The purpose of this article is to suggest John Wesley’s attempt to church renewal in the 18th century England through exploring his ecclesiology. This article deals with patterns of church renewal as it uses Wesley’s ecclesiology and Howard Snyder’s mediated model of church renewal, and attempts to rediscover of the essence of the church, and finds out clues of renewal and transformation of the Korean church along with the lessons given to the Korean church today. John Wesley constructed a very creative ecclesiology which was integrated various insights given by innovative renewal movements in the early church and the church history along with the understanding of the traditional church. Therefore John Wesley's understanding of the church can be understood through his renewal movement. Also his ecclesiology emphasizes the community for renewal of the church. In fact, Wesley's original intention was to form a organic community, that is, “ecclesiola in ecclesia.” In order to achieve his church renewal ministry Wesley suggested a integrated(holistic) renewal model that would keep the balance between institution and movement. Some characteristics of a renewed church is a living organism not just a institution or organization. The renewed church is charismatic community. Church renewal movement can not be separable with the kingdom of God. In this sense, Howard A. Snyder suggests five dimensions of John Wesley’s church renewal movement. First, it is individual renewal as it takes place in believer's personal repentance and conversion. It is spiritual renewal. But it is not just spiritual but communal. Unless there is no true community, individual renewal cannot be taken place. Second, communal renewal means a shared faith in a community as it happened when the church experiences God's transforming work. Third, conceptual renewal(or theological renewal) means a paradigm shift in theology. In this aspect, every great renewal movements are closely related to conceptual renewal. Fourth, structural renewal is to change forms and structures of which the church uses. Thus, the church must be changed in cultural contexts. Institutionalized and rigid structures of the church can often hinder the work of the Holy Spirit. Even though structural change is not the starting point of renewal, it can keep the renewal movement continue. Fifth, missional renewal of the church is about passion of proclaiming the gospel as the essential call of the church. Missional renewal can be accomplished when the church rediscover the essence of mission. This is not for the church itself but for the kingdom of God. The church that is internally renewed must have missional renewal. In this sense, the Korean church can learn from John Wesley’s renewal movement which attempted to renew the church by forming the authentic community connected with the kingdom of God.

The goal of this study is to investigate the circumstances of using foreign words and foreign characters in newspaper. Loan words are used more frequently than new foreign words in all three sections of the newspaper investigated, namely, the financial, social and sports pages. Loan words are found most often in sports page while new foreign words are used most often in the financial page. When representing the new foreign words, the Roman alphabet is used exclusively for the most part. The form of the Korean alphabet along with the Chinese character in the parentheses is found more frequently than the exclusive use of the Chinese character in the financial and social pages. On the contrary, the form of the exclusive Chinese character is used more frequently than the Korean alphabet along with the Chinese character in the sports page of newspaper.

These experiment was conducted to find the superior strain selection, cultivation technique and optimum environmental condition of NAMEKO mushroom culture using plastic container. The results was following as: Mycelium of Pholiota nameko grown well at MCM and Hamada media, and its media acidity was pH 5~6. The optimum temperature condition for growing mycelium was 25℃. Under 15℃ and above 30℃ of temperature condition, mycelium growing speed was delayed remarkably. Among the 29 strains of NAMEKO mushroom, the most productive strains was JNM19007, JNM19026, JNM19027 and JNM19028. The optimum media composition rate for produce fruitbody was pine sawdust 80%+wheat bran 20%. In this condition, the average fruitbody amount was 188g per 1,100cc container. The optimum post-culturing period was 50 days and mushroom sprout appeared 7 days after old mycelia removed. The suitable temperature was 12℃ for induce sprout, growing period was 16℃ and the optimum relative humidity was 95% in all culturing periods.

