안면 부 MRI 검사는 주변 조직에 대한 높은 대조도 와 해상력으로 해부학적 구조 파악과 질환 진단에 이용되고 있다. 최근 검사 시간을 줄이는 동시에 영상의 질을 향상하는 딥러닝이 주목받고 있다. 본 연구는 안면 부 MRI 검사에서 딥러닝 의 유용성을 알아보기 위해 34명의 환자를 대상으로 딥러닝 T2 강조 영상과 고식적인 T2 강조 영상의 축상면, 관상면 영상을 각각 획득하여, 무참조 영상 품질평가 기법인 NIQE와 NIMA를 통하여 정량적 평가하였고, 리커트 4점 척도를 통해 정성적 평가하였다. NIQE 결과에서 딥러닝 T2 강조 영상은 고식적인 T2 강조 영상보다 영상 품질이 우수하였고, NIMA 결과에서는 딥러닝 T2 강조 영상의 축상면은 통계적으로 유의한 차이가 없었고, 딥러닝 T2 강조 영상의 관상면에서는 통계 적으로 유의한 차이가 있었다. 정성적 평가지표에서는 입 인두, 후두 인두에서 질적인 이득이 있었다. 연구 결과를 통해 안면 부 영역 중 무의식적인 움직임이 많은 영역에서 딥러닝을 적용함으로써 고식적인 T2 강조 영상보다 높은 영상의 품질 을 제공하고, 상대적으로 움직임이 덜한 구조물에서도 품질을 유지하며 검사 시간을 2분 이상 단축하여 움직임에 의한 인공 물을 감소시킴으로써 응급 환자 및 비협조 환자의 진단에 유용하게 활용될 것으로 사료 된다.

본 연구는 일본과 한국에서 기독교의 수용과 발전에 대조적 유형이 존재하는 것에 주목하여 이 두 이웃 나라에서 개신교와 일반 대중의 종교성을 비교함으로써 동아시아의 ‘종교성’ 논의에 기여하고자 한다. 한국의 경우 근대화의 정신과 개신교 양자가 결합한 것이 중상층(‘엘리트 종교성’)에게 매력을 준 반면에, 고대로부터 내려오는 한국적 종교성(무속신앙)과 오순절 성령운동 기독교의 결합은 중하층(‘대중 종교성’)에게 한층 매력적인 것이었다. 보수적 개신교(장로교 혹은 순복음교단)와 무속신앙(민속 종교의 실천) 양자의 관계가 자연스러운 한국에서 신약성서의 축사(귀신쫓기)와 치병의 행위를 강조하는 기독교의 성령운동적 형태가 괄목할 만한 성장을 이루었다. 이와 대조적으로 일본의 경우 민속 종교와 무속신앙을 믿는 일반 대중은 천리교, 금광교, 창가학회 같은 이른바 ‘신종교’에 이끌렸다. 특히 1960년 이래 이 신종교들은 치병은 물론 가난에 대한 해결 방안을 제공하였다. 일본의 상황에서 기독교는 사무라이(무사) 계급을 주로 개종시켰는데, 이들은 여전히 유교적 에토스(‘엘리트 종교성’)를 놓지 않았다. 이로부터 기독교는 주로 일본 사회의 교육받은 ‘상류’ 계층의 사람들로부터만 계속적인 지지를 받고 있다.

South Korea is a regional Protestant superpower with a successful mission history. It has the largest Christian congregation in the world: Yoido Full Gospel Church built by Paul Yonggi Cho. As of 2009, it dispatched more than 20,000 missionaries abroad. However since the 1988 Seoul Olympic Games and the breakdown of the Cold War in 1991, evangelical Protestantism in the country has been steadily declining. Moreover, its social credence is continuously lowering as a result of controversy such as hereditary transmission of pastors, clergy’s sex scandals, financial dishonesty, and privatization of the church. Because of this, Protestant Christianity in South Korea is in some real sense viewed as controversial. The purpose of this paper is to examine the sociocultural change in South Korea in the midst of neoliberal globalization in order to build the socalled ‘missional church,’ a collection of missional believers acting in concert together in fulfillment of the missio dei. The‘missional church’ is faith communities willing and ready to be Christ’s people in their own situation and place. The paper consists of the following sections. The introduction focuses on the emergence of the ‘missional church’ along side with the recent crisis of Korean Protestant Christianity. The first section describes some new cultural trends propelled by globalization. The second section explores sociocultural changes within present South Korea from the sociological perspective of mission: (1) from collectivism to individualism, (2) from ‘regulation society’ via ‘task society’ to ‘fatigue society.’ The third section investigates the outer situation of the ‘missional church’: (1) class disparity, (2) change in demography and family, (3) emergence of ‘N (net) generation.’ The conclusion provides some suggestions including ‘progressive Pentecostalism’ (in Donald Miller’s words) for building the ‘missional church’ within contemporary Korean society under the turbulence and division in terms of ideology, region, class and generation.

