오늘날 한국 교회가 처한 문화적 상황은 서구교회 못지않게 선교지화하고 있다. 이런 상황에서 선교적 교회 논의는 한국의 문화적 상황에 대해서 시사하는 바가 크다. 특히 전통 문화와 근대 그리고 탈근대 문화가 혼재한 한국사회는 세계화와 정보화의 급류 속에서 더욱 다문화 사회로 그리고 다원사회로 변모하고 있다. 특히 젊은 층 가운데 두드러지게 나타나는 기독교에 대한 높은 반감과 무관심은 그들에 대한 전도를 힘들게 하고 있다. 이러한 한국상황 속에서 전도와 사회봉사의 사역을 효과적으로 감당하기 위해서는 단순한 전도적 접근법을 넘어서서 선교적(missional) 접근법을 취해야 한다. 선교적 접근법은 먼저 성육신적인 방법으로 지역사회에 거주하는 불신자들에게 다가가며 그들과 관계를 맺는 데서부터 출발한다. 선교적 회중들은 자신의 교회문화보다도 불신자들의 문화를 존중하고 그들이 알아들을 수 있는 언어와 개념으로 복음을 소통하고자 노력한다. 그들은 먼저 불신자들과 편안한 만남이 가능한 근접공간을 만들고자 노력한다. 또한 민간, 정부, 복지기관, 기업 등 지역사회의 다양한 주체들과 공동 프로젝트를 추진함으로 지역사회의 복지와 유익을 추구하며 협력관계를 개발한다. 더욱이 지역사회에 긴요한 영리사업을 추구함으로 해당 사회의 유익을 구하는 한편, 불신자들과의 접촉점을 개발하는 가운데 선교적 목적을 이루고자 한다. 이처럼 선교적 접근법은 다양하게 불신자들과 접촉하며 관계를 개발하는 가운데 자생적 신앙 공동체를 이루고자 한다. 선교적 공동체는 복음과 지역사회 문화와의 선교적 대면을 추구한다. 선교적 회중들은 먼저 지역사회 문화 속에 함께 거주하는 자로서 복음을 접하게 된다. 그들은 자신의 내면에서 복음과 문화의 내면적 대화를 통해서 문화에 의해서 형성된 가정들과 전제들을 복음의 관점으로 전환하는 작업을 수행한다. 이러한 내면적 대화는 교회 밖의 불신자들과 외적인 대화를 나누기 위한 전제이며 선결조건이다. 선교적 회중의 내면에서 일어난 복음과 문화의 내적인 대화는 그들로 하여금 교회 밖에 있는 불신자들이 동일하게 복음을 붙잡고 또 복음에 의해서 붙잡힐 수 있도록 해석학적 렌즈를 제공하거나 불신자들에게 친숙한 용어로 복음을 전달할 수 있게 해준다. 복음과 문화의 대면에서 중요한 부분은 상호간에 공통점을 찾는 일이다. 그러한 공통점은 복음을 전하는 데에 있어서 중요한 접촉점을 제공하기 때문이다. 이미 지역사회 속에는 개인주의로 허물어가는 공동체를 살리기 위한 다양한 노력들이 시도되고 있다. 그리고 대가족중심의 복지체계에서 정부중심의 복지 시스템으로 변화하는 가운데에서 많은 복지적 욕구가 분출되는 상황이다. 이러한 지역사회 상황은 “네 이웃을 네 몸과 같이 사랑하라”는 명령을 받는 선교적 회중들이 그 명령을 따르기에 좋은 토양이다. 지역사회 속에서 봉사와 섬김의 사역을 실천함으로써 공신력을 회복시키며 지역사회로부터 좋은 호응을 받고 있는 많은 교회들이 있다는 점은 매우 고무적인 일이다.하지만 복음과 문화의 대면에서 간과해선 안 되는 점은 양자 간의 차이점이 분명하게 나타날 경우이다. 그럴 때 돌이키고 회개해서 문화적인 관점과 가치관을 복음적인 것으로 바꾸어 나아가는 작업이 지속적으로 필요하다. 교회는 대조사회로서 초월의 세계로부터 오는 주님의 음성을 듣고 응답하는 공동체이다.

