은 미완성의 과업을 이루어가야 할 것이다. I say it is quite hard to write about someone’s life, achievements, and theological ideas whom God especially uses. Nevertheless, I feel very grateful and sad at the same time that I got this chance to write about Professor Sung-Tae Kim, who is my long and beloved teacher. Professor Kim had explored the field of theology for the past 46 years and of which 30 years, as a professor, he has carried out his ministry by doing research, writing dissertations, and working in actual mission fields. Walking this path, Dr. Kim formed a unique ideology of reformist mission theology. His theology of missions is a theology that connects the Bible and the actual mission field. Starting with Introduction to Modern Missiology, Professor Kim wrote 41 articles altogether, including several books and 26 theses contributed to Theological Review. His teachings and research contributed greatly to the development and establishment of the reformist mission theology at the Chongshin Theological Seminary where lots of pastor candidates learn their ways. The contribution extends to the growth of the Korean Church and its mission works, the North Korean mission, and the missions towards Muslims in a strategic aspect. If dividing Dr. Kim’s idea of mission theology into two big parts, the first would be the missional theology based on the Bible, which is a book of missions. The second part would be the theology based on missional churches, which connects the Bible and the world to fulfill the Great Commission of our Lord. In brief, Professor Sung-Tae Kim’s mission theology has its starting point in the Bible. Based on the clear view of the Scripture advocated by the Reformed Church, Dr. Kim draws missions from the Bible, which is a book of mission works, and establishes his theology of mission as a ‘theology that carries out missions’. His mission theology can also be defined as a ‘practicing’ theology in mission fields. In other words, the practice of missions becomes the Church, God’s divine institution, and his theological idea of the church formed the idea of missional churches. Based on the missional church theory, he introduced a view of history of ‘church-centered mission expansion’, and attempted to make it affect church growth and Islamic missions and North Korean missions. Now, while congratulating my respected teacher’s retirement and being sorry for our coming days missing him, I would like to carry on the legacy of Dr. Kim’s mission theology. He would always emphasize God’s words, mission works, and mission fields in his lecture room. What he set as the practical task of mission theology was the whole church taking the whole Gospel to the whole world, to fulfill the Lord’s Great Commission. This task is not yet completed and the students will have to take over Dr. Kim’s legacy of practicing missionary theology and carry on with the remaining unfinished tasks.

