초기 기독교 교회건축의 신학적 고찰

정시춘 횃불트리니티신학대학원대학교 2010 국내석사

The aim of this study is to interpret the characteristics of early Christian church architecture by theologies in those times. To attain this objective, the important features of theologies, including church history, worship and doctrines, and church architecture in the early Christian times are first pursued. And then, the relationship between the two are analysed. Finally, the theological meanings are interpreted from the relationship and lessons applicable for comtemporary church architecture are abstracted. The results of this study are as follows. 1. The early Christian community before Constantine the Great, at first, gathered at one of its member's house as a house church, and later, came to have the Domus Ecclesiae which is a modified house or the early Syrian church copied from the Jewish sinagogue as its own church building. The house church gathered around a table to share its bread waiting for the Second Coming of Christ without any celebration. Therefore, worship and gathering in the house church are assumed to be very familiar and their spatial atmosphere to reflect pure piety and unity as a eschatological community. On the other hand, both the Domus Ecclesiae and the early Syrian churchs reflected the celebrations and the church organizations which were advanced to a certain degree and also included a variety of functions such as baptism, education, and voluntary service. Especially, the early Syrian church emphasized Christian symbolization together with those functions. That is, according to the function of the celebration which consisted of two parts, the center of worship became dual. The Lord's Table was placed on the east side, which symbolized Jesus Christ and his second coming, so that it could become a visual and symbolic focus of the worship space, while the pulpit was placed on the center of the hall making it convenient for a congregation to gather around it listening to and watching the Word together. Worship started from gathering around the bema to listen to the Word, and then proceeded to follow the bishop to the Lord's Table and participate in the Eucharist. This means that the early Syrian worship was community-oriented based upon equality and emphasized participation of a congregation. 2. Church architecture after Constantine the Great created and developed two representative styles: Basilican Style and Byzantine Style. Basilican Style of church architecture adopted Roman Basilican Style in the early 4th century and developed it into one of the major Western Church architecture styles, which became the basis of Romanesque and Gothic Style of the medieval Catholic Church and even had a influence on the modern Catholic and Protestant Church which originated from the Western Church. On the other hand, the Byzantine Style, which started in the 6th century, originated from martyrium and baptistery architecture style which adopted Roman tomb architecture, and then became a prototype for Eastern Church architecture. The following are the characteristics of those two styles which are comparatively studied from the theological point of view. 1) Basilican Style church architecture adopted Roman Basilican Style, which reflected the Roman culture of rationalism and pragmatism and especially abstinent ethics of Stoicism, as its basic model, and with this, combined the longitudinal and hierarchical space concept of the Temple and Christian symbolism of the Lord's Table in the early Syrian church. Consequently, it created horizontal, longitudinal and hierarchical space with the long linear rectangular plane which focused solely on the Lord's Table symbolizing Jesus Christ. On the other hand, Byzantine Style originated from Hellenism and Byzantine culture based upon Hellenistic philosophy, and functionally combined the spatial concept of the early Syrian church emphasizing equality, participation and unity of a congregation in worship which consisted of the Word and the Eucharist, and the centralized spatial concept of the martyrium or the baptistery which had an altar in the center. As a result, it created an individual vertical space having a centered plane as a circle or a square, on top of which mysterious and transcendent space was created through liberal, creative, and symbolic artistry based on Hellenistic imagination. 2) Basilican Style church architecture with the simple rectangular plane and it's horizontality, the passage(nave) toward the Lord's Table, the monotonous and repetitive pillar rows, definite segmentation of the space and the wall, and normative, orderly, solemn, and magnificent space plan implies that the Basilican church was the realistic church on the earth which could be recognized in the concrete. It seems that this reflected the spirit of the early Christianity based on the pragmatic Roman culture and solemn but strict and present-oriented Western theology emphasizing the sufferings of Christ on the Cross. And also, the long passage(nave) from the entrance of a Basilican church to the sanctuary and a long and solemn parade of Western Church through it was the necessary pilgrimage process to approach Jesus Christ, which suggests that the Pelagian thought - claiming later on through the 5th century's Pelagian debate that salvation could be obtained by accumulating virtue in the present world - prevailed in this era and seems to have affected the celebration of Western Church. Meanwhile, Byzantine church space symbolized the heaven and the earth through the use of geometrical figures; a square and a circle(dome) and implied that the church on the earth and the heaven were combined in one place and the worship of the Byzantine church was just the one of the heaven. Therefore, a worshipper, unlike in Basilican Style church architecture, came inside worship space right through the entrance, a border with the earth, which was transcendent and mysterious heavenly space full of spirituality and the God's house, the Temple. It was expression of the Eastern Church celebration based upon Hellenistic imagination and futuristic and eschatological Eastern theology laying its emphasis on freedom from the earth and future immortality, the glory of Jesus through the Resurrection and the Ascension, and the Eucharist as communion. 3) The fact that a Basilican church was constructed with longitudinal and hierarchical space, which was imitation of the Temple, means that the church after Constantine the Great was confined in the frame of the Old Testament although it had maintained the Jesus-centered faith and celebration since the Apostlic era. Therefore, worship inside a Basilican church was the beginning of the sacrifice of the Old Testament, which is related to Cyprian's 'the doctrine of the church' arguing that there's no salvation outside the church just like God could be reached only by the sacrifice inside the Temple in the Old Testament era. In addition, the sanctuary of a Basilican church was set aside as a holy place, defining the hierarchical relationship of the clergy and laity in charge of the celebration. Consequently, worship in Basilican church space began to gradually lose fraternal unity of faith in the early Christian community which held communion with one another, including clergy, in a house church and this turned out to be the beginning of a congregation becoming more and more of spectators excluded from worship. Futhermore, as Cyprian's 'the doctrine of the church' advocating 'Apostolic Succession of bishop' and 'Priesthood of God' came to gain their grounds, it grew into the idea that the salvation could be done only by the church and clergy or left room for saintworship and intercessory faith. In contrast, the Byzantine church space, which identified the physical center of space with the center of the celebration in single center-oriented space, was equal under the dome(the heaven), and likewise, all of the worshippers were equal in the ritual of worship around which they were standing. It was worship full of participation showing unity of the community, the worshipper-oriented tradition of the early Christian community and the early Syrian tradition. In this, there was no need for a mediator between an individual worshipper and God, and it enabled him to face God in person in worship. 4) The Lord's Table in Basilican church space, which is particularly highlighted with a canopy(baldachino) and ornamentation in a single apse and placed as the only visual focus, shows the doctrine of the Trinity of the Western Church emphasizing the one divine substance(one ousia). And the sanctuary where the Lord's Table symbolizing Jesus and the holy picture of Jesus drawn above it means that it is a special place on the earth connecting a worshipper and God through the Mediator Jesus. This seems to reflect Justin Matyre and Origen's theology which suggested 'Logos Christology' as a mediator between human and God. On the other hand, the 'triple apse type' in Byzantine church space, reflects the doctrine of the Trinity of the Eastern Church which focused on three persons(three hypostases). And it appears that the image of Jesus looking down from the dome, the Virgin Mary representing the mother of God(teotokos), and a variety of images showing the life of Jesus reflects dyophysitism of the Eastern Church arguing that Jesus has two nature of complete divinity and complete humanity. 5) Nonetheless, both styles show too magnificent and splendid architecture as they are national churches combined with imperial and religious power. This phenomenon implies that church architecture undermines the substance of Christianity. 3. Lessons from the early Christian church architecture These days, the churches all over the world tend to be separated between a small number of rapidly growing large-sized mega churches and a number of declining small ones. Along with this phenomenon, church architecture is considered as the best instrument for the growth of a church and mega churches are constructing huge and splendid buildings while small ones cannot even afford their own worship place. Nevertheless, mega churches becomes extremely secularized pursuing capitalism, and church architecture becomes convenience-oriented instead of considering Christian spirit and theology. As a result, some of church buildings are hard to distinguish from commercial ones and even anachronistic copies of medieval Christian church architecture appear. Furthermore, celebration tradition and theology disappears in worship of the modern church which instead becomes a service stimulating one's superficial sense, and worship itself is becoming more of a human-oriented rather than God-oriented phenomenon. Accordingly, worship space is turing into a theater or an event hall. The early Christian church architecture makes suggestions as follows to this kind of phenomenon. 1) In simple and frugal aspects of Basilican church architecture, humbleness of Jesus is found lowering himself to take care of the poor and the suppressed and accomplishing his salvation of mankind. This shows that splendid, luxurious, complicated, twisted and commercialized modern church architecture is against the spirit of Jesus Christ. 2) The normative, orderly, and solemn atmosphere of Basilican church architecture space shows devoutness of worship as it is given to God. This points out the problems of worship space in the modern church that, for so-called 'seeker-sensitve worship' or 'open worship' which is held under overly festive atmosphere, it became disordered, event-oriented, and just like a concert hall. 3) Unity, equality, and the spiritual atmosphere through transcendence of space shown in the centralized single space of Byzantine church architecture provides a clue to the ground on which the modern church can recover its lost liturgical theology and this is a basic direction which worship and its space design of the future church should persue. 4) Influence of secular power shown in both styles reminds us of the same problems of modern church architecture affected by capitalistic power.

