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.

영혼 돌봄에 기반을 두는 목회상담: 영성지도의 속성을 받아들이는 상담

김기철 한국실천신학회 2019 신학과 실천 Vol.0 No.63

Since the 1970s North American Christians have shown their great interest in spiritual direction and it has been prevailing now. In Korea spiritual direction was introduced and began to be practiced among Protestant Christians around two decades ago. Pastoral counseling has discussed on its identity in many ways over the past five decades. As one of such discussions the discourse on the relationship between pastoral counseling and spiritual direction emerged and has been studied in the field of pastoral counseling. One of the reasons why pastoral counseling pays a close attention to spiritual direction is based on the fact that they both share their common essence of 'soul care' in the Christian tradition. They share their common ultimate purpose, a seeking for transformation and growth in faith, as well. Thus, they both are in great need of listening to each other. It would be a significant task for pastoral counseling theorists and practitioners to both reaffirm the role and function of pastoral counseling and illuminate its substantial and ultimate goal because it could be a good opportunity to examine how the ministry of soul care is still going on in pastoral counseling practices. It can also be continued to the discussion of how pastoral counseling practices in Korea contain what spiritual direction is seeking for. In this essay, I, first, will review both the tradition of soul care throughout all different Christian eras and a recent rediscovery of spiritual direction. Secondly, I will examine the identity and direction of spiritual direction and commonalities and differences between pastoral counseling and spiritual direction. Lastly, I will take a close look at where they both meet together and discuss a possibility of bringing the attributes of spiritual direction into pastoral counseling in the Korean context. It, today, seems that Korean Christians are in urgent need of seeking for a new alternative to the previous manner of soul care. Gradually, more Christians would feel that their spiritual yearnings are not fully met and they cannot experience an individual spiritual growth in their own manners. In this situation pastoral counseling in Korea needs to clarify its identity further and should be able to play its leading role in helping contemporary Christians with their spiritual yearnings. As pastoral counseling accepts the essence and attributes of spiritual direction, its identity as a form of soul care can be more clarified and refined as an efficacious means of soul care for contemporary Christians. 최근 북미를 중심으로 영성지도에 대한 관심이 급격히 늘어가고 있고, 우리나라에서도 20여년 전부터 개신교인들 사이에서 영성지도의 소개 및 보급이 꾸준하게 증가하고 있다. 목회상담학 안에서는 지난 50여년간 계속해서 정체성에 대한 논의들이 이어져 오고 있는 데, 이 논의들의 일환으로 영성지도에 대한 관심, 그리고 목회상담과 영성지도의 연결에 대한 논의가 진행돼오고 있다. 우리나라에서도 이미 다수의 학술 논문 및 단행본을 통해 목회상담 혹은 심리치료와 영성지도의 관계에 대한 연구가 이루어져오고 있다. 이렇게 목회상담이 영성지도에 관심을 기울이는 이유 중 하나는 이 둘이 기독교 전통 속의 ‘영혼 돌봄(soul care)’이라는 동일한 본질을 공유하고 있다는 점이라고 할 수 있다. 또한 궁극적 목적이 변화와 성장을 통한 구원이라고 할 수 있다는 점에서 목회상담과 영성지도는 서로에게 귀를 기울일 필요가 있다. 영혼 돌봄 사역이 오늘날의 목회상담을 통해 어떻게 이루어지고 있는지를 살펴보는 일은 목회상담의 역할과 기능을 조명해주고, 본질적이고 궁극적인 목적을 조명해 볼 수 있는 기회가 될 수 있다. 우리나라의 상황 속에서 어떻게 목회상담이 영성지도가 추구하는 바를 담아낼 수 있는 지에 대한 논의는 큰 의미가 있다고 여겨진다. 이 글에서 필자는 첫째, 역사적 변천과정 속에서 면면히 이어져온 영혼 돌봄의 전통과 오늘날의 영성지도의 재발견을 살펴보고자 한다. 둘째, 영성지도의 정체성과 방향을 살펴보며, 목회상담과 영성지도의 유사점과 차이점을 설명할 것이다. 셋째, 우리나라의 상황에서 목회상담과 영성지도의 접점에 주목하며 영성지도가 목회상담의 틀에서 이루어질 수 있는 가능성을 논의하며, 영성지도 지향적인 목회상담을 모색해보고자 한다. 오늘날 우리나라의 교회와 신앙인들의 상황에서 영혼 돌봄의 새로운 대안이 필요한 것으로 보인다. 기존의 영혼 돌봄 방식만으로는 영적 갈망을 온전히 표출하지 못하고 개별적인 영적 성장을 경험하지 못하는 신앙인들이 점차 늘어가고 있다. 이러한 현실 속에서 우리나라의 목회상담은 그 정체성을 더 선명하게 하며, 영적 대안을 찾고 있는 현대 신앙인들과 효율적으로 소통하는 일에서 주도적인 역할을 할 수 있어야 한다. 목회상담이 영혼 돌봄의 전통에 더 충실할 때, 이를 통해 목회상담은 더 효율적인 영혼 돌봄의 수단으로 현대 신앙인들에게 다가갈 수 있을 것이다.

