조선시대(朝鮮時代)에 육대(六大) 차류(茶類)의 전래여부(傳來與否)와 국내생산(國內生産) 여부(與否)를 고찰(考察)한 결과(結果) 다음과 같은 사실(史實)이 확인(確認)되었다. 1. 중국(中國)으로부터는 화차(花茶)인 향편차(香片茶), 청차(靑茶), 흑차(黑茶)가 전래(傳來)되었고, 일본(日本)으로부터는 홍차(紅茶)가 전래(傳來)되었다. 2. 이 중(中)에서 화차(花茶), 황차(黃茶), 흑차(黑茶)는 국내(國內)에서도 생산(生産)되었다.

고려시대(高麗時代)에 육대(六大) 차류(茶類)의 전래(傳來) 여부(與否)와 국내(國內)에서의 제차(製茶) 여부(與否)를 고찰(考察)한 결과(結果) 다음과 같은 사실(史實)이 확인(確認)되었다. 1. 연고차(硏膏茶)가 전래(傳來)되어, 국내(國內)에서도 생산(生産)되었다. 2. 향차(香茶)는 백차(白茶)로 만들어졌을 것으로 추정(推定)된다. 3. 엄차와 대차(大茶)는 청차(靑茶)였던 것으로 추정(推定)된다. 4. 고려말기(高麗末期)에는 녹차(綠茶)인 엽차(葉茶)도 음용(飮用)되었다.

1979년(年) 이전(以前)까지 찻감(다식품(茶食品))의 분류(分類)에는 사종분류법(四種分類法), 육종분류법(六種分類法), 십종분류법(十種分類法)이 통용(通用) 되었다. 그러다가 1979년(年) 이후(以後)부터는 다(茶)의 화학적(化學的) 성분(成分)에 의(依)한 육대(六大) 다류(茶類)의 분류법(分類法)이 등장(登場)하였다. 한반도(韓半島)에도 육대(六大) 다류(茶類)의 전래(傳來) 여부(與否)와 제다(製茶) 및 음다(飮茶) 여부(與否)를 각(各) 시대별(時代別)로 고찰(考察)함에 있어서, 신라시대(新羅時代)에 당(唐)나라로부터 전래(傳來)된 녹다(綠茶)인 병다(餠茶)의 풍습(風習)은 현대(現代)까지 전승(傳承)되고 있다는 것이 확인(確認)되었다.

This study was conducted to search the origin of Nong Jung Shin Pyun ( 農政新編 ), a book of agricultural manual. This book was edited by An Jong-Soo who translated the agricultural manual of Japan and China, both were writted in Japanese. This book might be used not only as text book for agricultural workshop but as reference book for peasants.

In order to Characterizing the tea-culture of Korea, historical records for tea-culture of Korea, Japan and China were reviewed. The results were summarized as follows. 1. As for the type of tea through the history of Korea, it could be characterized as Cake-tea(餠茶) in Sam Kook dynasty, Iump-tea(硏膏茶) in Koryo dynasty and leaf tea(葉茶) in Chosun dynasty. Those were affected by Chinese and Japanese tea-culture. 2. Fashiono of tea-culture in Korea were unigue, imitative and reconstitutive. 3. It was concluded that the tea-culture in Korea might be established by the 'cult of tree' (樹木崇拜信仰) of Hwa Rang in Shilla dynasty.

한국선교 역사에 있어서 1886년부터 1887년에 걸친 두 해는 알렌과 헤론 선교사의 갈등으로 한국의 장로교 선교를 거의 파산지경에까지 몰아넣은 시기였다. 그런데 이 갈등은 한국교회에 장래 선교 전략 수립에 지대한 영향을 미쳤다. 또한 이 논쟁의 결과로 병원과 학교와 같은 기독교 기관들의 성격이 결정되었다. 따라서 본 논문은 한국교회 선교 초기에 있었던 알렌과 헤론의 갈등에 대하여 고찰하고자 한다. 그래서 본 논문은 첫째로 1886년부터 1887년까지 있었던 알렌과 헤론의 갈등의 구체적 내용이 무엇 인지 분석하고자 한다. 이를 위해 이 논문은 알렌과 헤론, 그리고 언더우드와 선교본부의 총무인 엘린우드의 일기와 편지, 그리고 보고서를 분석하여 갈등의 내용을 구체적으로 제시하고자 한다. 둘째로 갈등의 원인이 무엇인지 신학적으로 분석하고자 한다. 특히 기존의 연구들을 재 고찰하고, 갈등의 내용에 대한 분석을 통해 그 이외의 원인들은 무엇이 있는지 살펴보고 이를 정리하고자 한다.