강박성향 기독교인을 위한 기독교상담 프로그램의 개발 및 효과분석 : 심리도식치료를 중심으로

배시은 횃불트리니티신학대학원대학교 2019 국내박사

The purpose of this study is to develop a Christian counseling program that is integrated Schema Therapy and test its effectiveness for adult Christians with obsessive-compulsive disorders. The objective of this Christian counseling program is to help adult Christians with obsessive-compulsive disorders to know the main causes and schemes of his or her obsessive-compulsive disorders in the relationship with God and have the person set up a change goal to be managed. The development of this program was composed of six stages that are research, analysis, design, plan, performance and evaluation. At the stage of the research, it included both a survey for needs-assessment and a Delphi survey. The program contents consisted of the opinions of 11 adult Christians with obsessive-compulsive disorders and 10 Christian counselors. Based on the analysis of data in the needs-assessment and a Delphi survey, Christian Schema therapy program was composed of 15 sessions that includes 1 individual counseling session. 7 sessions of preliminary programs were given to 6 participants that are 3 hours each for 6 weeks. With the feedback of the participants, this program was modified and conducted. From October 2018 to May 2019, the program was conducted at the Counseling Center of the Torch Trinity Theological Seminary. A total of 22 people that were 11 experimental subjects and 11 control subjects participated. 11 experimental subjects were participated in it 2 hours a week for 14 weeks that consists of 15 sessions. In order to evaluate the program, quantitative evaluations were used such as a MMPI-2 psychasthenia scale(Pt), Obsessive Beliefs Questionnaire(OBQ-44), Korean version Young Schema Questionnaire(K-YSQ-L3), Spiritual Well-being Scale(SWBS) and the subjective evaluations of the experimental group participants were described. The effect differences of the pre- and post-program between the experimental group and the control group were analyzed. For doing this, MMPI-2 Pt, OBQ-44, K-YSQ-L3, SWBS were used before and after the program. The data was collected and analyzed by using SPSS 25.0. Independent sample t test was conducted to compare homogeneity of pre – test between the experiment group and the control group. In order to compare the mean difference between experimental and control groups before and after the experiment, the corresponding sample t test was performed. The independent t test was conducted between the experimental group and the control group in the post test to determine the t value after the program was implemented. As a result of the effect test, The MMPI-2 Pt, OBQ-44, K-YSQ-L3, the mean difference between pre- and post-Scale scores of the control group showed statistically significant differences. Obsessive-compulsive-related scores were statistically and significantly decreased after the Christian Schema Therapy program compared to the scores before the Christian Schema Therapy program. As a result of examining the difference of the pre – and post – mortem mean of the spirituality scale of the experimental group, the spiritual well-being scale of the experimental group and the control group was statistically significant. The spiritual well-being scale was statistically significantly increased in the mean difference before and after the program. In regards to the change of the relationship with God, it showed that the participants felt God's greatness, intimacy, the gaze of God, the confidence in relationship, the recalling the experiences with God in the past, and the realization that he or she is rediscovered by God through the participants’ testimonies and questionnaires of the program. The purpose of this study was to develop a Christian counseling program for adult Christians obsessive – compulsive disorders. This study showed that the participants' obsessiveness was decreased and spiritual well–being was increased. The participants also reported that they experienced a change in relationship with God. The program developed through this study can help the adult Christians with obsessive-compulsive disorders in the church community because it reduces their anxiety and fear and increases the spiritual well-being. It is expected to be used as an educational program for church communities and Christian counselors. In addition, it is expected that various researches will be developed since this study is the cornerstone of the domestic program based on Schema therapy. Key words: Program Development, Christian Schema therapy, Obsessive-compulsive Christians , Spiritual Well-Being 본 연구는 강박성향 기독교인을 대상으로 심리도식치료를 통합하여 기독교상담 프로그램을 개발하고 효과를 분석한 연구이다. 본 프로그램은 강박성향 기독교인이 하나님과 관계 안에서 자신의 강박성향 심리도식 및 양식과 관련한 문제를 알고, 변화목표를 설정하고 조절하여 다룰 수 있도록 조력하는데 초점을 두고 있다. 프로그램의 개발은 6단계인 조사, 분석, 설계, 구안, 실시, 총괄평가로 이루어졌다. 조사단계에서 요구조사 및 델파이조사는 강박성향 기독교인 11명과 기독교상담 전문가 10명의 의견을 수렴하여 프로그램 내용을 구성하였다. 요구조사 및 델파이 조사 결과를 기반으로 강박성향 기독교인을 위한 기독교심리도식치료 프로그램을 개인회기 1회기를 포함하여 총 15회기로 구성하였다. 6명을 대상으로 6주간 3시간씩 7회 예비 프로그램을 실시한 후 참여자의 피드백을 받아 수정하여 본 프로그램을 실시하였다. 프로그램의 실시는 2018년 10월부터 2019년 5월까지 실험집단 11명, 통제집단 11명 총 22명 중 실험집단에게 매주 2시간씩 14주간 15회기로 횃불트리니티 신학대학원대학교 상담센터에서 실시하였다. 프로그램 평가를 위하여 다면적 인성검사Ⅱ의 강박척도, 강박신념척도, 한국판 Young 심리도식 질문지, 영적안녕감의 객관적평가를 분석하였으며, 실험집단 참여자의 주관적평가를 기술하였다. 실험집단, 통제집단 간의 프로그램의 사전사후 효과 차이를 분석하였다. 이를 위해 다면적 인성검사Ⅱ의 강박척도, 강박신념, 한국판 Young 심리도식, 영적안녕감 질문지를 프로그램 전, 후에 실시하여 데이터를 수집 후 SPSS 25.0을 이용하여 집단 간 평균 차이를 분석 하였다. 실험집단과 통제집단 간 사전검사의 동질성 비교를 위해 독립표본 t검정을 실시하였다. 실험집단과 통제집단의 실험 전후 평균 차이를 비교하기 위해 각각 대응표본 t검정을 실시하여 집단 간 차이를 비교하였다. 사후검사의 실험집단과 통제집단 간 독립표본 t검정을 실시하여 프로그램의 실시 후의 t값을 알아보았다. 효과검증 결과, 실험집단의 강박관련 심리도식척도와 강박신념척도, 강박척도의 사전 사후 집단 간 평균의 차이와 프로그램 전후의 평균차이를 알아본 결과 본 프로그램에 참여한 실험집단의 다면적 인성검사Ⅱ의 강박척도, 강박신념척도, 한국판 Young 심리도식 질문지와 통제집단의 척도들 간의 점수 차이는 통계적으로 유의미하게 차이가 나타났으며, 강박성향 관련 점수는 기독교심리도식치료 프로그램 전과 비교하여 기독교심리도식치료 프로그램 후에 통계적으로 유의미하게 감소하여 본 프로그램의 효과가 검증되었다. 실험집단의 영성 척도의 사전 사후 간 평균의 차이를 알아본 결과 실험집단과 통제 집단의 영적안녕감 척도는 통계적으로 유의미하게 나타났다. 실험집단의 기독교심리도식치료프로그램 전 후 평균 차이에서 영적안녕감 척도는 통계적으로 유의미하게 증가하여 본 프로그램의 효과가 검증되었다. 프로그램 참여자들의 소감과 설문을 통한 하나님과의 관계변화에서 참여자들은 하나님의 크심, 함께함, 친밀함, 하나님의 시선을 느꼈으며, 관계에 대한 확신을 경험하였으며, 하나님과 함께 했던 과거를 회상하는 경험, 하나님과 관계에서 자신을 재발견하는 경험을 하였다고 보고하였다. 본 연구는 강박성향 기독교인을 위한 기독교상담프로그램개발을 목적으로 진행되었고, 참여자의 강박성향이 감소하였으며 영적안녕감이 증가되어 효과가 검증되었다. 또한 프로그램 참여자들은 하나님과 관계에서 변화를 경험하였다고 보고하였다. 본 연구를 통해 개발된 프로그램은 강박성향을 보이는 기독교인들의 불안과 두려움의 감소를 가져오고, 영적안녕감의 증가를 가져오므로 교회 공동체에서 강박성향을 보이는 기독교인을 도울 수 있다. 교회 공동체 및 기독교 상담자를 위한 교육프로그램으로도 활용될 수 있을 것으로 기대된다. 또한 본 연구가 심리도식치료 기반한 국내 프로그램의 초석이 되었기에 다양한 후속 연구가 개발되어질 것을 기대한다.