한국목회상담의 변화와 역량 강화를 위한 제언

여한구 한국목회상담학회 2023 목회와 상담 Vol.41 No.-

본 연구는 한국의 변화하는 상담 환경에서 목회상담의 변화에 관한 적응 및 역량 강화를 위한 제언이다. 상담의 공적 역할에 대한 요구가 커지면서 상담사의 국가자격 추진 움직임이 활발해지고 있다. 이에 변화하는 상담 환경을 이해하고 한국 상담의 발전에 핵심 역할을 해온 목회상담의 위상과 가치, 그리고 미래를 위한 역량 강화가 필요하다. 이를 위해 목회상담에서 중추적 역할을 해 온 한국목회상담협회 40년을 돌아보면서 목회상담의 변화를 살펴본다. 또한 현재 한국 교회와 목회상담의 변화에 따른 당면 과제에 대응하고 본질과 가치를 탐색하여 변화에 적응하고 변화된 환경에서 역량 강화를 위한 제언이다. 연구는 목회상담의 변화와 목회상담 역량 강화를 위한 조직 변화, 그리고 당면 과제인 국가 자격 추진에 따른 목회상담의 전문성 변화를 중심으로 제언한다. 이에 한국 목회상담을 이해하고 미래에 대한 전망과 과제를 논의하기 위해 변화에 대응하는 구조적이고 기술적인 접근을 제안한다. 본 연구에서는 변화 역량을 위한 목회상담의 변화 필요성을 목회상담의 용어 개념, 상담사의 자격, 그리고 변화 과제로 제시한다. 목회상담 역량 강화를 위한 조직 변화로 법인 설립, 목회상담과 조직역량 강화, 그리고 관련 조직의 역량과 전문성 강화를 중심으로 변화와 미래의 가치를 탐색한다. 본 연구의 결과 목회상담의 변화와 역량 강화를 위해 개방적 정체성을 정립할 것을 제안하며, 공적 역할을 할 수 있는 법인을 구성하여 구조적 역량을 강화하는 방안과 국가자격 추진 논의로 촉발된 상담 환경의 변화에 대한 목회상담의 전문성 강화에 대한 방안을 제안한다. 본 연구를 통해 여러 형태로 세분된 목회상담의 세부 영역을 통합하여 급변하는 상담 환경의 변화에서 목회상담의 가치를 세우고 미래를 전망하고 발전에 대한 다양한 논의가 활성화되기를 기대한다. This study proposes ways for pastoral counseling in Korea to adapt to the changes and enhance its capacity. To this end, this study looks back at the 40-year history of the Korean Association of Pastoral Counseling and examines the changes in its identity. Further, this study suggests addressing challenges caused by changes in current Korean churches and pastoral counseling, adapting to change by exploring the essence and value and strengthening the capability of pastoral counseling in the changed environment. The suggestions are focused on the changes in the identity of pastoral counseling, organizational changes to strengthen capability, and changes in professionalism in accordance with national qualifications. A structural and technical approach to understanding Korean pastoral counseling is advised to respond to change and discuss its future outlook and challenges. The results of this study encourage the establishment of an open-minded identity and a legal entity for public roles to strengthen both the capability and structural capability of pastoral counseling. Furthermore, the results propose strengthening pastoral counseling professionalism to respond to the changes in the counseling environment triggered by the debate on national qualifications. With an approach that views the subdivided areas of pastoral counseling as a “whole,” the study sets up the value of pastoral counseling in a rapidly changing counseling environment, looks to the future, and looks forward to active and diverse discussions about further improvement.

