家族에 의한 주부 우울증 치료에 대하여 牧會相談學의 제안

남기세 영남신학대학교 대학원 2007 국내석사

21세기의 목회는 ‘치유의 목회’라는 명제아래 대도시의 일부 큰 교회들과 신학교들에서는 목회상담의 프로그램들을 현장과 교육에 있어서 실행에 옮기고 있다. 그러나 가부장제에 의한 가족문화와 씨족사회의 전통과 단일부락 특유의 폐쇄성이 아직도 많이 남아있는 농촌의 교회들과 교인들 간의 특수한 갈등들을 안고 있는 농촌교회들은 목회상담학적인 제안들이 목회의 현장에서 절실히 필요하다. 왜냐하면 집안의 문제가 교회의 문제가 되고, 동네의 문제가 교회 안의 문제로 비화가 되기 때문이다. 본 연구논문은 사례에 나타난 대로 지역사회에 살고 있는 내담자의 경우를 대상으로 하여 내담자의 우울증원인과 및 분석을 하면서 목회상담학의 제안을 하고자 하였다. 내담자는 가족체계 구성원들과의 정서적 지지를 받지 못하는 데도 가족간의 경제적인 문제를 내담자 측이 시부모와 주변가족들을 열성적으로 대해 주는 편이다. 여기에다가 분화되지 못한 가족체계에서 볼 수 있는 시부모의 가부장적 권위와 남편의 가부장적 태도 속에서 일상의 삶을 이어 가야 되는 내담자는 상담자와의 대화에서 다음과 같은 태도들을 많이 보였다. 이에 대한 내담자의 우울증 원인 및 분석결과는 다음과 같다. 가족의 기능으로서 정서적 지지기능이 있는데 정서적 지지기능의 역기능적인 면이 개인 및 가족문제의 발단이 되는바, 내담자는 가족 체계 구성원들로부터 그다지 정서적 지지를 받지 못하는 형편인데도 가족간의 경제적인 협조 문제나 시부모와의 관계에 있어서는 내담자가 거의 일방적으로 헌신을 하는 편이다. 이런 가운데 내담자가 신경증(Neurosis)의 일종인 우울증에 상당히 노출되어 있다고 판단되는 이유는 방어기재의 일종인 투사(projectio) 부정(否定,denial), 반사 감정에 의한 짜증이나 신경질적인 대화자세가 자주 보이는 점, 그리고 대화를 한번 시작하면 대화의 중심점과 간결성이 없이 장황하게 긴 시간을 이어가는 것 등이 자주 나타나기 때문이다. 그리고 방어기재의 일종인 투사(projection) , 부정(否定,denial), 반사 감정에 의한 짜증이나 신경질적인 대화자세가 자주 보이는 점, 그리고 대화를 한번 시작하면 대화의 중심점과 간결성이 없이 장황하게 긴 시간을 이어가는 것 등을 발견한 점이다. 내담자의 우울증세 대하여 목회상담학의 상담가로서 갖추어야 할 상담자의 자세들은 다음과 같다. 내담자의 어려움을 진정으로 들어주면서 공감하려고 노력하는 것, 내담자가 자신을 어떻게 이해하고 있는지를 파악하려고 노력하는 것, 내담자에게 우울증을 유발시킨 요인이 무엇인지를 파악하는 것, 내담자가 획득하지 못한 자기 애적(自己 愛的) 욕구의 파악, 내담자에게 공격성이나 분노와 관련된 죄책감의 유무를 판단하는 것, 내담자가 신앙적으로 힘들어하는 것을 파악하는 것, 내담자의 신앙적인 지지구조를 파악하는 것, 내담자가 실현되기 힘든 너무 이상적인 기대를 가지고 있는 경우에는 보다 현실적인 기대를 갖도록 하는 것 등이다. 목회상담자로서 내린 목회상담학적인 결론들은 첫째: 내담자가 진정한 자기정체성 회복과 궁극적이고 역동성이 있는 자기 삶의 목표를 추구하도록 하나님과의 관계성을 회복하도록 이끌어 주어야 한다. 왜냐하면, 인간들에게 있어서 모든 관계성에 기초가 되는 하나님과 사람과의 관계성의 不 確立(불 확립)은 인간으로 하여금 진정한 자기의 正體性(정체성)을 갖추지 못하게 하며 삶의 궁극적인 목적도 없이 자기만족과 자기성취라는 人本主義(인본주의)적인 목표들을 따르게 하기 때문이다. 