There are many reparations cases in East Asia, especially relating to Japanese invasion and colonization, such as those on forced slave labor, comfort women, Chinese massacres; and a number of related lawsuits have to date been filed. However, most of these legal cases have been turned down, even though a limited number of cases (e.g., the Hanaoka and Nishimatsu Chinese forced labor cases) have been resolved outside of the courts. In this paper, the Jeju April 3rd massacre has been taken close up as one of the Asian reparations cases. Thus I’ll try to discuss how to deal with this past injustice compared to other related reparations cases and point out the challenges we are facing relating to this horrifying historical injustice in the 1940s-50s in this peaceful Jeju island. First, international as well as domestic reparation cases will be surveyed in depth. Second we’ll deal with why the legal cases have been unsuccessful so far in Japan, and the ways to overcome legal obstacles. Then we will discuss the mechanism of reparations and its goal: reconciliation and a change of the international and racial relationship. The important role of an apology will also be considered.

Peace should be approached by inclusivism, consisted of politics, economy, international relationship, social welfare, community health care, education, and culture. For the current government of South Korea has been obsessed with ideology rather than national interests during the last five years, the relationship between South Korea and North Korea is in crisis. Theological foundations for reconciliation are truth, memory, repentance, justice, forgiveness, and love. The presupposition of reconciliation is to know what happened to the victim. The truth of the victim can be recognized through memory, that is the center of one’s identity. Repentance of the perpetrator is necessary for the process of reconciliation. In return the victim should forgive the perpetrator. In the whole process of reconciliation, love is a dominant factor. Theological foundations for peace are justice, reconciliation, nonviolence, just peace, and economic justice. Justice is the precondition for peace. And reconciliation is the way to peace. Nonviolence is the hope for peace. Just peace is suggested by the WCC as an alternative to the just war and pacifism. Economic justice is identified as an essence for peace. Tasks of the peace mission of the Korean Church for reconciliation and peace reunification of South Korea and North Korea are such as nonviolent communication, nurturing of the peacebuilders, the peace education for encouraging the culture of peace, the care for the victim of violence and programs for violence prevention, media as a peace messenger, the peace mission in the public area, and strategies of peace mission in the troubled areas. The peace mission should be approached by inclusivism and Christian realism as well. For practicing the peace mission the Korean Church can learn about important lessons from the various examples of the peace mission done by the member churches of the WCC during the Decade to Overcome Violence, from 2001 to 2010. The Korean Church is encouraged to study the precious experiences of the Peace Church (the Mennonites, the Quakers, and the Brethren Church) for enacting the peace mission.

There are many reparations cases in East Asia, especially relating to Japanese invasion and colonization, such as those on forced slave labor, comfort women, Chinese massacres; and a number of related lawsuits have to date been filed. However, most of these legal cases have been turned down, even though a limited number of cases (e.g., the Hanaoka and Nishimatsu Chinese forced labor cases) have been resolved outside of the courts.In this symposium, the Jeju April 3rd tragedy has been taken close up as one of the Asian reparations cases. Thus I’ll try to discuss how to deal with this past injustice compared to other related reparations cases and point out the challenges we are facing relating to this horrifying historical injustice in the 1940s-50s in this peaceful Jeju island.First, international as well as domestic reparation cases will be surveyed in depth. Second we’ll deal with why the legal cases have been unsuccessful so far in Japan, and the ways to overcome legal obstacles.Then we will discuss the mechanism of reparations and its goal: reconciliation and a change of the international and racial relationship. The important role of an apology will also be considered.

