신학자 폴 틸리히의‘중심된 자기’의 존재론적 양극성관점에서 본 기독교상담의 정체성 = The Identity of Christian Counseling Based On the Concept of‘the Centered Self’of Ontological Polarity in Paul Tillich

다국어 초록 (Multilingual Abstract)

The intention of this article starts from struggling and confusing
ambiguities between general psychology and christian counseling. As a
pastoral counselor I have encountered lots of psychologists and christian
counselors who have used psychological counseling methods without
figuring out the identity of christian counseling. Starting this ambiguous
identity of Christian counseling, I presuppose two categories which interrupt
and make confusion to Christian counseling. First presupposition is that
contemporary society has emphasized the role of ‘the self’in which we
have been recognized the possibilities and potentialities of the self. The
possibility of self has shaped incredibly the identity of counselor and
provides the positive self images which make christian counselors lean on
totally themselves not the eternal. Second thing is that we christian
counselors have trusted too much on counseling methodologies rather than
focusing on or trusting on christian faith. In these processes it seems to me
that we have lost so many christian heritages such as tradition, theology and
so on. Theology, especially, is the product of christian struggles to identify
who are humans and God, and it has continued for more than 2000 years.
To be effective christian counselors we need and reflect this heritage in
which our christian ancestors struggled for christian identities. In this sense I
select theologian Paul Tillich who thought most deeply about depth
psychology and theology to connect the both sides for the understandings
of human. His answering theology, first of all, is based on human
predicaments in which we humans have showed various symptoms. In this
perspective his definition of human is that we humans have the potentiality
which has been named as the image of God. But, simultaneously, it always
has temptations which have attempted to be free from one’s boundary and
finitude. Our human boundary and finitude have been called in his theology
as unbelief, hubris and concupiscence. In addition, he indicates that psychological methods and ways are needed for effective counseling. But
these elements should not be considered as first rather than preparing the
space for the ultimate concern. The difference between christian counseling
and general counseling is that christian counseling should consider the
participation of Ultimate Concern who embraces and transcends the
limitations of counselors. During the counseling, we need to invite first the
participation of the Ultimate Concern and other counseling methodologies
should be consider as the secondary sources. This attitude is the major
difference. As we have reflected christian heritages, comparing with
psychological understandings of humans and methodologies, we christian
counselors will have effective and affluent resources for christian counseling.

참고문헌 (Reference)

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