둘째: 내담자들이 사람들과의 관계성, 더 나아가 환경과도 관계성을 회복하도록 하게 하는 것이다. 이유는 모든 인간들에게는 하나님과의 수직적인 관계성과 함께 사람들과의 수평적인 관계성이 있는데 사람들과의 관계성이 불안하거나 깨져도 인간의 인격은 심리적 불안이나 장애를 유발하기 때문이다. 셋째: 牧會常談(목회상담)의 本質的(본질적)인 부분은 내담자(혹은 교인)들의 영적이고 심리적인 결함, 왜곡된 자기 방어기재, 해를 끼치는 지배적 신념, 스트레스를 증폭시키는 불안한 성격, 현재의 스트레스 요인들을 정확하게 분석을 함과 동시에 혹시 내담자가 스트레스 해소를 위해 내리막길로 치닫는 것 같은 파괴적인 방법 같은 것들을 선택하지 못하도록 막는 것이다. 넷째: 목회상담사역의 궁극적 목표로서 중요하게 고려해야 할 점들이 있는데 이는 목회상담자들이 내담자 안에 하나님의 나라가 임하도록, 구원의 신비를 체험하도록, 그리고 하나님의 주권과 하나님의 사랑 하심이 체험이 되어 지도록 도움을 주어야 한다는 것이다. 다섯 째: 목회상담가는 내담자 스스로가 변화가 되도록 허용할 수 있어야 한다. 목회상담은 상담자가 일방적으로 내담자를 돕는 다고하기 보다는 상담자가 내담자와 더불어 經驗(경험)과 처지를 이해하면서 관계를 맺고 함께 동반 성장해가는 과정 신학이다. 여섯 째: 상담자는 상담현장이 아닌 다른 곳이나 상담현장에서나 하나님의 성육신의 현존을 깨닫는 신앙의 체험이 있어야 한다. 이런 신앙의 바탕과 목회상담학의 방법들을 가지고 내담자로 하여금 예수께서 “.....내가 온 것은 양으로 생명을 얻게 하고 더 풍성히 얻게 하려는 것이라.”(요한10:10절)고 말씀을 하신 것을 체험하도록 해서 예수 그리스도 안에서 풍성하고 건강한 삶을 누리게 하려는 데에 있는 것이 목회상담학의 목적이요, 기능인 것이다. “사람의 마음속에 있는 생각은 천 길 물 속과 같아 슬기로운 사람이라야 그것을 길어 올린다”. 라는 말씀이 의미하는 바와 같이 목회상담자는 내담자들이 놓여진 상황을 이해하고 내담자들에게 방향제시를 함에 있어서 자신의 신학적인 견해 때문에 내담자들의 문제에 대해서 신앙이나 신학적인 기준에서 민감한 반응을 보이지 않도록 해야 할 것이다. 본 연구 논문에서 연구자는 사례에 나타난 내담자가 우울증의 극복 및 치유의 과정을 위해 상담자의 입장에서 다음과 같은 조치를 취하였다. 내담자의 남편과 내담자 주변의 가족들과 자주 만나서 이야기를 하는 가운데 노출되지 않는 방법을 가지고 그들 서로 간에 적절한 칭찬과 격려를 주고받을 것, 가족들 서로 간에 이해와 공감대를 구축하도록 하게 하면서 아울러 예수 그리스도와의 깊은 만남이 가족들끼리의 화해나 주변 모든 사람들과도 화해를 이루는데 절대적인 도움이 된다는 것과 심어주는데 노력을 하였다. 그리고 내담자의 문제를 근본적으로 해결하는 데 있어서도 예수 그리스도와의 만남이 꼭 필요함을 강조하였다. 그리고 성령의 도우심과 찬송의 힘을 상담자도 의지하였고 내담자에게도 이를 알려주었음을 물론이다. 추가적인 제언으로서, 농촌지역의 열악한 목회상담학의 체계를 극복하기 위해서는 총회차원의 목회상담 인프라 망을 구축하거나 최소한 노회 차원에서라도 상담지원체계를 구축해서 활용을 한다면 질적·경제적·시간적·인적자원 면에서 효과의 극대화를 이룰 수 있을 것이다. 이런 제도의 도입 시기는 지금이 적절하다고 판단된다. 그리고 이런 제도는 앞으로 한국교회가 생명력 있는 교인들을 양육하기 위해서라도 필요하다고 본다.

