목회자 사모의 역할에 관한 정신분석학적 이해 = A Psychoanalytic Approach to the Role of Pastor's Wives

다국어 초록 (Multilingual Abstract)

ABSTRACT

A Psychoanalytic Approach to the Role of Pastor's Wives.

Myung-Sook Yun

Department of Theory, The Graduate School
Hoseo University
CheonAn, Korea

(Supervised by professor Byeong-hun Kim, Ph.D.)

As Korean Christian Mission has a history of 120 years with the growth of many churches, now Korean Churches play an important part in Christian missionary work world wide. Thousands of pastors called by God have been trained academically and spiritually and then start to participate in their ministry. However, most women who married the pastors have to be part of ministry without any professional education or being prepared. It's an emotional burden for them to be a spiritual leader in church all of a sudden and it's stressful to play the role as a wife. Throwing out their dreams, talents, brightness and cheerfulness as the traditional church requires, they become a model pastor's wife who is dedicated and submissive. The gap of the roles in their lives make them to keep their problems inside. Today, there are a lot of pastor's wives who have a high-level educational background and are much talented. They try to reach self-realization with their independent identity. Still, more pastor's wives have failed to develop their capability or struggled with the psychopathology because of the financial problem or the problems with taking care of their children.
The purpose of this study is to search for ways to establish the proper identity of the pastor's wives researching the concept of pastor's wife historically and biblically. With proper self-perception, they can figure out where the problem comes and how to solve the problem inside. Right after birth if the nursers react to a child showing themselves intimidated, the child can't experience omnipotence and develop False Self. Pastor's wives developing False Self also would be exposed to the psychopathology because of the empty and weak self. The author have considered the False Self in a psychoanalytic approach and it's derived problems including stress, depression and Narcissistic Personality Disorder.
The theory of R. Spitz, self-psychologist, emphasized importance of a warm raising hand, and Melanie Klein founded psychological development theory and psychopathological theory through Concepts of Paranoid-Schizoid Position and Depressive Position. Freud did not consider the relationship between a child and a fosterer in the first stage. Self-psychologists, though, saw an infant is a developing being by symbiotic combination with a mother in phases, and experience with a fosterer interacts throughout development process consistently. D. Winnicott was concerned with the subjective quality of life of infants than a personality disorder or psychopathology. According to his transitional object theory, the transitional object protect a baby from a fallen shock from the real world. There are many women as a transitional role in Bible: Rahab, Deborah, Abigail, Esther, and Mary, mother of Jesus. Pastor's wives can emulate their courages and wisdoms.
H. Kohut saw all humans are narcissistic beings, and development of narcissism form the healthy self-esteem. This can make mature object relations with other people. However, when he couldn't develop narcissism properly and got hurt, he cannot form the healthy self-esteem, put himself down, and think himself worthless. Kohut named self-object 'Psychological Oxygen'. Psychological oxygen is an experience of favor(mirroring), an experience of respect(idealization), an experience of all-in-one(twinship). A good self-object experience is psychological, spiritual nourishment. Psychological structure of individual consists of a structure of ideals and values by an experience of respect, a structure of dreams and ambitions by an experience of favor, and a structure of talents and skills by an experience of all-in-one. If the psychological structure of ideals and values, dreams and ambitions, and talents and skills is weak, when he meet an external obstacle or a trouble, the structure cannot endure and collapse. Therefore, christians keep themselves in spiritual health in the self-object experience of the love of the cross of Jesus. C. Rogers defined the purpose of counseling as 'fully functioning person'. The pastoral counseling becomes a tool that changes people and their community, so it contribute to a vitality of church.
The paper regarded the pastor's wife as a fosterer who is the maternal object and focused on the role as a spiritual mother who covers their weakness or any faults and comfort them. As a healthy mother provides her baby safe circumstances with a hug, the author suggests, the pastor's wife should not only embrace and endure the church members even though they challenge or attack her but also stay calm and strong. It's the role as a transitional object to introduce the followers not God of fear but God of love when they surrender to God and lead them with faith emulating Jesus, the Mediator. Also, the pastor's wife should act as the buffer between the pastor and the follower and as an intercessory prayer for church and the members. When the pastor's wife become close to the followers with experiences of respect, favor and all-in-one as psychological oxygen, it'll help them achieve their ideals, values, dreams, ambitions, talents and skills. It's, as well, the roles of pastor's wife to be a counselor as psychological and spiritual self-object and to take the followers to the way of recovery and healing. From now on, we should be very concerned about mental health of pastor's wife, appreciate the new paradigm for perspective of ministry and discuss pastoral ministry's issues.
Lastly, the author suggests that we should study on the correlation between psychoanalysis and pastoral counseling constantly so that we can make these as professional tools to heal the pain of the pastor, his wife and the followers and make the quality of their lives rich and the ministry h

목차 (Table of Contents)

• 목 차
• I. 서 론 1
• A. 연구목적과 중요성 1
• B. 연구방법과 범위 2
• C. 연구사 5
• Ⅱ. 목회자 사모의 이론적 고찰 8
• A. 목회자 사모의 개념 8
• B. 목회자 사모의 성서적 이해 9
• C. 목회자 사모의 역사적 탐색 12
• Ⅲ. 내적 정체성의 경험 과정 14
• A. 자기 인식 14
• B. 정신 병리 이해 19
• C. 건강한 정체성 50
• Ⅳ. 정신 분석학적 관점 53
• A. 모성 대상 53
• B. 중간 대상 63
• C. 자기 대상 67
• Ⅴ. 목회자 사모의 역할과 기능 81
• A. 양육자 81
• B. 중보기도자 87
• C. 상담자 91
• Ⅵ. 결론 97
• A. 요약 97
• B. 제언 103
• 참 고 문 헌 105
• ABSTRACT 111