This study is a literature review on berries and their cooking methods that appear in ancient and modern Korean literature. Due to recent reports on berries’ excellent functionality and the public’s growing interest in healthy living, berries have been attracted attention as promising forms of sustenance. By structuring and classifying the types of berries and their popularity as well as recipes using berries found in ancient and modern Korean literature, this review hopes to serve as an important source that reflects both the food culture and social aspects associated with the value of berries in the lives of Korean people as well as foster understanding of the superiority of Korean food culture. This study will also have implications on the possibility of integrating antioxidant-rich berries into the modern food landscape. The study results are summarized as follows. Types of berries were classified into six types (Korean cherry, Omija, Gugija, Bokbunja, Black cherry, Mulberry) while cooking methods were classified into five types (Korean traditional snack, Korean traditional beverage, Liquors, Porridge, Pilule) in the ancient and modern literature of Korea. The aim of this literature review is to highlight the valuecreating aspect of berries as food materials that can yield high added-value products. Beyond their value as healthy fruits, this study will explore the features of berries that enhance their added value and brand marketing as well as their aspects suitable for application to the modern industry of berry product development.

Marinated beef galbi is a traditional Korean dish cooked with soy sauce, pear juice, onion, sesame oil, and sugar. However, there are many differences in beef galbi, including flavor and physicochemical aspects, depending on cooking conditions. Therefore, the physicochemical characteristics of marinated beef galbi prepared through various recipes was evaluated for its effects on pH, texture, aging, proteolysis, heating conditions, cooking time, and flavor compounds (pyrazines, IMPs, or FAAs). There were significant differences in salt concentration (0.8~3.03%), pH (4.89~6.22), and solid soluble contents (1.34-6.31 Brix) between recipes in this study. In the Pearson assay for sensory evaluation, overall preference correlated well with texture (a well-known sensory attribute in meat evaluation). Controlling the pH of meat through soaking in lemon solution, alkali water, phosphate, and baking powder solution, improved water holding capacity as much as 9 to 15% compared with the control. The myofibril index (MFI) of marinated meat stored at 4℃ increased 32% with 24 hours of aging and reached 39% at 48 hours of aging, and its fragmentation was observed through microscopy. SDS-PAGE showed hydrolysis of acid-soluble collagen by the pear juice, possibly related to meat tenderness. On the basis of surface temperature, the cooking time was estimated to be 8 minutes with pan heating at 170℃, 6 minutes at 270~300℃, and 4 minutes with charcoal at 700~900℃. Different pyrazine compounds, such as 2-methyl-3-phenylpyrrol(2,3-b) pyrazine (the typical product of the browning reaction) was mainly detected, and IMP (one of the main taste compounds in beef) was in higher amounts with the charcoal treatment, potentially related to its flavor preference among treatments. Our results demonstrate an effective case study and cooking system for beef galbi.

Seolleongtang, a traditional broth in Korea, is expected to become a hot global item for its unique flavor and healthiness. In this study, the correlations between sensory attributes and physicochemical characteristics were studied for the popular seolleongtang stock products through descriptive analysis, sensory evaluation and analysis of salt, soluble solid, protein, viscosity and color for the quality control. Our results indicate that color, concentration, viscosity, and freshness are important attributes in evaluating the quality of seolleongtang stock. There were significant differences between preference and sensory attributes among the stock products. Significant correlations were found between flavor and texture and overall acceptability, as well as beany odor and aroma. Preference and physicochemical aspects also correlated, and indicate that a range of salt, solubility, and viscosity are applicable as quality control factors in seollengtang stock.