독거노년부모를 정서적으로 돌보는 중년자녀의 경험에 대한 연구 : 불안정 부모애착 기독교인을 중심으로

김계연 횃불트리니티신학대학원대학교 2020 국내박사

본 연구는 부모와 초기불안정애착을 형성한 중년기독교인을 대상으로 독거노년부모에 대한 정서적 돌봄의 경험과 그 본질의 탐색을 목적으로 한다. 이를 위해 45세 이상 60세 미만의 남성 3명, 여성 9명, 총 12명의 기독교인을 선정하고, 심층 인터뷰를 통해 자료를 수집하였다. 자료분석은 현상학적 연구방법 중 Colaizzi의 분석방법을 적용하였다. 연구의 결과로는 첫째, 부모와 불안정애착을 경험한 중년기독교인이 독거노년부모의 정서적 필요를 돌보는 경험에 대하여 63개의 구성된 의미, 19개의 주제, 5개의 주제군과 2개의 범주가 도출되었다. 둘째, 부모와 불안정애착을 경험한 중년기독교인이 독거노년부모의 정서적 필요를 돌봄에 있어 하나님 및 주요타인과의 관계 경험에 대하여 37개의 구성된 의미, 15개의 주제, 5개의 주제군과 2개의 범주가 도출되었다. 첫째, 부모와 불안정애착을 경험한 중년기독교인이 독거노년부모의 정서적 필요를 돌보는 경험에 대하여 2개의 범주는 ‘정서적 돌봄에서의 정서적 경험’, ‘정서적 돌봄에서의 외적 자원’이다. 정서적 돌봄에서의 정서적 경험의 주제군으로는 ‘정서적 소진을 불러온 부정적 경험’, ‘정서적 돌봄에서의 정서적 원동력’이 있었고, 정서적 돌봄에서의 외적 자원의 주제군으로는 ‘조력자의 도움’, ‘부모돌봄에서의 경제적·신체적 영역’, ‘부담과 피로의 지속’이 있었다. 둘째, 부모와 불안정애착을 경험한 중년기독교인이 독거노년부모의 정서적 필요를 돌봄에 있어 하나님 및 주요타인과의 관계 경험에 대하여 2개의 범주는 ‘주요 타인과의 관계를 통한 지지의 경험’, ‘부모돌봄에 끼친 하나님과의 관계 경험’이다. 주요 타인과의 관계를 통한 지지의 경험의 주제군으로는 ‘배우자와의 관계’, ‘가족과의 관계’가 있었고, 부모돌봄에 끼친 하나님과의 관계 경험의 주제군으로는 ‘정서적 돌봄과정에서 긍정적인 경험’, ‘정서적 돌봄과정에서 부정적인 경험의 지속’, ‘성장하는 과정’이 있었다. 참여자들은 부모와 정서적 교류가 거의 이루어지지 않음에도, 부모의 정서적 필요를 채워야 하는 부담과 갈등으로 소진되어 있었지만, 하나님과의 안정적인 애착 경험에 힘을 얻어 부모돌봄의 부담과 갈등을 극복하며 성장하는 과정에 있었다. 본 연구의 의의는 첫째, 불안정애착을 맺은 중년기독교인이 독거부모를 정서적으로 돌보는 경험의 현상을 밝혀 불안정애착 중년기독교인에 대한 이해를 넓혔다. 둘째, 독거부모를 돌보는 데 있어 배우자나 형제, 자매 또는 중요한 타인 등의 사회적 지지를 탐색하고 그 가능성을 밝혔다. 셋째, 중년 기독교인의 하나님과의 관계가 독거부모의 정서적 필요에 대한 돌봄에 어떻게 드러나는지 살펴봄으로써 성경적인 사랑과 기독교적인 부모공경 가르침을 실천할 수 있도록 돕는 과정에 기초자료를 제공하였다. This study aims at exploring the essence of emotional care and the essence of elderly parents living alone in middle-aged Christians who have formed initial unstable attachment with their parents. To this end, 3 men, 9 women, and a total of 12 Christians aged 45 to under 60 were selected, and data were collected through in-depth interviews. For data analysis, Colaizzi’s research method was applied among henomenological research methods. As a result of the study, first, 63 constitutive meanings, 19 themes, 5 thematic groups, and 2 categories were drawn to the experiences of middle-aged Christians who experienced unstable attachment with their parents to care for the emotional needs of their elderly parents. Second, 37 constitutive meanings, 15 themes, 5 thematic groups, and 2 categories were drawn to the experiences of relationship with God and major others when middle-aged Christians who have experienced unstable attachment with their parents care for the emotional needs of elderly parents living alone. First, the two categories of the experiences of middle-aged Christians who experienced unstable attachment with their parents to care for the emotional needs of their elderly parents were ‘emotional experiences in emotional care’, ‘external resources in emotional care’. The thematic groups of emotional experiences in emotional care were ‘negative experiences that brought emotional exhaustion’, ‘emotional driving force in emotional care’ and the thematic groups of external resources in emotional care were ‘help from helpers’, ‘economic and physical domains in parental care’ and ‘continuation of burden and fatigue’. Second, two categories of the experiences of relationship with God and other people when middle-aged Christians who have experienced unstable attachment with their parents care for the emotional needs of elderly parents living alone were ‘experiences of support through relationships with major thers’ , ‘relationship experience with God in parental care.' The thematic groups of experiences of support through relationships with major others were ‘spouse relationship’, ‘relationship with family’, and the thematic groups of experience of relationship with God in parental care were ‘positive experiences in the emotional care rocess’, ‘continuous negative experiences in the emotional care process’, and ‘growing process’. Participants were exhausted due to the burden and conflict to meet their parents’ emotional needs even though there was little emotional exchange with their parents, but they were in the process of overcoming the burden and conflict of parental care and growing through the stable attachment experience with God. First of all, the significance of this study was to broaden the understanding of middle-aged Christians with unstable parent attachments by uncovering the phenomenon of emotional care for single parent living alone. Second, it explored the social support of spouses, brothers, sisters, or other important people in caring for parent living alone and revealed the possibility. Third, it provided basic materials for the process of helping in practicing biblical love and lessons about honoring parents by considering how middle-aged Christians' relationship with God was revealed in caring for the emotional needs of parent living alone.

