샬롬의 관점에서의 통일선교

조은식(Eun sik Cho) 한국선교신학회 2013 선교신학 Vol.34 No.-

Korean people have been talking about reunification of Korea for more than 60 years. This means that there is division in the Korean peninsula. Division brings antagonism and competition. We need reunification and it should be peaceful. The term peaceful reunification indicates the method and aim. Reunification of Korea should bring peace. Peaceful reunification is a missional task as well as a national task. Shalom is fulfilled with justice and love with the relationship between God and humanity, a human and a human, and humanity and nature. Shalom reveals right relationship with God. It appears through a righteous life and is embodied in the faith community. Shalom is found in peaceful relation with others and is embodies in the ethical community. Shalom is also found in harmonious relation with nature and is embodies in the responsible community. The Korean Christianity has three-fold roles that are national reconciliation, salvation and reunification. Division is building a wall between you and me, regards with hostility to each other, and the loss of community life. Reunification however is overcoming the division, settlement of hostile life, and recovering of community life. The Korean Christianity has a task to reconcile the North and the South. This is a role of the high priest that is given to the Korean Christianity. The Korean Church should repent its loss of public trust in the society through falling into materialism, taking advantage of secular success, neglect of social issues, and splitting into several factions rather being a model of reconciliation and harmony. Therefore the Korean Church should recover its public trust and leadership. One of the important roles of the Korean Church is to be concerned about North Korean people's life and their human rights, and then should participate in the interchange with North Korean people. Particularly, the Korean Church should make constant efforts for a reunion of the dispersed family members. The Korean Church can also play a role of trust building between the North and the South with a prophetic mission. The Korean Christianity should not take a biased attitude to a specific ideology, nor assume an amicable attitude to a particular system. This makes mediation of confrontation and conflict difficult, and may break social balance. Therefore the Korean Christianity should overcome a certain ideology and system, and contribute peaceful reunification. This is where the Korean Church should stand and what the Korean Church should do.

한국교회의 선교정책 비교

조은식(Eun Sik Cho) 한국기독교학회 2014 한국기독교신학논총 Vol.94 No.-

This study compares four Korean churches’ mission policies. I selected the Korean Methodist Church, Korea Evangelical Holiness Church, the Presbyterian Church of Korea and the Korea Baptist Convention, and distributed a questionnaire about mission policies to the professors of missions and a person in charge of missions. The questionnaire has seven questions including the process of selecting missionaries, the way of selecting mission fields, the procedure of missionary works, the missionary training, missionary expenses, the supervision of missionaries, and self-evaluation. In most cases, an individual volunteer is to be a missionary. In this case, it is difficult to evaluate whether the person has the ability as a missionary, is suitable for the mission field, and is capable of doing missionary work in the field, therefore, the people in charge must give careful consideration when choosing missionaries. A mission field is decided by the missionary or the sending church. It is desirable to decide a mission field with a local church in the field or as a result of the conference. Korean churches arrange missionary work and give the tasks to the missionaries, or missionaries decide the works they would like to do and perform their tasks. Others accept a local denomination’s request and choose to help that church. It is desirable to decide whether to go and what to do with consideration of the needs in the field and which also utilizes the missionary’s gift. Most Korean denominations supervise their own missionary training. Missionary training is not a rite of passage, but should be systematic and practical. The training should further inspire the missionary calling and should be an opportunity to discover the missionaries’ talents through this training. Money is always a problem in mission work. It is not always clear to trainees whether mission expenses are living expenses or working expenses, so training should make this point clear. In regards to mission expenses, clear principle, a will to keep these principles, and transparent supervision are all needed. Supervision of missionaries should be carried out for various things such as the protection of missionaries, continuation of ministries, relations with local churches and denominations, and so on. Missionaries’ reports should not be formal nor exaggerated. Maintaining spirituality is also an important aspect for missionaries. Korean churches should formulate a specialized and systematic mission policy for the mission division of each denomination. In order to do this, mission theology should be established by integral studies, the mission filed should be studied, and there should be will power within the church to keep the mission policy. Even if there is an excellent policy, it is meaningless if the policy isn’t carried out.

