탕자의 비유에 나타난 전인성 회복의 길 : 심층심리학의 관점에서 분석

박노권(No-Kwon Park) 연세대학교 신과대학(연합신학대학원) 2010 신학논단 Vol.60 No.-

??This article is an attempt to apply Freud's and Jung's theory for a deeper psychological understanding of one of the well known parables of Jesus, the parable of the prodigal son. This analysis will hopefully supplement and enhance the theological insights into the parable. Traditionally, greater focus has been placed on the prodigal younger son of the story. However, this article focuses on three persons in the story, the younger son, the elder son and the father from the perspective of depth psychology.<br/> ??In the first part, I analyzes the parable of the prodigal son using Freud's personality theory. Elements of Freud's mental typography, the id, the ego, and the superego, are shown to bear some striking similarities to the younger son, father, and elder son of the parable. In the central figure of the father, the basic human desire for reconciliation and restoration of unity, a theme developed by the parable as a whole, is symbolically expressed.<br/> ??In the second part, I analyze the parable with Jung's theory. According to Jung, the two sons in the parable are symbolic of the conscious and the unconscious, the two segments of personality, and the father who is also the mother is the symbol of the Self. The task of the two sons is to grow towards individuation-moving to the centered and life-giving position the father occupies, and becomes like father.<br/> ??In the last part, I suggest the implications for personal growth we can get through this analysis and also criticize the limitations of this psychological approach to the Bible. one of the contributions of this analysis is to help us recognize our mind clearly and see it as it is and accept the reality of our existence. ??This article is an attempt to apply Freud's and Jung's theory for a deeper psychological understanding of one of the well known parables of Jesus, the parable of the prodigal son. This analysis will hopefully supplement and enhance the theological insights into the parable. Traditionally, greater focus has been placed on the prodigal younger son of the story. However, this article focuses on three persons in the story, the younger son, the elder son and the father from the perspective of depth psychology.<br/> ??In the first part, I analyzes the parable of the prodigal son using Freud's personality theory. Elements of Freud's mental typography, the id, the ego, and the superego, are shown to bear some striking similarities to the younger son, father, and elder son of the parable. In the central figure of the father, the basic human desire for reconciliation and restoration of unity, a theme developed by the parable as a whole, is symbolically expressed.<br/> ??In the second part, I analyze the parable with Jung's theory. According to Jung, the two sons in the parable are symbolic of the conscious and the unconscious, the two segments of personality, and the father who is also the mother is the symbol of the Self. The task of the two sons is to grow towards individuation-moving to the centered and life-giving position the father occupies, and becomes like father.<br/> ??In the last part, I suggest the implications for personal growth we can get through this analysis and also criticize the limitations of this psychological approach to the Bible. one of the contributions of this analysis is to help us recognize our mind clearly and see it as it is and accept the reality of our existence.

