가출 청소년 가족을 위한 해결 중심 기독교 가족 상담적 접근

한숙자 ( Sook Ja Han ) 한국복음주의신학회 2009 성경과신학 Vol.50 No.-

본 연구에서는 문헌연구를 통해 첫째, 가출 청소년의 일반적 특성을 살펴보고, 둘째, 해결 중심 가족 상담과 해결 중심 기독교 가족 상담의 원리와 특성을 비교분석하며, 셋째, 사례를 통해 해결 중심 기독교 상담을 적용해 보았다. 가출 청소년의 연령은 점점 어려지고 있고, 상습적이며 장기화되고 있다. 청소년 가출의 원인이 어디에 있든지 청소년 가출은 용납할 수 없는 문제 행동이라는 관점에서 벗어나 수용할 수밖에 없는 행위로 인정하는 것이 필요하며, 가족 상담이 우선되어야 한다. 해결 중심 기독교 가족 상담은 해결 중심 가족 상담이 사용하는 다섯 개의 질문, 구체적 목표 설정, 내담자 가족의 강점과 긍정적인 측면 끌어내기, 메시지 전달 등을 적절히 활용하고 있다. 해결 중심 기독교 가족 상담은 주의 깊은 경청과 상담 트랙 질문을 통해 가족의 변화 과정을 탐색하고 명확한 비전 구축을 하도록 돕는다. 하지만 해결 중심 기독교 가족 상담은 문제해결을 위해 필요한 모든 자원을 예수 그리스도 안에서 이미 가지고 있으며, 내담자 가족으로 하여금 성령의 역사 즉, 과거의 은혜 사건, 장점과 예외적인 상황들을 볼 수 있도록 함으로써 내담자 가족을 새로운 길로 인도한다는 면에서 해결 중심 가족 상담과 차이가 있다. 해결 중심 기독교 가족 상담을 적용하여 가출 청소년을 상담한 사례에서 상담자는 청소년이 왜 가출을 하게 되었는지, 가출해서 무엇을 했는지, 가출을 어떻게 중단할 수 있는지, 또는 가족이 실패한 것이 무엇인지에 대해서는 초점을 맞추지 않았다. 대신 가출 청소년 가족이 일상생활에서 성공했던 여러 가지 작은 경험을 근거로 가출 청소년 가족의 잠재능력을 인정하고 기적질문을 통해 해결된 미래를 구체화하며 예외를 찾아내어 가출 청소년 가족의 강점을 강화하고, 가출 청소년 가족이 시도해 온 해결방안에 초점을 두었다. 메시지를 통해 가출 청소년 가족에게 적절한 성경 말씀과 은혜의 사건을 상기하도록 하였으며, 실천할 수 있는 작고 쉬운 과제를 제시하였다. 해결 중심 기독교 가족 상담이 가출 청소년 가족의 부정적인 경험을 인정하지 않고 해결이 강요된 상담이 될 수 있다는 비판도 있다. 앞으로 가출 청소년에 대한 해결 중심 기독교 가족 상담의 효과를 실제적으로 검증할 수 있는 후속 연구가 필요하다. By the literature review, this study firstly explains the general characteristics of runaway youths, secondly compares and analyzes solution-focused family counselling and solution-focused Christian family counselling, and thirdly presents cases in which the solution-focused Christian counselling is applied. The age of runaway youths is becoming lower, and their patterns of behaviour are becoming habitual and prolonged. Regardless of the reasons why they choose to leave home, we must start from the viewpoint that such behaviour is problematic, but also to acknowledge that it can be typical and acceptable behaviour among some of our youth. Solution-focused Christian family counselling, through attentive listening and counselling track questions, explores the process of change in families and helps them to construct a clear vision. However, the solution-focused Christian family counselling already has all the resources essential for the problem solving in Jesus Christ, and by making the client family see the power of Holy Spirit, that is, grace from the God in the past, their merits and exceptional situations, they can be led along a new road, and that is the difference from the approach of solution-focused family counselling. In the case where the solution-focused Christian family counselling was applied, the counsellor did not focus on why the youth ran away from the family, nor what she did, nor how to stop the behavior, nor how the runaway problem was maintained in the family structure, nor at what point the family failed. Instead, based on the small experiences where the runaway youth family was successful in daily life, it acknowledged their potential problem solving ability, and through the miracle questions, envisaged a future where problems will have been solved, searched for the exception questions to strengthen merits of the runaway youth family, and focused on the solutions that the family have been trying. Through messages in counselling, the proper word of God in the Bible, along with memories of "blessed events" were reminded to the runaway youth family of runaway youths, and small pieces of easy homework was provided. Solution-focused Christian family counselling could be criticized in that it does not acknowledge the negative experiences of runaway youth family and might be forcing a solution. Therefore, it is necessary to study further the solution-focused brief Christian family counselling to prove its effectiveness.