We analyzed the contents of γ-oryzanol, which is contained in brown rice of the nation rice varieties Chucheong, Heukjinju and Sindongjin, by HPLC. Furthermore we also performed experiments on its biological activity, to prove the effectiveness of rice bran. The contents of γ-oryzanol contained in hulled rice showed 1, 587 ppm for Heukjinju, followed by Chucheong(1, 038 ppm), and by Sindongjin(472 ppm). In anti-oxidative activity, we performed an experiment, by measuring the radical scavenging activity of DPPH. Heukjinju showed the best effect, and Chucheong showed the worst effect. In cholesterol lowering activity, Heukjinju showed the best activity and Sindongjin showed the worst effect. In anti-bacterial activity as well, Heukjinju showed the best activity, and Sindongjin showed the worst effect. Through these experiments, we compared the contents of γ-oryzanol, which is contained in hulled rice(Chucheong, Heukjinju, Sindongjin). Also, we found the anti-oxidation effect, cholesterol lowering effect, and anti-bacterial activity of the γ-oryzanol extracts. Based on our research, we expect that γ-oryzanol can work as a new drug, or nutritional supplement.

Since 1884, many western Protestant missionaries came to Korea. The missionaries initially treated of the spiritual perspective of Koreans as superstitious and ignorance-oriented. Especially in the field of medicine, the Western perspective seemed to be far advanced than the Korean traditional perspective. According to the Korean traditional view, sicknesses was in many cases caused by intrusions of spiritual beings. Therefore, to cure the sick, one had to cast out those spiritual beings out of the bodies through placations or by force. With such perceptions, Korean people were not able to overcome the hard situations caused by the contagious diseases such as pestilence, small pox, and typoid fever. Western missionaries could take advantage on those matters in order to help Koreans and thereby achieving the trust of Korean government. Even though Western science and medicine proved their effectiveness through such medical works, excessive reliance can cause one to fall into the idolatry of worshipping medicine instead of God. Throughout the development in the area of science and technology, Westerners have tended to look everything through the scientific perspectives. Through such trends Western societies were believed to run the course of secularization throughout the 19th and 20th centuries. God and His supernatural world have been marginalized especially in public areas. According to Professor Paul G. Hiebert, even missionaries with severe Western cultural backgrounds have difficulties in understanding the spirit world of the native people. Early missionaries to Korea were not exceptions. They also had difficulties when they first met the Koreans and tried to understand their spiritual view points. In contrast to the Westerners who generally do not recognize the spiritual beings around them, the Koreans recognized the spiritual beings such as ghosts, ancestors in almost every aspect of their lives. Koreans were famous in maintaining the practices related to such spiritual beings throughout their ancient history. When the missionaries first observed practices related to the spiritual beings, they judged Koreans to be ingnorant or superstitious. However, the missionaries continuously tried to understand the people and their worldviews. When they were unable to understand the Korean worldview on the spiritual beings, they resorted not to the Western naturalistic perspective but to the Bible. Through comparison between the Korean traditional perspectives and the Biblical perspectives, they discovered that the Biblical perspectives were more similar to the Korean traditional perspectives. And with careful observation and examination of the Korean ministers’ deliverance works, they changed their thought about the spirit world. The demons and spiritual beings which were regarded to harass Korean people were not supterstitions or fatacies. They were real beings confirmed by the Bible. The native Korean ministers contributed a lot in the paradigm shift from Western perspective to the Korean perspective on the reality of spiritual beings. The Korean ministers viewed the Bible differently. They believed Bible stories where the possessed were released by Jesus and his disciples. The faith of Korean ministers proved to be simple and firm enough to follow the practices of Jesus and his disciples in casting out demons. When the missionaries heard about the stories of deliverances by the Korean ministers and believers, they did not stop but rather carefully examined such behaviors in light of the Bible. The final criteria of missionaries were not the western but the Biblical perspective. With such criteria, they accepted and recognized the deliverance ministries of the Korean believers. Some missionaries, when asked if they could cast out demons out of troubled, succeeded in the deliverance ministries. In my estimation, the Nevius mission plan contributed greatly in making harmony and cooperation between the missionaries and the Korean ministers. God brought Koreans who were troubled with spiritual bondage into the Kingdom of God through such faithful servants of God. The reasons the early protestant missionaries to Korea brought such great success in evangelizing Korea were foremost their deep reliance to the Bible as the Word of God and secondly their deep understanding of Koreans and their ways of thinking.