노년기 통합성과 영성에 관한 목회상담학적 연구

김순애 연세대학교 연합신학대학원 2002 국내석사

본 논문의 목적은 사회적으로나 교회적으로 노년의 인구가 점차 증가하고 있는 이 시점에 노년들에 대한 돌봄의 중요성을 인지하여 목회적 돌봄의 패러다임을 고찰함으로 한국 사회와 교회에서 적용하고자 하는데 그 의의가 있다고 본다. 최근 한국의 목회상담학 분야가 새롭게 각광받기 시작하면서 인간의 성장과 발달에 대한 연구들이 점차 증가하고 있지만 노년기 과정에 대한 관심은 아직 부족한 상태라고 볼 수 있다. 노년기 과정은 “통합성(integrity)”을 이루는 시기로서 이 시기를 통하여 자신들의 삶을 다시 한번 되돌아보고, 과거 자신들의 삶 속에서 함께 하셨던 하나님의 구원의 사역에 동참함으로서 하나님과의 관계를 재확인하게 하며, 영적으로 성숙한 노년의 삶이란 과연 어떠한 것인가를 영성과 통합성의 관계를 목회 상담학적 방법으로 연구함으로서 알아보고자 한다. 본 논문에서는 노년기 성인들을 위하여 목회 상담학적 역할과 기능에 대하여 고찰하고자 한다. 목회 상담학적 입장에서 볼 때 “영성이란 몸, 마음, 감정, 관계, 일, 놀이의 구심점 역할을 하는 창조적인 힘이다.” 라고 한다. 그렇다면 죽음의 시간을 맞이하게 되는 노년들에 있어서 영적인 차원이 과연 존재할 수 있는 것인지 혹은 어떻게 확인 할 수 있는가에 대한 질문은 매우 중요한 것이라고 볼 수 있다. 따라서 이 논문은 영적인 성숙과 노년기 통합은 어떤 관계를 맺고 있으며, 하나님 나라의 구원에 대한 확신은 어떻게 이루어지고 있는지에 대하여 연구하고자 한다. 본 논문에서 나타나는 노년기 성인들의 살아온 과정은 과학의 발달로 인하여 급격하게 변하는 사회 속에서 목적과 결과만 중시하는 사람들의 특성이었음을 쉽게 볼 수 있다. 과정은 무시된 채 결과만 중시하였던 노년들에게 하나님에 대한 실존과 영적인 차원이란 과연 존재하는 것인가 하는 질문에 대하여 고찰하고자 하였다. 또한 영성과 통합성의 관계를 부각시킴으로서 발달 심리학적인 질문들과 영적인 차원에 대한 질문에 관한 사례를 연구함으로서 노년으로서 자기 자신과 현실에 대한 수용성의 가능성을 알아보고자 설문지와 인터뷰하는 과정을 설정하였다. 이러한 질문은 심리학적인 도전이 될 수 있으며 목회상담학에서는 다음과 같은 과정은 영성이 있을 때만이 가능하며, 영적인 성숙으로 나아가는 시기라고 간주한다. 따라서 본 논문을 연구하기 위하여 발달심리학의 일반적인 이론분야와 목회상담학 그리고 영성신학 분야를 고찰하였다. 본 논문에서 다루는 노년기의 성인들은 삶과 죽음이 교차되는 인생의 격전을 치르고 난 후의 과정으로서 동시에 죽음 이후의 새로운 삶에 대한 기대와 지나온 삶에 대한 관조를 하게되는 시기를 맞이하게 된다. 안락한 삶의 환경과 과학의 발전으로 인하여 노년들의 인구가 점차 증가하면서 새로운 사회현상과 문화가 만들어지고 있지만 교회는 지금까지 고수해온 기독교 전통만을 강조할뿐 노년들에 대한 구체적인 돌봄의 목회에 대한 인식이 부족한 상태라고 볼 수 있다. 목회 현장에서 목회 상담자는 노년기의 영성과 통합성이 필연적인 연관을 맺고 있음을 알아야하고, 죽음을 두려움으로 맞이하여 영적인 공허감을 느끼게 되는 노년들이 삶의 무의미와 허무감에서 벗어날 수 있도록 적극적으로 도와야 하며, 위기와 고통의 삶 속에서 마지막 남은 삶의 의미를 발견할 수 있도록 돕는 역할이 중요하다고 본다. 따라서 교회가 혹은 돌봄의 목회 자체가 노년들을 위하여 할 수 있는 방법들을 모색해보고자 한다. 본 논문은 노년들의 자기 통합에 관한 이론적 논의들을 통해서 그 개념의 범위와 한계성을 정하고자 한다. 영적인 차원에 대한 신학적 논의들을 통하여 노년기의 전인건강에 있어서 영성과 통합성의 관계에 대한 정의를 하며, 영적성숙을 위한 돌봄의 사례를 검토하고자 한다. 그동안 미국과 독일에서는 노년들을 위한 돌봄의 패러다임이 활발히 형성됨과 동시에 실제로 적용되어왔음을 볼 수 있다. 또한 시대적 요청에 의하여 한국의 교회에서도 관심을 갖고 시도하고 있다고 볼 수 있다. 그러나 이러한 목회상담학의 방법론들은 한국적 목회상담학적 논의라고 보기가 어렵고 한국교회라는 토양에 적용하기에는 많은 문제점들이 있기 때문에 한국적 상황에 맞는 패러다임을 형성하는 것이 시급한 과제이었다고 볼 수 있다. 따라서 이 논문은 한국의 노년기 성인들을 대상으로 삼고, 한국의 목회적 돌봄의 패러다임을 만들고자 하는 목적을 갖고 있으며, 특히 노년기의 통합성과 영성에 대한 목회상담학적 접근을 시도하고자 하였다. The purpose of this thesis is to explore pastoral care of the integrity and spirituality of older-aged christians. Now a days, there is a noticeable increase in the population of the older-aged christians in Korean society as well as in Korean churches. Analyzing the demand for the care on older-aged christians, I tried to do research on the paradigm of pastoral counseling and with that I would like to apply it in order to solve the problems. Recently, the study of pastoral counseling has been acknowledged by many fields. The study concerns many different stages of age, but there is less concerns of the older-age stage. The stage of older-age is a time of integrity for some to look-over their past lives; reassure the relationship between God and themselves: how God was with them to get through the work of salvation; and recognize what is a spiritually matured older-aged life. Basically, this thesis is to find out, in the way of pastoral counseling, the relationship between spirituality and integrity. The first, the research is going to define the role and function of pastoral counseling for the older-aged christians. From the point of view of pastoral counseling, "spirituality is the main creative power role of body, heart, feeling, relationship, work, and