This article aims to analyze and apply to the Great Revival Movement of Pyugyang 1907 by using the revitalization movement model of Anthony Wallace with the complement of the innovation model of Homer Barnet. Socio-cultural change is the result of any transformation of customs, values, and ways of thinks or behaviors in a society. The religious meaning of this change is the worldview change in a society as a form of religious conversion. Wallace defines revitalization movement as “a deliberate, organized, conscious effort by members of a society to construct a more satisfying culture.” In the process of revitalization there are three factors presented: (1) the perception of the culture as a system; (2) dissatisfaction with that system; and (3) an organized effort to change that system. The process of revitalization movement shares a common structure, consisting of the following five stages: (1) steady state; (2) period of increased individual stress; (3) period of cultural distortion; (4) period of revitalization(in this period there are six functions: formulation of a code, communication, organization, adaptation, cultural transformation, and routinization); and (5) new steady state. Anthony Wallace’s anthropological model of revitalization movement, in combination with Homer G. Barnet’s model of innovation can provide a useful framework for examining and understanding of the Great Revival Movement of Pyengyang 1907. He defines an innovation as “any thought, behavior, or thing that is new because it is qualitatively different from existing forms.” The emphasis in this model is on the reorganization of ideas rather than on quantitative variation. Culture change takes place not when there is just more or less of the same thing, but when idea, a behavior pattern or a material object is qualitatively different from existing forms. He has contributed to the understanding of culture change as he suggested the theory focusing on the innovator’s behavior pattern. As an outsider the role of the missionary is important, but the change agent is the indigenous leadership, the one who mainly influences on the decision on the reception of the socio-cultural change. The change by the outsider(or missionaries) may be destructive so that the cross-cultural witness should attempt to contextualize the gospel through a careful examination of the local culture, because they are the persons who use to bring sociocultural changes as well as individual change. In the end of the Chosen Dynasty, people had experienced a religious vacuum. The reasons were because Korean traditional religions, Buddhism and Confucianism, has lost their ability to provide people mental framework. This religious vacuum caused people to desire for fervently seeking a new religion. Also the Tonghak revolution and Chinese-Russian war and following the assassination of the queen Min drove people into fear and frustration. The year 1884 was one of the darkest eras in the Chosen history because there was no sign to resolve the current situation. Endemic disease spread all around the country accelerated the crisis and fear felt by the people. So people were trying to seek some solution to resolve the crisis. The stress level of people became increased, in fact, facing the crisis the colonial Japan began to occupy the country with power. In this circumstances there was a candle ignited for a revival by American Methodist missionary Hardie from Wonsan in 1903 August. In his confession we can find a transforming code for overcoming the national crisis and desperate situation, which was radical and super cultural. The revival movement started from Wonsan became spread to Kangwon province, Seoul, Gaesung, Pyugyang, and all around the country. Finally this movement exploded at Changdaehyun church in 1907 January. At that time, there were around 1,000 men for bible studying meeting and missionaries gathered for noon prayer meeting. Then how can the code as a spiritual awakening be interpreted and communicated by the Korean believers? The revival movement as a renovative code was interpreted and communicated as means of salvation, and it was diffused to beyond Pyungyang. The leaders of the movement included Korean church leaders such as Kil Sunju, Chun Kyeeun, and Chung Chuhsoo as well as foreign missionaries. They had lead revival meetings with a clear motivation to breakthrough the desperate situation in faith, which were combined with the prayer meetings of the missionaries. In fact, the Korean church leaders were involved in the revival movement with a strong desire to find a clue of overcoming the crisis, while the missionaries started the revivals with repentance and reflect of their mission works. But these two different motives were directly connected to the Great Revival, and they were finding a new code and goal culture. The Great Revival movement had played an important role to rapidly grow churches and to encourage evangelism among Korean churches through making young people to commit their lives for ministry, and to develop church structure. A turning point made by the Great Revival movement was the organization of the church structure, the unity of denominations, and missionary endeavor such as working together for medical and educational mission works. The Great Revival was really successful, and it had influenced on the development of the church structure, theology, and church growth. It can be evaluated that not only did it include repentance and awakening in a spiritual dimension, but it was closely related to socio-cultural transformation. So it is a crucial factor to examine the socio-cultural and political dimensions of the Great Revival movement. From a missiological perspective, socio-cultural change must include a transforming factor of the gospel. Any socio-cultural change in Christianity is not merely the change of individual's mind and behavior, but should be extended to social and cultural movements. During socio-cultural changes, the role of the church is to provide a valid biblical framework in order for people to change their worldview to biblical one and to suggest an alternative theological agenda for a relevant contextual theology to overcome the gospel reductionism and syncretism. To some extent, critical evaluation to the Great Revival movement might be something that it had done in an American form of Christian faith. In this reason, from the beginning the Korean Christianity had difficulties to indigenize and contextualize the gospel, difficulty that it was to transplant the gospel message into the Korean soil. In this respect it is suggested a problem that the movement has hardly contributed to the contextualize the gospel for the Korean church. Though there are both positive and negative aspects to the Great Revival movement, it must be the crucial event that the Korean church today reexamines and rediscovers as the event that has a huge contribution for the formation of Korean believers’ faith pattern in the critical time when the country lost her national right and identity. The challenge the Korean church are facing is that the church has to attempt to discover a new code and ideal culture that can inspire in believers’ mind and diagnose the today’s crisis through the Bible and the church history.