목회상담의 역사와 목회상담의 특성

조형운(Cho, Hyoung Woon) 협성대학교 교양학연구소 2018 교양학연구 Vol.5 No.1

본 연구는 목회상담의 역사의 과정을 통해 형성된 목회상담을 이해하는데 그 목적이 있다. 이를 위해서 목회상담에 대한 문헌연구를 실시하였다. 문헌 연구를 통해 첫째, 목회상담의 역사에는 어떤 과정이 있었는지 살펴보았다. 둘째, 그 역사의 과정에서 목회상담이 심리학에 대하여 어떤 다양한 입장을 갖게 되었는지 고찰하였다. 연구결과는 다음과 같다. 목회상담은 짧은 역사의 과정에서 다양한 변화들이 있었다. 심리학의 발전을 통해 도움을 받기 시작하면서 목회상담은 초반에는 심리학에 대한 아무런 저항이 없었다. 그 결과 상당한 부분 목회상담의 영역이 넓어지게 되었다. 하지만 역사가 지나면서 학문적인 반성을 하게 되었고, 계속해서 목회상담의 정체성의 문제가 반복적으로 대두가 되었다. 여기에 목회상담은 심리학에 대한 다양한 입장이 생기게 된 것이다. 서로 대립하는 입장, 신학이 심리학에 대해 종속된다는 입장, 서로 다른 영역을 다룬다는 입장, 그리고 긍정적으로 통합할 수 있다는 입장 등이 나오게 되었다. 지금까지 목회상담에서는 심리학과 대화하기 위하여 다양하게 시도를 하였다. 전통적으로 기독교 목회에서는 영혼을 돌보는 것을 핵심으로 하여 인간 구원을 목표로 삼았다. 반면 심리학은 인간의 정신적 건강과 육체적인 건강에만 관심을 가졌다. 목회를 통해 인간의 영적인 측면의 이해와 심리학을 통한 인간 내면에 대한 이해가 목회상담 전체에 상호 긍정적인 공헌을 하였다고 볼 수 있다. 그러므로 인간의 내면에 대한 심리학적 이해뿐 아니라 영적인 측면을 이해하는 신학적 측면으로 더 풍부하게 받아들이는 것도 의미 있는 일이다. 물론 학문적으로 신학과 심리학을 동등하게 놓고 대화를 하다보면 갈등이 발생할 수밖에 없다. 신학은 믿음을 근거로 해서 그 학문적 토대를 놓았고, 심리학은 과학적 실험을 근거로 하여 학문적인 체계를 세웠기 때문이다. 목회상담은 심리학의 배경을 철저하게 분석하여 상호간에 대화하는 것이 중요하다. 무엇보다도 목회상담은 신앙의 토대가 먼저 출발점이 되어야 한다. 전통적인 신학의 맥락에 맞게 대화의 상대로 심리학을 사용하는 것이 바람직하다고 본다. 따라서 목회상담의 역사를 통해 목회상담이 어떤 특성을 갖게 되었는지 이해하는 것이 목회상담을 실시하는데, 가장 중요한 요인 중에 하나가 되므로 이를 조명해 보고자 한다. The purpose of this study is to find out what the pastoral counselor perceives about the characteristics of pastoral counseling in pastoral counseling. To do this, I conducted literature research on pastoral counseling. Through the study of literature, first, we examined what kind of process was in the history of pastoral counseling. Second, I examined how the pastoral counseling in the process of history came to have various positions on psychology. The results of the study are as follows. Pastoral counseling has had many changes in the course of short history. As the counseling began to get help through the development of psychology, there was no resistance to psychology at the beginning. As a result, the area of considerable partial pastoral counseling has expanded. But as history went on, it became an academic reflection, and the issue of the identity of pastoral counseling repeatedly emerged repeatedly. In this context, counseling in the pastoral context has created various positions on psychology. The position of confrontation with each other, the position that theology is subordinated to psychology, the position to deal with different areas, and the position to integrate positively. So far, pastoral counseling has made various attempts to communicate with psychology. Traditionally, in the Christian ministry, the goal of human salvation has been aimed at caring for the soul. Psychology, on the other hand, was concerned only with the mental and physical health of human beings. Through ministry, understanding of human spiritual side and psychological understanding of human inner side contributed positively to pastoral counseling as a whole. Therefore, it is meaningful to accept psychology that deals with the inner side of human beings as a way to enrich the theology beyond merely therapeutic methods. Of course, conflicts arise when we talk about academic theology and psychology equally. Theology has laid its academic foundation on the basis of faith, and psychology has established an academic system based on scientific experiments. Pastoral counseling is important to thoroughly analyze and interact with the background of psychology. First of all, the foundation of faith should be the starting point for pastoral counseling. I think it is desirable to use psychology as a dialogue to fit the context of traditional theology. Therefore, it is one of the most important factors for pastoral counselors to understand the characteristics of pastoral counseling in conducting pastoral counseling.