play." With this meaning, the older-aged christians who are going to face death near in the future, it is very important matter for them to acknowledge their spiritual dimension as well as question it. Therefore, this thesis will try to study the relationship between spiritual maturity and older-aged integrity and how to practice the assurance of salvation from God. The second, the research is going to point out the questions of the presence of God and the spiritual dimensions of older-aged christians. Their lives pass quickly due to rapidly developed society with a causation of scientific growth. This caused them to live with the ends or result of sucess rather than processing of lives. In this situation, if they have questions of the presence of God and spiritual dimension, how can we answer them. So I would like to bring up these question to research the relationship between spirituality and integrity. These questions should be able to relate to the situation of psychological development and spiritual dimensions. With these examples, I made some surveys and interviews to find out the possibility of self capacity. These questions may become a psychological challenge. In the part of pastoral counseling, it is possible that only the older-aged christians acknowledge their spirituality and this is one way to mature their spirituality. Hence, I try to do research on the general part of psychological development, pastoral counseling as well as theology of spirituality. The third, the research is going to deal with the method of care for older-aged christians. These christians face the intersection of life and death which means the battle of life between processing of their lives. At the same time, they have to confront life after death. In this sense, the church has heavy responsibility to help in this matter, but it seems like there are some problems. Now a days, with the developments of science, we christians live in a very comfortable environment. This also helps to increase the older-aged population as well as create a new kind of life style and their own culture. Therefore pastoral counsellors must practice the roles that reflect the spirituality and integrity of the older-aged stage and help them to get away from their life-emptiness, also to aid them to find out the meaning of the rest of their lives. Therefore this thesis tries to develop the methods of ministry of care. Finally, the research is going to draw a line of range and limitation of concepts by a theoretical points about self-integrity of older-aged christians. Through the theological points about the spiritual dimension, I will try to define the relationship of spirituality and integrity for the older-aged christians which is require to have a whole-healthy life as well as to examine some examples of the care process. Up until now, we are easily able to find out the paradigm of the care process of countries like America and Germany. Also this is one of the times that Korean churches should try to work out for them. When we tried to apply their methods to Koreans there were some problems because these methods were not developed for the Korean themselves, but developed for western cultures. I believe it is a very urgent requirement to develop the paradigm for the Korean situation. Therefore, this thesis is to develop Korean types of pastoral care of paradigm and especially to try to approach pastoral counselling in the way of spirituality and integrity of older-aged christians.