맛버섯의 우량균주를 선발하고 병재배에 적합한 환경조건과 재배기술을 찾고자 시험한 결과는 다음과 같다. 맛버섯 균사는 MCM배지와 Hamada배지에서 잘 자랐고, 배지의 적정산도는 pH6~7이었다. 균사생육에 가장 적합한 온도는 25℃였으며, 15℃ 이하와 30℃ 이상의 조건에서는 균사생육이 현저하게 늦어졌다. 맛버섯 균주 29계통 중 생산성이 좋은 계통은 JNM19007, JNM19026, JNM19027과 JNM19028이었다. 자실체 생산을 위하여 가장 적합한 배지조성비는 미송톱밥 80%와 밀기울 20%(V/V) 혼합배지로 1,100cc 병당 평균 188g의 자실체가 생산되었다. 최적 후배양기간은 50일 이었으며, 균긁기 후 7일 만에 발이 되었다. 발이유기동안 적정 온도는 12℃이었고, 생육기에는 16℃였다. 맛버섯 전 재배기간 동안 적합한 상대습도는 95%였다.

These experiment was conducted to find the superior strain selection, cultivation technique and optimum environmental condition of NAMEKO mushroom culture using plastic container. The results was following as: Mycelium of Pholiota nameko grown well at MCM and Hamada media, and its media acidity was pH 5~6. The optimum temperature condition for growing mycelium was 25℃. Under 15℃ and above 30℃ of temperature condition, mycelium growing speed was delayed remarkably. Among the 29 strains of NAMEKO mushroom, the most productive strains was JNM19007, JNM19026, JNM19027 and JNM19028. The optimum media composition rate for produce fruitbody was pine sawdust 80%+wheat bran 20%. In this condition, the average fruitbody amountwas 188g per 1,100cc container. The optimum post-culturing period was 50 days and mushroom sprout appeared 7 days after old mycelia removed. The suitable temperature was 12℃ for induce sprout, growing period was 16℃ and the optimum relative humidity was 95% in all culturing periods.

이 연구의 목적은 국제합작기업에서의 파트너 간 신뢰관계 형성의 요인을 분석하는 것이다. 국제합작기업을 설립한 파트너 간에 신뢰관계를 형성하는 중요한 요소로서 프로세스 공정성과 분배 공정성을 주목하고, 두 가지 공정성을 국제합작기업에 적용하기 위한 개념의 확장을 시도한다. 국제합작기업에 있어서, 프로세스 공정성으로서 공정한 공동 의사결정 프로세스와 문화적 적응을 제시하고, 분배 공정성으로서 공정한 결과물의 분배와 교섭력의 분배를 제시한다. 한국내 109개의 국제합작기업에서 구성된 표본을 사용해 실증분석을 실시한 결과, 프로세스 공정성과 분배 공정성이 국제 합작기업에서의 파트너 간 신뢰관계 형성에 영향을 미치는 것으로 밝혀졌다.