마테오 리치의 중국선교 방법론 연구

조은식(Cho, Eun-sik) 한국선교신학회 2008 선교신학 Vol.17 No.-

Matteo Ricci’s missionary work in China was a remarkable cross-cultural mission in the 16th Century. Matteo Ricci introduced Christian teaching to the Chinese literati. By adopting the Chinese language and culture, he was able to enter the center of the Chinese society which was normally closed to foreigner. His missionary approach was effective. Ricci did not approach the Chinese culture with superiority like other Western missionaries. He behaved that he came to China to learn. Ricci made notable sacrifices to study the language―he had learned to speak, read and write Chinese, the habits and customs of the Chinese, as to make them his own. Ricci’s second cultural approach is to conform life-style with the socio-ethical system. When Ruggieri and Ricci first entered China together in 1583, they were dressed as Buddhist monks. Later, Ricci found that the monks he met were neither learned nor well respected. Ricci decided to carry his religious testimony to the very heart of the society, and for this, he adopted the life style and dress of educated Confucians. Ricci had grown his hair and beard and put on the scholar’s robes. Ricci’s third approach was to write many moral writings. It was an academic approach. Ricci’s moral writings had attracted the Confucian literati, even by those did not sympathize with his religious ideas. In T’ien-chu shih yi, Ricci mentioned that T’ien-chu [Lord of Heaven] in Christianity was same as Shang-ti [Sovereign Lord] in Confucianism. Ricci’s fourth cultural approach was the introduction of Western science and technology. Ricci displayed world map, western clocks, Venetian prism, European paintings and books. Ricci was accepted widely among the literati by his knowledge of mathematics and other sciences; by the curious objects he had brought, and even by his alleged knowledge of alchemy. Ricci’s fifth cultural approach was to respect Chinese rites and customs. Through discussionwith the Chinese literati, Ricci indirectly introduced the Christian point of view on the various problems and matters. His Chinese disciples demonstrated that to accept the Christian faith did not imply abandoning one’s own culture, nor mean diminishing loyalty to one’s own country and traditions, but rather that the faith offered them to serve their country. By this reason, Jesuit missionaries allowed to worship at a shrine of Confucius and to perform a religious service in an ancient rite. In fact, an ancient rite was very delicate and sensitive issue at that time. It requires careful approach through theological reflection and evaluation because cultural accommodation may change to relativism or syncretism. As a missionary, Ricci never forgot his ultimate goal: the preaching the Gospel and the conversion of China. Ricci’s missionary work in China is still a model of Asian missionary work. Ricci’s missionary method through cultural accommodation was vital and actual as ever. It is necessary for the effective missionary works to understand the social structure of the field. Without destroying or ignoring their own culture and customs, we can carefully make a connection between Christianity and culture and customs of the field.

의료선교사역 고찰 : 동티모르를 중심으로

조은식(Cho, Eun-sik) 한국기독교학회 선교신학회 2008 선교신학 Vol.18 No.-

The Korean Church has been doing various mission works in many areas. However, it seems that there is neither profound study nor systematic materials for professional mission. This study is an attempt to a basic study for medical mission in East Timor. This project-style study is a practical one through not only literature analysis but also field research. East Timor is a newly born country. The government of East Timor has made education, health and agriculture as the most priority works in the National Development Plan. These three areas are surely urgent and important for the national development. At present, medical facilities are falling behind and national health indicator is very low in East Timor. Both fertility rate and infant mortality is high. Not only infant mortality but maternal mortality rate is also high. Moreover, the people of East Timor are not free from various diseases. However, a regular prevention of epidemics can reduce attack rate of disease. Medical mission should begin with grasping of the urgent need and importance in the field. It is not only provide medicine and cure a disease, but also takes a disease prevention program and health education. Prevention is better than cure. It plays a role to protect people from a disease beforehand. In order to prepare for medical mission, it is necessary to make stages, set goals, examine processes of operation goals, analyze results and evaluate them. Among the six stages, the first stage is to organize a short-term mission team. It is consisted of 5 to 10 people and the members stay at least two weeks to a month. The team visits a fixed place once or twice a year. This is because the members of the team may have a close relationship with the natives and get the information of their health. This may help grasp their health condition and provide appropriate health care. The second stage is to send one or two medical volunteers to a local clinic or hospital as long-term medical missionaries. The third stage is preparation period for founding a local clinic. In order to found a clinic, carefully examine the necessity of founding a medical institution and a suitable location where is no medical benefit. The fourth stage is a period of founding a local clinic. One nurse and one midwife serve the clinic. The fifth stage is a stable period of operating the clinic. In this period, the clinic provides medical service of good quality and preventive education. The sixth stage is a self-supporting stage of operating the clinic. It is time to change its members as the natives by stages, and transfer its operation to them. Medical mission is a future-oriented work in the respect of the promoting national health. It carries out on the level of Christian mission, so that may share God’s love with the people in East Timor. The society will be healthy through forming a healthy person in both body and mind, and living in harmony with God, neighbor and nature make.