"기독교 영성"에 관한 대상관계이론 및 자기심리학적 연구

김홍근 호서대학교 2004 국내박사

The research looks for similarities by contrasting the definition of Urban Holmes that "spirituality means the universal ability of human beings seeking after relationship" with the premise of the theory of Object Relations Theory that "the ultimate purpose of libido is not the pursuit of pleasure but the pursuit of the formation of relationship with objects." The introduction of the thesis deals with the significance, objectives, and methodology of the research. In chapter two, the author introduces the understandings of many theologians and Urban Holmes. Urban Holmes defines spirituality in five categories and emphasizes 'relationship.' He is an Anglican priest, an evangelical theologian, as well as a pastoral psychologist. He considers that the human experience of relationship is analogous to experiencing God. He also understands sex and relationship in a holistic perspective, which is more than a simple physical meaning and includes the wholeness of spirit, sentiment, and emotion. Chapter three examines the theory of object relations on spirituality: it deals with the basic concepts of the theory of object relations such as 'object and object relations,' psychology of relation with mother,' and 'representation of God.' The author attempts to extend cognition on spirituality by harmonizing the understandings of principal scholars who maintains the theory of object relations in Christian spirituality. Melanie Klein examines spirituality through libido theory that pursues objects and the concepts of inner objects, paranoid-schizoid and depressive position. It may be said that pursuing an object is similar to pursuing the formation of relationship. In the theory and spirituality of D. W. Winnicott, a good-enough mother, an environment wherein the mother frequently holds the baby in her arms, the true self and the false self, transitional experience, and object usage have been dealt with. transitional objects exist between the subjective world and the real world. They supply us with a shock-absorbing function that protects from a shock which takes place when we fall from the world where we have our own way in everything into the real world where we have to comply with other's requests and cooperate with them. It may be said that religious life is a sort of middle object in that devoting ourselves to a religious life can relieve us from the suffering of objective realities. The author also examines the theories of motivation, emotional development, and mental of W. Ronald D. Fairbairn. By saying "Libido does not pursue objects from the beginning", he makes clear that the motive of libido is not the structure of drive but the structure of relationship. As praying seeks a true relationship with God, so the true purpose of libido is pursuing objects and forming a connection to them. H. Guntrip insists that those who negatively experience a deep desire for love in their early life, reject all objects, lack emotion towards objects, tend to have tension and keep their distance between inner and external world. Such schizophrenic people tend to reject religions that deal with an emotional relation and desire, while they are driven by the world of scientific analysis. And also he considers the concept of a religious maturity and a mature dependence as concurrent. This implies that those who are in a mature dependent relation can have a mature piety. In the theory of Ann Marie Rizzuto, the author deals with a unique scope of the formation of God's representation through the experience of object. And she explains how the representation of God is formed. Chapter four concerns self-psychology and Christian spirituality. The author examines the concept of selfobject of Heinz Kohut and the experience of a spiritual oxygen (favor, respect, twinship selfobject). Heinz Kohut asserts that, concerning self-object, God plays a good role of self-object. He considers that the perfect and omnipotent God who wants weak human beings who have a sense of guilt to be reconciled accords with an eons-old almighty self-object, namely the idealized original image of parents. In chapter five, the author examines the relation between the formation of image, "the good God" of Rev. Yonggi Cho and his life; of his experience of an emotionally charming mother and idealized father, the experience of a well-timed frustration, and self-fulfillment. The young minister formed a negative image of God in the early 30's, as his psychological structure was feeble because of the lack of the experience of selfobject and a fatal traumatic injury. In chapter six, the analysis on the correlation between self-esteem and spirituality has been conducted. Those who have a good relation with early objects generally have a high self-esteem. The hypothesis is "the higher self-esteem people have, the better spiritual health they will have." The author conducted a survey of spiritual health and spiritual maturity on the upper 25% people who had a high self-esteem. The average of the result was remarkably higher than that of all respondents. Therefore, the hypothesis was proved to be significant. Chapter seven deals with the theory of object relations and the pastoral counselling application of selfpsychology. The possibility of application of two theories is examined in the view of pastoral care. In conclusion, the author proposes five suggestions concerning pastoral application.

