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Choi, Sooran,Kim, Hai-joong,Kim, Sunmi,Choi, Gyuyeon,Kim, Sungjoo,Park, Jeongim,Shim, Soon-sup,Lee, Inae,Kim, Sungkyoon,Moon, Hyo-Bang,Choi, Kyungho,Lee, Jeong Jae,Kim, Su Young Elsevier 2018 Science of the Total Environment Vol.618 No.-
<P><B>Abstract</B></P> <P>Despite the global ban, organochlorine pesticides (OCPs) and polychlorinated biphenyls (PCBs) have been a persistent and significant environmental health issue worldwide. Prenatal exposure to these persistent organic pollutants (POPs) has been identified as a major route of exposure among developing fetuses and newborn infants. Among Children's Health and Environmental Health of Korea (CHECK) cohort population, pregnant females (<I>n</I> =148) and their matching newborn infants (<I>n</I> =117) recruited from four cities of Korea in 2011 were investigated. The blood serum and cord blood serum were sampled at delivery, and measured for 19 OCPs and 19 PCBs. In addition, a questionnaire regarding demographic characteristics, and dietary habits were conducted. The most frequently detected POPs in both maternal blood and cord blood were <I>p,p</I>′-dichlorodiphenyl dichloroethylene (DDE) (99% detection in maternal, and 98% in cord blood serum) and PCB153 (95% in maternal, 74% in cord blood serum). The levels of dichlorodiphenyl trichloroethanes (DDTs) in both maternal (average 82.5ng/g lw) and cord blood serum (average 77.5ng/g lw) were comparable to or greater than those reported in Japan about a decade ago. Approximately two thirds of the pregnant women and newborn infants showed the <I>p,p</I>′-DDE concentrations exceeding the biological equivalent (BE) corresponding to 10<SUP>−6</SUP> excess cancer risk. In addition, less chlorinated PCBs were detected higher in both maternal and cord serum. Less chlorinated PCBs also showed greater transplacental ratio. Dairy consumption among the subjects was positively associated, and tea consumption was negatively associated with serum levels of several POPs. Our results show that the exposure to legacy POPs, especially DDTs, among pregnant women and newborn infants is still prevailing, thus warrants measures for exposure mitigation among these vulnerable populations.</P> <P><B>Highlights</B></P> <P> <UL> <LI> OCPs and PCBs were measured in serum of Korean mothers and their matching newborns. </LI> <LI> Levels of most OCPs in maternal and cord serum are correlated. </LI> <LI> Less chlorinated PCBs are detected higher in cord serum than maternal serum. </LI> <LI> DDTs are of potential health concern, with 67% of subjects potentially at risk. </LI> </UL> </P> <P><B>Graphical abstract</B></P> <P>[DISPLAY OMISSION]</P>
로마서의 약한 자와 강한 자 -로마서 14장 1-6절을 중심으로-
최선미 ( Sunmi Choi ) 한국대학선교학회 2018 대학과 선교 Vol.36 No.-
로마서 14-15장에서 드러난 강한 자와 약한 자의 정황은 유대인들의 부재시기와 그 사이 이방인들 사이에서의 활동 정황, 그리고 유대인 귀환 이후의 상황을 살필 때 이해하기가 쉽다. 본 논문은 로마서의 강한 자와 약한 자논쟁을 하나님 경외자의 존재와 연결시킴으로써 로마공동체의 정황을 재구성하려고 시도한다. 클라우디우스 칙령 이후 로마공동체의 유대인 지도자들은 로마를 떠나게 되었고, 남아 있는 이방인들은 공동체를 지켜 나가야 했다. 남아 있는 이방인들은 이방인 개종자, 이방인 하나님 경외자, 이방인 초신자로 구성되었을 것이다. 유대 지도자들의 부재 시기동안 로마공동체내의 힘 있는 이방인을 중심으로 모임이 유지되었다. 그러나 힘 있는 사람들 중심의 로마공동체는 먹는 문제와 안식일 지킴 문제에 대하여 유대 율법에서 규정하는 모습과는 많이 달라졌고, 비교적 유대 율법을 잘 지켜왔던 하나님 경외자 그룹과 갈등을 겪게 되었다. 상대적으로 약한 자 그룹에 서 있었던 하나님 경외자 그룹은 유대 지도자들의 귀환 이후 이 문제를 토로하게 되고, 귀환한 유대 지도자들과 결합하여 힘 있는 자와의 긴장이 고조된 것이다. 