Korean society has experienced a significant change during the last couple of decades. The importance of community life to the well-beings of the inhabitants has increased. A community is an area where inhabitants get together with other peoples. A community development is a process by which the inhabitants improve their leaderships to solve problems which are imminent to the people in the same area. The central government entrusts much of its job related to the social welfare to the local government. And the local government has to draw abundant resources from its community for the well-beings of the inhabitants. Korean churches are required to be involved in the process of community development. During last couple of decades, Korean churches have not been active in contributing to their communities. Nowadays people do not have positive opinions towards the Church. The younger generation especially has an anti-Christian attitude towards the Church. It tends to be very hard to evangelize the non-believers because of such bad reputation. To change this situation, Korean churches have to reconsider their responsibilities concerning their participation in their communities. Seoul Jangsin University is located in Kwang-ju, which is nearby Seoul. In comparison to neighboring cities around Seoul, Kwang-ju city is underdeveloped. That is because the government put many regulations to preserve drinking water for the people of Seoul area. When churches located in Kwang-ju city try to participate in the community development ministry, they have to understand the situations related to the welfare system. If they can cooperate with the local government, their services will be more effective and their influence more broad. CHE mission, a mission agency which has lots of experiences related to community development in an international scale, can help the local churches obtain much information and skill related to community development. The churches can cooperate with CHE Mission. In cooperation with CHE Mission, Seoul Jangsin University held a seminar for community development named “Salt and Light Training.” It is to prepare the leaders of the local churches with the necessary concepts and methods needed for community development. The purpose of the seminar is to facilitate the participation of the local churches in the process of community development in Kwang-ju. When the leaders of the local churches cooperate with the three sectors mentioned above, which are the local government, CHE Mission and Seoul Jangsin University, the resources of the churches can be utilized more effectively and strategically. In Kwang-ju city, local churches have to cooperate with each other. In that way, even small churches can discover what they can contribute to the development of the city. CHE Mission has developed a strategy called “the Seed Project.” It is an implementation project starting from small deeds like cleaning the streets or helping chirldren cross the sidewalks. The Seed Project begins with examining the conditions of the inhabitants in the community. When Christians planning a seed project find the need of the inhabitants, they try to satisfy the need. With God‘s help, they can expect great results from small efforts. In the process of community development, it is important to cooperate with the people of the community. Community development has to be operated in cooperation with the inhabitants. Without their participation, developing the community can not persist. To bring about the long-term effects, the leadership of the inhabitants have to be developed. Community development is one of God’s plan of recovering the world. When the people of God participate in obeyance to God’s command, “love thy neighbors,” they will greatly contribute to the well-beings of their communities. At the same time, their beliefs will be confirmed to be correlated to the realization of their beliefs.