슐라이어마허 해석학과 목회상담의 만남: 가능성과 한계

김용민 ( Yong Min Kim ) 한국목회상담학회 2014 목회와 상담 Vol.22 No.-

The purpose of this paper is to explore the possibilities and limitations for the encounter of pastoral counseling and Schleiermacher``s hermeneutics. Schleiermacher was a pastor, a practical theologian, a philosophical interpreter, and a pastoral care-giver. He challenged the universal hermeneutics by stressing the importance of the interpretation of texts. He defined the meaning of hermeneutics as "the art of understanding." He placed an emphasis on the author``s intuition and feelings in the text. These represent his stand on hermeneutics. Therefore, the meaning of the encounter of pastoral counselling and Schleiermacher``s hermeneutics is to apply this method in the area of pastoral counselling. In this research paper there are three chapters. In chapter one, we look at how Schleiermacher as a practical theologian, a philosophical interpreter, and a pastoral care-giver, introduces all aspects of pastoral counseling. In chapter two, we will investigate the features of pastoral counseling by applying Schleiermacher``s hermeneutics to pastoral counseling, human-centered pastoral counseling, and intuition and feeling-focused pastoral counseling. In chapter three, we will examine the limitations of these forms of pastoral counseling. Pastoral counseling can be combined with philosophical hermeneutics, theological hermeneutics, biblical hermeneutics, and psychological hermeneutics. Schleiermacher``s hermeneutics is relevant to theological hermeneutics, biblical hermeneutics, and psychological hermeneutics which goes beyond philosophical hermeneutics. Therefore it can be said that his hermeneutics is closely related to pastoral counseling. This paper is meant to show the possibilities and limitations of the application of Schleiermacher``s hermeneutics which can greatly contribute to pastoral counseling and at the same time, this will open the applicability of different hermeneutics.