ABIDING IN JESUS AND BEARING MUCH FRUIT : READING JOHN 15:1–17 THROUGH THE COVENANT THEME

장은영 횃불트리니티신학대학원대학교 2022 국내박사

John 15:1–17 contains two phrases whose interpretation is controversial. What does it mean to abide in Jesus? What does it mean to bear much fruit? Regarding these questions, Johannine scholars have suggested various possibilities. Their views on the meaning of abiding in Jesus fall into two broad categories: believing in Jesus or having an intimate relationship with Jesus. Their views on the meaning of the fruit also fall into two broad categories: new converts or Christian spiritual and moral virtues. There has been considerable dispute over the meaning of abiding in Jesus and of its fruit. In order to resolve these exegetical questions, this study attempts to read John 15:1–17 in light of the covenant theme in the Old Testament, focusing on elucidating the meaning of abiding in Jesus and of bearing much fruit. This study draws several conclusions through its covenant reading of John 15:1–17. First, abiding in Jesus means being in the new covenant relationship with God through belief in Jesus. Jesus fulfilled the major covenants in the Old Testament through his perfect obedience to the word of God, that is, his death on the cross. Then, Jesus established the new covenant anticipated by the Prophets with his own blood. Jesus’ declaration that “I am the true vine” indicates that he is the true Israel. Hence, those who abide in Jesus, not ethnic Israel, are the new covenant people of God. Being incorporated into the new covenant people of God comes about through faith in Jesus. Jesus’ command “μείνατε ἐν ἐμοί” refers to remaining in the new covenant relationship with God through continuous belief in Jesus. This is a fundamental covenant obligation. Second, keeping Jesus’ commandments is another covenant obligation. The major covenants in the Old Testament present obedience to God’s word or commandments as a fundamental obligation imposed on human parties. In the Gospel of John, the word of the Son is equated with the word of the Father. Thus, the covenant reading of John 15:1–17 emphasizes that keeping Jesus’ commandments is a covenant obligation, not just a moral virtue. While it is not a prerequisite for entering into the new covenant relationship with God, it is a fundamental obligation to be kept by the new covenant people of God. This indicates that today’s Christian should take obedience to Jesus’ word more seriously. The new covenant people of God can obey Jesus’ word with the help of the internalized law and the indwelling Spirit. Third, the fruit in John 15:1–17 primarily refers to the new covenant people of God who will be born through Jesus’ death. In the Old Testament covenants, God promises human parties many descendants, which refers to the multiplication of the obedient people of God. In the context of establishing the new covenant, Jesus promises that his disciples will bear much fruit. This refers to the multiplication of the new covenant people of God. In the Old Testament covenants, God’s promise of many descendants is a covenant blessing enjoyed by the obedient people of God. In John 15:1–17, bearing much fruit is a covenant blessing. Jesus brings forth much fruit––the new covenant people––through his perfect obedience to God’s word. Furthermore, he anticipates the expansion of the new covenant community through his disciples. The disciples cannot bear fruit on their own. Jesus abides in them and continues to bear fruit. Thus, the disciples’ bearing fruit means they participate in the blessing Jesus accomplished.

부모-아동 상호작용치료(Parent-Child Interaction Therapy)의 효과성과 애착 중심의 기독교 상담적 의의

황혜숙 횃불트리니티신학대학원대학교 2020 국내박사

본 연구는 불안정 애착 유아(4-7세)와 그 어머니를 대상으로 부모-아동 상호작용치료(PCIT: Parent-Child Interaction Therapy)의 적용에서 기대할 수 있는 애착 유형의 변화와 효과성과 애착 중심의 기독교 상담적 의의를 찾는데 그 목적이 있다. 이를 위해 본 연구는 12회기의 PCIT를 받은 실험 집단 10쌍과 받지 않은 통제 집단 10쌍의 차이를 비교하는 사전-사후 통제집단 설계(Pretest-posttest Control Group Design)를 활용하였고, 3개월 후에 실험집단에 대해 추후검사를 실시했다. 자료분석은 SPSS 25.0을 이용하여 비모수 통계분석인 맨 휘트니 U 검증, 윌콕슨의 짝을 이룬 부호 순위 검증과 맥니마 검증을 실시했다. 연구 결과, PCIT를 받은 부모-유아들이 받지 않은 부모-유아들보다 아이버그 아동행동검사(ECBI: Eyberg Child behavior Inventory)의 강도점수(IS: Intensity Score)와 문제점수(PS: Problem Score), 부모-아동 부정적인 상호작용과 그리고 부모-아동 역기능 상호작용 스트레스((P-CDI: Parent-Child Dysfunctional Interaction)는 더 감소하고 부모-아동 긍정적인 상호작용은 더 증가했다. 그러나 PCIT를 통한 애착 유형의 유의미한 변화는 실험집단과 통제집단 모두에서 나타나지 않았다. 그런데도 PCIT를 받은 부모-유아는 PCIT 종료 3개월 후에도 아동의 문제 행동과 부모 양육 스트레스, 그리고 부모-아동 부정적인 상호작용이 더 감소하고, 부모-아동 긍정적인 상호작용은 더 증가했다. PCIT를 통한 부모-아동 긍정적 정서 상호경험은 유아에게 부모의 정서적 가용성을 증가시켜 불안정 애착에서 안정 애착으로 변화되는 경로가 될 수 있음을 보여줌으로써 PCIT를 통한 애착 유형의 변화 가능성을 열어주었다. 유아의 부모와의 안정 애착 경험은 하나님 표상의 기초가 된다. 그러므로 PCIT가 부모-유아 상호작용의 변화를 가져옴으로써 유아의 내적 작동 모델의 변화를 가져올 수 있는 가능성을 열어준 점은 유아와 어머니 모두에게 하나님께 영혼을 맡기는 기본적인 신뢰감이라는 안정 애착을 갖는 기반이 될 수 있다는 점에서 기독교 상담적 의의가 있다. This research studied the effectiveness of the Parent-Child Interaction Therapy (PCIT) in a pair of mother and child (age 4 to 7) with insecure attachment by administering PCIT for a given period and studied the relevance of the therapy to attachment in Christian counseling. The study compared the test and the control group each composed of 10 pairs of mothers and children, where the PCIT was administered to the test group for 12 weeks while no intervention was done to the control group. The test group were also evaluated three months after the termination as a follow-up of the PCIT treatment to assess the sustained effect of the treatment. The data were analyzed using SPSS 25.0 and Mann-Whitney U test, McNemar's test, and Wilcoxon matched-pair signed-rank test were performed to examine the effectiveness of PCIT. The test group showed a statistically significant reduction in the intensity score and the problem score of the Eyberg Child Behavior Inventory, the parent-child dysfunctional interaction stress, and the parent-child negative interaction compared to the control group. The test group also showed a statistically significant increase in parent-child positive interaction after the treatment and continued to further increase even three months after the termination of the PCIT treatment. However, no statistically significant change was observed in the attachment classification for both the test and the control group within the duration of the study. As secure attachment serves as a crucial basis establishing an appropriate relationship with God, the finding that PCIT can help an insecurely attached parent-child to progress to a secure attachment through the experience of positive emotional interaction and bring about changes to the child and the parent's internal working model shows the relevance of PCIT to Christian counseling.