기독교 여성과 융의 개성화 이론에 대한 비교 연구

박노권(Park No-Kwon) 한국신학연구소 2007 신학사상 Vol.0 No.136

  오늘날 기독교에서 의미하는 영성이란 말은 기독교인의 삶 전반을 의미하는 것으로 신체적, 정신적, 영적인 부분이 통합된 전인적 인간에 관계된 개념으로 이해되고 있다. 따라서 본 논문은 심리학의 영향을 많이 받고 있는 현대인에게 영성 이혜의 폭을 넓힐 수 있도록 융의 개성화 이론과 비교를 시도한다. 먼저 오늘날 사람들이 왜 영성에 관심을 갖는지를 분석하고, 그리고 융의 개성화 이론과 기독교 영성을 왜 비교하는 지에 대한 근거를 제시한다.<BR>  기독교 영성의 특징은 하나님과의 관계에 있음을 논하며, 하나님을 경험하는 방식으로 아포파틱과 카타파틱의 방법을 소개하고, 융의 개성화 이론의 특징인 자아가 자기를 만나는 과정을 논하고, 이 둘 간의 유사성에 대해 비교한다. 이 과정을 통해 기독교 영성을 보다 풍부하게 할 수 있는 융 심리학의 내용을 제시하고, 동시에 그 한계를 지적한다.   Today "Christian Spirituality" is understood in a wholistic viewpoint, that is, physical, psychological as well as spiritual viewpoint. Therefore, the purpose of this study is to compare Christian spirituality with Jung"s theory of individuation to get deeper understanding to the former for contemporary people who are familiar with and are influenced strongly by psychology.<BR>  In chapter 2, the reason why contemporary people have concern with spirituality is explained. In chapter 3, The reason why we need to compare Christian spirituality and Jung"s theory of individuation which shows deep interconnection of spiritual and psychological aspects of persons is suggested. In chapter 4, the characteristic of christian spirituality is introduced. Here ways to experience God, kataphatic and apophatic spirituality, is referred, focusing on the latter which is based on an emptying technique of meditation.<BR>  In chapter 5, the characteristics of Jung"s theory of individuation is introduced. Individuation refers to the lifelong process of becoming whole through the synthesis of conscious and unconscious aspects of personality. Jung viewed this individuation as a religious process, describing it as the submission of the ego-will to God"s will.<BR>  In last chapter, after showing the similarity between christian spirituality and Jung"s psychology, Jung"s contributions and limitations to the Christian spirituality are analyzed. One of contributions is Jung"s insight regarding the fact that God is encountered within the core of the self, not somewhere in the farther reaches of the cosmos. However, when evaluated in the light of historic Christianity, the major limitation of Jung"s view of spirituality appears to be his failure to adequately represent God"s transcendence or to provide for our self-transcendence.

감추어진 온전성을 회복하기

박노권(No-Kwon Park) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.66 No.-

We, modern individuals, live on scraps of meaning, whether we know it or not. This experience of a fragmented self affects both our personal and our Christian identity. We want to live on a coherent sense of self and to live a life of integrity grounded in gospel values. The purpose of this article, therefore, is to explore the hidden wholeness of the self by examining the story of Martha and Mary in Luke 10: 38-42 from the perspective of Jung’s notion of the conjunction of opposites. This story is well known to Christians. In chapter one, this story is summarized and suggested that Martha and Maria can be represented as different aspects of human psyche, not just two distinct individuals. In Chapter two, Jung suggests how these distinct dimensions may be brought together by and within the self. So Jung’s basic notion, the self and the psyche, is introduced. The self is both the center and the circumference of the whole psyche and the term psyche is used to speak of functions, actions, or psychic processes. in chapter three, the process to recover the hidden wholeness is explained. In the first stage, we need to notice our destress, to be freed from the image of our own character, and to fully acknowledge conflicting tendencies to know ourselves. In the second stage, we need to make opposing tendencies completely transparent in love, to realize conjunction between two opposite tendencies, that is, to conjoin hearing and doing the word in Martha and Maria, and to transform our personality in Christ. In conclusion, it shows that the story of Martha and Maria is very helpful symbol for Christians to go through the process of individuation. We, modern individuals, live on scraps of meaning, whether we know it or not. This experience of a fragmented self affects both our personal and our Christian identity. We want to live on a coherent sense of self and to live a life of integrity grounded in gospel values. The purpose of this article, therefore, is to explore the hidden wholeness of the self by examining the story of Martha and Mary in Luke 10: 38-42 from the perspective of Jung’s notion of the conjunction of opposites. This story is well known to Christians. In chapter one, this story is summarized and suggested that Martha and Maria can be represented as different aspects of human psyche, not just two distinct individuals. In Chapter two, Jung suggests how these distinct dimensions may be brought together by and within the self. So Jung’s basic notion, the self and the psyche, is introduced. The self is both the center and the circumference of the whole psyche and the term psyche is used to speak of functions, actions, or psychic processes. in chapter three, the process to recover the hidden wholeness is explained. In the first stage, we need to notice our destress, to be freed from the image of our own character, and to fully acknowledge conflicting tendencies to know ourselves. In the second stage, we need to make opposing tendencies completely transparent in love, to realize conjunction between two opposite tendencies, that is, to conjoin hearing and doing the word in Martha and Maria, and to transform our personality in Christ. In conclusion, it shows that the story of Martha and Maria is very helpful symbol for Christians to go through the process of individuation.

