자아정체성 혼돈을 경험하는 미주 한인 2세를 위한 치유목회의 실천적 제안

이상억 ( Sang Uk Lee ) 서울신학대학교 기독교신학연구소 2012 神學과 宣敎 Vol.41 No.-

필자는 미주 한인 2세들을 어떻게 치유할 것인가를 실천적이며 실제적인 논문을 통해 깊이 있게 상고하고자 시도하였다. 미주 한인 2세들은 중심으로부터 멀어진 주변성이라는 독특한 형태의 현실로 고통 당할 수밖에 없고 이로 인한 고통을 경험할 수밖에 없기 때문에 본 논문을 통해 필자는 치유를 위한 다섯 단계의 절차를 소개하였다. 특히 미주 한인 사회의 특성상 돌봄 목회는 치유의 관점에서 해석되고 바라보지 않으면 안 되기에 이상현 박사의 주변성이라는 개념과 이인숙 박사의 여성 정체성에 대한 단계들을 토대로 미주 한인 2세를 어떻게 치유할 수 있을 것인가를 목회상담가의 입장에서 살펴보았다. 이 논문에서 필자가 제안하고자 하는 것은 이론적이기 보다는 실제적이며 보다 경험에 입각한 연구이다. 실천적 차원에서 필자는 목회신학의 세계관을 가족체계이론의 입장에서 재해석하였고,, 더 나아가 기독공동체를 위한 기독교적 방식의 실천적 제안을 소개하였다. 이 논문의 지면적 한계 때문에 실제 상담의 사례를 들어 설명하지는 않았지만, 치유의 다섯 단계가 모두 실천적이며 실제적이기 때문에 정체성의 혼란을 경험하고 있는 미주 한인 2세들을 목회상담의 세계관과 가족체계이론에 기초하여 어떻게 치유를 경험시킬 것인가에 대한 분명한 그림들을 제안하고 있다. In this practical and actual paper, I will try to ponder over how we can help the second-generation Korean Americans to get healing. It is because most of the second-generation Korean Americans suffer from identity confusion derived from their reality, that is, liminality, a form of marginality. In this regard, I propose five healing stages. I believe that caring ministry in the Korean-American context will be deepened when it is seen by eyes of healing approaches. Based on Dr. Sang Hyun Lee`s ideas on liminality and Dr. Inn Sook Lee`s stages for women`s identity, I, as a pastoral counselor, consider how I can help the second generation in crises to receive healing. My proposal is thus practical and empirical rather than theoretical. For I want to propose a palpable way of healing. For practical suggestions, I will use family systems theory by means of the Weltanschauung of pastoral theology. Consequently five healing stages are very Christian, for I propose the stages for the Christian community. Furthermore, this paper does not focus on how the method itself might be activated in real situations. Rather I have tried to present palpable illustrations of the healing ministry based on family systems theory and the Weltanschauung of pastoral counseling for second-generation Korean Americans in identity confusion.

목회상담 세계관에 기초한 멘토링 방법론 연구

이상억 ( Sang Uk Lee ) 한국목회상담학회 2009 목회와 상담 Vol.13 No.-

Throughout this article, I investigate how mentoring can maintain its essence while its` actual practices. In this regard, I will develop a mentoring method derived from what makes pastoral counseling pastoral. In particular, I contend in this article that the method of introspection is a palpable way of actualization as a how-to method of maintaining the essence of pastoral counseling in the process of mentoring between mentors and mentees. Thus I suggest the actual steps of the method of introspection and investigate its meanings focusing on the essence of what makes pastoral counseling pastoral counseling. What I mean by "the method of introspection" involves David Bakan, William James, and Donald Capps `ideas on a world that is full of heimlich (homelike) experiences. Therefore, I argue that the introspective method pursues "homemaking" in this world by virtue of enjoying the blessings of togetherness between metors and mentees.

