최근 경북 북부지역 노지고추에서 해충 발생증가와 재배농가의 인식부족으로 적기방제가 이루어지지 않아 피해가 증가하고 있다. 노지고추에서 발생하는 주요 해충은 총채벌레, 담배나방, 진딧물인데, 총채벌레와 담배나방은 고추과실을 직접 가해하며, 진딧물은 생육저하 및 바이러스를 매개하여 고추에 피해를 주고 있다. 본 연구에서는 경북 북부지역 노지고추에서 발생하는 주요 해충의 발생시기 및 피 해정도를 조사하여 방제를 위한 기초자료로 활용하고자 수행하였다. 총채벌레, 담 배나방, 진딧물의 발생소장을 조사하기 위하여 고추 주산지인 영양지역에서 2009~2012년까지 황색평판트랩, 성페로몬트랩, 육안조사를 실시하였고, 피해정 도는 2010년부터 3년 동안 영양과 의성지역에서 7월 중순부터 9월 상순까지 순별 로 조사하였다. 총채벌레는 6월 중순 이후 증가하기 시작하여 7월 상순, 7월 하순, 8월 하순으로 연중 3차례의 발생최성기를 보였다. 노지고추에 주로 발생하는 종은 대만총채벌레와 꽃노랑총채벌레이였으며, 대만총채벌레가 우점종으로 나타났다. 총채벌레에 의한 평균 피해과율은 조사지역에서 8월 하순에 가장 높았다. 담배나 방은 5월 하순에 발생이 시작되어 6월 하순, 7월 하순~8월 상순, 9월 상순으로 연중 3차례의 발생최성기를 보였으며, 8월 중순에 평균 피해과율이 가장 높게 나타났다. 진딧물은 6월 상순 이후 발생밀도가 증가하여 6월 하순~7월 상순에 가장 높았고 이 후 발생밀도가 감소하다가 9월 상순에 소폭 증가하였다.

The author visited Asia Minor in Turkey and Patmos Island in Greece. In the midst of the once passionate mission fields of the seven churches of the Book of Revelation, the author received flashes of missiological insight and inspiration. The seven churches represent the churches of the apostolic age and in some way represent churches in every age. The risen Christ’s messages to the seven churches could be Christ's suggestions to today's crosscultural missionary. To interpret the messages the author uses missional hermeneutic instead of using the existing methods (the continuoushistorical, preterist, futurist, and idealist methods). This article can be classified as theology of mission, not a biblical commentary on the messages of the seven churches. Chapter 2, consisting of five sections, covers the messages to the seven churches and crosscultural mission. The five subtitles are as follows: 1. Messages to the churches in Ephesus; mission as an act of faith. 2. Messages to the churches in Smyrna; mission as being faithful even to the point of death. 3. Messages to the churches in Pergamum; mission as power evangelism starting from repentance. 4. Messages to the churches in Thyatira, Sardis, and Philadelphia; mission as holding what an awakened one has. 5. Messages to the churches in Laodicea; mission as being either cold or hot. The author concludes this article by emphasizing that the messages to the seven churches of the Book of Revelation are prophecies which speak to churches in every age. The author takes the seven messages as prophecies to crosscultural missionary, and emphasizes that the results will be determined by the attitude of crosscultural missionary.

John Wesley(1703-1791), an excellent evangelist and leader of renewal movement of the 18th century in both sides of the Atlantic, regarded evangelism as his life-long mission. To use Wesley’s terminology, evangelism is the dispensation of the gospel. Chapter 2 treats Howard A. Snyder’s missional flavor of John Wesley. According to Snyder, the following five significant biblical themes are full of missional flavor: image of God(imago Dei), prevenient(or preceding) grace, salvation as healing, the “perfecting” of Christian character, and the restoration of all things. Chapter 3 handles Wesley’s evangelism revealed in his sermons. Evangelism is not just a special task of designated gifted ones, but a general task of all believers. An evangelist should be a (wo)man of love. Wesley suggests a four-step evangelism method based on the means of grace. The first two steps are providing the opportunities of listening/conversation and reading the Bible and good books. The last two steps are having exaltation in small groups and praying together. The social religion, Wesley’s renowned terminology, contains a good lesson for Christians. This can be applied not only for evangelistic purposes, but for building Christian virtue as well. As stated by Wesley, the focus of the parable of salt and light is evangelism in the world. The author concludes this article by emphasizing an occasion which reveals Wesley’s ceaseless zeal for evangelism. Despite heavy rainfall early in the morning and difficulties in borrowing a horse, Wesley was determined to carry out his scheduled rural area evangelism. Nothing stopped Wesley’s passion to spread the glad tidings of salvation.