Animism was prevalent among people when Protestant missionaries first came to Korea. Since then, Protestant mission brought in great results among Koreans characterized by worshipping spiritual beings. Therefore, by examining the conversion pattern carefully in the materials written by missionaries as well as Korean Christians, one can easily find the significance of “power encounter”. Korean animists are very conscious of “power,” which is believed to be located in the spiritual beings, i.e. gods, ancestors and ghosts. Korean animists believe that the world is populated with lots of spiritual beings surrounding their environment. They not only have lots of traditions related to spiritual beings, but also serve many spirits in homes as well as in their villages. They are afraid of the spiritual beings and try to have good relationships with them. They also believe that anger or jealousy from the spiritual beings cause their everyday calamities. To overcome the problems, they either have to propitiate the spiritual beings with food or materials or coerce them through more powerful spiritual beings. In this context of spirit worship, the Gospel was very difficult to be accepted wholeheartedly by Korean animists. When they thought about accepting the Gospel, they had to deal with the retaliation from the spiritual beings they had formerly served. To accept Christ, they had to confront those spiritual beings. As soon as they accepted the Gospel, the title of the spiritual beings became negative such as “Satan” or “devil”. So they burnt fetishes like clothes, potteries, papers which were considered as the locations where the spiritual beings reside. Burning those fetishes terrorized lots of people who gathered around. Those who accepted the Gospel through such confrontation initially met persecutions from their family as well as their neighbors. But the early Korean Christians had persevered and ultimately overcame persecutions. Only when the family which had burnt those fetishes survived and ever thrived through the processes did family members confirm that God is more powerful than the spiritual beings. The story of the “power encounter” ran rapidly through relatives and neighbors. These kinds of illustrations of “power encounter” resulted in a paradigm shift among the people. They decided to accept the Gospel and became Christians. In short, “power encounter” engendered “people movement” toward Christ. Missiologist Alan R. Tippett’s thesis, the conversion of the animists are through the power encounter types of evangelism, is firmly proved by examining the Korean animists. As Tippett mentioned through his research among Melanesians and Polynesians that “power encounter” brought about “people movement” toward Christ, so did “power encounter” among Korean animists also result in “people movement” toward Christ. Although the animistic beliefs among Koreans nowadays are reduced in comparison to the period of first Protestant missions, many Koreans still resort to divinations and shamanistic rituals. Even many Buddhists seem to have animistic belief rather than the pure Buddhistic concept or perspective. So to approach the Buddhistic people with the Gospel, one has to be prepared with God’s power rather than with one’s knowledge about Buddhistic philosophy. Lessons we received from the Korean animists’ conversion experiences could be wisely applied when we evangelize the Buddhistic people. However, many cases of syncretism and backsliding to heretical movements are also found in Korean church history. When the process of “power encounter” is neglected or by-passed, chances of falling into such pitfalls are high. Without vivid confrontation with the deities which were served before, they cannot commit wholeheartedly to Christ. They can easily slide back to their traditional beliefs and become victims to heretical movements. To escape such negative influence from traditional belief systems, God’s servants working among animists have to examine carefully not to miss nor by-pass the process of “power encounter”. Also they have to consider carefully how to nurture believers with animistic backgrounds. Without appropriate nurturing, new believers with animistic backgrounds can easily backslide to their traditional beliefs. Upon the Word of God, their animistic perspectives and value systems have to be transformed to fit into the Biblical ones. Korean people were blessed when they accepted the Gospel and became God's people. They realized their mission sincerely and have tried to fulfill the great commission. They tried to be used by God especially for the worldwide evangelization. Even today there are many animists all over the world. For them, Koreans' experiences of turning from animists to God's people, can be utilized strategically. One who is thinking about evangelizing the animists over the world can use the “power encounter“ tactics and become a faithful servant of God. The conversion patterns of the Korean Christians can be used effectively in evangelizing the animists of the world when they get wisdom from early Korean Christians’ experiences.

과요오드산-산화전분으로 Aspergillus sp. α-amylase를 변형시켜서 인공당단백질을 만들었다. pH 8.0에서 변형한 효소는 비변형효소의 87%, pH 9.7에서 변형한 효소는 80%의 활성이 남았다. 60℃에서의 열안정성은 α-cyclodextrin (α-CD) 존재 하에 변형하고 α-CD 존재 하에 분석한 효소가 가장 높았다. pH 안정성은 변형시켜서 α-CD 존재하에 분석한 효소가 가장 높아서 pH 3∼4와 9∼11에서 안정성이 매우 증가하였다. HPLC 분석 결과 변형시킨 것은 당결합으로 분자량이 커져서 유출시간이 빨라졌다. 반응산물 분석 결과 기질 특이성의 변화는 나타나지 않았다.