미학적 학제간 융합으로서 장신목회상담학의 의미와 방향에 대한 연구

이상억(LEE Sang-Uk) 장로회신학대학교 기독교사상과 문화연구원 2016 장신논단 Vol.48 No.2

연구를 통해 지금까지 이루어진 학제간 융합의 네 가지 형태를 이해하고, 또 하나의 새로운 대안으로 미학적 학제간 융합의 의미와 방향을 제안하고자 한다. 특히 현재 장로회신학대학교 총장인 김명용이 정의한 온신학의 기반 위에 해석학과 미학으로서 장신목회상담학의 방법론으로 감상의 목회상담학에 대해 생각해보고자 한다. 물론 연구하고자 하는 미학적 학제간 융합으로서 목회상담학을 장신목회상담학 그 자체라고 정의할 수는 없지만, 하나의 답변으로서 혹은 대안으로서 제안하고 더 나아가 제안하는 학제간 융합의 의미를 온신학의 일곱 가지 특성 가운데 “대화적 신학”과 “사랑의 윤리를 실천하는 학문의 장”이라는 특성과 연결시켜 하나의 실천신학적 평화운동으로서 심미적 방향성을 연구하고자 한다. 다시 말해 장신목회상담학의 특징으로서 신학과 심리학의 미학적 융합을 제안해 신학과 심리학 상호간의 대립이 아닌 상호존중 즉 따뜻한 만남이라는 균형과 사랑, 평화 지향임을 분명히 하고자 한다. 더 나아가 이러한 미학적 학제간 융합으로서 장신목회상담학이 어떻게 목회상담의 과정으로 드러날 수 있는지를 ‘감상’이라는 용어를 통해 생각해보고자 한다. 목회상담학을 미학적 학제간 융합으로서 설명한다는 차원에서, 또 온신학의 한 갈래로서 장신목회상담학이 지향해야 할 방향을 연구한다는 차원에서 이 연구는 유의미하며, 더 나아가 장신신학의 울안에 있는 사람들에게는 분명한 정체성을, 울밖에 위치한 사람들에게는 장신신학의 색깔을 분명히 알린다는 차원에서도 유의미할 것이다. In this article, I will propose a new direction of interdisciplinarity, which is aesthetical interdisciplinarity, comparing with four possible interdisciplinarities: correlational, transformational, transversal, and artistic interdisciplinarity. In particular, I will discuss the meaning and methodology of Jangshin pastoral counseling as a hermeneutical and aesthetical process of appreciation based on Ohn Theology which means Jangshin Theology. Frankly speaking, it is unlikely to say the proposed pastoral counseling in this thesis is the Jangshin pastroal counseling, but I would say that, as a plausible and palpable answer of what Jangshin pastoral counseling might be, I suggest pastoral counseling has to be communicative (between theology and psychology) and doing peace-praxis of love ethics of the Gospel in the manner of aesthetics. I, moreover, maintain that Jangshin pastoral counseling would not be contradictory but be headed for equilibrium(symmetry), peace, and love(warm-heartedness) between theology and psychology based on aesthetical interdisciplinarity. In this regard, I assert a term, appreciation, as a process of aesthetical pastoral counseling, a tangible practice of aesthetical interdisciplinarity and Ohn(Jangshin) Theology. This study would be crucial, for I recommend a way of Jangshin pastoral counseling and its meaning as a fork of Ohn Theology.