욥(Job)의 상실(loss)에 대한 목회상담적 소고

오오현(Oh-Hyun Oh) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.63 No.-

This article reinterprets and diagnoses Job’s various problems of loss in the Book of Job from a Psychological point of view, and attempts to find a new access route to loss by examining the loss in the light of Pastoral counseling insights. More concretely, this article shows that Job’s pain and grief caused by the loss was healed by his confronting God and regaining the process of God’s image, and that Job’s confrontation and regaining was made possible with his friends’(counselors’) giving counsel-ing to Job(counselee) who was in the crisis of unexpected diverse losses. In order to do this, this study employs a method of research, and follows procedures as follows. In the first part, I examine a general meaning and pattern of the loss which modem scholars in Pastoral Counseling have articulated, and de-scribe changes in the areas of thinking, emotion, and behavior emerging from the experience of loss. In the second part, I diagnose Job’s experience of loss in the light of the six types of loss coined by modem scholars in Pastoral Counseling, which are loss of material, loss of relationship, psychological loss, func-tional loss, loss of duty and systematic loss. In the third part, I investigate the unsuccessful counseling methods employed by Job’s three friends and a successful counseling method used by Job’s friend, Elihu. After that, I make some suggestions for the proper role and attitude of modem pastoral counselors. In the last part, I argue that Job’s confrontation with God is an effec-tive way of healing and recovering from Job’s agony of loss, and suggest pastoral counseling proposal about the loss of Job. In conclusion, the whole church community including pastors and pastoral counselors is to have a proper attitude to and understanding of loss in order to empathize with and heal those who are experiencing the agony of loss as Job did. This article reinterprets and diagnoses Job’s various problems of loss in the Book of Job from a Psychological point of view, and attempts to find a new access route to loss by examining the loss in the light of Pastoral counseling insights. More concretely, this article shows that Job’s pain and grief caused by the loss was healed by his confronting God and regaining the process of God’s image, and that Job’s confrontation and regaining was made possible with his friends’(counselors’) giving counsel-ing to Job(counselee) who was in the crisis of unexpected diverse losses. In order to do this, this study employs a method of research, and follows procedures as follows. In the first part, I examine a general meaning and pattern of the loss which modem scholars in Pastoral Counseling have articulated, and de-scribe changes in the areas of thinking, emotion, and behavior emerging from the experience of loss. In the second part, I diagnose Job’s experience of loss in the light of the six types of loss coined by modem scholars in Pastoral Counseling, which are loss of material, loss of relationship, psychological loss, func-tional loss, loss of duty and systematic loss. In the third part, I investigate the unsuccessful counseling methods employed by Job’s three friends and a successful counseling method used by Job’s friend, Elihu. After that, I make some suggestions for the proper role and attitude of modem pastoral counselors. In the last part, I argue that Job’s confrontation with God is an effec-tive way of healing and recovering from Job’s agony of loss, and suggest pastoral counseling proposal about the loss of Job. In conclusion, the whole church community including pastors and pastoral counselors is to have a proper attitude to and understanding of loss in order to empathize with and heal those who are experiencing the agony of loss as Job did.

목회적 과제로서의 통전적 예배에 관한 구상 - 예배와 목회상담의 접점

강용원 ( Yong Wonkang ) 한국복음주의 기독교상담학회 2012 복음과 상담 Vol.18 No.-

이 연구는 예배와 목회상담의 연결점을 찾는 것이다. 이를 통하여 예배가 목회상담에 기여하고 목회상담이 목회에 기여할 수 있는 길들을 탐구해 보려는 것이다. 목회상담은 지나치게 좁은 주제와 일대일의 관계에만 한정됨으로 인해 큰 안목을 잃을 가능성이 있고, 예배는 성도 개개인의 신앙적 돌봄의 차원이 약화될 가능성이 있다. 연구자는 목회의 다른 차원인 목회사역, 목회돌봄, 목회상담의 개념을 논의하고 목양의 중요한 구성요소인 치유, 지탱, 인도, 화해의 사역을 매개로 통전적 예배를 구상하였다. 이를 통하여 목회상담의 원리는 예배에 적용될 수 있고 예배는 그 자체가 거시적인 의미에서 목회상담의 현장이 되며 목회상담이 효과적으로 될 수 있도록 기여한다. 실제로 목회상담이 추구하는 하나님과의 관계 수립, 치유를 향한 회개의 촉구, 목회상담의 중요한 기둥이며 자원인 영성, 목회상담이 추구하는 진정한 종말론적인 소망의 원천은 바로 예배이다. 그러므로 예배는 효과적인 목회상담을 위해서 필수불가결한 소중한 자원이 공급되는 곳이다. This research is to find a point of contact between worship and pastoral counseling. It is to explore ways in which worship can contribute to pastoral counseling, pastoral counseling to ministry. Pastoral counseling may face possibilities of losing bigger perspectives on the ministry due to the limited scope on overly narrow theme and on the one??on??one relationship; worship may face possibilities of weakened attention to the spiritual care of each Christian. This researcher will discuss pastoral ministry, which is an another dimension of ministry, pastoral care, the concept of pastoral counseling, and furthermore, conceives a holistic worship through the medium of healing, sustaining, guiding and reconciling, which are what significantly constitute a shepherding. Through this application, the principles of pastoral counseling can be applied in worship; by the virtue of macroscopic meaning, worship provides a field for pastoral counseling and contributes to the effectiveness of pastoral counseling. In reality what pastoral counseling seeks, which includes the relationship between human beings and God, urging for repentance toward healing, spirituality which is an important pillar of pastoral counseling and resource, the source of true eschatological hope, is worship itself. Therefore, worship is a realm that indispensible and precious resources are offered for the effectiveness of pastoral counseling.