The Salvation Army was founded upon the teachings of early Christianity - redeeming the poor, fighting capitalism religiously - bearing its roots in the revivalism of John Wesley's Methodism. Given the social significance of missions and the vast amount of written records about them, it is ironic that there is not so much literature on the sociology of missions. Although there are valuable documents of mission movements, many records of mission works, the monographs from the mission fields, these documents rarely have been utilized from the sociological point of view. With this in mind, in order to estimate the reputation of the Salvation Army, which celebrated its hundredth anniversary in 2008, the author has analyzed a collection of newspaper clippings of its activity between 1997 and 2007. The findings are as follows: the Salvation Army in the country historically avoided engaging in the political realm of transforming social and political structures, as its mandate is to "save souls" from suffering eternal damnations. In other words, the Salvation Army's individualistic emphasis on moral perfection can be compared with Liberation Theology's focus on structural evil that is curtailing the quality of human life. Although the Salvation Army lacks in biblical emphasis on social justice, it asserts that all people bear dignity and are equal before God; they are trying to build the Kingdom of God one person at a time. Unlike Buddhism or Roman Catholicism, the social legitimacy of Protestant Christianity in Korea is deteriorating. The Salvation Army, though small but sound, may soothe the current crises of Korean churches.

The aim of this paper is firstly to address the affinity between globalization and Pentecostal spirituality and secondly to hint that Progressive Pentecostalism might be a successor to Liberation Theology. Globalization (‘the market revolution’) and Pentecostalization (‘the spiritual revolution’) are surely under way. Pentecostalism has often been otherworldly, emphasizing personal salvation to the exclusion of any attempt to transform social reality, whereas Progressive Pentecostalism continues to affirm the apocalyptic return of Christ but also believes that Christians are called to be good neighbors, addressing the social needs of people in their community. Progressive Pentecostals are leading heroic self-sacrificial lives. Pentecostalism and Liberation Theology share the idea that salvation includes effects on material life in this world. In liberation language this pertains to social, economic, and political liberation of historical existence, and in Pentecostalism it applies to healing. Some Pentecostal theologians such as E. Villafane, M. Volf, R. Beckford, and Jang-Hyun Rhu are extending the idea of healing to the social condition of existence.

From the long history of Christianianity we rnay identify some currents that have flowed strongly in the past and which may enable us to discern some of the directions for mission in a new century. Christianity seemed to most people to be a Western religion, indeed the religion of the West; but now Christianity is entering a new phase of its exstence， as a mainly non-western religion. Put differendy, the worldwide resurgence of Christianity coincides with the waning of the religion in what is now a post Christian West. Thus, we could see that Christian advance in the world is not progressive, but serial. Given the changing face of the α1fistian faith and the globalization of Christanity， the writer following Lesslie Newbigin (1989) and Philip Jenkins (2002) asserts that the churches that have grown most rapidly in the global South such as Mrica, Asia, and Latin America are far more traditional, morally conservative, evangelical, and apocalyptic than their northern counterparts. Western liberal scholars have recently dedared that Christianity is declining, or that it must modernize its beliefs or risk being abandoned altogether. However the writer contends that just the opposite is true. Regarding the issue of national evangelization and world mission as the most essential tasks of the Korean Church at the moment, after evaluating the strengths and weaknesses of the Church， the writer has provided some suggestions. Finally, as a condusion, given the faα that at different periods, different areas of the world have taken leadership in the Christian mission, the writer emphasizes the necessity of self-reform of the Korean Church which has the largest church in the world Paul Yonggi Cho’s Full Gospel Church.