본 연구는 관상동맥 질환(coronary artery disease : CAD) 환자의 심장 부교감신경 활성화가 감소하고, 만성 심부전(chronic heart failure : CHF) 환자의 심박동변이도(heart rate variability : HRV)에서 정상적 RR 간격의 분산(SDNN : standard deviation of all normal RR intervals)과 저주파수 대역의 전력스펙트럼(low-frequency power : LF),그리고 복잡성이 감소하며, CAD환자의 우측으로 누운 자세에서 HRV의 규격화된 고주파수대역의 전력스펙트럼(normalized high-frequency power : nHF)가 3가지 누운 자세 중에서 가장 높다는 사전 정보에 근거하였다. 세 가지 누운 자세에 대한 HRV의 비선형 특징은 알려진 바가 없으므로, 본 연구에서는 관상동맥질환 환자들을 대상으로 누운 자세에서 HRV의 선형과 비선형특성을 조사하였다. 이 목적을 위하여, 관상동맥질환군 29명과 통제군 23명을 대상으로 세 가지 누운 자세에서 심전도의 Lead II 채널을 측정한 뒤, 심전도로부터 심박동변이도의 선형특성(시간영역과 주파수영역)과 비선형특성을 분석하였다. 똑바로 누운 자세 또는 좌측으로 누운 자세에서 심박동변이도의 nHF가 더 작을수록, 이 자세들로부터 우측으로 누운 자세로 전환할 때 nHF가 더욱 증가하였다. 중증의 관상동맥질환 환자의 세 가지 누운 자세 중에서, 우측으로 누운 자세는 심장부교감신경계의 활성도를 가장 높게, 심장교감신경계의 활성도는 가장 낮게, 그리고 생체시스템의 복잡성은 가장 높게 유도함을 확인하였다.

본 연구에서는 관상동맥질환 환자들의 누운 자세가 자율신경계의 균형에 미치는 효과를 알아보고자 하였다. 관상동맥질환군 43명과 통제군 31명을 대상으로 세 가지 자세-똑바로 누운 자세(supine), 왼쪽으로 누운 자세(left), 오른쪽으로 누운 자세(right) -에서의 심박동변이도(HRV)를 측정하였다. HRV 변수들에 대한 분석 결과, 오른쪽으로 누운 자세에서 normalized high-frequency power가 가장 높았고, normalized low-frequency power는 가장 낮았다. 즉, 오른쪽으로 누운 자세에서 심장교감신경계의 활성도를 나타내는 HRV 변수들은 가장 낮은 반면에 심장부교감신경계의 활성도를 나타내는 HRV 변수들은 가장 높은 것으로 나타났다.

파밤나방 핵다각체병바이러스(Spodoptera exigua nucleopolyhedrovirus: SeNPV)의 온도별, 농도별로 병원활성을 조사한 결과는 다음과 같다. SeNPV의 온도에 따른 은 2령 에서는 , 에서는 로 온도가 높아질수록 낮아졌으며, 다른 영기에서도 같은 경향이었다. 에서 SeNPV 의 파밤나방 3령 유충에 대한 은 9.0일이었으나 SeNPV 에서는 6.9일-3.5일로 더 짧았다. 24, 28, 의 SeNPV 에서는 5.7일, 5.5일, 4.9일의 병원 활성을 보여 온도가 올라갈수록 은 짧아졌다. 또한 바이러스 농도가 높고 유충의 영기가 어릴수록 짧아져 은 온도 바이러스 농도, 유충영기에 따라 차이가 있었다.