에딘버러대회와 한국교회

조은식(Cho,Eun-sik) 한국선교신학회 2010 선교신학 Vol.24 No.-

On the commemorating the centennial anniversary of the World Missionary Conference in Edinburgh in 1910, it is meaningful to describe changes and developments of the Korean Church. After liberation from the Japanese annexation in 1945, the Korean Church had to undergo a trial which occurred inside the church. There was a conflict between a pro-Japanese group and an anti-Japanese group, conservative and liberal, and hegemony of power which was based on local influence. During these conflicts, the Korean Church experienced a split in the Presbyterian church. The Korean War occurred on June 25, 1950. During the Korean War many church ministers and believers were martyred, and hundreds of churches were burned down. The Korean Church perceived this as God's punishment for worshiping Japanese Shinto during the period of colonization and warned about a church split. During 1970s, mass evangelical meetings: revival meetings and spiritual charisma movements such as the Billy Graham Crusade in 1973, Explo '74, '77 the National Evangelization, and the '80 World Evangelization Crusade permeated the Korean Church. At the same time, Korean Church statistics revealed that the number of Korean churches were rapidly growing. The numerical growth and material wealth of the church was the largest in Korean church history. The Korean churches have experienced decline since the middle of 1980s. The church enthusiastically gathered people, but did not realize their social responsibility as Christians nor encourage them to be equal to their responsibility in the world. One of the standards of measurement for church growth is whether the church is engaged in God's mission in society. Thus, from this instant, the church should assume leadership for social service, because community service involvement and leading social services are an important role of the church. Evangelization is the most effective means of social reform. Participating social service is also a way of restoring the credibility of the church. Therefore, the Korean Church should not disregard its social responsibility. The role of the pastor is very important. Pastoral ministry is rooted in theology, therefore, ministry and theology cannot separate. The theological core of mission should be established on the well balanced foundation of church growth quantitatively and qualitatively. Therefore, ministers have to change their misconceived notion of materialistic perspective on church expansion and their false assumption on ecclesiology. Another task is that the church should restore its identity. The mega church in itself is not wrong. The question is stewardship: how to utilize the resources of the church for mission and evangelism. Church should provide equality and unity in Christ to all, because church is a community of believers. As Christ is for all, church should be for all.

북한선교에 있어 민족개념 연구

조은식(Cho, Eun-sik) 한국기독교학회 선교신학회 2009 선교신학 Vol.22 No.-

North and South Koreas are one nation. It is therefore desirable to cooperate each other for peace and reunification. However, the problem is North Korea’s public announcement and internal content are different in many cases. This study observes changes of the concept of minjok in North Korea, and then examines how to understand and use the concept of minjok in North Korea mission. North Korean leaders characteristically emphasize blood relation in the concept of minjok. Until the 1960s they accepted Stalin's concept of nation. When the Juche idea became the guiding principle, they criticized Stalin’s concept of nation. In the 1970s they emphasized national independence and established the theory of the leader, in which bloodlineage was added as one of the elements for constituting the minjok. In the 1980s North Korean leaders revised their theory once more to emphasize blood. The official North Korea’s definition of minjok changed again in 1983 and 1985. In 1995, North Korean government publicly announced that they are Kimilsung nation and their country is Kimilsung Chosun. It is repeated in 1996. Jong Il Kim changed the understanding the concept of minjok through the idea of Chosun Minjok Jeil Jooeui(Chosun nation first) as a logic for the change of socialism in the late 1980s. This idea had an intention to prevent an agitation of thought and to strengthen the solidarity of the people through showing the differences between the superiority of Chosun nation and collapsed European Socialist countries. North Korea redefined the concept of minjok and began to emphasize it in the 1990s through national collaboration. This idea contains an implication to overcome a crisis of the North Korean system through collapse of the Soviet Union and European socialist bloc. After adopting the June 15 Joint Declaration, minjok- kkiri(among our nation) is emphasized as a principle of the national union. Minjok is an attractive term in both the North and the South. The concept of minjok is an important element for bridging the ideologies of a divided Korea. Can minjok become the focus of a new consensus? Unification is to unite the Korean people as one, and mission is to a way to unite the Korean nation internally. Although the North Korean government uses the concept of minjok politically, we should be over this concept and see the North Korean people as God’s people. We should be aware that reunification of the North and the South is unifying nation beyond unifying lands and systems.