An Exploration of Womanist Pastoral Theology in the Korean Context

정희성 한국실천신학회 2011 신학과 실천 Vol.0 No.29

With the rapid development of pastoral counseling studies in Korea, many pastoral theologians have been mainly involved in the two main jobs. One is to introduce various theories and skills of the Western pastoral counseling. The other is to explore Korean resources of pastoral counseling. Under the circumstances, not only psychologists but also pastoral theologians are actively studied. Native emotions of han or jeong has been widely discussed. In comparison with these, feminist or womanist perspectives have not been actively explored in the Korean pastoral context. This paper intended to explore the pastoral theology for Korean women with the appreciation of the cultural differences from the womanist perspective. This paper took special notices of cultural differences of Korean women such as sex, class, and race. The following issues were briefly discussed: theological foundation, the uses of the Biblical resources and the cultural-religious resources, and the counseling issues for the construction of womanist pastoral theology in Korea.

탈근대주의의 목회상담과 상호적 관계 지향에 관한 연구

정푸름 한국목회상담학회 2020 목회와 상담 Vol.34 No.-

이 시대의 목회상담의 역할은 자아가 확장되는 상호성을 지향해야 한다. 교회 또는 임상현장을 위한 목회상담은 상호적 관계의 내용을 담아내고 이를 위한 실천적 방향을 제시해야 한다. 기존에는 자아확장성과 상호성의 연관성이 명확하지 않았다. 자아의 확장만 강조되던지 아니면 자아확장성은 보장되지 않는 채 관계자체, 상부조직, 공동체만을 위한 관계가 존재해야 하는 형태였다. 그 속에서 개인과 그 맥락은 무시되었으며 더 큰 대의를 위해 희생되어 온 측면이 있다. 신학은 때때로 개인이 무시되고 자신의 목소리를 제시할 수 없는 상황을 합리화하는데 잘못 사용되기도 했다. 이러한 관계는 자아가 확장되지 않는 관계다. 자아가 확장된 관계는 상호적일 때 가능하다. 상호성이란, 서로의 주체성과 주관성을 존중하며 관계를 중심으로 사고하는 것이다. 누구의 희생을 담보로 형성되는 관계가 아닌, 상대를 존중하며 각자의 고유성이 관계를 더 확장시키는 요소라고 인식하는 관계가 상호적 관계다. 상대의 주체성과 독특성을 인정한다는 것은, 일방적인 수용이 아니라 그 과정을 통해 그것을 수용하는 자아의 확장도 함께 일어나는 것을 의미한다. 이 논문은 목회상담의 탈근대적 관점에서 자아확장과 상호적인 관계가 함께 존재할 때, 그 안에서 개인의 성장, 관계의 성장, 다양성의 확장이 일어날 수 있음을 주장한다. 탈근대적인 관점만이 목회상담에서 요구되는 것은 아니다. 목회상담에는 성서적 전통, 그 위에 서있는 교회의 풍성한 의례들, 신학적 이해와 인문사회과학의 이해 등등, 모두가 요구된다. 하지만 사람들의 삶의 요구에 부응해야 하는 책임을 가지고 있는 목회상담은 지배담론에서 벗어나 상황적 이해, 사회문화정치적인 이해도 포함해야 한다. 이러한 이해들이 포괄적으로 작용하기 위해 자아와 관계의 상호성이 요구되어 진다. 이를 체계적으로 주장하기 위해 본론에서 우선적으로는 목회상담을 간략히 정의하고 설명하고 목회상담의 기준이 되는 관점들을 정리한다. 그 이후에는 목회상담에 대두된 탈근대적인 관점을 논의하며 비판적 상관관계방법과 Carrie Doehring의 삼중초점 렌즈를 대표적인 예로 설명하며, 상황과 권력의 주 개념들을 강조한다. 논문의 마지막 부분에서는 여성주의상담의 상호성, 목회상담의 상호성 그리고 Martin Buber의 관계성을 중심으로 상호성에 관한 논의를 펼친다. The role of pastoral counseling in this era should be directed toward the mutuality in which the self expands. Pastoral counseling for the church or clinical field should contain the contents of the mutual relationship and be able to provide practical guidance. Previously, the relationship between expansion of the self and mutuality was unclear. In relationships, only the self was emphasized. Or to an extreme, self was not even guaranteed a place, because relationship itself, community, and the system was superior to the self. The individual and the context have been neglected, and sacrifices have been made for greater causes. Sometimes theology has been misused to