일제 식민통치하에 한국은 1920년까지 집회와 결사의 자유가 보장되지 않았다. 이러한 역사적 상황 속에서 한국 기독교회는 민족운동의 유일한 공간이요 은신처였다. 그래서 수많은 민족 지도자들이 교회에 들어와 기독교 신앙을 통한 국권의 회복과 나라의 독립을 위한 운동을 전개하였다. 이른바 ‘기독교 민족주의’ 운동이 한국의 민족운동사에 전개되었다. 본 논문은 1919년 3.1운동과 대한민국임시정부 탄생 100주년을 앞두고 3.1운동과 임시정부 탄생에 기독교 민족주의자들이 어떻게 활동하였고, 얼마나 기여했는지, 그 내용을 ‘기독교 민족주의’ 시각에서 밝히고자 한다. 따라서 이 논문의 범위는 대한민국임시정부 수립과정과 그 후 임시정부 통합과정에서 활동한 기독교 민족주의자들의 역할을 중점적으로 다루고자 한다. 시기적으로는 1919년 3.1운동 직전부터 상해임시정부가 수립되고 1920년 12월 5일 이승만이 상해에 도착하여 직무를 수행하기 시작할 때까지 이다. 그리고 본 논문은 기독교 민족주의자들 가운데서도 중국 상해 대한민국임시정부를 수립하는 과정 가운데 가장 대표성을 띠는 기독교 지도자들을 중심으로 다루었다.

This article is to examine of Duncan M. MacRae’s early missionary work in Korea and its characters. Duncan M. MacRae was born at Cape Breton Island in Canada. In 1897, the Foreign Mission Committee of Canada Presbyterian Church advertised for two missionaries to proceed to Korea. At its February 15 meeting the applications of Dr. Robert Grierson and Mr. William Rufus Foote were received and their appointment was made. Because of the financial difficulties, the application of MacRae was rejected. But when Maritime congregations sent the required funds, the F.M.Committee appointed him to the third member of the first group to go to Korea. Eventually, following graduation from the Presbyterian College in Halifax, Duncan M. MacRae ventured to Korea to do missionary work. MacRae arrived at chemulpo in Korea on September 7, 1898 and arrived in Wonsan Mission Station on February 10, 1899. And then, he constructed Hamheung Mission Station on the northeast coast of Korea in 1904 and lived on Dragon Mountain for almost forty years. In this station, he did the missionary itinerancy around the city of Hamheung to establish church and managed the Christian academy to educate the Korean Christians. The characters of MacRae’s early missionary work at Hamheung Mission Station can be summarized as follows. Firstly, he theologically was a conservative. Through the Canada Presbyterian Church and his mother, MaRae was affected by the traditional Calvinistic doctrines of the sixteenth century and Puritanism of the seventeenth century. Secondly, MacRae faithfully was a vigorous evangelist. Although he did encounter with many danger in a journey, he frequently had gone to the missionary itinerancy to evangelize Koreans. Thus, his vigour and courage for the spread of Gospel made him a legendary figure among koreans. Thirdly, MacRae ecclesiastically aimed at the establishment of independent and indigenized church governed and managed by the native christians. And also, he was quite interested in the Korean traditional culture and religion in order to indigenize Christianity in the Korean soil. Finally, MacRae has an anti-Japanese Sentiment. He has a forceful personality who did not hesitate to risk a security and reputation when he saw Christian beliefs or his beloved Korea jeopardized by the Japanese authorities. For his courage and passionate concern for Koreans, he was respected and admired by Christian and non-Christians.