This study examines the differences and conflicts between the North and the South, briefly reviews conflicts of a unified Germany, and then focuses on issues on the unification of the Korean peninsula and reconciliation. The division of the Korean peninsula first brought separation of the land. Separation of the land brought a division of the system. The division of the system brought severance of interchange. Severance of interchange brought discontinuity of human relations. Ideological confrontation produced tension, hatred and hostility in this division. Sociocultural differences are deeper than national homogeneity. The really important issue is how to solve this problem while preparing for reunification of Korea. One aspect of national integration after unification reconciliation between the North and the South will be a premise of solving all problems. Reconciliation is a significant Christian doctrine and the most important element for peaceful unification. Koreans should break down their barriers; social, cultural, ideological and emotional. After breaking down barriers, Koreans should restore their broken relationships. Social reconciliation on a national basis has to follow the process of repentance → forgiveness → reconciliation. However, it is not easy to carry out this logic in human history. Most offenders neither acknowledge their faults nor repent. Forgiving someone is not easy work. Christian reconciliation is however different. God initiates reconciliation through Christ, because reconciliation is the work of God. God restores the damaged humanity of the victim through a lifegiving relationship with God. This experience of grace leads to action. Forgiveness by the victim and God’s grace can lead to the repentance of the offender. Here both the victim and the wrongdoer who experience reconciliation become a new creation in Christ. Like this, Christian reconciliation is as follows: reconciliation → forgiveness → repentance. The church’s role for reconciliation is as follows: First, the Korean church should be capable of a prophetic role in society and has a vocation to be an agent of peace for peaceful unification and social integration. Second, the Korean Church should approach human rights in the view of faith. Third, the Korean Church supports both domestic and foreign locations in the humanitarian dimension with a heart of sharing love. Fourth, the church should provide a religious shelter to those who have a different political standpoint. Fifth, the Korean Church as a social and cultural transformer should reduce their differences and restore homogeneity by making efforts to acknowledge and understand their differences with each other. Sixth, in order to have a social responsibility, the Korean Church should stand ethically. Seeing a time of reunification, the church as a reconciler should proclaim the message of reconciliation. As a reconciler, the church should participate positively in the reconciliation movement. The Korean Church should establish a theology of reconciliation that fits the Korean context. Reconciliation is a nation task given to Korean nation and a mission given to the Korean Church. Therefore, Korean Christians should remember this and pray and prepare to contribute to the peaceful unification as a reconciler.