The term, ‘missional church,’ is a common term among missiologists. John Wesley’s (1703-1791) missionary career (10/21/1735- 02/01/ 1738) is considerably well known. ‘Missionary Wesley’ indicates Wesley as a missionary to America. Wesley was indeed missional before and during his missionary service, but it was after his missionary career when his missional abilities shined. Thus, the author suggests using a brand-new term ‘missional Wesley.’ The focus of this article is stated in the title: From Missionary Wesley to Missional Wesley. This study explores three significant missiological implications of Wesley’s life and ministry: Wesley’s dilemma, Wesley’s assurance, and Wesley’s renewal movement. The seemingly failed mission of Wesley to America was partially due to conflict between sending agency (the Anglican Society for the Propagation of the Gospel) and missionary (John Wesley). The author coins a new term, ‘Wesley’s dilemma,’ for this common conflict in Christian mission. This article discusses the centripetal mission and centrifugal mission, offering suggestions and recommendations regarding ‘Wesley’s Dilemma.’ What Wesley experienced at Aldersgate on May 24th in 1738 was an assurance. Wesley centered to the right object of his faith, Jesus Christ. To be concrete, it was not just the commonly used term, ‘Wesley's conversion,’ but Wesley’s conversion to Christ. Wesley’s assurance was a stepping stone for becoming missional Wesley. From then on, Wesley’s life and ministry was focused on church renewal. Inventing and reinventing small groups was where Wesley’s genius shone. Small groups (societies, classes, bands) were places for discipline and fellowship in Wesley’s renewal movement. It was a system of discipline-in-community and fellowship-in-community. John R. W. Stott’s definition of koinonia, ‘sharing-in, sharing-out, and sharing-with’ was realized in small groups. The itineracy of the ‘lay’ leader was crucial for this success. The author concludes this article by quoting and paraphrasing Stephen B. Bevans and Roger P. Schroeder: “If to be church is to be in mission, to be in mission is to be responsive to the demands of the gospel in particular contexts, to be continually ‘reinventing’ itself as it struggles with and approaches new situations, new peoples, new cultures and new questions.” Missional Wesley was indeed a champion of contextualization and reinvention of structure.

The church & beyond movement could be a good term for church renewal. The church & beyond movement revitalizates the kingdom of God by overcoming the boundaries of each church. The local-church-centrality (decentralization of denominational power by a self-governing-local-church) has been an engine for the revitalization of the kingdom of God for over a generation now in the Korean church. When, however, it is changed into the egocentricity of the church (extreme selfishness of each local church), it has been a stumbling block to revitalization of the kingdom of God. The author suggests the church & beyond movement as an antidote of the egocentricity of the church. Chonja (seeds) is a North Korean term for a poetical imagination or a musical motif. As an effort of developing missiology in a unified Korean context, the author uses ‘seeds’ of church renewal studies instead of ‘inspirations’ of church renewal studies as a part of the title. In chapter 2, the author deals with seeds of church renewal studies using economic terms. The author points out the danger of M&A of the church by using economic terms such as reverse-synergy, multiprocessing, and the monopoly of trade. In chapter 3, the author handles seeds of church renewal studies harvested in a soccer field. Field-vision and teamwork is essential for church renewal as well as for soccer. The author introduces Howard A. Snyder’s 8 marks of a mediating model of renewal, which is a combination of elements of both the institutional and the charismatic model of renewal: 1) The renewal movement exists as an ecclesiola. 2) The renewing movement uses some form of small group structure. 3) The renewal movement has some structural link with the institutional church. 4) The renewal structure is committed to the unity, vitality, and wholeness of the larger church. 5) The renewal structure is mission-oriented. 6) The renewal movement is especially conscious of being a distinct, covenant-based community. 7) The renewal movement provides the context for the rise, training, and exercise of new forms of ministry and leadership. 8) The renewal structure maintains an emphasis on the Spirit and the Word as the basis of authority. The author uses theological methodology of storytelling. The author concludes this article with a high hope that the church & beyond movement would work as disinfected seeds for the Korean church which is diseased with an egocentricity of the church.