The purpose of this article is to study an identity of Luther’s Doctrine of the two kingdoms and to try theological evaluation about Luther’s Doctrine of the two kingdoms. According to this article, Luther’s Doctrine of the two kingdoms has three dimension. First, Luther’s Doctrine of the two kingdoms is the Doctrine of two kingdoms of Augustinian tradition. Luther was an Augustinian Monk. His early writings show him as an independent representative of the late medieval Augustinian renaissance. Speaking of the two Kingdoms in his early and lately writings, he takes up the two kingdoms of Augustinian tradition demonstrated by the struggle of the city of God against the city of the Devil, a conflict which rules world history until the end. Therefore, Luther’s Doctrine of the two kingdoms is the Doctrine of two kingdoms handed down by Augustinian tradition. Second, Luther’s Doctrine of the two kingdoms is the Doctrine of two Regiments. According to Luther, God has instituted two different regiments for the delimitation and dissolution of the devil’s power: the Spiritual regiment and the worldly regiment. In the worldly regiment law, good works, reason, the punishing sword, and rewards for good deeds are valid. In the spiritual regiment of christ only grace, justification, and faith are valid. In the spiritual regiment God provides eternal salvation. In the worldly regiment human beings must care for the temporal welfare. In the worldly regiment the Sword rules, In the spiritual regiment the Word rules. Therefore, In Luther’s Doctrine of the two kingdoms two Regiments was originated from God and the means of rules of God. Third, Luther’s Doctrine of the two kingdoms is the Dual Doctrine of the two Kingdoms. Within the larger distinction between the regnum Dei and regnum diaboli which rules the whole of world history, Luther’s Doctrine of the two kingdoms also makes a second distinction between the saving kingdoms and the preserving kingdom of the world. Within this second distinction both kingdoms, the “kingdom of the world” and the “kingdom of christ,” are directed against the “kingdom of the devil,” but in different way. Therefore, according to Moltmann, Luther’s Doctrine of the two kingdoms is the Dual Doctrine of the two Kingdoms which integrated between the two kingdoms of Augustinian and the Doctrine of two Regiments. Meanwhile, According to this article, Luther’s Doctrine of the two kingdoms can received two theological evaluation. At first, As a negative criticism, the consequences of this misuse of Luther’s Doctrine of the two kingdoms theory came to expression in Gemany during the Hitler period. The doctrine provided no basis for religious and political resistance of National Socialism. Secondly, As a positive criticism, Luther’s Doctrine of the two kingdoms shows as a model of Reformation tradition to Reformers in the relationship between church and state.

Kim Myung-Bae. 1999. An Optimality Theoretic Approach to Clitic Sequences in Italian. Studies in Modern Grammatical Theories 16, 161-180. Clitic Sequences in the Romance languages have been the subject of much work in generative linguistics with respect to their morphosyntactic properties and their phonological properties. The purpose of this paper is to examine the clitic sequences in Italian in the framework of Optimality Theory. I will examine how clitics combine and which clitics are chosen when their combination is prohibited. I will show that the conditions on the combination of clitics are best formulated as morphological constraints on the clitic sequences within an Optimality Theoretical Account. Thus, with the morphological constraint ranking I will explain both the order of clitics and the combinatory conditions on clitic sequences in Italian. I will show where the opaque clitics originate from in Italian. Then I will demonstrate how the phonological constraint ranking can explain the opaque clitics in Italian. Finally, I will suggest a tentative ranking for these types of constraints to select the optimal clitic sequence in just one evaluation process.

Kim Myung-Bae. 1997. Uno studio `sull`origine dei soggetti nulli in italiano. Studies in Modern Grammatical Theories 11: 57-77. L`uso dei pronomi, nel fiorentino antico dal Duecento al Cinquecento, era molto piu´ frequente, forse addirittura obbligatorio in certi contesti. In linea massima si puo´ stabilise una generalizzazione di questo tipo: l`italiano moderno a il Latino hanno un minimo di pronomi e un massimo di pro. L`italiano antico(il fiorentino) aveva un use piu´ largo dei pronomi. Il fiorentino moderno ha i pronomi obbligatori come il francese. Nei testi del Cinquecento, possiamo osservare che i pronomi sono estremamente frequenti. Questo fenomeno va considerato come un tentativo di rimediare alla liberta´ sintattica dovuta al declino della legge Tobler-Mussafia. Ma subito dopo esso viene annullato dal declino rapido dells sintassi `Tobler-Mussafia` e dalla costituzione dei diversi patterns dell`intonazione chiari a regolari in italiano. Cio´ spiega l`origine dei clitici soggetto del fiorentino e il germe dei soggetti nulli dell`italiano moderno.