기독교상담에서 렉시오 디비나의 활용가능성 연구

박노권(Park No-Kwon) 한신대학교 신학사상연구소 2010 신학사상 Vol.0 No.151

행복, 삶의 질 향상, 혹은 심리적 건강 등은 상담을 통해 얻고자 하는 내용들이다. 그러나 인간은 일반적으로 육체적, 정신적, 영적 측면을 지닌 것으로 이해되기 때문에 이 세 영역이 조화를 이루는 것은 매우 중요하다. 따라서 종교와 영성이 정신건강에 긍정적인 영향을 주며 정신적인 평안에 기여한다는 연구결과들이 꾸준히 나오고 있다. 특별히 기독교상담에서는 신앙이 심리적 치료를 위한 상담과 긴밀히 연관되어 있다고 보며, 기독교전통의 자원인 기도나 성경 등을 활용하고 있다. 이런 관점에서 전통적인 영성수련의 한 방법이었던 렉시오 디비나가 상담에도 좋은 효과를 줄 수 있다고 보며, 본 연구는 렉시오 디비나가 갖는 영적 유익뿐만 아니라 심리적 치유의 효과가 있음을 분석한다. 먼저 렉시오 디비나의 네 단계-읽기, 묵상, 기도, 관상-가 어떻게 이루어지는지를 설명하고, 심리적 유익이 무엇이 있는지를 이론적으로 그리고 학생들의 수행결과를 분석한 것을 근거로 제시한다. 생각과 마음이 단순해짐, 내적 고요의 상태 경험, 분노와 같은 내면의 부정적 감정들을 가라앉히고 긍정적인 에너지를 갖게 함, 절망과 고통 속에서도 하나님의 말씀에 대한 신뢰와 희망을 갖게 함 등의 긍정적 효과를 통해 신체적, 정신적 치유를 경험함을 보여준다. 마지막으로는 이러한 분석을 근거로 상담에 어ᄄᅠᇂ게 활용될 수 있는지 그 가능성을 제시한다. The purpose of this article is to seek a possibility to apply Lectio Divina, one of spiritual disciplines, to Christian counseling. Until now there have been no attempt to relate Lectio Divina to counseling for more effective counseling. In the first part, four steps of Lectio Divina - Lectio, meditatio, oratio, and contemplation-is explained. In the second part, therapeutic benefits of Lectio Divina is investigated. In contemplation, the individual atta ins many of the goals of psychotherapy: sharpening insights, steadying the emotions, finding the courage to confront previously unconscious material, and effecting psychic change. And some studies on the effects of contemplative prayer or meditation is introduced. In the last part, a case study is introduced, showing that Lectio Divina can be a contributor to both psychological and spiritual wholeness in the context of counseling. It shows that positive relations with others, self-acceptance, environmental mastery, and purpose in life are improved through Lectio Divina discipline. Finally, the possibility of application of Lectio Divina for Christian counseling is investigated.