우울증에 관한 정신분석학적 연구 : 우울증에 관한 목회상담학적 의미 고찰

허은정 호서대학교 연합신학전문대학원 2003 국내석사

The research concerns depressive, a crisis of a mental and psychological nature in current times. Most people consider depressive as a mental disease which affects only a few people. However, the problem of mental health of our society is a critical situation. Suicides that are caused by depressive are on the rise. In such a context, the author focuses on the study of depressive. In chapter two, the causes and symptoms of depressive and factors that induce it have been dealt with through the general understanding on depressive. When a person who has an melancholy temperament has a shocking experience, melancholia usually sets in. Depressive is a clinical symptom which has various causes. Symptoms such as an emotional disorder, tardiness and narrowness in thought process, loss of interest in social relationships, overanxiety for health and so on are seen. In chapter three, the mental process and principles of an in-depth inner depressive related to melancholiacs have been examined in the light of psychoanalysis on melancholia. Sigmund Freud, the initiator of psychoanalysis, begins the study of melancholia by comparing sadness with melancholia. He understands the cause of melancholia as an unconscious mental process that is a reaction to the loss of a beloved object. Unlike sadness, phenomena such as self-humiliation, self-punishment, the fall of self-esteem and so on appear in depressive. Concerning depressive as the mental process of unconsciousness, Freud explains it as follows: First, people who have a temperament that is apt to be taken up by depressive principally show the propensity of narcissism when they select objects. Second, the temperament that is taken by deprdssive is considered as mental process that takes place in relation to seeking an alternative object in self in accordance with a narcissistic identification. Third, he insists that temperament that is taken by melancholia is caused by conflict between self and other superego. Although Melanie Klein was a follower of Freud, unlike Freud she studied the mental process of early infancy. She introduces an unconscious illusion and the concept of inner object through research on the mental process of an early infancy. The concepts of paranoid-schizoid and depressive position are conducive to understanding the early causes of melancholia. She understands melancholia as a dimension of a sense of guilt that an infant feels that it destroyed a beloved object because of aggressiveness resulted from the instinct of death, which arises from the cognitive faculty of integrating objects from four months after its birth. She insists that an infant must have a good inner object in order to overcome such a depressive position. D. W. Winnicott, psychoanalyst and pediatrician, has established the theory of self on development from the early relation between children and mothers. He insists that the offer of perfect environment is required in the early infancy in the formation of the true self. The perfect environment which he mentions implies 'the role of mother'. The lack of such a perfect environment is a cause of not only disturbing the formation of true self but also developing the false self. He considers that melancholia is caused by the failure of the formation of true self. Melancholia is the very result of a gloomy mental pathology of mother. Heinz Kohut, the initiator of self-psychoanalysis, has contributed to the understanding of human emotional life. He emphasizes the importance of the establishment of a sound self. According to him, the sound self-development forms strong psychological structure, which has originated from a transformative internalization through the experience of selfobject. The experience of selfobject means favor, respect, and the experience of a sense of unity. However, the lack of the experience of selfobject or a shallow experience may bring on self fragment and may form an infirm psychological structure. This leads to the mental pathology of an egoistic personality disorder after all. Kohut mentions that a feeble psychological structure is the cause of an enervated melancholia. In chapter four, the author deals with a case study on melancholia based on psychoanalytic theories. He finds that the cause of melancholia that melancholiacs experience is connected to the lack of the experience of selfobject in the early infancy. Therefore, he states cases and analyzes them on the base of Heinz Kohut's self-psychoanalysis. In conclusion, the author introduces the methodology of pastoral counselling approach for melancholiacs and argues the prospect of an in-depth pastoral counselling in the Korean church and its significance.

융(C.G. Jung)의 원형이론과 신학과의 접촉점에 관한 연구

김석권 연세대학교 1999 국내석사

한국교회 목회자의 탈진에 대한 목회상담학적 접근

안효관 연세대학교 연합신학대학원 2000 국내석사

This paper is a study upon the ministry burnout among Korean pastors. Burnout is one of the most dangerous hidden enemies to ministry. It might cause a detrimental loss to the pastors' families, churches, their communities, and a general assembly, as well as the pastors themselves. This ministry burnout has already been an important issue among American pastors since 1980s. Burnout frequently occurs among those who eagerly sacrifice themselves to help others and pastors are believed to belong to those people. Thus they are exposed to such dangers as fatigue & frustration from exhaustion, and emotional exhaustion from the loss of meanings, etc. These phenomena had also occurred to the great religious leaders like Moses, Elijah, Jesus, and Paul. But they could overcome these burnouts wisely. There are various symptoms of a ministry burnout. Migraine, insomnia, loss of appetite, ulcer, etc. are the physical symptoms, and the feeling of loss, anger, negative attitude, feeling of helplessness, loss of identity, etc. belong to the emotional symptoms, and the spiritual symptoms often reveal the denial of God's Almightiness or spiritual dryness. One research based on 415 pastors' questionnaires says that more than a half of Korean pastors have already. experienced burnouts and more than a half of them expect a burnout in the near future. Most of them have already experienced various symptoms of burnout in the past 5 years. One of the most crucial causes for a burnout is a stress. More than a half of Korean pastors are feeling a mental stress and the main causes are too frequent sermons and difficult human relationships. The biggest causes for physical fatigue are everyday's daybreak prayer meeting and insufficient sleep from it. Thus a Korean pastor always has a potential burnout. Nonetheless the traditional concept of ministry that 'being a pastor simultaneously means being a slave' aggravates this situation or plays an obstacle against the prevention & treatment for this burnout. This is why most Korean pastors find the main cause of this problem in themselves first even though they admit the possibility of a burnout, and why they do not care much about it. Various countermeasures are necessary to prevent a ministry burnout. First, we can consider four sides of an individual countermeasure; regular exercise, healthy diet, and sufficient sleep, etc. for the physical dimension; psychotherapy approach to remove the root of a burnout hidden in his inner self and to bring out a distorted self-image, training of self-assertion to refuse other's demand which is against his own, and the accurate presentation of his own demand, the proper use of humor, or a temporary isolation from ministry, etc. for the emotional dimension; regular prayer, meditation, praise, fasting, reading, and the training for spiritual maturity, etc. for the spiritual-intellectual dimension; and the time control & time management, sufficient rest, the improvement of human relationship, the development of the most suitable type of ministry to his own spot, the disintegration of burden by forming supporting groups, etc. for the mental dimension. Secondly, family countermeasure includes a thoughtful consideration of a pastor's wife, a happy married life, and a family meeting, etc. The third countermeasure for an individual church includes sufficient remuneration, the provision of sufficient rest or an opportunity of re-education, and the security of a happy family life, etc. As the fourth countermeasure, an appropriate support from a general assembly is necessary, which can be a practical theological education and a life-time education program, or a counselling window for ministerial growth and fostering the counselling system through ministerial counsellors. Finally, a pastor's own effort to improve his well-being is absolutely necessary who always works for the well-being of believers. Therefore, a countermeasure considering various sides of ministry which are mentioned above should be established to prevent a ministry burnout so that a pastor may be able to cope with a possible burnout and to enhance the efficiency of ministry even when he falls into one. Now it is time for Korean churches to have a deep interest in ministry burnout and to consider an appropriate prevention & treatment for it. Furthermore, a study on this issue should be continued as the times and the needs of churches or believers change.