이민자들의 새로운 공동체 형성을 위한 연구

조은식(Cho, Eun-sik) 한국선교신학회 2009 선교신학 Vol.20 No.-

This study focuses on the importance of forming a new community for the Korean immigrant in the United States. In order to do this, I discuss experiences of immigrant life and awakening to the reality of a different culture, and consider the identity of Korean immigrants in a Christian perspective. From arrival until a certain period after, many Korean immigrants do not see objectively what they are facing in reality. They do not have a clear understanding of the American reality. The reality of a grueling immigrant life is overshadowed by their idealistic expectation of the land of opportunity and freedom. After a certain period, Korean immigrants begin to realize their real problems, such as family problem, the race problem and cultural differences. One of serious problems that Korean immigrants face is marginality. The first generation of Korean immigrants has a limit on how much they can assimilate to a huge organization such as America. When Korean immigrants encounter the reality of life in the United States, they become conscious of the problems they are faced with, and realize their present situation. They feel alienated in this wilderness country and have strange feelings because they live in a bi-cultural setting. Then they realize the need of their new identity as Korean-American. It is important to understand the new culture and form a new identity in order to adapt new culture in a foreign country. The Korean immigrant church is a very important place for the Korean immigrant. The church provides a meaning to life, a sense of belonging, and psychological peace of mind to immigrants. Furthermore, the church should participate in social issues in a mainstream society for rights and interests. The immigrant church helps people discover their identity through Christian faith. The church has a threefold function: kerygma, koinonia and diakonia. If there three functions are well combined, the church may help Korean immigrants to develop a new community. Korean immigrants should open their clannish boundary of community. A way to live authentic Korean-Americans is beyond the boundary of Koreanness and interacts with the mainstream society and other ethnic groups. With the identity of Korean-Americans, Korean immigrants move toward a dyanamic society of the United States. Then they can develop a new community in muticultural, multiethnic and multiracial society.