하나님의 선교의 목적은 회심과 교회개척을 통하여 하나님의 나라를 확장하는 것이다. 하나님의 나라는 미래에 완성될 것이지만 현재에도 임재한다 (마6:10). 더 나아가, 하나님의 나라에는 항상 의와 평강과 기쁨이 가득차 있다(롬 14:17). 예수 그리스도는 죄인들을 구원하시기 위하여 오셨으며 그들을 하나님의 나라로 인도하시기 위하여 오셨다. 하나님의 선교는 문화, 인종, 그리고 언어상 다양하다고 할지라도 교회들의 일치를 추구한다. 예수 그리스도는 그가 하나님 아버지와 하나인 것과 같이 교회가 하나 되기를 위하여 기도하셨다 (요 17:21). 기독교의 역사는 예수 그리스도가 원하신 것처럼 하나 되기 위하여 교회들 간에 일련의 에큐메니칼 운동들이 있었음을 보여준다. 교회들은 1910년에 개최되었던 에딘버러세계선교사대회 이후 예루살렘대회(1928), 탐바람-마드라스대회(1938), 휘트비대회(1947), 빌링겐대회(1952), 그리고 가나대회(1957-58) 등 여러 가지 선교대회들을 통하여 연합과 일치를 실현하기 위한 운동에 참가하도록 격려되었다. 특히 휘트비대회와 가나대회는 회해와 일치를 더욱 강조하였다. 그러나 복음주의 교회들은 에큐메니칼 운동들에 참가하기를 기뻐하지 않았는데 그 이유는 크게 에큐메니칼 교회들이 교회들 간의 일치를 강조하면서 하나님의 선교(Missio Dei)의 이름으로 인간화와 세속화를 강조하였기 때문이다. 복음주의 교회들은 인간과 하나님 사이의 화해는 예수 그리스도 없는 하나님과 세계 사이의 화해가 다르다는 것을 주장하면서 일치보다는 화해를 강조한다. 그렇다면, 세계에서 화해와 평화를 창조하기 위한 효과적인 도구는 무엇인가? 마타이어스 자나이져는 창세기를 통하여 화해와 평화의 모델을 제시하였다. 그는 아브라함과 그의 아들 이삭을 교차문화적 선교사의 모델로 제시하였는데, 그들은 창세기 13장과 26장에서 보여준 것처럼 화해와 평화를 추구하였다. 아브라함은 그의 목자들과 롯의 목자들 사이에서 평화를추구하였으며 이삭은 그 자신과 블레셋의 왕 아비멜렉 사이에서 평화를 추구하였다. 하나님의 축복 속에서 아브라함과 이삭은 평화를 추구하였다. J. H. 바빙크는 그의 책『선교학 개론󰡕(An Introduction to the Science of Missions)에서 화해와 평화 중심의 교차문화적 선교에 대한 엘렝틱 접근을 제시하였다. 그것을 요약하면, 엘렝틱스는 교차문화적 선교가 진행될 때에 복음의 능력을 확신하는 한편 타문화들/종교들에 대하여 예민한 감수성을 갖는 것을 포함한다. 같은 맥락에서, D. J. 보쉬는 교차문화적 선교사들이 여러 가지 사역들에 참여할 때에 선교활동의 취약성을 강조하였다. 다시 말해서 선교사들이 선교지에서 쉽게 상처를 받는 예민함과 연약함을 강조하였다. 그는 십자가군의 공격성보다는 십자가의 깊은 의미를 가리켰다. 더 나아가서 필자는 화해와 평화의 중요한 근거가 용서라고 본다. 아브라함은 롯을 용서하였고 이삭은 아비멜렉을 용서하였기 때문에 화해와 평화가 이루어진 것이다. 그러나 가장 드라마틱한 용서는 요셉에게서 발견할 수 있다. 형들이 그를 애굽에 노예로 팔아버렸는데도 불구하고 그는 형들을 너그러운마음으로 용서하고 그들을 환대하였을 뿐만 아니라 그의 부친을 비롯하여 가족들을 가뭄과 기아에서 구원하였다. 예수 그리스도는 죄인을 용서하셨을 뿐만 아니라 용서하라고 가르치셨다(막 2:5-10). 결론적으로, 현대의 교차문화적 선교가 하나님 나라를 세우고 그것을 지금 여기서 세상에 확장하기 위해 필요로 하는 것은 식민주의에서 실행된 제국주의적 모델이 아니라 예수 그리스도에 의해 보여진 성육신적 모델이다. 하나님의 선교는 항상 화해와 평화가 영원히 현존하는 하나님의 나라를 바라본다.

This paper is intended to explore three models of Islam mission from a perspective of religious studies. Instead of traditional overemphasis on sudden conversion, these new models seek for social transformation. among Muslims. Due to the prejudice and misconception of Islam, we often fail to understand Muslims from their points of view. The comparative studies of the Bible and Qur'an and the field research and interview of Mosque and Muslim communities help us to understand Islam sympathetically. Traditional studies of Christian-Muslim relations pay more attention to similarities between Islam and Christianity than differences. In order to enhance openness to Islam, partners in dialogue should be honest to their own faiths. Sharing faith with partners will lead to the mission of dialogue. This dialogue is not a tool for evangelism but the mission itself. World Council of Churches and Roman Catholics have particular guidelines for Islam mission. In conclusion, mission studies includes religious studies. Various methods of religious studies will strengthen Islam mission and its strategies in different areas.