회복을 위한 목회상담의 미학적 자세로서 회개에 대한 연구

이상억(Sang Uk Lee) 장로회신학대학교 세계선교연구원 2020 선교와 신학 Vol.52 No.-

연구를 통해 연구자는 펜데믹 시대의 요청인 회복에 대해 논의하고자 한다. 특히 회복을 향한 목회상담의 방향으로서 심미적-미학적 관점을 넘어선 회개라는 신앙행위에 담긴 신학적인 관점을 제안하고자 한다. 내담자의 삶의 문제를 해석하고 재구조화해야 하는 목회상담은 끊임없이 해석의 지평을 넓혀가야 한다. 그래야 인간 실존의 문제에 함몰되고, 매몰되기보다 그것을 넘어선 하나님의 뜻과 구원, 생명의 회복을 지향할 수 있기 때문이다. 그러나 이 해석적 지평이 신적 발로(發露)에 의한 것이 아니라고 한다면 무의미와 탈진의 늪을 벗어나기는 무척 어려울 것이다. 그래서 본 연구에서는 회개를 하나의 새로운 해석적 지평으로 제안하고자 한다. 회개는 단순한 신앙 행위를 넘어 회복을 위해 필요한 심미적 해석의 공간을 여는 개념이다. 그곳에서 성스러운 광기도, 모순과 역설도, 동시에 깨달음과 지혜도 경험하기 때문이다. 또한 하나님이라는 찾아온 빛과 희망으로 실존의 무의미를 극복하며 쉼을 누릴 수 있는 장(場)을 열어 준다고 생각한다. 그러므로 회개는 미학적 관점과 해석을 제공하며, 동시에 실존의 한계를 뛰어넘는 초월성이 제공하는 쉼과 회복을 경험하게 하는 개념이다. 상담을 목회상담으로, 사람이 주도하는 상담이 아닌 하나님 중심의 상담으로 이끌며, 안식과 평화, 그리고 구원과 회복을 경험하게 하는 방향인 것이다. 이러한 연구를 통해 연구자는 먼저 목회상담이 무엇인지, 그 정체성과 세계관을 분명하게 정의할 것이다. 그리고 회개에 기초한 목회상담이 어떠한 것인지 그 특성을 분명하게 제시할 것이다. 이것은 펜데믹 시대의 요청인 회복을 어떻게 이해해야 하는지 그 의미를 분명하게 이해하기 위해 필요하며, 또한 회복이 필요한 이 땅의 모든 사람에게 바라야 할 진정한 회복이 무엇인지를 가늠하게 할 것이다. 결론적으로, 펜데믹 시대를 살아가는 목회상담자가 회복을 위해 어떤 삶과 사역의 방향성을 가져야 하는지를 제시할 것이다. I will discuss a crucial theme, revival, during the coronavirus COVID-19 pandemic. I will argue, in particular, that repentance, as an action of faith for revival, might be a palpable way of interpretative Weltanschauung in pastoral counseling, that would overcome any pitfalls of aesthetical interpretations in pastoral counseling. In this regard, I will study theological meanings of repentance. Pastoral counseling, as reinterpreting and reframing processes of counselees’ existential matters, tries to broaden and expend the horizons of interpretation constantly. For such job can facilitate the counselees’ revival derived by God’s salvation, not to be buried in and soaked with human existential problems themselves. However, if the broadened and expanded interpretational horizons were not manifested out of the power of divine territorial matrix, counselors and counselees could hardly unlikely get through the existential swamp of futility and meaninglessness. Therefore I will invite a theological concept, repentance, as an alternative. For repentance is the concept, a sort of power to open a place in which artistical and aesthetical interpretation occurs, consequently facilitates revival. In this sense, repentance is not just an action as a religious formality but a generative power of interpretation, in which participants of pastoral counseling may paradoxically experience sacred madness, contradictoriness, and even enlightenment and wisdom. In the same time, repentance makes the participants experience God, as the coming light and hope. Then they will overcome any existential meaninglessness and, finally, feel free. So repentance, I believe, will make counseling pastoral, Godcentered, restorative, and, as a result, revival. I maintain this study will understand what pastoral counseling could be, and define what kind of identity and Weltanschauung pastoral counseling ought to have. And it shall suggest the nature of repentance-oriented pastoral counseling. This study, thus, makes us consequently figure out how to understand revival in this pandemic and, also, redefine revival not as simply recovery but as restoration of wholeness. And, I am pretty sure that it will conduce to a better space in which all participants of pastoral counseling might know how to get revival in the midst of human existential matters.

코로나시대, 2030세대를 위한 가정에 대한 질적연구: 가족감수성진단목록(FSI) 및 막스 반 마넨(Max van Manen)의 해석학적 현상학 분석에 기초하여