수치심과 죄책감에 대한 성경적 이해와 치유를 위한 기독교상담적 접근

한숙자 ( Sook Ja Han ) 한국복음주의상담학회 2011 복음과 상담 Vol.16 No.-

A true sense of guilt and shame renews self-awareness of the merciful God and devotion and accelerates chances for change and maturity. It also enhances the quality of human relationship and makes communication smooth by recognizing one’s own weaknesses and flaws and tackling them properly. On the other hand, a false or improper sense of guilt and shame negates the existence of God’s grace and limits chances to change and grow, and makes people disguise and hide themselves out of fear that others might see what they think their real face is, which results in downgrading the quality of personal relations and communication. In order to treat sense of shame, much effort is needed to bring out and exteriorize the sense of shame that has been internalized in the client. The purpose of counseling for a sense of shame is to help restore the client’s relation with God, and to help nourish a healthier self-image breaking away from a negative one and go further towards a holy self-image. It is important that both the Christian counselor and the client need to have the right understanding and biblical viewpoint towards sin. Those who feel they are sinners need much commiseration and sympathy rather than criticism and purgation, and they also need the process of facing directly their own faults with many encouraging words. This helps them to reassure salvation and to stay within the grace of God, breaking free from the fear of losing the salvation due to the sense of guilt from a past event.

외도위기부부의 용서를 위한 기독교상담적 접근

한숙자 ( Sook Ja Han ),정해순 ( Hae Soon Jeong ) 한국복음주의상담학회 2010 복음과 상담 Vol.15 No.-

This study examines how the Bible sees extramarital affairs, and how christian counsellors look at the affairs and give advice to troubled couples, based on the repentance and confession of spouses who had affairs, and forgiveness between such couples. Forgiveness is a human behavior that follows the God’s unconditional love and blessing toward human beings. However, it is never easy to forgive each other between a couple who, or at least one party, had an extramarital affair, and thus christian counsellors should refrain from urging or forcing hasty forgiveness. Counsellors patiently help heartbroken couples fully express their emotion, and recognize and accept their situation through emphasizing, listening and accepting their emotion. In the course of the process, counsellors introduce techniques, such as how to communicate and how to address reminders that trigger bad memories about spouses affairs. Christian counsellors are not responsible for punishing a spouse who had an affair on behalf of the other, but humbly praying to God to forgive their unforgivable sins and praying to the Holy Spirit to participate in the counselling sessions to help the couples.

스트레스관리와 기독교상담

한숙자 ( Han Sook Ja ) 한국복음주의상담학회 2007 복음과 상담 Vol.8 No.-

In biblical approach, stress is stemmed from the sin of human being. And those morally degraded are to suffer from profound feeling of guilt. Furthermore, any hasty efforts to escape from suffering would cause rather serious stress. On the contrary, bible shows how great people overcome their stress by recovering the relationship with God, repenting their sin. It means stress should be cured in the course of recovering the relationship with God as a matter of sin and salvation. Anybody can suffer from stress, and stress itself is unavoidable. In some sense, if it weren`t for stress, there wouldn`t be any vitality of life. Therefore, it`d be desirable for counselors to let their clients know the fact that stress is no matter to get rid of, but a matter to control. For those having negative thoughts on stress as a disaster, Christian counselors can help, through cognitive dispute, to change their thoughts so as to accept the stress positively. Undoubtedly, it`s desirable to face stress directly. However, if not possible for clients to control the stress, the cognitive counseling method is recommended, which helps clients to have self-encouragement, to relaxation training, to have hopeful thoughts, and to redefine the problem. The more one gets social supports, the safer from stress. Therefore, counselors should figure out and encourage each client`s strength or social supports which are helpful in coping with stress. By using adequate self-talk method, Christian counselors can help clients to express their anger caused by stress in a calm and much objective manner. Above all, it`s the most important for counselors to guide their clients understand the meaning of suffering as a trial and view the suffering from a different standpoint. In the meantime clients express their anger, there`s no need to forgive those who harm them or to try to escape from the past. Since God is there when they are in stress, and the suffering they have to endure now is nothing but a dust when compared with the glory they will share with God in the future. And the ability to forgive only belongs to Jesus. For better management of stress, to stay away from excessive desire and to be moderate in everything including thought, feeling, and behavior is needed, together with well-balanced food, regular exercise, relaxation/meditation, and adequate rest. All theses are quite possible by following the life of obedience. The ability to control and release stress is accompanied with the life obeying God fully, promptly, and completely while praying all the time in humble mind.

