Earticle

The purpose of this thesis is not only to analyze and evaluate 130 years of the Korean church’s growth, from when the Protestant gospel first reached Korean soil to the first 10 years of the 21st century, but also to address problems the Korean church currently faces and to seek to suggest challenges for its future growth. I divided and analyzed the history of the Korean church in the perspective of its growth to four periods: the first growth period, the tribulation period, the second growth period, and the stagnation period. The first growth period refers to the period from 1884, when Allen stepped on Korean soil as the first Protestant missionary, to 1910, when Japan forcibly annexed Korea. From a quantitative perspective, this period only experienced growth. Many factors, such as unstable sociopolitical environment, nationalistic tendencies of the church, the church’s role in facilitating new culture, the Korean people’s passion for the Gospel and the Word, and voluntary personal evangelism, were crucial in the growth of this period. Furthermore, the revival movement of the 1900s is evaluated to be essential to the growth of this period. During the tribulation period from the 1910s to the 1950s, the Korean church had to focus on reconstructing the its church communities that were damaged from hardships such as Japanese oppression, political unrest after liberation, and the tragedy of the Korean War. Although the Korean church experienced a considerable amount of growth during this period, it not only suffered from external factors, such as oppression and war, but also shrank internally in its faith and evangelistic activities. The Korean church was not able to focus normally on church growth because its priority was to gather its scattered members and rebuild its church organization after liberation. In addition, the Korean War that lasted three years from 1950 greatly damaged the Korean church in its human and material resources, and destroyed all church organizations in North Korea. Therefore, the Korean church had no choice but to set its priority on rebuilding damaged church buildings and restoring the church. The Korean church experiences a growth similar to that of the first growth period during the second growth period, from the 1960s to the 1980s. Sociopolitical factors involved in this rapid quantitative growth of the Korean church during this period are social structural insecurity from a dictatorial government, the Korean-style modernization process that focused on economic development, and adjusted response to urbanization. However, internal factors, such as large-scale evangelistic campaigns, the members’ passion for the Gospel and the Word, and passionate prayer, were more essential in the church’s growth. Despite its enormous quantitative growth, the Korean church also exposes many side effects, such as its quantity-oriented development and egoistic individualism, created by the negative values of modernism. The Korean church has faced stagnation since the 1990s. The Korean church has been unable to properly respond to changes in the missional field; ensnared by past paradigms, the Korean church has been unable to experience the explosive growth of the past. The Korean church’s deviation from being the true church has become an internal pathological phenomena that has been a central factor in its stagnation. The cause of the Korean church’s stagnation lies not in its lack of spiritual passion but in its religious consumerism combined with ethical corruption that has led the society to distrust the church. What the Korean church needs more than anything for it to over come this challenge and continue growing is proper theological reflection. The Korean church today must support and orient itself towards the growth of the true church. Staying true to God’s will and purpose, the Korean church will seek not the egoistic growth of local churches but the growth of God’s kingdom. The three factors the Korean church needs for health church growth are balance between the Gospel and culture, balance between quantitative and qualitative growth, and balance between social change and the spiritual change of individuals.

This article aims to examine how Byron’s Thyrza Poems depict the speaker’s perception of bereavement, his distress caused by the mortality and changeability of human affairs, and finally his vibrant search for resilient forces. Among Byron’s early works, the Thyrza cycle establishes the protagonist’s diverse recollections of past affection and his heavy heart, which are resolute in overcoming the deeply ingrained affliction in his mind. The author germinates, in the series of Thyrza odes, his later works charged with a variety of the speakers’ encountering adversities, and their exuberant reactions to such a tough struggle with freedom of will. The protagonists of the Thyrza poems prefigure how they reserve their painful hearts and simultaneously show a way of undertaking spiritual autonomy in order to be liberated from their current adversities. The paper also considers how Byron foreshadows their ironic consequence of such utmost endeavors.