이러한 상황 가운데 바울은 ‘서로 받아들임’을 요구하며 두 그룹 각자가 범하고 있는 잘못을 지적하고, 서로 용납할 것을 요청한다. The context between the weak and the strong in Romans 14-15 can be understood when we should gradationally recognize a circumstance during Jewish absence in Rome at that time, a conflict situation among the Gentiles including God-fearers, and a altered condition after Jewish return in Rome. This study aims to reconstruct the context of Roman community by consider-ing the existence of God-fearers to better understand the debate between the weak and the strong. After a deportation order of Claudius, Jewish leaders in the community had to be deported from Rome, the Gentiles had to preserve the community by themselves. There were three group members among the remained Gentile in the community: gentile proselyte, God-fearer, and gen-tile novice. During the absence of Jewish leaders, the community might have been congregated, centering on the strong in the gentile christians in Rome. However, they might have caused food problem and issues of keeping the Sabbath on their own. As a result the community would not just gradually grown apart from Torah but it could also encounter the conflict with God-fearers who had tried to keep the commandments of Torah precisely. Contrary to the strong gentiles, the group of the weak composed of God-fearers would complain about the issues to the Jewish leaders when they had returned. Consequently, the tension between the returned Jewish leaders and the strong gentiles might be mounted. This is when Paul urged that they should accept one another mutually, and he further pointed out concretely their faults. So those who are strong ought to bear with the fail-ings of the weak and those who are weak ought not to judge the strong.
최선미(Sunmi Choi) 한국기독교학회 2018 한국기독교신학논총 Vol.110 No.-
누가복음서 10:1–12는 소위 72인 선교사 파송 단락으로 누가복음서에만 등장하는 대규모 파송 장면이다. 누가는 예수가 이미 갈릴리 사역에서 열두 제자를 파송했음(눅 9:1–6)에도 불구하고 예수가 예루살렘을 향해 가는 여행의 장면(10:1–20) 속에 더 구체화된 72인 파송 단락을 배치한다. 72라는 숫자는 모세가 장로들을 선출하는 장면(민 11:16–30)을 연상할 수 있으며, 창세기 10장에 나오는 세상 모든 나라의 의미에서 온 세상을 향한 이방인 선교 맥락으로도 이해할 수 있다. 예수는 72인에게 자신이 지상에서 행했던 활동들을 그대로 하도록 명령한다. 그러나 누가가 복음서를 쓸 당시는 이미 예수 죽음 이후라는 점을 감안하면, 72인 파송단락은 누가 시대의 대규모 선교사 활동을 염두에 두었다고 볼 수 있다. 누가는 72인 파송 장면을 통해 예수 사역의 전형을 보여주면서도 예수의 종말론적 방문을 준비하도록 묘사한다. 추수의 비유라든지 하나님 나라가 가까이 옴을 선포했다는 것 역시 예수의 도래를 암시한다. 누가–행전의 맥락을 근거로 누가 공동체가 예수의 영인 성령을 경험한 공동체였다고 가정한다면, 누가는 비록 육체적인 예수의 재림을 직접 경험한 것은 아니지만 이미 예수의 영을 통해 예수와 동일한 사역을 경험할 수 있음을 천명한다. 이러한 72인의 사역은 72인을 받아들인 자들에게까지 확장되며, 72인이 선포한 평안이나 나아가 치유와 하나님 나라는 그들에게서 성취될 수 있다. Luke 10:1–12 is the only scene of sending out multiple disciples of Jesus in the Third Gospel, as it is so–called ‘Sending out seventy–two missionaries.’ Although Lukan evangelist had already described twelve disciples performing the mission which Jesus commanded in Galilee(Luke 9:1–6), he added a text of seventy–two missionaries that is a more specific picture than the previous scene of mission on Jesus` journey in Jerusalem(10:1–20). What does the number ‘seventy–two’ mean? The number symbolizes not just Israel`s elders whom Moses elected as leaders and officials for the people of God in Numbers 11:16–30, but it also alludes to the table of nations recorded in Genesis 10. Jesus gave commands to seventy–two missionaries to do