The term ‘expansion’ or ‘extension’ of the kingdom of God has been widely used in Christian theology and missiology. The author, however, suggests to use a new term, ‘revitalization’ of the kingdom of God, instead. The author sees a remainder of colonialism in the common term ‘expansion’ or ‘extension’ of the kingdom of God. It is also too aggressive. It is even restraint of God’s reign per se. Revitalization of the kingdom of God is a combination of church growth movements and church renewal movements. Therefore the main topic of this article is revitalization of the kingdom of God and the church. The author chose the term ‘revitalization’ over ‘growth,’ because the growth of real plants could be limited in a special area. The kingdom of God shouldn’t be restricted to the church. In section 1, the author deals with the kingdom of God and church renewal. The aim of church renewal is to go beyond the church boundaries to include all that is the kingdom of God. In section 2, the author handles the relation of the kingdom of God and the church. The author especially focuses on the important discussions of world mission conferences in the 1980s.’ In section 3, the author discusses the church as a seedbed and a hub of the kingdom of God. The church as a seedbed of the kingdom of God is an ecological model and it can be complementary to the ‘overspill’ model of the Grand Rapids Report of 1982. The church as a hub of the kingdom of God is an economical model. Jesus Christ, of course, is the axis of the hub. In each section, the author affirms Howard A. Snyder’s renewal view, especially his three conversion experiences: to Jesus Christ, to the church, and to the kingdom of God, as foundational to this article. The author concludes this article by quoting Snyder’s signature opener. “Once you’ve caught a vision for the kingdom of God, you’ll never be satisfied with anything less!”

Inevitably, Korean-Americans have had to suffer an ethnic identity crisis in living between Korean culture and American culture. Sometimes they ask themselves “Who am I? Where do I belong in between Korean society and American society? Am I a Korean or an American?” This is the Korean-American’s trouble and wrestling for ego synthesis in the middle of the American culture. There are bigger gaps between assimilated children and parents who are not readily assimilated into American culture. The author is very concerned about the outlook for the future of the Korean-American family situation, especially in the generation gap problem. As a possible answer to this circumstance, the author researches the missiological importance of Korean-American’s identity education through the use of the Jewish model, who successfully maintains their own identity despite their long periods of Diaspora history. In section 1, the author deals with the nations which have survived and will survive in the future, especially concentrating on Arnold Toynbee’s theory about challenge and response, and the three essences of the collapse of civilization. Another main focus of this section is Jewish education as an important identity keeping tool. In section 2, the author discusses the Jewish and the Korean-American in the viewpoint of assimilation models, especially based on the Gordon, Won-mu Hurh, and Kitano’s analysis about assimilation. In comparison with Piaget’s external assimilation and internal accommodation, Gordon’s social structural assimilation theory is applied to the Jewish model as a good model of the Korean-American’s identity education method, and Gordon’s cultural assimilation theory is applied to the African-American model. Won-mu Hurh’s four models are mentioned in this section. Kitano’s four cells also are dealt with in this section. In section 3, the author deals with Yong-soo Hyun’s vertical culture and horizontal culture as a good answer to the Korean-American's identity question. In section 4, the author handles the role of parents as important teachers of their children. In section 5, the author deals with the role of the Korean immigrant church as an important place of the Korean-American’s identity education. In all sections, the author compares the Jewish model with the Korean-American situation.