선교신학 : 조선그리스도교연맹과 지하교인에 대한 고찰

조은식 ( Eun Sik Cho ) 서울신학대학교 기독교신학연구소 2014 神學과 宣敎 Vol.45 No.-

이 연구는 북한의 조선그리스도교연맹과 가정교회 및 지하교인들에 관한 연구이다. 북조선기독교도연맹은 김일성의 외삼촌 강양욱 목사에 의해 1946년 조직되었다. 연맹은 기독교인들을 친공주의자와 반공주의자로 나누어 반공주의자를 차별하였다. 무엇보다 기독교 지도자들을 회유, 협박하여 포섭하기 시작하였고, 협조하지 않는 교회 지도자들은 납치, 살해하였다. 1950년대 말부터 북조선기독교도연맹의 활동이 침체하기 시작하여, 1957년 이후 공식적인 언론에서 거의 자취를 감추었다. 1970년대부터 북한 지도자들은 통일전선 운동에 종교인들과 협력 관계를 구축하려는 그들의 노력을 강화하였다. 평양신학원이 1972년에 재개되었고, 1983년 찬송가와 신약성경이 출판되었으며, 1984년에 구약 성경이 출판되었다. 아울러 봉수교회가 1988년에 칠골교회가 1989년에 건립되었다. 이런 가시적인 변화와는 달리, 보수적인 남한 기독교인들은 조선그리스도교연맹을 노동당의 지시를 받는 어용 종교집단으로 보고, 북한에 있는 교회들은 북한 공산주의 정부의 교회들이라고 생각하며, 성격과 찬송은 선전용으로 발간한 것이고, 교인들은 기독교인이 아니라 동원된 군중이라고 생각한다. 조선그리스도교연맹에 의하면, 북한에는 약 20명의 목사와 1만2천 명에서 1만 4천 명 정도의 교인들, 그리고 520개의 가정교회가 있다고 한다. 그러나 이 가정교회들은 조그련의 통제 아래에 있다. 가정교회에서 정기적으로 예배 모임을 갖는지에 대한 분명한 자료는 없는데, 필요에 의해 소집되는 것으로 보인다. 북한에 지하교회가 존재한다면 그것은 불법적 종교단체에 해당할 것이다. 남한선교단체들은 북한에 약 100개의 지하교회가 존재하는 것으로 보고한다. 탈북자들에 의하면 약 2,000개의 지하교회가 있다고 하기도 하고, 3만 명의 지하교인들이 있다고도 한다. 그러나 이 숫자는 추정치에 불과하다. 지하교인들의 모임 형태는 다양하리라 짐작된다. 지하교인들이 공개적인 모임이나 정기적인 모임을 가지는 것은 불가능하지만, 몰래 만남을 갖는 것으로 추정된다. 신앙을 가진 가족들이 모여 기도하고 찬송을 부르기도 하는데, 지하교인들은 산속이나 다락방, 토굴이나 폐광된 광산의 굴 등에서 예배를 드린다고 한다. 지하교인들의 존재는 중국동포나 중국인들에 의해 알려지고 있다. 식량을 구하기 위해 중국에 갔던 북한주민들이 기독교 신앙을 갖게 되기도 한다. 그들 가운데에는 북한으로 돌아가서도 신앙을 지키는 경우도 있다. 그들 또한 지하교인으로 간주된다. 북한에 존재하는 종교의 실상에 대해 설명하는 객관적인 자료는 거의 없다. 따라서 조선그리스도교연맹의 위상과 역할에 대한 구체적 자료수집과 연구, 통일을 위한 순기능이 무엇인지 계발하도록 할 필요가 있다. 아울러 지하교인들에 대한 실증적 자료를 통해 지하교인들의 역할이 확대되도록 도울 수 있는 방안을 강구하고 그들을 위한 발전적 계획과 준비를 할 필요가 있다. This study examines the Chosun Christians Federation, house churches and underground Christians in North Korea. The Chosun Christians Federation was formed in November, 1946 by Kang Ryang Wook, a pastor and Kim Il Sung`s uncle. The Federation divided Christians into two groups: a pro-communist and an anti-communist, and discriminated anti-Communists. It began to conciliate, threaten, and win Christians over its side, and if Christian leaders did not cooperated with the Chosun Christians Federation, it kidnapped and killed them. From the late 1950s the activity of the Chosun Christians Federation was stagnant, and it was almost disappeared from the mass media after 1957. The Chosun Christians Federation reappeared in 1974 and began its official activities. Since then North Korean leaders have begun to strengthen their efforts to build up cooperative relations with religious people in the united front. The Pyongyang Seminary opened in 1972. Its educational system was 3 years, but changed to 5 years from September, 2000. In North Korea, hymn book and the New Testament were published in 1983, and the Old Testament in 1984. The Bongsoo Church was built in September, 1988; and the Chilgol Church was built in 1989. Conservative South Korean Christians judge the Chosun Christians Federation to be a pseudo-religious group and a government front, believe that North Korean churches are official churches of the North Korean communist government, judge that North Korea pastors are communists, look upon their publishing of the Bible and hymn books as produced for the purpose of propaganda, criticize Sunday services as propaganda activities, and regard church members as a mobilized crowd. They tend to distrust whatever religious activity takes place in North Korea. According to the Chosun Christians Federation, there are about 20 pastors, 12,000~14,000 Christians and 520 house churches, besides the two official churches, in North Korea. These house churches are under control of the Chosun Christians Federation. There is no clear resources whether these house churches have a regular service. It seems that they have a service in case of need. The underground church is an illegal religious organization in North Korea. South Korean mission organizations report that there are about 100 underground churches in North Korea. According to North Korean defectors, there are about 2,000 underground Christians; others say that there about 30,000 unknown underground believers. This number is only estimate. We assume that the form of the underground Christians`s meeting is various. It is impossible to have a public or regular meeting, so it seems that underground believers meet privately. Family members who had a faith gather together for prayer and singing hymns. Underground Christians have a worship service in the mountains, ridges, caves, and abandoned mine caves. The existence of underground believers become known by Chinese-Koreans and Chinese people. North Korean residents who went to China to get foods became to have faith in Christianity. Some of them went to back to North Korea and keep their faith. We see them as underground believers, too. There is very little objective materials to refer to about actual conditions of religions in North Korea. It is therefore necessary to collect more concrete materials and study on position and role of the Chosun Christians Federation in a particular situation as North Korea, and develop its positive function for reunification of Korea. It is also necessary to draw up a plan to expand the role of underground believers for after reunification of Korea through actual materials about them.