변화하는 다문화사회에서 한국교회 선교의 전략과 과제

정경호 ( Jung Gyeong Ho ) 한국복음주의신학회 2017 성경과신학 Vol.81 No.-

교회는 본질적으로 선교를 그 사명으로 하고 있다. 교회가 선교를 수행할 때 그 효율성과 중요성 그리고 시급성을 고려하여 전략을 세우게 된다. 교회 선교의 역사를 보면 여러 변천의 과정을 거쳐 현대에 이르렀다. 윌리엄 케리는 기독교선교 제1기인 해안선교시대를 열었고 허드슨 테일러는 제2기인 내지 선교시대를 열었다. 위클리프성경번역선교회의 창시자인 카메룬 타운젠트와 교회성장학파를 시작한 도널드 맥가브란은 이전의 국가중심의 선교에서 제3기인 미전도 종족 선교시대를 열었다. 이후에 세계선교에 있어서 보다 전략적인 접근으로써 제4기인 전방개척선교시대를 넘어 이제는 제5기에 해당하는 다민족-다문화사회 선교시대에 이르게 되었다. 지금의 한국교회는 두 가지 다문화 사회 속에서 현장성 있는 선교형태의 변화를 요구받고 있다. 첫째는 단일민족, 단일언어, 단일문화 속에서 성장한 한국교회는 세계화의 과정에서 급속히 변화하는 다문화사회를 대상으로 선교사를 파송해야 하는 문제이다. 이미 전 세계는 다문화- 세계화로 변천하여 이에 맞는 국가정책이 시행되고 있다. 둘째는 한국사회가 다문화사회로 이미 바뀌면서 빠른 속도로 변화하고 있기 때문에 국내 다문화 선교형태의 변화를 요구받고 있다. 따라서 본 논문에서는 다문화사회에 대한 교회선교의 전략과 과제를 다루었다. 세계화의 현상으로써 다문화사회의 형성 요인들과 세계 각국의 사회 통합정책은 교회 선교에 있어서 변화를 요청하고 있다. 이 변화의 요청에 맞춰서 선교의 전략을 새롭게 세우기 위해서 그 근거는 항상 성경에 뿌리를 두어야 한다. 성경에 나타난 선교의 전략과 방법은 복음을 다문화사회로 이동 시키는 것을 증언하고 있다. 아브라함은 가나안의 다문화사회로 포로 된 다니엘은 바벨론의 다문화사회로 복음을 들고 이동했다. 이 과정에서 성경에 나타난 다문화 사회 통합정책은 동화주의, 혼합주의, 다원주의 모델이 있다. 성경은 다문화사회 선교에 있어서 복음의 유일성과 절대성을 유지하면서 현장에 분리되지 않는 상황화 선교를 강조하고 있다. 다문화사회에서 복음을 전하는 선교는 매우 전략적이다. 다문화사회는 그 구성원들이 서로 다른 지역과 국가와 문화적 배경을 갖고 있는 상태에서 여러 이유로 본국을 떠나서 형성된 새로운 사회이다. 이들은 본국의 문화와 연결할 수 있는 가교가 될 수 있다. 바울은 로마의 다문화도시인 대도시 중심으로 복음을 전략적으로 전했다. 이렇게 한 이유는 중심도시는 위성도시와 여러 형태로 연결되어 있기 때문이다. 이렇듯 선교는 문화와 깊은 관계가 있으며 문화이해는 선교의 출발점이 될 수 있다. 문화의 심층구조에는 세계관이 자리 잡고 있고 그 성격은 종교성을 지니고 있다. 다문화사회에서 선교는 상황적인 선교와 국가의 다문화사회 통합정책과 함께 동역의 전략이 효과적이다. 또한 이전보다 다문화사회는 언어와 문화와 종교이해와 이에 대응하는 선교훈련의 과제를 안고 있다. Mission is the Church`s most fundamental calling. When a church works to fulfill its missionary calling, the community works to form strategies while considering the importance, urgency and efficiency of its mission. When we review ecclesiastic history, it is clear that the Church has gone through many changes to reach its modern form. William Kerry began the age of coastal mission, the first epoch of Christian mission, and Hudson Taylor started the age of inland mission. Cameron Townsend who founded Wycliff Bible Translators and Donald McGavran who started the Church Growth Movement, pioneered the third epoch of mission targeting unreached people groups. Following this phase, we have now gone even beyond the fourth epoch of pioneering missions and have reached the age of mission for multinational and multicultural societies. Today the Korean Church requires a more down-to-earth form of mission within two different kinds of multi-cultural societies. The first problem is that the Korean Church must dispatch missionaries to multicultural societies that have formed as an byproduct of globalization, despite the fact that most Koreans have been exposed to only one language and one culture. The rest of the world has already become more multicultural and respective governments are enacting policies that are appropriate for such changes. The second problem is that even Korea is quickly becoming more multicultural and the need for a alternative form of missionary work is necessary. Therefore, this paper will focus on ecclesiastical missionary strategies and tasks that lie ahead. The factors that bring about multicultural societies and many nations` social integration policies are calling for change in current ecclesiastical missionary work. In order to establish the said new strategy, the main focus must be rooted in the Scriptures. The Bible testifies missional strategies and methods for bringing the Gospel to multicultural societies. For instance, Abraham and Daniel respectively delivered the Good News to multicultural lands such as Canaan and Babylon. In the process, the Bible also contains testimony of social integration policies that act as models for assimilation, syncretism and pluralism. The Bible emphasizes a process of contextualization that maintains the oneness and exclusivity of the Gospel while maintaining a connection with society itself. Mission targeting multicultural societies must be very strategic. Because individual members of such societies mainly come from different nations and cultural backgrounds they tend to form a new group away from their respective fatherlands. Such groups could act like bridges to their countries of origin. The Apostle Paul strategically spread the Gospel to major urban areas home to many different cultures. The reason being that one urban center tends to be connected to many other smaller satellite cities. Likewise, mission has a very deep connection to culture and understanding of culture can be a stepping stone for missionary work. One can discover world views deeply embedded in cultural structures and they often tend to have religious characteristics. Mission in multicultural societies is most effective through a combination of contextual mission and nations` integration policies and strategic partnerships. In addition, we require a new form of mission training which has a higher focus on understanding languages, religions and cultures.

졸음운전의 자동 검출 및 각성 시스템 개발에 관한 연구

김남균,정경호,김법중,Kim, Nam-Gyun,Jeong, Gyeong-Ho,Kim, Beop-Jung 대한의용생체공학회 1997 의공학회지 Vol.18 No.3

Driving is a complex vigilance task that includes improper lookout, excessive speed and inattention. The primary objective of this research is to detect driver drowsiness so that the driver can be alerted to an impending traffic accident in performance. We developed the automatic detection and warning system during drowsy driving. A drowsiness detection system must be able to monitor driver status and detect the detrimental changes of a driver performance. Eyeblink has been found to be a reliable factor of drowsiness detection in earlier studies. As an additional parameter, we also considered the yawning which often occurs in a low vigilance state and predicts the drowsy state. We used a computer vision method to extract the eyeblink and yawning in the face image sequences. When the drowsy state was detected, the driver was refreshed by alarming device and menthol scent generator after deciding the warning level by fuzzy logic. For the evaluation of our system, we measured the physiological parameters such as EOG and EEG. The results indicated that it is possible to detect and alert the driver drowsiness temporarily or continuously by using our system.