The purpose of this study is to assess a fire-damaged concrete structure using a digital camera and image processing software. To simulate it, mortar and paste samples of W/C=0.5(general strength) and 0.3(high strength) were put into an electric furnace and simulated from 100 ℃ to 1000 ℃. Here, the paste was processed into a powder to measure CIELAB chromaticity, and the samples were taken with a digital camera. The RGB chromaticity was measured by color intensity analyzer software. As a result, the residual compressive strength of W/C=0.5 and 0.3 was 87.2 % and 86.7 % at the heating temperature of 400 ℃. However there was a sudden decrease in strength at the temperature above 500 °C, while the residual compressive strength of W/C=0.5 and 0.3 was 55.2 % and 51.9 % of residual strength. At the temperature 700 ℃ or higher, W/C=0.5 and W/C=0.3 show 26.3% and 27.8% of residual strength, so that the durability of the structure could not be secured. The results of L*a*b color analysis show that b* increases rapidly after 700 ℃. It is analyzed that the intensity of yellow becomes strong after 700 ℃. Further, the RGB analysis found that the histogram kurtosis and frequency of Red and Green increases after 700 ℃. It is analyzed that number of Red and Green pixels are increased. Therefore, it is deemed possible to estimate the degree of damage by checking the change in yellow(b* or R+G) when analyzing the chromaticity of the fire-damaged concrete structures.

수입 오렌지 중 Valencia 품종의 신선도 유지기간에 대한 기초자료를 확보하고자, 저온(4°C) 및 상온(20°C)의 저장온 도가 오렌지의 품질 특성에 미치는 영향을 평가하고 이와 관련된 품질인자를 확인하였다. 오렌지의 경도는 저장 10 일부터 저장온도에 상관없이 감소하였으며, 과육보다 껍질 에서 큰 폭으로 확인되었다. 가용성 고형분 함량과 적정산 도는 저온저장의 경우 30일에, 상온저장의 경우 10일부터 유의적으로 감소하였고, 당/산비는 저장 중 차이를 보이지 않았다. 비타민 C 함량은 저온저장 20일 및 상온저장 10일 부터 각각 유의적으로 감소하였고, 총 페놀함량은 저장 10 일부터 감소하였다. 맛에 대한 관능평점은 색과 향의 평점 에 비해 저장기간에 따른 영향이 작았으며, Valencia 오렌지 의 경우 저온저장 30일째의 품질이 상온저장 10일째와 유 사한 것으로 확인되었다. 저장 중 이화학적 특성과 전반적 기호도 간의 상관관계를 분석한 결과, 가용성 고형분과 비 타민 C 함량은 0.9 이상의 높은 상관계수를 나타내어 저온 및 상온 유통 중인 Valencia 오렌지의 선택을 위한 주요 품질인자로 제시될 수 있었다.

신예미광상은 캠브리아기-오르도비스기 조선누층군(막골층)의 탄산염암과 백악기 신예미 화강암체의 접촉대를 따라 배태되는 스카른형 Fe-Mo광상 및 열수교대형 Pb-Zn-Cu광상은 반복적으로 유입된 광화유체에 의하여 다금속 광화작용이 수반되고 있다. 신예미광상의 서부광체 하부에서는 전기 스카른(stage I) 단계의 철 광화작용과 후기 스카른(stage II) 단계의 몰리브덴 광화작용이 중첩된 분포양상을 보인다. 전기 스카른 단계는 주로 자철석을 수반하는 Mg계열 스카른으로 감람석, 투휘석이 우세하게 산출되는 반면, 후기 스카른 단계는 휘수연석을 수반하는 Ca계열 스카른으로 회철휘석과 석류석이 우세하게 산출된다. 전기 및 후기 스카른 단계에서는 산상 및 구성광물에 의하여 전진 스카른과 후퇴 스카른으로 각각 세분될 수 있다. 특히, 서부광체 하부에서 산출하는 전진 스카른 단계는 Mg계열 무수 스카른광물의 공생관계 및 열역학자료를 근거로 약 400~550℃ 온도범위, XCO2<0.1 환경조건에서 고온성 스카른화작용과 철 광화작용이 진행되었으며, 후퇴 스카른 단계는 함수 규산염광물의 안정영역으로부터 약 300~400℃ 온도범위로 추정된다.