회심에 대한 심리학적 접근

박노권(No Kwon Park) 한국기독교학회 2001 한국기독교신학논총 Vol.20 No.-

일반적으로 많은 기독교인들은 회심을 구원과 관련된 중요한 종교적 경험으로 생각해 오고 있으며, 단 일회적인 신비한 사건으로 이해하고 있다. 개인을 변화시키는 데 결정적인 역할을 하는 이 회심 경험은 다양하게 나타날 수 있지만, 하나님만이 회심 경험을 가능하게 하는 절대적이며 주도적인 권한을 지닌다는 것을 기독교인들은 또한 의심의 여지없이 받아들이고 있다.^1) 그러나 이와 동시에, 회심의 경험을 가능하게 하는 인간의 내재적 가능성을 부인하지 않는다. 즉 하나님의 창조적 능력이 인간의 짧을 가능하게 하는 것처럼, 회심도 하나님의 주권적 활동으로서 생겨나는 종교적 경험임은 자명하나, 회심의 과정에 있어서는 하나님과 인간 사이의 상호 연계성이라는 내재적 가능성을 성서를 통해 발견할 수 있다고 보는 것이다.^2) 이런 관점에서 볼 때, 회심은 종교 경험으로서 하나님과의 관계 안에서 근본적으로 이해될 수 있는 것이지만, 인간 쪽에서 경험하는 회심은 일종의 행동 현상이기 때문에 객관적인 관찰의 대상이 될 수 있다고 본다. 이런 경우 회심에 대한 세속적 측면에서의 연구는 회심의 경험을 더욱 분명하게 이해할 수 있도록 도울 수 있을 것이다. 이런 전제를 가지고 본 글에서는 사회적, 문화적 측면에서의 회심 연구도 가능하지만 무엇보다 심리학적 접근을 통해 회심을 분석하고자 한다. 그리고 회심에 대한 심리학적 접근의 공헌과 한계를 밝힘으로 오늘날 세속문화(특히 심리학)의 영향을 많이 받고 있는 현대 교회의 목회 상황에서 성도들이 회심에 대해 더 깊은 이해를 가지고 신앙생활을 할 수 있도록 돕고자 한다. Generally many Christians think conversion as a religious experience related to salvation and a mysterious event which happens only once in person`s life. Christians believe without any doubt that conversion is possible only by the work of God. But they also agree that there is psychological phenomena in the process of conversion. Therefore, psychological approach to understand conversion rather comprehensively is made here. In Chapter 1, I suggest the ground of psychological approach to conversion, comparing conservative approaches such as Thomas Oden`s and J. Adams` with liberal approaches such as Don Browning`s and Earl Loomis` . In Chapter 2, conversion is analyzed psychologically through William James approach. James saw conversion as a unification of a divided self and focused on the radical conversion rather than progressive one. In chapter 3, the process of conversion is divided by seven stages: context, crisis, quest, encounter, interaction, commitment, and consequences. Each stage is explained here by the help of L. Rambo. In Chapter 4, the limitations and contributions of psychological analysis of conversion is analyzed. The purpose to clarify limitations and contributions is to help Christians, who are influenced deeply by modern psychologies, have a deep and healthy understanding on conversion which will lead them to better Christian life.

기독교 영성에 대한 심리학적 접근

박노권(No Kwon Park) 한국기독교학회 2002 한국기독교신학논총 Vol.24 No.-

The purpose of this article is to approach Christian spirituality psychologically to see it from a wholistic view point. Traditionally many people have connected spirituality only with something spiritual not physical or psychological. However, today spirituality is considered as something related with all parts of human being, that is, physical, psychological and spiritual part. Therefore, trying to understand spirituality from the view point of psychology will be helpful for those who want to know spirituality more clearly and widely. In chapter two, the reason why people seek spirituality is explained. In chapter three, Christian spirituality is compared with natural spirituality and religious spirituality, and the uniqueness of Christian spirituality is shown. In chapter four and five, necessity of psychological approach to the Christian spirituality and foundations for that are suggested. The problem of dualistic thinking in approaching spirituality, that is, problem of extreme psychological reductionism and spiritual reductionism is analyzed, and an effective method to approach spirituality, wholistic approach of psycho-spirituality is suggested. In last chapter, contribution of psychological approach and its limitation is remarked. Peace is a reality which all mankind search for. But human nature and existential context as conflicts and estrangement have kept us from obtaining peace. Christian education also have explored peace as its task which is a medium between God and man. In spite of studies christian education have dealt with peace in fragment, abstract. Therefore, the study tries to propose directions christian education turns toward, reflecting on the past christian education studies on peace. The past christian education studies on peace didn`t deal with theme peace in connection with justice and life problems and reduced educational effectives when they had been dealt together. Nevertheless peace is a no optional problem in our life, The past christian education studies on peace that were short of dealing realistic peace issues resulted in abstracting peace. And The past christian education studies on peace stressed on critical consciousness and behaviour dimension in the light of praxis. The hopeless result is passing the affective dimension that is one of characters to which peace belongs. From these reflections on the past christian education, we realized that christian education on peace should become wholistic peace education including all concepts of peace. And we also discovered that peace is not a part content of life which should be taught but human life itself. Then, convincing that peace is just our realistic problem. we come to conclusion that christian education on peace should be done become whole personally. Christian education asks for further exploring on peace. One example is guide lines for learners that are considered developmental stages in peace education. Christian education should be regenerated as peace education. Nobody knows if peace will be before us. Therefore Christian education must go on a pilgrimage searching for the peace.

