오늘날 우리는 세계기독교와 후기식민주의적 선교의 시대에 살고 있다. 이 글은 이러한 시대에 맞는 협력 선교의 새로운 접근으로 “우정과 동행의 선교”를 제안한다. 이것은 협력 선교의 형제/자매애를 강조하는 접근이다. 우정과 동행의 선교는 2015년에 가톨릭 선교의 새로운 방향으로 제시되었던 “시노달리타스(동행)”의 선교를 신학적 근거로 삼는다. 이어서 이 글은 우정과 동행의 선교의 구체적인 여정으로 1. 함께 열린 대화하기, 2. 자원/경험을 함께 나누기, 3. 함께 세상을 향하여 증거하기의 세 단계로 제안하였다. 마지막으로, 우정과 동행의 선교가 구체적으로 개인적 삶에 어떻게 구현될 수 있는지를 설명하기 위해서 개인적인 우정의 선교 이야기를 세 가지 사례로 제시하였다.

This article discusses and evaluates the ministry of an American laywoman missionary Mary Fletcher Scranton and her son William Benton Scranton, who founded the JungDong Hospital, SangDong Hospital, AhHyun Church, SangDong Church, and DongDaemoon Church. The writer first starts with the following questions: “How did they define their identity as a missionary?” The writer answers it in terms of their motive to apply for missionary and their direction for mission. Second, “What was their motive, method, and purpose of mission?” Third, “What was the heritage that they bequeathed to us and what lessons can we learn from?” Answering the above questions, the writer concludes missiological implications based on his research. In particular, he provides evidence supporting that Mary and William Scranton, as apposed to other western missionaries during that time era, did not try religious colonialization and did not intend to ingrain the western civilization into Korean society. In spite of the dangers they faced, they entered into Korea with strong aspirations of missions and in concretely have contributed to building the foundation for the evangelization of Korea by planting local churches and hospitals. The biggest contribution of Mary Scranton's ministry was to challenge the sexual discrimination imposed by Confucianist beliefs, by first starting a new school for women, and thus implanting a spirit that women can work cooperatively with men, not as an inferior, but as a partner, with equal rights. With the love of Christ, William Scranton also did his best to care for the poor and the weak by building new hospitals and pharmacies. In a word, Mary and William Scranton chose Korea to actualize their vision for world mission, and lived a successful life as the Christ’s disciples by understanding the history and culture of Korea and by serving for the poor people in Korea. In spite of their just and healthy motives, method, and purpose for their mission, they, like other western missionaries in that era, lacked to provide the missional church model to Korean Christianity. We cannot learn simply out of their deep dedication and desire to develop the missional church in Korea, enlarging the kingdom of God on earth and adapting to the Korean indigenous culture. This deficit came from their lack of missional theology, being simply lay missionaries, the Scrantons lacked the proper educational background in theology. Despite their deep passions, well intended will, and endless love of Christ, they were not able to grasp the bigger picture of the missional theology, thus falling short in accomplishing God's purpose for the Korean people and the world mission.

This study aims to reduce the bycatch of young fishes and other species in the octopus(Octopus vulagris, Octopus dolfleini) trap fishery on the East Sea, Korea. We carried out field experiments and tank experiments to verify the fishing efficiency and bycatch with the different 8 types of trap. 4 of them had mesh size 20, 35, 55 respectively and 75mm, 2 of them with escape ring of diameter 30mm and 50mm and 2 of them with escape device. The gap was 20 and 40mm respectively. The mesh sizes of the traps with ring and frame were 20mm. The traps with mesh size 20 and 35mm were not reasonable because it could fish under 300g octopus as bycatch which is not permitted by the Korean fisheries regulations. The catch number of octopus over 300g by traps with escape ring of diameter 30mm was 53. The catch of trap with mesh size 20mm was 54. The catch of trap with mesh size 35mm was 53. There is no significant difference among them. The catch number of octopus over 500g that is fishermen's favorite one was 46 in the trap with escap ring. The diameter of was 30 mm and the catch of trap with mesh size 20mm was more 3 catch and the catch of trap with mesh size 35mm had 6 more catch. Fishermen wanted to catch over 500g octopus because the octopuses had commercial value. The traps with escape ring can be replaceable with he traps with mesh size 20 or 35mm because the trap is suitable to conserve the octopus resources and keep the fishermen's fishing substantiality.

La Cour de cassation coréenne, dans un jugement du 6 juillet 2006, a déclaré que la demande de suivre les enquêteurs au commissariat de police pour y effectuer une confrontation n'avait pas eu lieu que sur la seule volontarité du prévenu sur le fondement du principe d'enquête non coercitive énoncé par l'article 199 du code de procédure pénale. Toutefois, cet article ne comporte pas ce principe mais exige seulement la nécéssité d'enquête et la légalité de mesure coercitive. En fait le caractéristique fondamentale de l'enquête non coercitive ne consiste pas dans la spontanéité de l'accord dès lors que l'examen de la légalité doit porter sur la nécéssité d'enquête au regard de la rationnalité. Il faut noter également que la Cour a résolu par ce jugement des arguments concernants l'admissibilité de l'interpellation sans contrainte pour nécessité de l'enquête différente de l'interpellation effectuée aux contrôles d'identité dont la caractère est d'ailleurs jugé une mesure de police administrative non pas judiciaire. Pour garantir la spontanéité de l'acoord, la Cour exige l'information préalable d'un droit de refuser à la demande de suivre au commissariat de police. Pourtant cette obligation n'est pas prévue dans le texte procédural. Au contraire, elle a été supprimée par le législateur en 1991 en occasion de la modification de la loi sur l'exécution des missions policières. L'exigence de la propre volontarité ne répond pas à la réalité de l'enquêtes non coercitive et conduit les enquêteurs à préférer les mesures coercitive en raison de la sévérité du contrôle exercé par la Cour. Cette contradiction ne pourrait pas contribuer à la protection des droits de l'homme au cours des enquêtes policières.