This paper began by recognizing the critical issue that the emergence of AIC has impacted on the growth of African Christianity. The purpose of this study is to examine the reasons for the emergence and rapid growth of AICs, to briefly give typology of the churches, to describe the general theological characteristics of the churches, and to evaluate the significance of AICs for missiology. And finally 1 will try to give future direction and development of the churches Many scholars defined African independent church as a church which has been founded in Africa, by Africans, and for Africans. But later many African churches founded by European mi ssionaries became independent. So this term became inadequate and the term African indigenous churches was proposed. As mission-founded churches have been regarded as indigenous, it was also inadequate “ African initiated churches" and “ African instituted churches" are terms that avoid these difficulties. There are six causative factors of the emereæ nce and !!:rowth of AICs with which various scholars agree: ( 1) oppressive colonial situations making AICs be home of Africans as socio- political factor; (2) Protestant denom inationalism creating separate denominations ; (3) Bible translation giving AICs an ability to interpret the Bible; (4) accidental and incidental factors such as personal crisis and various epidemics; (5) strong reaction to western missions and colonialism; and (6) re]jgious factor as the most important one The AICs has contributed to shape African theology. Several theological characteristics of AICs can be pointed out. First, in AIC movement the emphasis on the Holy Spirit is the most crucial. The majority of AICs are of pentecostal type. Pneumatology of AICs is connected with the holistic African worldview. For them spirits pervade every aspect of individual and community life. This is evident in the prophetic and charismatic leaders. However, this view of the spirit can be an extension of traditional re]jgion. It may be a danger of producing syncretism. So AICs need to examine the biblical understanding of the spirit in order to avoid the false prophets who manipulate the Spirit. Second, many scholars point out an overemphasis on pneumatology in AICs so that Jesus may be superseded. But they insist that the divine healer is not the Spirit but Jesus Christ. For them Jesus Christ as the God' s mediator can be seen in the AIC leaders. They do not replace Jesus. Rather they reflect and concretize Jesus Christ. Third, soteriology of AICs is always related to divine healing. Many AICs portray Jesus Christ as the powerf비 conqueror over sickness and affliction. Prophets in AICs are the agents of God’s salvation as they try to meet people’s felt needs. In fact, salvation proc\aimed in AICs is holistic. AIC movements raise important questions for missiology. The remarkable growth of AICs and decline of MPCs request us to c\ose examination of mission methods and strategies of AICs. Before criticizing the movement we need to have an open mind to learn from them. In fact, AICs is an attempt of contextualization in the African context. Though AICs cannot be escaped from the blame of syncretism, if we are keenly aWare that contextualization is a process as it continues to develop more authentic theology which is based on the Scripture and re levant a given context. AICs motivated by the proc1amation of Spiri t- fi lled massage have shown a strong passion for mission. It’s missional effectiveness can be seen in providing the source and motivation of African people’s life.

This papar began by recogruzing the critical issue that the church face the challenge of Islarmic fundarnentalism today. Today, the whole world is facing a global war sicuarion between the United States and the Muslim fundarnentalists. In this cricical situation, questions Christian churches need to ask is how to understand this global event α flow and to rediscover the essence of the church and rrusslon. The purpose of this paper is to review a historical development of Islamic revival movements as a reaccion to the secularization and neo-liberal economic globalization led by the United States and the West, to suggest the church's selfreflecrion, and to examine the church’s misional encounter with an attempt of globalization of the worldwide expansion of Islarm. First, Globalization led by the West indicates a process that economy, politics, society, and culture is being integrated into one. In this rapid globalizing process people tend to be more sensicive to mystical things than rational and scientific. These global tendencies has been bringing the revival of conservatism, fundamentalism, mysticism, and extreme movements. In this regard, the Islamic revival movements have opposed to the Western-led globalization and secularism. The Islamic revival movement has been expressed in Jihad, the original meaning both moral and mental effort. Muslim missionaries try to spread their religion through their economic and educational activities. Second, the problem western Christianiry face today is the privatization of faith, the reductionism of the gospel and the meaning of salvation. We need to be keenly aware of the causes and roots of the problems. On thing we need to rediscover is the biblical principles providing the foundations for understanding our culture. Third, on the basis of the essential dimension of the church we can suggest some rrusslon strategies for reaching Muslim people. First of all, we need to understand our own context and the history and culture of 1slam comprehensively. We should avoid a colonial mentaliry and patenalism in doing rrusslOn. Also, we need to concern about other movements in Islam such as Sufism and folk Islam as well as fundamental Islam. One of the most effective approach to Muslim people is contextualization of the gospel in the Muslim context. As the church face the challenge of globalization from both the West and Islamic revival movement, the task of the church is to rediscover the essence of the church, IIl1SS10n. Mission emirely belongs to the trinitarian God(John 20:21).