본 연구의 목적은 A대학교 음악교육과 학생들을 대상으로 유네스코의 세계시민교육의 개념과 페다고지를 기반으로 한 음악 수업을 구안ㆍ적용하고, 참여자들의 정체성 변화를 성찰함으로써 세계시민성 함양의 기제로서 음악 수업이 가지는 의미를 논하고자 하는 것이다. 이를 위해 연구자는 A대학교 음악교육과에 개설된 <창의ㆍ융합수업역량개발> 교과목의 목표를 ‘세계시민성 함양’으로 설정하여 ‘프로젝트 기반 학습’ 모형을 적용해 총 2개의 수업을 설계ㆍ적용했고, 4명의 참여자들을 대상으로 수업 참여 관찰, 학생 활동지, 심층 면담, 성찰일지 등의 자료를 토대로 학생들의 변화 과정을 다각적으로 관찰ㆍ분석하였다. 질적연구 결과 분석을 통한 연구의 결론은 다음과 같 다. 첫째, 참여자들은 ‘갈등의 소리’ 창작 활동을 통해 갈등이라는 인류 보편적 문제를 ‘재발견’하고, 상생과 공존을 위한 변화의 주체가 다름 아닌 나 자신일 수 있음을 깨닫게 됨으로써 주체적인 세계시민으로서 성장할 수 있는 가능성을 보여주었다. 둘째, ‘화해의 소리’ 공연 활동을 통해 개인이 공공선과 조우하면서 공동체적 삶을 진보시키고자 하는 실천적인 세계시민으로 성장하는 모습을 확인할 수 있었다. 본 연구를 통해 능동적이고 주체적인 음악 활동이 다원적 정체성을 함양하는데 윤활유적인 역할을 할 수 있다는 것을 보여줌으로써 음악 교육을 통한 세계시민교육의 가능성을 확인할 수 있었다.

This study analyzed the association between IFRS adjustments, measured with the IFRS reconciliations, and the subsequent meeting of target earnings. IFRS adjustments include the amounts to be adjusted intentionally, as well as the differences in accounting standards. This study estimated intentional IFRS adjustments and analyzed their association with meeting target earnings. As the results of our analysis, meeting target earnings was associated positively with intentional IFRS adjustments for the total assets, was negatively associated with them for current assets, and was positively associated with them for non-current assets. Since understatement of current assets can be realized into earnings in a short period of time, it seems that current assets were underestimated intentionally in order to meet target earnings subsequently. In contrast, it is considered that non-current assets were overestimated to make them more likely to meet target earnings either by increasing the firm size or by improving financial solvency. The results of this study imply that IFRS adjustments are useful to manage earnings for meeting target earnings. Since accounting standards may be established and revised constantly, which adjustments for them may occur, the results on IFRS adjustments are expected to have implications for investors, policy-makers, and standards establishment entities.

This study reviews the existing discourses on church disunity of the Korean Presbyterian Churches. It aims to examine the structure and logic of the discourses rather than criticising the discourses themselves. In doing so, it first accepts the existing discourses as such through suspension of judgment, and then clarifies the limitation of the discourses and suggests the feasible, if any, solutions. In the existing discourses on church disunity, it is said that the following issues are most important for each groups: the discipline issue for the Presbyterian Church in Korea, Koshin (Koshin group), the issue of the doctrine of the Bible for the Presbyterian Church of the Republic of Korea (PROK, Kijang group), the issue of the ecumenical movement for the Presbyterian Church in Korea (Hapdong group), and the personality issue for the Presbyterian Church of Korea (Tonghap group). Although different Korean Presbyterian denominations delivered their own discourses on church disunity, we came to notice the discrepancy between their argument and the reality of the churches when examining their church history. Such discrepancy, however, strongly suggests that in the Korean Presbyterian Churches there can be possibilities to change the course of history. As the Early Church took the opportunity for unity and development, facing church disunity, the Korean Church, particularly the Korean Presbyterian Churches, is expected to do the same.

강우자료는 수문 해석에 있어 가장 기본이 되는 입력 자료이며, 다양한 원인에 의해 결측이 발생된다. 본 연구에서는 복잡한 자연현상 문제 해결에 그 응용성이 입증된 신경망 기법을 이용하여 결측 처리된 강우를 추정하기 위해서 소양강댐 유역 12개 강우량 관측소를 대상으로 신경망 모형을 구축하였으며, 모형의 성능 평가를 위해 실무에서 가장 많이 사용되고 있는 우량 보정 방법인 역거리법(RDS)과 산술평균법(AMM)으로 추정한 값과 비교하여 신경망을 이용한 추