경계선 성격 장애의 하나님 표상을 통한 목회상담학적 접근 : 경계선 성격에 관한 O. F. Kernberg의 입장과 하나님 표상에 관한 A. M. Rizzuto의 연구를 중심으로

배경 연세대학교 연합신학대학원 1998 국내석사

This study is concerned with the pastoral counseling approach about the borderline personality disorder through the God-representation. For this approach the author hypothesizes that the individual's God -representation is related to his/her self images, object images and emotional states. Therefore the author may deduce the following ; if the individual's God-representation transforms, so will do his/her self images, object images and emotional states. To identify that hypothesis, this study deals with the next three parts. First, it introduces a history, etiology, diagnosis, therapeutic approach about borderline personality disorder in Kernberg' perspective. Secondly, according to Rizzuto's study, this thesis explores the origin of a person's representation of God in the course of his/her development and on the use of this representation by the individual during the life cycle. Thirdly, on the basis of the first and second statements the author analyzes two cases on borderline patient's God-representation. One of them is Rizzuto's case, the other case is the author's, which is obtained by the tape-recorded interview for an hour and half during 4 sessions. Those are presented with two angles descriptively from the phenomenological point of view, and dynamically from the point of view of the psychic balance of the individual as Rizzuto's cases. Through this work the author finds that two patients' God-representation, their self images, object images and emotional states are negative, which are influenced by early unappropriated object relations and other components. In their life course they have repeatedly sought an object to offer mothering role, but it could not be satisfied. Therefore the author attempts to suggest a pastoral counseling approach to heal the borderline personality disorder through the God- representation. In other words, as Rizzuto' s study indicated this approach is to assist the patient with borderline personality disorder to experience graceful God that Christian traditions offer. To implement the above mentioned thesis the author proposes two possibilities. One is the counseling approach as transitional area to offer mothering role, and the other is the group approach as facilitating environments which focuses on didactic and sensitive aspects. Through the result of this work the author suggests the followings First, the necessity of professional pastoral counselors that are trained in both theology and psychology, Secondly, the necessity of parents education on nurturing in the church, Thirdly, the awakening and improvement about church environments to strengthen distorted God image, and Lastly, the necessity of revision and establishment of the theory and the practical program design to apply in Korean situation for borderline personality disorder.