기독교 대학의 정체성과 종교의 자유 - 미국과 비교법적 검토 -

윤진숙 ( Jin-sook Yun ),조은식 ( Eun-sik Cho ) 단국대학교 법학연구소 2017 법학논총 Vol.41 No.1

한국에 기독교가 최초로 전파된 이후 선교사들이 한 가장 중요한 일 중 하나는 기독교 학교 설립을 하여 교육을 함과 동시에 기독교 정신 전파하는 것이었다. 근대 초기 한국에서 세워진 대학들은 선교사들이 세운 학교가 추축을 이룬다는 사실도 이를 뒷받침하는 자료가 된다. 21세기에도 여전히 이 대학교들은 기독교 정체성을 간직하고자 대학예배를 비롯하여 다양한 프로그램을 운영하고 있다. 이 글에서는 미국의 대표적인 종교계 사립학교들이 운영하는 기독교 교육프로그램들 및 종교와 관련된 입학기준과 사례들, 그리고 한국의 대표적인 종교계 사립학교들이 운영하는 기독교 교육 프로그램과 관련 사례들 및 교직원 신앙교육과 관련 사례들을 비교법적으로 연구하였다. 미국과 한국에서 운영하는 기독교 사립대학에서의 대학예배에 대한 의무적 참석에 대한 사례분석을 해 본 결과 의외로 미국에서는 대학예배 의무참석과 기타 종교교육 프로그램의 강도는 강한데 비해서 이에 대한 문제제기가 초등학교나 중고등학교와는 달리 그렇게 많지 않다는 점을 발견하였다. 반면에 한국 기독교 사립대학에서는 초기에 세워진 대학교 보다는 최근 세워진 기독교 대학에서 더 종교적 성격을 강하게 나타내기도 하며, 많지는 않으나 학교에서의 `종교의 자유`에 관하여 관심의 대상이 된 사례들도 있었다. 한국에 기독교 사립대학교에서 학생들뿐만 아니라 교직원들도 신앙교육을 받기도 하는데, 기독교 대학정체성과 관련하여 논의할 수 있는 종교의 자유와 이에 대한 사례를 분석하였다. 어느 교육기관이든 교육이념과 목표가 있으므로 국공립학교가 아닌 기독교 사립학교를 자유롭게 선택하여 입학하여 예배 등 종교적 행사에 참여하는 것은 헌법상 종교의 자유와 근본적으로 충돌한다고 볼 수 없을 것이다. One of the first works conducted by American missionaries in Korea was establishing Christian schools which emphasized both modern learning and the Christian spirit. Accordingly, most early modern universities in Korea were Christian, including Soongsil University, which was founded in 1897. These days, many Christian universities are running Chapel programs and missionary programs to maintain their Christian Identity. In this paper, I will research Christian educational programs, admission standards and legal cases in American Christian Universities as well as Christian educational programs, legal cases, and special Christian programs for faculty in Korean Christian Universities. Interestingly, the data about Christian educational programs in American Private Universities shows that there have only been a few protests against Christian educational programs in private American Christian Universities, though the requirements for students taking these courses seem to be strict compared to Korean Christian private universities. On the other hand, recently established Christian private universities sometimes seems to display a stronger type of Christianity compared to the older Christian universities in Korea. If Christian educational programs are not clearly mentioned as being required programs, then this might cause problems, as in the case of requirements for faculty in Christian universities in Korea. By way of conclusion, it seems that Christian educational programs in private universities are probably not in conflict with freedom of religion as long as there is an implied or implicit agreement between the universities and the members of these institutions, and the mission of the university conforms with the truthful spirit of Christianity.

교량 점검진단의 제안 보수물량과 실제 보수물량의 편차 분석

유영달 ( Yoo Young-dal ),조은식 ( Cho Eun-sik ) 한국구조물진단유지관리공학회 2022 한국구조물진단유지관리공학회 학술발표대회 논문집 Vol.26 No.1

교량은 주요한 사회기반시설 중 하나로서 “시설물의 안전 및 유지관리에 관한 특별법”에 의하여 점검이 이뤄진다. 점검의 결과로 산출된 손상 물량은 정해진 비율로 할증되어 개략 공사비에 반영된다. 하지만, 이렇게 정해진 비율의 할증에 의해 산정된 물량은 실제로 보수 시에 발생하는 물량을 잘 반영하지 못하고 있다. 이 연구에서는 교량관리시스템의 최근 5년 점검, 보수이력 데이터를 수집하여 유지관리정보 항목 구분에 따른 제안 보수물량 할증율 편차에 대해서 상세하게 살펴보고, 더 나아가 손상 종류, 교량 형식, 교량 부재 등에 따른 적절한 할증율 및 물량 산정 방안을 제시하고자 한다.