기독상담자의 상담경험에 대한 현상학적 연구

김은영 횃불트리니티신학대학원대학교 2018 국내박사

본 연구는 기독상담자를 대상으로 상담경험에 대한 현상을 살펴봄으로써 기독상담자의 상담경험을 밝히고자 하였다. 본 연구를 위해 기독상담자 10명을 선정하였다. 참여자들의 성별은 남자3명, 여자 7명이었고, 연령대는 30대부터 60대까지였으며, 상담경력은 7년부터 38년까지였다. 심층 면접으로 수집된 자료는 Colaizzi의 현상학적 연구방법으로 분석하였다. 자료 분석에서 NVivo-11 프로그램을 사용하여 코딩하였으며, 연구결과 163개의 구성된 의미와 53개의 주제, 14개의 주제 묶음, 5개의 범주가 도출되었다. 5개의 범주는 ‘상담자 개인의 성장 프로세스 영역’, ‘상담자로서의 인식과 태도 영역’, ‘상담개입 영역’, ‘상호작용 영역’, ‘하나님 영역’으로 분류되었다. 상담자 개인의 성장 프로세스 영역의 주제 묶음으로는 ‘지속적인 자기성찰’, ‘성장의 경험’, ‘가치충돌을 경험하며 절충안을 찾음’이었다. 상담자로서 인식과 태도 영역의 주제 묶음으로는 ‘소명의식과 대리인 의식’, ‘내담자의 어려움을 성경적으로 이해’, ‘진리 앞에서 부족함을 느끼기 때문에 겸손’, ‘기독상담에 대한 인식과 고민’ 등이 있었다. 상담개입 영역의 주제 묶음으로는 ‘진정성을 통한 치료적 관계’, ‘신앙, 말씀 등을 상담의 자원으로 활용’, ‘기도하며 한계를 수용하도록 개입’이 있었다. 상호작용 영역의 주제 묶음에는 ‘나의 상태에 따라 상담에 영향을 미침’, ‘내담자의 상태에 따라 개입이 변함’이 포함되었다. 마지막으로 하나님 영역의 주제 묶음에는 ‘하나님이 상담을 책임지심’, ‘이자관계가 아닌 삼자관계’가 도출되었다. 결론적으로 기독상담자의 상담경험은 하나님, 내담자, 상담자가 삼자관계 안에서 상담자가 지속적으로 자기를 성찰하고 성장하면서 내담자의 어려움을 성경에 기초해서 해석하며 진정성을 통한 치료적 관계에서 신앙과 말씀 등을 활용하고 기도하며 내담자와 서로 영향을 주고받는 경험이었다. 본 연구의 의의는 첫째, 기독상담자라는 특정한 맥락을 채택했다는 점과, 이론적 또는 개념적인 기독교상담 모델들만 제시되었던 상담경험에 대해서 경험적 연구를 시도했다는 점이다. 둘째, 내담자와 상담자의 이자관계가 아닌 삼자관계 관점에서 기독상담자의 상담이 새롭게 해석되어야 한다는 점이다. 셋째, 본 연구에서 기독상담자들의 상담경험을 밝혀주었기 때문에 상담자 연구와 효과적인 상담성과를 위한 상담자 요인 연구의 기초자료로 활용될 수 있다. 넷째, 본 연구는 기독상담자들의 상담경험에 대해 다각적이면서도 공통적인 특성을 밝혀냄으로써 기독상담자들의 상담경험이 어떻게 이루어지는가에 대한 보다 선명하고 실질적인 정보를 제공하였다. 주제어: 기독상담자, 기독상담, 상담경험, 현상학, Colaizzi The purpose of this study is to clarify the counseling experience of Christian counselors by exploring the phenomenon of counseling experience in Christian counselors. For this study, 10 Christian counselors were selected. The participants were 3 males and 7 females. The ages ranged from 30s to 60s, and the counseling career ranged from 7 to 38 years. Data collected through in - depth interviews were analyzed by Colaizzi 's phenomenological method. Data were analyzed using the NVivo-11 program. The results were as follows: 163 meanings, 53 themes, 14 themes clusters, and 5 categories. The five categories were categorized as 'Counselor Individual Growth Process Domain', 'Counselor Recognition and Attitude Domain', 'Counseling Intervention Domain', 'Interaction Domain', and 'God Domain'. The themes of the counselor's growth process domain were 'continuous self-reflection', 'experience of growth', 'encountering value conflict and finding a compromise way’. The themes clusters of counselor cognition and attitude domains include 'vocation awareness and agent awareness', 'understanding the difficulties of the client biblically', 'humility due to lack of truth', 'awareness and consideration about Christian counseling'. There were 'therapeutic relationship through authenticity', 'utilization of faith and Bible as resources of counseling', 'prayer and intervention to accept limitations' as the themes clusters of counseling intervention domain. The themes clusters of interaction domains included 'affecting counseling according to my condition' and 'changing intervention according to the client's condition'. Finally, in the themes clusters of the God domain, "God is responsible for counseling" and "a relationship between three, not two(client-counselor)" were derived. In conclusion, the Christian counselor's counseling experience is that the counselor interpret the difficulties of the client on the basis of the Bible as the counselor constantly reflects and grows and uses faith and Bible, and pray and interact with the client in the triple(God, the client, and the counselor) relationship. The significance of this study is that first, it adopts a specific context of Christian Counselor and tried to do empirical research on the counseling experience where only theoretical or conceptual Christian counseling models were presented. Second, counseling of Christian counselors should be interpreted from the point of view of the triple relationship, not the client and counselor relationship. Third, this study can be used as a basic data for the factors study of counselors for effective counseling outcomes because it clarified counseling experiences of counselors. Fourth, this study provided clearer and more practical information on how counselors counseling experiences by revealing various and common characteristics of counselor experiences. Key Word: Christian counselor, Christian counseling, Counseling experience, Phenomenon, Colaizzi