청소년 약물남용 실태와 예방에 관한 목회상담적 접근

배현옥 연세대학교 연합신학대학원 1998 국내석사

The purpose of this study is to investigate a current sitation of drug abuse in adolescents and to find a way to prevent it in christican church. In the process of doing so, this study is designed to find out how faith in Christ may influence drug abused adolescents in the church by contrasting Born-again group (Religious group) with Non-Born-again group (Non-Religious group). The drug which is central nervous system stimulants, CNS depressants and psychedelics. Early psychoanalysts claimed that drug abuse was an act of regression to oral stage, but more recent psychoanalysts suggest that it is not only caused by a self-destructive impulse but by a deficiency of self-preservation ability. According to personality theory, the person who uses drug have something wrong that is interested in drug, is. defense mechanism of complex of low self- esteem. However, scholars whose biological basis is focus on one's environment, social relationship and social structures. In theological aspect, drug abuse is considered as a psychological concept of "idol adoration" and our body as a "body of Christ" The causes for adolescent drug abuse are confusion of self concept, low self-esteem, distorted self and psychological-emotional stress. And sociological reasons for drug abuse would come from peer group, sub-culture of themselves, social destruction and failure or low achievement in school. Family-variation factors can also be a cause and an effect for adolescent drug abuse in family dynamic. Drug abuse of adolescents may have a great influences on their intellectual, socio-psychological and developmental tasks. To accomplish the purpose of this study the author made a survey and had people fill out the questionnaires in several different churches and middle schooles. The result of this survey showed that Born-again group had lower in numbers for drinking and smoking experiences than Non-Born-again group. But in both group, 50% of them had an experienc of drinking alcohol, and 25% had smoking experience. These numbers indicated that Born-again group was more capable of repressing drug abuse. As a result of this data, we may come to realize the current situation of drug abuse in adolescnces and how we can help them in church. For this reason, I would introduce a prevention program which can be applied in church. To help dysfunctional family, first of all, the local church needs to have a family ministry with life-skill education. Secondly, the church should have open-education, faith community-center education, study task-center education, visual aids for good faith and self-worthiness of adolescents of their age. Thirdly, the church should provide Christ-culture movement which exchanges cultural environment around adolescents. Fourthly, the church should have a healing community for drug abused adolescents providing the facilitation environment and supporting roles in addition to counseling center and therapeutic program for them. In conclusion, one of the roles (responsibilities) of church in these days is to shepherding its membrs. The adolescents are our future, and they deserve our care and protection. Therefore we as a church need to actively participate in such programs, and that is our task after all.

태교에 대한 대상관계이론 적용 연구 : 위니캇의 부모-유아 관계 이론을 중심으로

박인영 연세대학교 연합신학대학원 2001 국내석사

This study is purposed to establish theoretical basis to taekyo in counseling and psychological point of view. Taekyo is generally understood as seeking mental stability and cultivation and being discreet in word and deed for pregnant women during her pregnancy to give good effect to the fetus. It has continually been stressed that environment inside womb has great effect on child's personality development, and environment inside womb has deep connections with mother's emotional traits. This emotional importance in taekyo has been transmitted as taboo in the traditional taekyo but after 20th century studies and advance in medical technologies, it's been proven with scientific observations. Object relations theory has been developed in the modern psychoanalytic stream which explains human mental functions and development in terms of relations between objects. This explicates psycho-pathological origin of human in relation experiences with its mother of early development stage. An member of the British school in object relations theory, Donald Woods Winnicott, proposed "Parent-Infant Relation Theory". According to Winnicott, in mother and infant relationship, infant keeping characteristics of 'dependence' gradually develops from absolute dependence toward independence stage by satisfactory maternal care in wholistic aspects involved body and emotion, and this development depends on "Holding environment" provided by "Good enough mother". But if mother cannot become a "Good enough mother" to an infant and she fails her maternal care, child starts to feel insecurity due to self-extinction and child's psychological development is interrupted or distorted. This Winnicott's theory can be applied to mother-fetus relationship in many ways. In fetus development, child just before birth has perception, emotion, and consciousness, which resembles development of a new born child. According to Winnicott, during this period mother displays particular mental state called "primary maternal preoccupation" which is similar to attachment. During pregnancy, due to "primary maternal preoccupation", mother naturally provides holding environment for fetus in the womb and plays the role of "good enough mother". The problem occurs when a mother cannot achieve primary maternal preoccupation with "maternal disorder", and it interferences with taekyo. A mother with this disorder has other interests or experiences depression and such poor mental health. Therefore important factor in maternal care of mother-fetus relationship is that a mother must be ready with psychological capability beyond physiological side. For this reason, a way that mother maintains mental health and copes effectively with a stress is absolutely essential to taekyo. On the other hand, women who cannot deal with their own insecurities and several problems during pregnancy needs "taekyo counseling for pregnant women" which is the goal of taekyo counseling to achieve mental health and emotional stability of pregnant women. Few types of problems were cited by women during taekyo counseling are : Emotional problems such as stress, depression, and insecurity; Relationship problem with spouse, family members, mother in law, co-workers, and such interpersonal issues represented up most of the cases; Other particular problems included sexual assault before pregnancy and habitual abortion. This thesis proposes "taekyo counseling for pregnant women" based on "object relations theory" as a technical tool for taekyo counseling and suggests the cares in taekyo that can be considered within "Christian community". The cares related Taekyo will be able to be applied to 'adolescence', 'un-married couples', 'women before pregnancy', and 'pregnant women' in form of taekyo education and counseling. This study focuses on pregnant women and proposes taekyo group counseling model.

우울증 치료에 있어서 목회상담의 역할

장무성 장로회신학대학교 1997 국내석사