이상억 ( Lee¸ Sang Uk ) 한국목회상담학회 2021 목회와 상담 Vol.37 No.-

Since the COVID-19 pandemic occurred in 2019, the importance of family has greatly increased. As recent statistical data indicate, family is the most important reason and value of life for Koreans in times of the COVID-19 pandemic. However, the data paradoxically tell that as the value of family increases, at the same time there are also increasing conflicts such as family discord, marital quarrels, domestic violence, child abuse, etc. Furthermore, the data show that the 2030 generation group, which ought to be socially active, becomes the most solitary and ironically suffers from loneliness. So I will investigate the factor of “family sensitivity” of both the 2030 generation ordinary and seminarian interview-participants by using Family Sensitivity Inventory (FSI), to examine what kind of differences there might be between the groups. I assert, if I carefully observe which factors make any differences between the groups, I may clearly understand what features a family should have and which things it must do for sustaining the 2030 generation group in times of the COVID-19 Pandemic. I will use Max van Manen’s Interpretative Phenomenological Analysis in order to diagnose how much difference between the groups would be on the issues of family communication, sympathetic understanding among family, and family bonding. And I will try to classify how much the two groups’ themes and sub-themes differ on those issues. I think this study will be a cornerstone of research for the 2030 generation group in order to figure out what features a family should pursue for empowering the fragile generation, and to show what a family must do for building up the family as a supportive base camp for the generation.

미학적 목회상담학의 가능성에 대한 연구

이상억 ( Sang Uk Lee ),유영순 ( Young Soon Yoo ),김태형 ( Tai Hyoung Kim ) 한국목회상담학회 2011 목회와 상담 Vol.17 No.-

Isn`t pastoral counseling aesthetical? For its whole process is intrinsically based on a weltanschauung of aesthetical ideas and attitudes. In this regards, the researchers try to define why pastoral counseling might be aesthetical. In particular, we focus on a point that pastoral counseling can be understood in a ground of interpretation. It is because interpretational tasks are the main procedure of pastoral counseling as well as the process of rapport. What we assert and introduce, for pastoral counseling as an interpretational task, is a term, appreciation comparing with Gadamerian concept of application and Ricoeurian description of appropriation. Furthermore, the researchers study how pastoral counseling can produce meaningful changes in the process of pastoral counseling by means of Cappsian term, reframing, which is also, we assert, aesthetical. For Capps argues aesthetical changes out of counselees` first and second order changes. And the researchers maintain that pastoral counselors ought to sustain a concept of beauty, that is, the manners of aesthetical praxis in their actual counseling sessions. What we mean by beauty is not beauty itself as expression of something pretty but a generative power of change, that is also interpreted as a Christian concept of repentance, the encounter of the Divine in this secular world of human agony.

의사소통 형성을 위한 청소년 상담사의 자세 연구

이상억 ( Sang Uk Lee ) 한국목회상담학회 2015 목회와 상담 Vol.25 No.-

By surveying 104 middle school students’ use of mobile phones and computer devices, I have investigated how much the use of mobile and computer devices would affect adolescents’ depression, using William W. K. Zung’s Self-Rating Depression Scale: SDS. It is possible that using mobile and computer devices may function as way of communication for adolescents, but I concluded that it is unlikely to be proper and healthy. I discovered that adolescent depression was in direct proportion to the amount of working hours of computer devices. I am very interested in the fact that the method of classical communication itself alleviated adolescents’ depression efficaciously, after group counseling sessions with those who were experiencing both depression and use of computer devices over eight hours per day. The researcher t interviewed the subjects individually, and asked how they were able to communicate directly with other group members instead of using computer of phone methods of communication. The subjects mentioned the counselor’s role and attitude, and I coded their answers in three categories, such as a counselor as a warm space like Heim (home), a reframer, and a sacrificial server. In this regard, I studied these three as the virtues of adolescent counselors who want to facilitate adolescents’ communication in order to alleviate depression and the use of computer devices. Although these virtues themselves are not specific methods for communicating with young persons, they illumine sequent methods of how to meet and counsel adolescents in depression.