본 연구에서는 통신선 가설 보조 기구인 조가선에 이상 장력이 작용하였을 때 전주의 영향을 유한 요소 해석을 통하여 평가하였고, 전주와 가공 광통신선에 대한 보호 기구를 설계 ․ 해석하여 보호시스템을 개발하였다. 보호시스템은 일반하중 또는 풍압과 일반적인 불평형 하중에서는 조가선이 탈락되지 않고 일정강도 이상이 가해지면 조가선이 자동 탈락되어 전 주의 절손 방지 및 전주에 거치되어 있는 광통신선의 단선 방지 역할을 한다. 이러한 보호시스템의 구조는 유한 요소 해 석을 통하여 해석되어졌고, 실제 제품에 대한 인장강도를 측정함으로써 성능을 입증하였다.

모유에 존재하는 유지방구의 막을 구성하는 주된 당단백질인 하나인 lactadherin(과거에는 BA46로 일컬어짐)은 rotavirus에 의한 감염증상을 예방하는 것으로 보고되고 있다. 본 연구에서는 retrovirus vector system을 이용하여 Chinese Hamster Ovary (CHO) 세포에 tetracycline에 의해 발현이 제어되는 promoter 하의 lactadherin 유전자를 전이 시킨 후 lactadherin이 tetracycline에 의해 발현이 유도되는지의 여부를 실험하였다. 먼저 기초 실험으로 대장균의 LacZ 유전자를 이용하여 tetracycline에 의한 유도 여부를 시험하였다. RevTet-On과 RevTRE-LacZ retrovirus를 동시감염시킨 NIH3T3는 doxycycline (tetracycline 유도체)에 의해 투여량에 비례하여 반응정도가 증가하는 양상을 나타내었으며 최대의 반응은 doxycycline 농도가 1 ㎍/ml 이상에서부터 관찰되었다. 이 예비실험의 결과를 바탕으로 RevTet-On과 RevTRE-Ltd retrovirus vectyor를 이용하여 사람의 lactadherin 유전자의 유도적 발현을 검정하였는데 CHO 세포에서 lactadherin 유전자의 유도적 발현을 RT-PCR 기법을 이용하여 확인하였다. 표적세포 내에서 외부에서 도입된 유전자가 지속적으로 발현될 경우 심각한 생리적 부작용을 야기시킨다는 사실을 감안할 때 본 실험의 결과는 유전자 치료와 형질전환동물의 생산에 크게 도움이 될 것으로 예상된다.

Aloe vera peel에서 항우식 및 함염증 활성이 있는 물질로 분리, 동정한 aloe-emodin과 barbaloin에 대한 Streptococcus mutans JC-2의 항균활성 및 glucosyltransferase (GTase)활성에 대한 저해 효과를 조사하였다, Aloe-emodin과 barbaloin은 Streptococcus mutans JC-2에 대해 강한 항균활성을 나타내었으며 100ug/mL 첨가농도에서는 lag phase가 연장되고 대수기의 생육도 저하되는 뚜렷한 항균효과가 있었다. 배양액의 pH의 감소폭은 대조군에 비해 aloe-emodin과 barbaloin의 첨가로 적게 나타났다. Streptococcus mutans JC-2의 세포질 성분들은 aloe-emodin과 barbaloin의 첨가농도가 증가할수록 많은 양이 누출되었으며, aloe-emodin과 barbaloin간의 세포막 손상에 있어 큰 차이는 없었다. GTase의 활성은 aloe-emodin과 barbaloin에 의해 저해되었으며 각각 100ug/mL 첨가 농도에서 각각 99.8, 98.4%의 저해율을 나타내었다.

고구마 β-아밀라아제를 NaIO_4-산화 가용성 전분으로 변형하여 안정성을 측정하였다. 그 결과, 최적안정 pH는 3 및 4를 나타냈고, pH 3, 5∼9, 11에서 비변형 효소보다 높은 안정성을 나타냈다. 60℃에서 15분동안 변형효소는 비변형 효소보다 안정성이 증가하였다. 변형 보리 β-아밀라아제는 전체 pH에 걸쳐서 넓은 pH 안정성을 나타냈고, α-cyclodextrin은 이를 더욱 증가시켰다.