This article aims to examine how Byron’s Thyrza Poems depict the speaker’s perception of bereavement, his distress caused by the mortality and changeability of human affairs, and finally his vibrant search for resilient forces. Among Byron’s early works, the Thyrza cycle establishes the protagonist’s diverse recollections of past affection and his heavy heart, which are resolute in overcoming the deeply ingrained affliction in his mind. The author germinates, in the series of Thyrza odes, his later works charged with a variety of the speakers’ encountering adversities, and their exuberant reactions to such a tough struggle with freedom of will. The protagonists of the Thyrza poems prefigure how they reserve their painful hearts and simultaneously show a way of undertaking spiritual autonomy in order to be liberated from their current adversities. The paper also considers how Byron foreshadows their ironic consequence of such utmost endeavors.

This paper presents new data on free-living heterotrophic euglenids (Euglenozoa, Protista) that occurred in the marine sediments at Cape Tribulation, Queensland, Australia. Twenty-nine species from 9 genera are described with uninterpreted records based on light microscopy, including one new taxon: Notosolenus capetribulationi n. sp. There was little evidence for endemism because the majority of heterotrophic euglenid species encountered here have been reported or were found from other habitats.

The aim of this article is to examine how Byron’s Childe Harold Pilgrimage Cantos III-IV unfold the various layers of Harold’s perceptions of loss, affliction, and spiritual awakening with regard to the subjects of fame, power, mortality, and vitality of life. Literary scholars of both Byron’s time and the modern era have tended to look at the gloomy aspects of the protagonist, who has been regarded as a typical introverted Byronic hero. The paper contends that they have briefly mentioned the dynamic procedure of Harold’s experiences of the internal and external world involved with their transitoriness. The article concentrates on Harold’s unswerving reaction to the transience and vicissitude of power, fame, and sense of life, which drive him to be awakened into opposite, spiritual realms of love, vitality, and immortality.

고린도후서에서 바울의 고난 목록은 네 번(고린도후서 4:8-9, 6:4b-5, 11:23c-29, 12:10) 나온다. 이 고난 목록들은 서로 연관이 있고 동일한 주제를 가지고 있으며 통일된 구성이 있다. 바울은 바울서신의 다른 목록들과는 달리 고린도후서에서는 자신의 경험을 담은고난 목록, 미덕 목록, 자랑 목록을 사용하여 고린도 교회 성도들에게 간절하게 호소한다. 고난 목록 중에서 ‘수고’는 중요한 의미가 있다. 바울은 고린도 교회로부터 자발적으로 생계비를 받지 않음으로인해 경제적으로 어려워졌고, ‘수고하여 친히 손으로 일을’ 했다. 바울의 고난 목록에는 그 경제적 어려움을 극복하기 위한 ‘수고’와 노동으로 인한 다른 여러 고난들이 포함되어 있다. 바울은 자신의 고난을 기독론적으로 해석하여 그리스도의 고난과 동일시한다. 그리고자기 손으로 일하는 이중직을 사도권 방어의 핵심으로 간주하고, 다른 거짓 사도들로부터 구별되는 중요한 요소로 보았다. 바울은 이중직 수행을 통해 자신의 사도권을 방어한다.

In 2 Corinthians, Paul's list of sufferings occurs four times (2 Corinthians 4:8-9, 6:4b-5, 11:23c-29, 12:10). These lists of afflictions are related to each other, have the same theme, and have a unified organization. Unlike the other lists in Paul's letters, in 2 Corinthians Paul uses a list of afflictions, a list of virtues, and a list of boasts from his own experience to make an impassioned appeal to the Corinthian church members. Among the lists of afflictions, "labor" is significant. Paul voluntarily did not receive a living stipend from the Corinthian church, so he "labored and worked with his own hands. Paul's list of hardships includes "toiling" to overcome that economic hardship, as well as many other hardships caused by labor. Paul interprets his sufferings christologically, identifying them with the sufferings of the Christ. He sees his dual occupation of working with his hands as central to his defense of his apostleship and an important factor in distinguishing him from other false apostles. Paul defends his apostleship by practicing dual ministry.