rationalize situations in which individuals are neglected and unable to represent their own voices. This relationship is one in which the self is not expanded. Expansion of self is possible when the relationship is mutual. Mutuality means being relationship-centered with respect to each other's subjectivity. Rather than a relationship based on someone’s sacrifice, mutual relationship respects the other person and recognizes each other in their own uniqueness and realizes that this is a factor that further expands the relationship. Recognizing the other's subjectivity and uniqueness is different from unilateral acceptance. It means the self is experiencing expansion through the process of mutuality. This paper argues that in the post-modern perspective of pastoral counseling, when self-expansion and mutual relationship exist together, individual growth, relationship growth, and diversity expansion can occur. A post-modern perspective is not a requirement only for pastoral counseling. Biblical tradition, the rich rituals of the church, theological understanding, and understanding of the humanities and social sciences, etc., are all required for pastoral counseling. However, pastoral counseling, which is responsible for responding to the needs of people's lives, must move beyond the dominant discourse and include contextual and socio-political understandings. In order for these understandings to work comprehensively, the reciprocity of self and relationship is required. To systematically make this claim, this paper will first of all briefly define and explain pastoral counseling and summarize the perspectives that are the basis for pastoral counseling. Subsequently, the paper will discuss post-modern perspectives presented in pastoral counseling, using critical correlation methods and Carrie Doehring's trifocal lenses as examples and emphasizing the main concepts of situation and power. In the final part of the paper, the mutuality of feminist counseling, the mutuality of pastoral counseling, and Martin Buber’s concept of relationship will be discussed.

단기 상담의 이해와 목회 상담 적용

박기영 한국복음주의상담학회 2005 복음과 상담 Vol.4 No.-

This research is to clarify that David G. Benner's strategic pastoral counseling can be an effective model for short-term pastoral counseling. The study contains the process, element, and limitation of short-term counseling. Its body consists of short-term counseling, and short-term pastoral counseling. Today, many pastors are tied up with pastoral ministry except for counseling although the necessity of pastoral counseling has been on the increase in church. Sometimes, many of them give up counseling with their believers because of their busy schedule or lack of their counseling talent. However, church leaders should be interested in short-term pastoral counseling for a more effective pastoral ministry. In conclusion, pastors should change their consciousness for an effective pastoral counseling in church and more research on short-term pastoral counseling should also be performed in a continuous manner.