한국산 맥주 3종류, 일본산 맥주 21 종류의 한계덱스트린을 에탄올 침전법으로 분리하였다. 한계 덱스트린의 양은 평균 1.1%로 전체 당 3.15%의 34.5%를 나타냈다. FPLC 분석 결과 한계 덱스트린은 평균 글루코오스 잔기 25개 정도로 형성된 것으로 나타났다. ^1H-NMR 분석으로 한계 덱스트린의 α-1, 4- 결합에 대한 α-1, 6-결합의 비율은 평균 1:0.183을 나타냈다. 한계 덱스트린을 α-아밀라아제와 α-글루코시다아제로 5시간 가수분해하여 소화성을 평가한 결과 평균 57.22% 가수분해되었다. 그 중 한국산 맥주의 한계 덱스트린이 가장 높은 소화성 70.38%를 나타냈다. 아밀라아제로 소화된 부분과 에탄올 침전법으로 상징액으로 제거된 작은 당을 합하면 평균 86%가 소화성당으로, 14%가 비피두스균 증식 인자로 평가된다.

유부를 저온(8±2℃) 및 실온(25∼30℃)에 저장하였을 때 유부의 품질변화를 분석하였다. 초기 수분함량이 41.9%였던 유부를 8±2℃ 및 25∼30℃에 저장한 결과 저장기간 2일째에 각각 29.6%와 29.8%로 급격히 수분함량이 감소하였고 그 이후 큰 변화는 없는 것으로 나타났다. 저장온도와 저장기간이 증가할수록 pH는 감소하였고 저장 중 유부기름의 산가는 저온저장 때보다 실온저장 4일째까지 서서히 증가하다가 5일째 큰 폭으로 증가하였다. 과산화물가 역시 저장온도 8±2℃, 9일째까지 품질저하에 별 영향을 미치지 못하였으나 실온저장시 6일째에 12.20 meq/㎏으로 급격히 증가하는 것으로 나타났다. 또한, 저장전 지방산조성과 8±2℃에서 8일간 및 25∼30℃ 4일간 저장하였을 경우에 지방산 조성의 차이는 거의 나타나지 않았다. 생균수의 변화는 저장초기 1.0×1.0 CFU/g이었으며 25∼30℃의 경우 저장 2일째부터 호기성 전세균과 곰팡이수가 각각 6.1×10 exp (5)와 2.0×13CFU/g로 급격히 증가하였다. 관능검사결과 저온저장 6일간 기호성에 큰 변화는 없었으나, 25∼30℃ 저장 4일째에는 관능적 품질이 큰 폭으로 하락하는 것으로 나타났다. 따라서 식품위생법에 규정된 산가(3.0 KOH ㎎/g 이하) 및 과산화물가(30 meq/㎏ 이하)를 기준으로 하여 유부의 적절한 유통기간을 구하여 검토한 결과 8±2℃에서 저장한 경우 저장 7일째까지는 유통가능한 기간으로 생각된다. 그러나 식품위생법에 규정되어 있지는 않는 규격이지만 관능검사 결과로 보아서 실온저장 6일째 이후 상품적 가치가 다소 떨어질 것으로 추정된다.

다양한 생리적 기능을 가지며 식품뿐만 아니라 광범위한 분야에서 이용되고 있는 한천의 용융점을 인위적으로 낮추어줌으로서 그 이용성을 간편화하기 위하여 분무건조 및 압출성형과 같은 처리방법이 물리화학적 및 유동특성에 미치는 영향에 대하여 조사하였다. 일반 한천, 분무건조한천 및 압출성형한천의 겔강도는 각각 1.070, 850, 523.28g/cm^2로 압출성형한천에서 가장 낮았다. 제조방법을 달리한 한천의 용해도가 상승하기 시작하는 개시온도와 완료온도는 일반한천에서 각각 80과 110℃, 분무건조한천에서 60과 90℃ 그리고 압출성형한천에서 35와 80℃로 압출성형한천에서 가장 낮았다. 75℃에서의 점도변화는 일반한천에서 170.50cps, 분무건조한천에서 17.07cps 그리고 압출성형한천에서 12.81cps로 압출성형한천이 가장 낮았다. 용융점과 응고점은 일반한천이 110.17과 40.52℃, 분무건조한천이 90.05와 39.54℃ 그리고 압출성형한천이 80.01과 36.05℃로 압출성형한천이 가장 낮았다.