현대 죽음이해에서 종교적, 도덕적 의미의 회복

박노권(No Kwon Park) 장로회신학대학교 세계선교연구원 2006 선교와 신학 Vol.17 No.-

동성애에 대한 목회상담학적 접근

박노권(No Kwon Park) 한국기독교학회 2003 한국기독교신학논총 Vol.28 No.-

It is not easy to treat the issue on homosexuality in the context of Korean church as a pastor and theologian. Conservative people think that it is unnecessary to study on homosexuality or try to understand gay or lesbian, because they believe the Bible clearly condemns them. On the other hand, liberal people think that it is necessary to reinterpret the Bible verses on homosexuality, because they are out of date and can`t be used literally any more in contemporary situation. Therefore, the purpose of this article is to make an desirable ethical norm on homosexuality and to suggest effective methods to care for homosexuals from the viewpoint of pastoral counseling. For this purpose, first part shows how the views on homosexuality have been changed in world history. Even though there were times when homosexuality was accepted as natural in some Asian cultures or ancient Greek. in most of times in history, homosexuality was condemned as sinful action because of influence of Christianity. Recently the decision of American Psychiatric Association(in 1973) played a decisive role to change people`s attitude toward homosexuality. The meaning of this decision and that how the church`s attitude is changed after that is explained. Also homosexual groups and their influences in Korea are introduced. Even though many people talk on the issue of transgender or homosexuality freely, and talk about their rights, it is still difficult for homosexuals to confess their own sexual identity (“coming out”) because church as well as society is not ready to accept them as they are. In part Ⅱ, Christian view on homosexuality is analyzed in two ways: first, traditional negative view on homosexuality as sin, and second, new approach to the homosexuality in positive way. Specific texts of the Bible, traditionally used to demonstrate the immorality of homosexual activity are followings: Gen. 19:1-11, Leviticus 18:22, 20:13, Rom. 1:18-32, 1 Cor. 6:9, 1 Tim. 1:8-11, And Thomas Aquinas whose negative understanding on homosexuality influenced strongly on churches` understanding because of his great theological works, and many scholars who object homosexuality are introduced. With the tool of Biblical criticism, however, many scholars began to reinterpret the Bible verses on homosexuality. They focus on historic-cultural background and context of the Bible, and believe that Biblical description of sex which was related mainly with childbirth must be reinterpreted and those Biblical views can`t be used literally today. Several examples in the Bible were explained from this new viewpoint. Part Ⅲ discusses about a desirable ethical norm on homosexuality from the critical dialogue between traditional view and contemporary social sciences` views. J. Adams strongly asserts that homosexuality is sin and the cure is possible only when they recognize it. And it should be noted that whenever homosexual activity is described in the Bible it is condemned, even though there is no specific instance in which a homosexual person is condemned. But, many scholars believe that the phenomenon of homosexuality is universal, so we have to accept it something natural. For this, comparative cultural approach, and statistical study on homosexuals are used. On the critical dialogue between traditionally held moral norms and findings of social sciences such as psychology, sociology, and the like, homosexuality is viewed as something not to be condemned but also not normal activity. On the basis of this study, methods to care for homosexuals are discussed. The empathy is necessary to lead counseling effectively. It is not desirable for Counselor to try, in the first step, to change their homosexual desire or concern, but to accept them as they are. They feel too much stress in this society which has a strong prejudice against homosexuals. But, this article suggests that they need to change their view from homosexuality to heterosexuality, because homosexuality can`t be normal a