해외 선교사 가족을 대상으로 한 인터넷 기반 부모-아동 상호작용 치료 (I-PCIT)연구

이소영 횃불트리니티신학대학원대학교 2023 국내박사

본 연구는 해외 선교사 가족을 대상으로 인터넷기반 부모-자녀 상호작용치료(Internet-based Parent-Child Interaction Therapy: I-PCIT)를 진행한 후 변화를 살펴보았다. 연구에는 2년 이상의 해외 선교 경험이 있는 선교사 가족을 선정하여 총 다섯 가족이 참여했으며 2~7세 연령대의 자녀 한 명과 엄마가 연구에 참여했다. I-PCIT는 주 1회, 60분을 기본으로 하여 온라인으로 제공했고, CDI 교육회기와 4회의 CDI 코칭회기, PDI 교육회기와 4회의 PDI 코칭회기를 진행했다. 모든 연락과 사전면담, I-PCIT 회기는 이메일, 음성통화, 영상통화, Zoom 미팅, SNS를 통해 이루어졌고 사전-사후 검사는 온라인 검사링크와 이메일을 통해 전송했다. I-PCIT 코칭은 2011년판 PCIT 프로토콜에 따랐다. I-PCIT 개입 전후로 참여자들이 어떠한 질적, 양적 변화를 경험하는지 알아보기 위해 혼합적 연구 방법을 사용하였다. 질적 변화내용을 살펴보기 위해 I-PCIT를 진행하면서 연구자가 관찰한 변화의 내용, 그리고 참여자들이 인터뷰에 응답한 내용을 분석하였고, 양적 변화내용을 보기 위해서는 I-PCIT 개입 전-후로 부모-아동 상호작용, 아동의 문제행동, 부모의 양육스트레스의 변화를 측정하여 사전-사후의 변화를 분석했다. 양적 연구를 위해 사용한 검사척도는 DPICS-IV, K-CBCL, K-ECBI, K-PSI, TAI(치료만족도척도)이며, SPSS ver. 29를 사용하여 비모수 통계검정 방식인 Wilcoxon Matched pairs signed ranks test(윌콕슨 부호순위검정)으로 분석하였다. 또한 온라인으로 진행되는 심리지원 서비스 방식이 해외 선교사들을 위한 멤버케어로 활용될 수 있는지 가능성을 알아보았다. 질적연구 결과로는 치료 전 호소했던 아동의 문제행동이나 부모의 훈육에 대한 어려움이 개선되었다. 본 연구에 참여한 대상들은 아동의 문제행동이 비교적 크지 않았고 부모 자녀의 애착 관계도 좋은 편이었으며, CDI 단계에서 긍정적인 상호작용 기술을 사용하는 동안 대부분의 문제행동은 개선되었고 PDI 단계에서는 엄마와 자녀가 타임아웃 절차를 연습할 수 있었다. 양적연구 결과로는 I-PCIT 개입 후, 첫째, 부모-자녀 간 긍정적인 상호작용이 유의하게 증가하였고, 부정적인 상호작용이 유의하게 감소했으며 아동의 지시순종률도 유의미하게 향상되었다. 둘째, 아동의 문제행동 총점, 내재화, 외현화 문제점수에서 유의한 감소가 있었으며 그 중 외현화 문제의 감소가 가장 두드러지게 나타났다. 셋째, 부모의 양육 스트레스 항목 중 부모의 우울 점수에서 유의미한 감소가 있었으며 부모의 유능감과 자녀와의 애착 항목에서는 점수가 다소 증가하긴 했으나 유의미한 수준은 아니었다. 넷째, I-PCIT 참여 후 부모들이 느끼는 치료에 대한 만족도는 44점으로 치료실에서 진행되는 표준 PCIT의 평균 만족도 점수 43~46점과 비슷한 수준이었다. 본 연구의 제한점으로는, 2년 이상의 해외 선교 사역 경험이 있고 2~7세까지의 미취학 자녀가 있는 선교사 가족을 연구대상으로 모집하는데 어려움이 있어 연구 참여자의 수가 적었다는 점이다. 그리고 10회기로 I-PCIT 프로그램을 설계하여 진행했으므로 표준 프로포콜에 따라 진행된 PCIT에 비해 효과가 제한적으로 나타났을 가능성이 시사된다. 이러한 제한점에도 불구하고 본 연구는 해외 선교지에 거주하여 거리적 제약이 있는 선교사 가족에게 I-PCIT라는 자녀양육에 대한 부모교육을 제공할 수 있었고, 온라인 방식을 이용한 선교사 멤버케어의 가능성을 확인했다는 의미가 있다. 또한 대면 모임이나 활동의 제약이 많은 시기에 국내에서 최초로 진행된 I-PCIT 연구라는 의의가 있다. The purpose of this study is to verify the change after Internet-based Parent-Child Interaction Therapy(I-PCIT) for Korean Missionary family who is currently living abroad. Five Missionary families with more than two years’ mission field experience, with children aged 2 to 7 were participated in this research. For 10 weeks, I-PCIT were provided online once a week, on a 60 minute basis. I-PCIT was conducted online using zoom meeting, Skype and video call according to PCIT protocol 2011 version. All contacts, pre-interview were made through e-mail, voice call, video call, SNS with the families, and pre/post assessment were transmitted through online link. A mixed research method was used to find out the changes of parent-child interaction pattern, child’s behavioral problem and parenting stress level after I-PCIT. As a result of qualitative study, there were improvement on child’s behavioral problem and parent’ discipline. The subjects of this study had relatively little behavioral problem and good parent-child attachment pattern. Most of the problem improved during CDI stage by using PRIDE skills. As a result of quantitative study, first, positive interaction pattern between parent and child improved significantly, and negative interaction pattern significantly decreased after I-PCIT. Also children’s rate of compliance improved. Second, there was a significant decrease in the total score of behavioral problem, internalized problem and externalized problem of child, and the decrease in externalized problem was most noticeable. Third, there was a significant decrease in parent’s depression score. The limitation of this study is small number of research participants. In addition, since the I-PCIT program in this study was designed in 10 sessions, it is suggested that the effect of I-PCIT was limited compared to the PCIT conducted according to the standard protocol. However, this study was able to provide I-PCIT to missionary families living overseas and confirm the I-PCIT could be one promising intervention to support missionary parents who has the limit of mental health service or parenting education in Korean. It is also meaningful that it is the first I-PCIT study conducted in Korea.