다문화가정 고부관계향상프로그램의 교회적용

한숙자 ( Sook Ja Han ),박경옥 ( Kyung Ok Park ) 한국복음주의상담학회 2010 복음과 상담 Vol.14 No.-

The church, with its concept of koinonia and shalom, seems to be the right institution to help multicultural families. For improving relationship between mother-in-law and daughter-in-law of a multicultural family, the purpose of this research is to understand multicultural families, closely look at relationship between mother-in-law and daughter-in-law from the biblical perspective, and propose a program to better the relationship applicable to the church. The program to improve relationship between mother-in-law and daughterin- law of a multicultural family consists of five sessions and is organized in such a way to solve psychological problems and day-to-day difficulties centering around marriage migrant women and their mothers-in-law. The program focuses on comprehending the Korean family hierarchy, identifying the causes of conflicts between mother-in-law and daughter-in-law typically stemming from cultural differences and lack of understanding, emphasizing the division of roles between mother-in-law and daughter-in-law, and restoring the relationship between them as directed by God. Naomi, motherin- law, and Ruth, alien daughter-in-law, in the book of Ruth exemplify the relationship transcending different cultures among races and nations. According to the biblical principles based on this kind of relationship, the program places a focus on helping those mothers-in-law and daughters-in-law respect each other without bias and lead a full life as Christians.

한국의 다문화가정에 대한 기독교상담전략의 모색

한숙자 ( Sook Ja Han ) 한국복음주의상담학회 2011 복음과 상담 Vol.17 No.-

This study examines the definition of multicultural family, the status and practices of counselling services for those families and the Biblebased perspectives on those families; and summarizes and discusses insights and implications of previous studies on the techniques of counseling those families, so that it suggests Christian counselling strategies for multicultural families. Following the God’s order of “Therefore, as you go, disciple people in all nations, baptizing them in the name of the Father, and the Son, and the Holy Spirit (Matthew 28:29),” Christian counsellors must revisit their own consciousness and thoughts about multicultural families, and try to evangelize those families by providing counselling services. When truly understanding and emphasizing not only the difficulties that foreign family members go through in multicultural families, but also those of Korean family members who retain the traditional culture of Korean families, the Christian counsellors can help them participate in family counselling sessions and programs, understand each other`s expectations and demands, and reconcile cultural differences at reasonable levels. In order to counsel multicultural families in Korea, it is necessary to develop marriage preparation education, preventive programs such as parenting training, and peer-counselling programs; and to provide visiting services, and hotline-or internet-based services. Also needed for Christian counsellors are specialized education, supervision, and certification programs that which set them apart from general counsellors.

기독교 전화상담의 내담자 문제유형 분석

김문숙 ( Moon Sook Kim ),한숙자 ( Sook Ja Han ) 한국복음주의상담학회 2012 복음과 상담 Vol.19 No.-

This research provides an analysis of problem patterns dealt with Christian tele-counseling clients. After cross analysis of client characteristics (gender, age, marital status, duty at church, faith history) with following problems: faith related issues, marriage issues, children issues, diseases related issues and interpersonal relationship issues. The analysis of client characteristics and counseling issues shows the following. Men`s most frequent issue is faith and interpersonal relationship. Female clients, faith and marriages issues are most frequent. In all age groups, faith related issues are the most frequently request counseling topic. Married clients show marriage and children issues as their top counseling needs where as singles requests counseling for disease related issues and dating issues. Deacons and Pastors requests faith related issues the most. Female elders requests children issues as their most discussed issues, and both male elders and pastor`s wives raise marriage issue the most. People with all length of faith has faith and marriage problem as their top issues, where as Christians with less than 5 years in their faith show disease related issue as their top topic. Analysis shows that gender and marital status has a statistical significance. But age, duty at a church, duration of faith showed no statistical significance.

21세기 교회를 위한 복음주의 신학의 사명 : 상담논문 ; 한국에서의 웰빙 신드롬: 성경적 상담학을 통한 조망 / 논평

황규명 ( Kyu Myeong Whang ),한숙자 ( Sook Ja Han ),켄냐나칸 ( Ken Gnanakan ) 한국복음주의신학회 2006 성경과신학 Vol.39 No.-

기독청년을 위한 결혼예비지원그룹 프로그램 개발과 효과

박경옥 ( Kyung Ok Park ),한숙자 ( Sook Ja Han ) 한국복음주의상담학회 2012 복음과 상담 Vol.18 No.-

The purpose of this research is to develop the marriage preparation support group program for Christian young adults and to verify its effectiveness in helping them to establish a Biblical outlook on marriage, enhance self-respect, and lower co-dependency. The main results of this study are as follows. First, in marriage outlook test, the control group had a pretest average of 61.10 and posttest average of 62.40, showing no significant difference. The experimental group had a pretest average of 58.50 and a posttest average of 54.60, and this lower posttest average was statistically significant (p<0.01). This shows the enhancement of a Biblical marriage outlook based on the appropriateness and necessity of marriage. Second, in the self-respect test, the control group did not show a significant difference between pretest and posttest averages, but the experimental group had a pretest average of 146.00 and a posttest average of 152.40, having a significant higher posttest average (p<0.05). This shows that the marriage preparation program was effective in improving self-respect for Christian young adults. Third, in the co-dependency test, the control group did not show a significant difference between pretest and posttest averages. The experimental group had a pretest average of 31.30 and a posttest average of 27.70, with a lower posttest score (p<0.05), and these results show that the marriage preparation program was effective in lowering codependency among Christian young adults.