본고에서는 북한 문학에서 시대와 민족, 젠더의 대상으로서 관찰되고 표현되는 여성의 정체성을 분석해 보았다. 지금까지 북한 여성에 대한 연구는 대부분 북한 여성 정책 분석을 중심으로 한 것과 『조선녀성』을 중심으로 한 문학 분석들, 북한 여성작가의 작품에 대한 연구로 대별된다. 본고에서는 지금까지의 연구보다 좀 더 폭넓게 고찰할 수 있으며 최근의 북한문학 경향을 알 수 있는 대상으로 북한 작가동맹 월간지인 『조선문학』을 선정하여 ‘고난의 행군’ 이후 시기(1997～2006)를 중점적으로 살펴보았다. 최근 10여 년 동안 북한은 대내외적으로 어려움을 겪으면서 문학 속에서 ‘고난의 행군’ 이후의 현실을 반영하고 이에 대한 해결책을 제시하고자 하였다. 특히 문학에 표현된 여성상에는 조국애와 모성, 민족성이 맞물려 북한만의 특색을 나타내고 있다. 『조선문학』을 통해 살펴본 북한의 여성상은 ‘고난의 행군’ 극복정신으로서의 성 역할이 특징지어지는 젠더로서 전략화 되어 있고, 조국애 형성을 위한 모성담론을 형성하고 있음을 알 수 있었다. 또한 민족성 표상으로서 여성을 상징화한 작품도 많았다. 남북한은 민족의 의미를 다르게 다루고 있고 근대에 대한 해석의 차이를 보이고 있다. 북한 문학에 표현된 여성의 정체성을 살펴보면 민족과 근대, 조국의 문제가 함의되어 있음을 알 수 있다. 북한 내 사회 모순적인 원리의 병행과 유지에 대해서는 북한의 가부장제적 사회주의 특성으로 설명되는데 여기에는 여성의 희생과 헌신이 자리 잡고 있었다. 한편으로 2000년 이후에는 미세한 변화가 생겨 북한문학에 있어서도 새로운 작가들이 등장하고 새로운 작품들이 대거 발표되고 있다. 북한 사회의 변화와 동반하여 북한문학 속 여성상도 변모하여 전체주의가 아닌 개인주의적 면모도 보였고 전체적으로 여성의 사회적 위상이 향상되었음을 알 수 있었다. 여성을 주제로 하거나 여성적 글쓰기를 보이는 글들을 통해 남한에 잘 알려지지 않은 작가와 작품을 발견할 수 있었다. 북한문학에 표현된 젠더 전략화나 모성이데올로기와 여성의 상징화에 대한 분석은 새롭게 변모되는 북한 체제와 이념에 대한 이해를 증진시킬 수 있는 유효한 방법으로 여겨진다.

This paper analyzed the era, the race, and identity of women which was observed and expressed as the object of the gender in the North Korean literature. When you look into he identity of women expressed in North Korean literature, you come to know it connotes the race, modern age and the fatherland. The maintenance of social contradictory principles is explained by characteristics of the patriarchal socialism. Women's sacrifice and devotion are in this explanation. Analysis about maternity and symbolism of women in North Korean literature is the efficient way to increase the understanding of North Korea's ideology and it's system. In this paper, the features of North Korea's women in the magazine, Joseon Munhak, is analyzed. While North Korea have suffered inside and out in recent 10 years, it is slowly changing. Also in literature the changes occur, new authors come out and new literary works are presented. The features of North Korea's women in recent Joseon Munhak (1997～2006) is portrayed as a gender which characterized the role of women as overcoming spirit of 'marching of tribulation'. Women also have maternity to shape patriotism. At the same time there were many literatures that symbolized women as racial characteristics. Above all things, features of women in Korean literature changed with the changes in society of North Korea, not as a totalitarianism but as a individualism. You can easily see that women's status in the society improved in general. Also you can find authors and literary works unknown in South Korea from the writings about women and the writings that are feminine.