토마스 오든의 복음주의에 대한 분석

박노권(No Kwon Park) 한국기독교학회 2002 한국기독교신학논총 Vol.23 No.-

The purpose of this article is to analyze Thomas Oden` s position on evagelism which tried to construct evangelism academically, criticizing modem historical-critical method. In chapter one, Oden` s whole life is summarized to show how and why his theological view has been changed from liberal to evangelical. In chapter two, his theory on "post-modern orthodox" is analyzed. Unlike liberalism, neo-orthodox, fundamentalism, Oden`s post-modem orthodox rejects to accomodate modernity and tries to keep apostolic faith in the middle of pluralistic society. In chapter three and four, The biblical historical criticism is criticized. According to Oden, it has pretended to be an objective investigation of the history of Jesus, but turned out to be a highly biased account that imposed the values of nineteenth-and twentieth-century naturalistic reductionism upon the New Testament texts. In the last chapter, on the basis of this critical study, Oden asserts to return to the classical Christian faith, which stresses on living Christ who continues to be the basis of the present reality of the church, and explains why we should to that. This article suggests a desirable approach to Christian faith in modern society, criticizing and overcoming the limits of modern critical method.

[연구 논문] 목회상담에서 윤리 규범의 문제

박노권(Park No-Kwon) 한국신학연구소 2005 신학사상 Vol.0 No.130

The separation of pastoral counseling from ethical norms is one of major dilemmas in contemporary pastoral counseling. Emergency of pluralistic society and influence of psychologies is analyzed as important factors to separate pastoral counseling from ethics. Freud, who saw the superego as the seat of morality, and Rogers, who tried to avoid moralism, are main figures to make "value free" in pastoral counseling. S. Hiltner, who was influenced by Rogers and influenced many contemporary pastoral theologians, believed that the minister should set aside personal moral convictions in the context of care and counseling. Therefore, the purpose of this study is to analyze the reason why there is a lack of ethical norms in modem pastoral care, and suggest the way to recover ethical norms in pastoral counseling in the light of practical and theological concern. For this, three pastoral theologian are studied. First, W. Clebsch and C. Jaekle adds "reconciliation" to the traditional function of pastoral care, healing, sustaining, and guiding. This reconciliation includes not only forgiveness but also discipline which includes stem ethical correction. Second, Howard Clinebell suggests five stages to solve the problem of guilt feeling: Confrontation, confession, forgiveness, restitution, and reconciliation. These five stages are explained focusing on why we need ethical confrontation to care for people fully. Finally, Browning's method to relate Christian faith and psychological insights in seeking ethical norms for pastoral care and counseling is introduced. According to Browning, without ethical norms, there would be identity confusion in pastoral counseling which might lead to mental illness. This study is focused on Browning's attempt to solve a problem of modern pastoral care - lack of ethical norms - through his method of five dimensions-metaphor. obligation, tendency-need, context. reul-role. 목회상담에서 윤리 규범의 결핍은 현대 목회상당에서 중요한 문제로 동장하고 있다. 본 연구는 왜 이러한 현상이 나오는지를 분석한다. 그것은 먼저 프로이드와 로저스 등의 심리학자들이 소위 가치중립을 내세우면서 도덕주의를 피하려고 하기 때문이고, 또한 현대 다원주의 사회에서 상대주의의 영향으로 이런 현상이 생기는 것으로 분석한다. 특별히 목회상담의 뿌리를 내렸던 힐트너의 영향으로 더욱 이런 현상이 심각해 졌다고 본다. 그러므로 본 연구는 목회상담에서 윤리 결핍의 문제를 분석하고, 왜 윤리 규범이 필요한 지를 실천적인 측면에서 제시한 다음, 신학적인 근거를 세 학자 - 클랩쉬와 재클, 하워드 클라인벨, 그리고 돈 브라우닝-를 통해 찾아본다. 특별히 본 연구는 기독교 신앙과 심리학적 통찰력의 상호 비판적 대화를 통하여 목회상담에 필요한 윤리적 규범을 어떻게 만들 것인가에 대한 돈 브라우닝의 방법론을 강조하여 소개한다. 상담에서 필요한 윤리 규범을 만들기 위한 그의 다섯 차원의 방법론- 은유, 의무, 경향성 - 욕구, 상황, 규칙 - 역할 -은 오늘날 상담에서 사랑, 용서, 수용을 강조하면서 윤리적 이기주의의 영향에 빠지기 쉬운 실수를 극복할 수 있는 방안을 제시하게 될 것이다.