work as Jesus had done through his life on the earth. However, if at that time of the evangelist wrote the gospel after Jesus had already died, the text about seventy–two missionaries might reflect a situation during the Lukan period. Luke depicted both the epitome of mission style and the eschatological visiting of Jesus by indicating seventy–two missionaries. In addition we can know this text alludes to arrival of Jesus as Jesus explained a metaphor of harvest and proclaimed about the coming of the kingdom of God. If we assume the Lukan community had experienced the Holy Spirit based on the context in Luke–Act, we can acknowledge Luke would clarify that the community can not only experience Jesus by the Holy Spirit but they can also accomplish their mission, though the community could not encounter Jesus in person. Therefore, Luke introduces seventy–two missionaries as a positive model to complete the mission of Jesus. As a result, seventy–two’s mission can be extended into those who receive the message that seventy–two missionaries have declared so that whoever welcomes the message can preserve peace. Then healing the sick and the kingdom of God will be achieved through them.
Kim, Sunmi,Park, Jeongim,Kim, Hai-Joong,Lee, Jeong Jae,Choi, Gyuyeon,Choi, Sooran,Kim, Sungjoo,Kim, Su Young,Lee, Duk Hee,Moon, Hyo-Bang,Kim, Sungkyoon,Choi, Kyungho American Chemical Society 2015 Environmental science & technology Vol.49 No.13
<P>Exposure to several persistent organic pollutants (POPs) has been linked to alteration of lipid metabolism. Adipokines, such as leptin and adiponectin, are hormones that play roles in lipid metabolism, and have been suggested as markers of health effects that may lead to obesity. To date, only serum adipokines have been associated with POPs exposure. In the present study, for the first time, the associations between leptin and adiponectin in breast milk, and several POPs in serum were investigated among 82 lactating Korean women between 25 and 46 years of age. Breast milk adipokines are important because adipokine intake of infant through breastfeeding may influence the growth of infants. The median concentrations of leptin and adiponectin in skimmed milk of the Korean lactating women were 17.9 ng/L and 16.5 μg/L, respectively. Leptin concentrations in breast milk were negatively associated with ∑hexachlorohexane (HCH), oxychlordane, ∑chlordane, or 2,2′,4,4′,5,5′-hexachlorobiphenyl (CB 153) levels in maternal serum. Linear relationships between adiponectin and POPs concentrations were not observed, however, nonmonotonic relationship which showed generally positive associations was suggested for <I>p</I>,<I>p</I>′-dichlorodiphenyltrichloroethane (DDT) and ∑chlordane in quartile analysis. Our observations show that POPs at the current level of exposure may be associated with the alteration of lipid metabolism among lactating women. Implication of adipokine transfer to breastfed infants is of concern and deserves further investigation.</P><P><B>Graphic Abstract</B> <IMG SRC='http://pubs.acs.org/appl/literatum/publisher/achs/journals/content/esthag/2015/esthag.2015.49.issue-13/acs.est.5b00520/production/images/medium/es-2015-00520t_0003.gif'></P><P><A href='http://pubs.acs.org/doi/suppl/10.1021/es5b00520'>ACS Electronic Supporting Info</A></P>