『조선녀성』은 북한이 정책실현에 있어 여성들에게 효과적으로 선전선동하기 위한 잡지로 식생활 관련 기사를 통해 북한의 식생활정책을 알 수 있다. 고난의 행군 시기 수백만의 아사자를 양산하며 심각한 체제 붕괴 위협을 겪은 북한은 식량문제가 체제를 심각하게 위협 할 수 있다는 학습을 하면서 체제유지에 도움을 주는 국가발전전략으로의 식량문제 해결을 위한 식생활정책을 펼친다. 고난의 행군 시기를 ‘사상’과 ‘실리’로 돌파한 북한은 이후 사회전반에 사상을 중시하면서도 실리적인 정책을 펼치고 있는데 식생활정책에서도 비슷한 양상을 보이고 있다. 『조선녀성』을 분석해보면 북한 당국에서는 식생활 개선의 책임을 여성들에게 돌리면서 사회주의의 우월성을 위해 적극적으로 노력해야 한다고 선도하고 있다. 이는 정부당국이 추진하는 식생활정책에 대한 책임자로 여성을 세워 놓아 가정에서도 식생활정책이 잘 전달되고 추진하도록 하는 것이다. 식생활을 선도하는 기사들은 민족음식 강조, 음식의 상징화, 식량증산 등으로 분류된다. 『조선녀성』에서 식생활에서 민족음식을 장려하는 기사들은 주민들에게서 애국심과 조국애, 민족애를 높이도록 독려하고 있는 것이며 외교적으로 고립되는 최악의 상황에서도 식재료를 자립하겠다는 의도로 볼 수 있다. 또한 『조선녀성』은 항일무장투쟁시기를 회상해 그 시기의 정신을 학습토록 하는 혁명전설 기사를 통해 음식에 상징적인 이미지를 부여하며 음식을 단순히 먹는 것으로만 활용하는 것이 아니라 사상교육의 일환으로 삼고 주민들 간의 결속, 체제 유지에 힘을 보태고 있다. 식생활정책에 있어 사상적인 작업을 펼치는 한편으로 북한에서 실질적인 식량문제 해결을 위해 식량증산정책을 펼치기도 하는데 이는 식량 증산을 통해 김정일이 주민들의 먹는 문제에 주력한다는 것을 알리며 인민의 사랑이라는 의미를 주민들에게 전달하고자 한다. 결론적으로 북한은 고난의 행군 시기 이후 체제유지를 위해 사상을 강조하는 동시에 실리 역시 강조하는 두 가지 축으로 된 식생활정책을 펼치는 것이라 할 수 있다.

Chosun Women is a magazine that instigates women effectively to carry out the North Korean policy, and it is possible to know the North Korean dietary life policy through related articles. North Korea learned from experience that a food problem can menace the structure seriously in a series of the structure collapse crisis mass-producing millions of death people from hunger, then conducted a new dietary life policy for helping structure preservation as a national development strategy. After North Korea overcame the period of hardships with 'Ideology' and 'Practicalness', it supports the practical policies considering not only the ideology, but also the food dietary policy. As analyzing the Chosun Women, North Korea government abets to endeavor aggressively for the superiority of the socialism blaming for women about the responsibility of an improvement of the dietary life. It is that the government makes women be set as an obligator for the dietary policy pushed by the government, and makes the policy be transmitted well in each family. Articles guiding the dietary policy are classified into policies for emphasizing ethnic food, symbolizing the food, and a program for the increased production of food. Chosun Women's articles encouraging the ethnic food have residents enhance patriotism, and we can suggest that it is an intention to become food independence at the worst situation being isolated diplomatically. Also, Chosun Women symbolizing food through the revolution legend article which let them learn the spirit of the period, looking back into the anti-Japanese armed struggle, supports the unity among residents and structure preservation not only utilizing the food as the being eaten but also as a part of ideology education. In addition to disseminating the ideological operation in the dietary policy, North Korea executes the program for the increased production of food to solute the food problem substantially. It means that Kim Jung-il is concentrating on the residents' food problem and wants to send the meaning of love of the public. In conclusion, It suggests that North Korea carries out the dietary life policy emphasizing the practicalness as well as the ideology to preserve the structure after the period of hardships.