부모-아동 상호작용치료(Parent-Child Interaction Therapy)에 참여한 기독교인 어머니의 관계 경험에 관한 현상학적 연구

박영남 횃불트리니티신학대학원대학교 2022 국내박사

This study explores the phenomenon of various relationship experiences of Christian mothers who participated in PCIT. For this study, eight Christian mothers who participated in PCIT with children aged 2-7 and had more than four PDI sessions were selected. Data was collected through in-depth interview. The collected data was analyzed by applying Colaizzi's phenomenological method. As a result of data analysis, 92 meanings, 32 topics, 11 topic bundles, and 6 categories were derived. The six categories were classified as 'negative interaction and relationship at the beginning of PCIT', 'experience of positive interaction change in relationship with children', 'experience of positive change in relationship with husband', 'expansion of positive interaction to original family', ‘expansion of positive interaction relationships to other people’, and 'experience of positive change in relationship with God'. At the beginning of PCIT, negative interactions and relationship were 'negative family relationships', 'uncomfortable relationships with others', and 'negative attitudes for God', Positive interaction change experiences in relationships with children included 'positive changes in attitudes and emotions toward children' and 'positive changes in children's behavior and emotions'. Positive change experience in the relationship with the husband included 'improving the relationship with the husband' and 'positive change of the husband'. Expansion with positive interaction to the original family was 'understanding the interaction pattern with the original family' and 'real changes in the original family relationship'. Expansion of positive interaction relationships to other people was 'change in positive relationships with others'. For positive change experiences in relations with God, 'the relationship with God becomes intimate' was derived. In conclusion, the relationship experience of Christian mothers was an experience of positive interaction in PCIT, and negative interactions in the past were corrected as positive interactions, allowing positive interactions in children, husbands, extended families, and relationships with God. The significance of this study was, first, to reveal the phenomenon of how the experience of interaction with the primary object relationship of mothers who participated in PCIT was repeating in the current experience in their relationships with their children and various people. Second, positive interaction experience in PCIT are extended to positive changes not only in relationships with children, but also in relationships with spouse, family of origin, others, and God. Third, the Christian participants experienced a closer relationship with God through the PCIT as their representation of God, which may be formed from their experiences of the primary object relationshipwith their parents in the past, also changed positively. These results showed important roles the parent-child relationship play in the relationship with God in Christian counseling. 본 연구는 PCIT에 참여한 기독교인 어머니의 다양한 관계 경험에 관한 현상을 탐색하였다. 본연구를 위해 2-7세 학령전기 아동과 함께 PCIT에 참여하여 졸업 회기 또는 PDI 4회기 이상 진행한 기독교인 어머니 8명을 선정하였다. 심층 면접을 통해 수집된 자료는 Colaizzi의 현상학적 방법으로 분석하였다. 자료 분석 결과 구성된 의미 92개, 32개의 주제와 11개의 주제 묶음, 6개의 범주가 도출되었다. 6개 범주는 ‘PCIT 시작 시 부정적인 상호작용 및 관계’, ‘자녀와의 관계에서 긍정적 상호작용 변화 경험’, ‘남편과의 관계에서 긍정적인 변화 경험’, ‘긍정적인 상호작용이 원가족으로 확장’, ‘긍정적인 상호작용 관계가 다른 사람으로 확장’, ‘하나님과 관계에서 긍정적인 변화 경험’으로 분류되었다. PCIT 시작 시 부정적인 상호작용 및 관계 상태에서의 묶음으로는 ‘부정적인 가족관계’, ‘다른 사람과의 관계 불편’, ‘하나님에 대한 부정적인 마음’이었다. 자녀와의 관계에서 긍정적 상호작용 변화 경험의 주제 묶음으로는 ‘자녀에 대한 태도 및 정서의 긍정적 변화’, ‘자녀의 행동 및 정서의 긍정적 변화’가 있었다. 남편과의 관계에서 긍정적인 변화 경험의 주제 묶음으로는 ‘남편과 관계가 좋아짐’, ‘남편의 긍정적인 변화’가 있었다. 긍정적인 상호작용이 원가족으로 확장의 주제 묶음은 ‘원가족과 상호작용 패턴 이해’, ‘원가족 관계에서의 실제적인 변화’가 있었다. 긍정적인 상호작용 관계가 다른 사람으로 확장의 주제 묶음으로는 ‘다른 사람과 긍정적인 관계 변화’가 있었다. 하나님과 관계에서 긍정적인 변화 경험의 주제 묶음으로는 ‘하나님에 대한 이해 및 정서의 긍정적 변화’가 도출되었다. 결론적으로 기독교인 어머니의 관계 경험은 PCIT에서 긍정적인 상호작용 경험을 하게 되면서 과거 부정적인 상호작용이 긍정적인 상호작용으로 교정되어 자녀, 남편, 원가족, 대인관계, 하나님과의 관계에서도 긍정적인 상호작용을 할 수 있게 되는 경험이었다. 본 연구의 의의는 첫째, PCIT에 참여한 어머니의 초기 대상 관계와의 상호작용 경험이 현재 자기 자녀 및 다양한 사람들과의 관계에서 어떤 경험을 하게 하였는지에 대한 현상을 밝힌 것이다. 둘째, PCIT에 긍정적인 상호작용 경험이 자녀와의 관계뿐 아니라 배우자, 원가족, 타인, 그리고 하나님과의 관계에서까지 확장되어 긍정적인 변화가 나타남을 입증하였다. 셋째, 기독교인 참여자들은 PCIT를 통해 과거에 부모와의 초기 대상 관계 경험에서 형성된 하나님에 대한 표상도 긍정적으로 변하여 하나님과 관계가 친밀해짐을 경험하게 된 것으로 나타났다. 이는 기독교 상담에서 부모-자녀 간의 관계가 하나님과의 관계에서도 얼마나 중요한 역할을 하는지에 대한 중요한 자료가 된다.