상담관계 형성을 위한 목회상담가의 자세 연구

이상억 ( Lee Sang Uk ) 한국목회상담학회 2022 목회와 상담 Vol.39 No.-

Pastoral counseling understands that human beings are in God’s elaborate plan, not just beings that result from human experiences and consequent chances. Pastoral counselors meet and understand humans as potential existences beyond reality and cordially stand on the fact that God loves humans (John 3:16) despite their sinful nature. Pastoral counseling, furthermore, self-identifies that it might be an action initiated and driven by God, who creates and saves human beings. It means, as it were, pastoral counseling is performed by God, who loves human beings. In this regard, a pastoral counselor, a facilitator of pastoral counseling, shall accept a trialogue among God-counselor-counselee. Then, what kind of attitudes should a pastoral counselor, as a facilitator or a crucial axis of pastoral counseling, maintain in the actual pastoral counseling sessions? To investigate this query, I will apply an introspective methodology using richer and deeper phenomenological analyses of the researcher himself, who had counseled counselee X. As a result, I will ruminate over four themes that keep pastoral counseling proper. I will investigate, in particular, the courage and hope that a pastoral counselor accomplishes in chaotic situations of the counseling sessions and how they can work for the participants in pastoral counseling. And I, moreover, assert that this consequently fulfills optimal distancing among God-counselor-counselee in pastoral counseling. I believe this study to be crucial, for it will provide palpable answers to what kind of attitudes a pastoral counselor should assume and what might be the optimal distancing while constituting counseling relationships in actual pastoral counseling.

부부관계를 평화로 이끄는 기독교 정의에 기초한 목회신학

이상억 ( Sang Uk Lee ) 한국목회상담학회 2013 목회와 상담 Vol.21 No.-

There are innumerable couples who are in marital crises. The only thing they do want to know might be how to be peaceful. However, it is highly unlikely to achieve it in their ordinary life, for each of them thinks of him or herself right and fair. Rather his or her spouse is wrong and unfair. I think every couple is still long way from peace as long as they are buried under their own understanding of justice. Therefore, I want to prove that the concept of justice is a very paradoxical one in this paper. I will puzzle out this complicated matter with the following quarries: What is justice? Is justice of a concept of neutral and universal validity? And how can we, the pastoral counselors, bring peace for the couples in marital crises? In order to answer these questions, I will investigate what justice might be. In particular, I will prove justice must be a concept under the dynamics of paradox, for this can be very explanatory of why the couples in marital crises are easily violent and upset while they are still arguing what is fair or what is unfair. Then, I will examine the philosophical, biblical, and theological meanings of justice, and try to interweave them with the concept of peace. In this regard, I will find a palpable way to get peace in the marital crises. For accomplishing this goal, I will present three possible stages of how to get peace for the couples in marital crises. I hope the couples restore their love and peace again throughout this project of pastoral theology.

다문화사회를 위한 목회상담가의 자세에 대한 연구 -상상하기의 미학과 감상하기의 해석학을 중심으로-

이상억 ( Sang Uk Lee ) 한국목회상담학회 2011 목회와 상담 Vol.16 No.-

I assert that this article focuses on a particular weltanschauung in which pastoral counselors can make possible to communicate with those who are culturally different. Why? For we are in the multicultural society where we face many occasions of miscommunication driven by cultural gaps and differences in our daily life. In this regard, I will suggest how we can build up "multicultural pastoral counseling", by means of pondering over mature "tolerance", I would say, the basic attitude constructing an aesthetical-interpretative method of "imagination" and "appreciation. What I mean by "imagination" is based on an literary-interpretative attitude of a pastoral counselor. It is not about any illusive or delusive ways of thinking. Rather it connects between the sense of reality and the sense of the Triune God through introspective methods of analyzing the self`s unconscious dynamics. Furthermore I will present an interpretative term, "appreciation", in order for actualizing pastoral counselor`s "tolerance" in the actual multicultural pastoral counseling sessions. Thus I will focus on the two terms, Gadamerian "application" and Ricoeurian "appropriation." For I want that my term, "appreciation" would be fit for uniting both Gadamer and Ricoeur`s weltanschauungen, and for suggesting certain attitudes pastoral counselors must remember. Firstly, I will claim that appreciation is semantically "being thankful" and this semantical meaning shows how a pastoral counselor meets a care seeker. Second, the meaning of appreciation deals with a "gap" between the counselor and the care seeker. This gap presents actual reality where the care builder and the care seeker. Lastly, I will maintain ther term, appreciation, illumines the Triune God. And this suggests hope in which the pastoral counselor can keep helping the care seeker in the midst of hopelessness.