담배거세미나방 핵다각체병바이러스(SINPV)의 살충력 증가를 위하여 유기산 및 기능성 물질을 첨가하여 활성을 검정한 결과는 다음과 같다. 핵다각체병바이러스(NPV) 1 PIBs/에 ascorbic acid, succinic acid, sulfanilic acid 2,000ppm을 바이러스 1 PIBs/에 첨가하였을 때 각각 7.0일, 7.일, 10.7일로 바이러스 단독으로 처리한 6.0일보다 더 높게 나타났으나 boric acid 2,000ppm을 첨가한 경우 L 은 4.5일로서 단독처리보다 1.5일 짧았다. 유충 체중변화에서도 boric acid는 2,000ppm에서 7일째 이후 생존하는 개체가 없어 가장 효과가 좋은 것으로 나타났으며 1,000ppm과 500ppm에서도 체중이 증가하지 않아 바이러스 활성 증진을 지속시키는 물질로 판단되었다. 기능성 물질과 혼합 처리에서는 바이러스 1 PIBs/ 단독 처리는 L 이 7.4일이 걸리는 반면 담배거세미나방 핵다각체병바이러스와 전해산화수, 키토산, 목초액 혼합처리는 모두 살충기간이 길어져 혼합효과가 없었다. 담배거세미나방 핵다각체병바이러스 농도 1.010, PIBs/와 기능성 물질을 혼합하였을 때도 같은 경향으로 오히려 바이러스 병원성 억제효과가 나타났다. 나타났다.

양송이의 관행적 재배방법인 볏짚배지를 방울솜으로 대체하여 고품질 다수확을 하는 몇가지 배지 배합비율에 관한 연구의 결과는 다음과 같다. 1. 하절기에 방울솜을 4,000, 4,500kg, 동절기에는 5,000, 5,500kg을 주재료로 처리하고 첨가재료는 주재료에 대한 비율로 왕겨 4.5%, 계분 50%, 석회 1.5%, 요소 2%, 담배가루 2.5%, 깻묵 5%, 석고 5%를 혼합한 결과, 하절기에는 64.33kg, 동절기에는 65.21kg으로 대조구에 비해 57.2%가 증수되었다 2. 면실피 1.25%, 왕겨 4.5%, 계분 50%, 석회 1.5%, 요소 2%, 담배가루 2.5%, 깻묵 5%, 석고 5%를 혼합한 결과, 하절기에는 61.0kg, 동절기에는 62.3kg으로 대조구에 비해 49.6%가 증수되었다 3. 면실피를 1.25% 혼합한 시험구와 왕겨 대신 볏짚(세단) 2.5%와 면실피 1.25% 혼합여 처리한 결과, 하절기에는 59.0kg, 동절기에는 61.3kg으로 대조구에 비해 49.6%가 증수되었다 4. 하절기에 방울솜과 면실피를 각각 2000kg, 동절기에 방울솜과 면실피를 각각 2500kg으로 처리하고 첨가재료는 주재료에 대한 비율로 왕겨 2.5%, 계분 37.5%, 석회 1.5%, 요소 2%, 담배가루 1.25%, 깻묵 2.5%, 석고 3%를 혼합한 결과, 하절기에는 57.33kg, 동절기에는 58.34kg으로 대조구에 비해 40.4%가 증수되었다.