기혼여성의 초기 부모애착과 부부친밀감의 관계에서 하나님애착의 조절효과와 성인애착의 매개효과

김미선 횃불트리니티신학대학원대학교 2017 국내석사

본 연구의 목적은 기독교인 기혼여성의 초기 부모애착과 부부친밀감의 관계에서 하나님애착의 조절효과와 성인애착의 매개효과를 검증하기 위한 것이다. 이를 위해 서울, 경기, 인천 지역에 거주하는 기독교인 기혼 여성 350명을 대상으로 설문을 실시하여, SPSS 20.0을 이용한 상관분석 및 다중회귀분석으로 초기 부/모애착을 독립변인, 하나님애착을 조절변인, 성인애착을 매개변인, 부부친밀감을 종속변인으로 설정한 연구모형을 검증하였다. 본 연구에서 밝혀진 연구결과는 다음과 같다. 첫째, 초기 부모애착과 부부친밀감의 관계에서 성인애착의 매개효과는 부분적으로 유의하였다. 성인애착 불안이 부애착 불안과 부부친밀감 관계 및 모애착 불안과 부부친밀감 관계를 완전매개하고, 성인애착 불안이 부애착 회피와 부부친밀감 관계 및 모애착 회피와 부부친밀감 관계를 부분 매개하며, 성인애착 회피가 부애착 회피와 부부친밀감의 관계 및 모애착 회피와 부부친밀감의 관계를 부분 매개하는 것으로 나타났다. 초기 부모애착이 직접적으로 부부친밀감에 영향을 주고 또한 성인애착을 통하여 간접적으로도 부부친밀감에 영향을 준다는 연구 결과는 내적 작동모델의 지속성을 지지한다. 둘째, 초기 부모애착과 부부친밀감의 관계에서 하나님애착의 조절효과를 살펴본 결과 모애착 회피와 부부친밀감의 관계를 하나님애착 회피 수준이 조절하는 것으로 나타났다. 생애 초기에 어머니와 회피애착을 형성했더라도 하나님과의 인격적인 교제를 통해 회피성향이 낮아진 경우는 부부친밀감이 높다는 연구 결과는 내적 작동모델의 변화가능성을 보여준다. 또한 부/모애착 유형에 따라 하나님과의 관계성이 다르고 부부관계에 미치는 영향력도 다르다는 사실은 감정의 뇌가 활성화된 불안형과 사고의 뇌를 주로 사용하는 회피형에 대해 차별화된 상담적 접근이 필요함을 제시한다. 따라서 본 연구는 그동안 애착연구의 쟁점이 되어 왔던 내적 작동모델의 지속성과 변화가능성을 동시에 살펴보았다는 점에서 의의가 있다. 생애 초기, 부모와의 관계 경험으로 형성된 내적 작동모델은 추후의 대인관계에 지속적인 영향을 미치는 반면, 역동적이기 때문에 제 2의 애착대상과의 새로운 관계경험을 통해 변화가 가능하다는 연구결과는 의미 있는 사람들과의 건강한 관계 형성이나 하나님과의 친밀한 애착 형성이 치료적 변인이 될 수 있다는 점을 시사한다. 특히, 어린 시절 부모와의 관계적 상처와 부정적인 경험이 하나님과의 인격적인 관계로 치유됨으로 부부친밀감을 증진시켜 보다 건강한 가정을 세울 수 있다는 함의는 기독교 상담에 중요한 의미를 부여한다. 주요어: 초기 부모애착, 하나님애착, 성인애착, 부부친밀감, 조절효과, 매개효과 The purpose of this study is to investigate the moderating effects of attachment to God and the mediating effects of adult attachment on married women's early parental attachment and marital intimacy. The subjects for this study were 350 Christian married women from Seoul, Kyung-gi, and Incheon. They filled out Early Parental Attachment Scale, Korean-attachment to God Inventory, Experience in Close Relationships scale-Revised, and Marital Intimacy Scale. The data were analyzed by Pearson correlation and multiple regression using SPSS 20.0. The results of this study are as follows: First, it partially proved the mediating effects of adult attachment on married women's early parental attachment and marital intimacy. Adult attachment-anxiety was found to fully mediate both father/mother attachment-anxiety and marital intimacy. Adult attachment-anxiety was found to partially mediate both father/mother attachment-avoidance and marital intimacy. Adult attachment-avoidance was found to partially mediate both father/mother-avoidance and marital intimacy. The results of this study demonstrate that early parental attachment directly affects marital intimacy and indirectly affects marital intimacy as a component of adult attachment. It supports the continuity of the internal working model. Second, this study shows that avoidant attachment to God moderates mother attachment-avoidance and marital intimacy. For example, even if one had developed mother attachment-avoidance in childhood, the cultivation of a personal relationship with God will decrease this avoidant trait and thus increase martial intimacy. The findings support the revision of the internal working model. Also, parental attachment style affects relationship with God, which in turn affects martial intimacy, highlighting the need for different approaches in counseling based on attachment style(the anxiety attachment style emphasizes the emotive side of the brain, while the avoidant attachment style emphasizes the cognitive side). This study is significant in that it examines the continuity and potential for change in the internal working model, a topic that has been hotly debated in the field. The internal working model is shaped by relationship with parents in early childhood, yet can be influenced by other factors in later life. This implies that healthy relationship with significant others and close attachment to God can influence and alter the previously formed attachment patterns resulting from negative experience and relationship with parents. This possibility has significant implications for Christian counseling focusing on improving martial intimacy and family relationship. Key words: early parental attachment, attachment to God, adult attachment, marital intimacy, moderating effect, mediating effect

헌신된 기독교인의 불안할 때 기도경험 : 현상학적 방법을 중심으로

한영혜 횃불트리니티신학대학원대학교 2017 국내석사

본 연구는 헌신된 기독교인의 불안할 때 기도경험을 밝히는 데 그 목적이 있다. 헌신된 기독교인의 불안할 때 기도현상의 본질을 찾기 위하여 질적 연구 방법인 Moustakas의 초월적 현상학적 방법이 사용되었다. 본 연구는 서울 근교에 거주하는 20대부터 40대까지의 성인 13 명을 대상으로 이루어졌다. 연구 참여자들과의 심층면접을 통해 수집된 자료는 Moustakas가 Stevick-Colaizzi-Keen의 방법을 수정한 분석방법을 통해 분석하였다. 자료 분석 과정에서 NVivo11 프로그램을 사용하여 코딩작업을 하였다. 헌신된 기독교인의 불안할 때 기도경험에 대한 연구 결과 기도 하기 위한 선 조건, 불안할 때 기도하는 맥락, 불안할 때 기도내용, 그리고 하나님 관계의 두 얼굴이라는 4가지 주제가 도출되었다. 불안할때 기도하기 위한 선 조건은 불안에 압도되지 않을 때와 자기에 대한자각이 가능할 때였다. 불안할 때 기도하는 맥락은 하나님의 개입에대한 기대와 강박적 종교 의식으로 나왔다. 기도내용은 간구의 기도, 하소연의 기도, 순복의 기도, 회개의 기도, 기도문의 활용, 방언기도, 그리고 중보기도였다. 마지막으로 하나님 관계의 두 얼굴이라는 주제는 연구 참여자들이 기도하면 불안이 감소하기도 하고 기도해도 지속적으로 불안을 경험함을 보여주었다. 이러한 헌신된 기독교인의 기도경험의 기저에는 불안과 관련된 하나님에 대한 믿음이 있었다. 연구 참여자들은 각자가 가지고 있는 하나님에 대한 믿음으로 불안한 상황을 해석하였고 이러한 해석이 기도의 맥락, 기도의 내용, 그리고 기도 후 불안 감소나 증가에 영향을 미쳤다. 하나님에 대한 긍정적 믿음은 기도 중 활성화 되거나 새롭게 형성되면서 불안한 상황을 긍정적으로 재해석하였고, 이는 불안을 감소시키게 만들었다. 하나님에 대한 미성숙한 믿음은 기도해도 여전히 불안을 지속하게 만들었다. 그러므로 헌신된 기독교인의 불안할 때 기도경험의 본질은 “불안을 하나님과의 관계에서 해석하거나 혹은 하나님관계 안에서 불안이 재해석되는 경험”이다. 주제어: 불안, 기도 경험, 현상학적 방법 This study explored the prayer experiences of committed Christians when they are anxious. The Moustakas phenomenological method was employed for this study. The research participants were 13 people ranging in age from twenty to their forties who were living in a suburb of Seoul. Research data was analyzed by the Revised Stevick-Colaizzi-Keen method of Moustakas. NVivo 11 was employed for coding in the data analysis process. Four themes have emerged from the study. The first theme concerns the preconditions for prayer. People could pray only when they were not overwhelmed with anxiety. They should be aware what their anxieties were and whether they were praying for their anxieties. A second theme is the context for prayer. People prayed because they had an expectation for God’s intervention and prayer itself was a compulsive religious ritual. The third theme is the content of prayer. Prayer content included petitionary prayer, complaining prayer, prayer of surrender, repentant prayer, the Jesus Prayer, the Lord’s Prayer, prayer in tongues, and intercessory prayer. The last theme showed two faces of relationship with God. When positive emotions, an objective view, and faith and conviction were formed in prayer, people’s anxiety was decreased. When people interpreted anxious situations as God’s will for their good, but did not want to obey, their anxiety was not reduced. When people interpreted the causes of anxious situations to be emselves, and/or took all responsibility for controlling the anxious situation, their anxiety was not reduced. When there was any discrepancy between their knowledge about God and their hearts, or discrepancy between their knowledge about God and their experiences, anxiety was not reduced. Beliefs about God related with anxiety affected the prayer experience of committed Christians. People interpreted anxious situations with their beliefs. This interpretation influenced the context and the content of prayer, and results in an increase or reduction of anxiety. Positive beliefs about God led people to pray, and if activated or newly formed in prayer, these positive beliefs reduced anxiety. Immature beliefs about God related with anxiety did not cause anxiety reduction, but sometimes even increased anxiety. Thus, the essence of the prayer experience of committed Christians was an experience of interpreting or reinterpreting anxiety in relation with God. Keywords: Anxiety, prayer experience, phenomenological method