Understanding Saul, Amnon, Xerxes and Haman from the Perspective of Borderline and Narcissistic Personality Disorders

Kwanjik Lee 고신대학교 개혁주의학술원 2015 갱신과 부흥 Vol.16 No.-

Understanding Trauma in the Book of Genesis : Implications for Pastoral Counseling

Kwanjik Lee Presbyterian General Assembly Theological Seminary 2020 CHONGSHIN THEOLOGICAL JOURNAL Vol.25 No.-

The purpose of this article is to understand trauma from the narratives of six different biblical figures in Genesis and to find some implications for pastoral counseling. I had a few questions in mind for my research. How can the trauma experiences of biblical figures found in the Book of Genesis be associated with the trauma experiences of modern Christians? How did they cope with their trauma? How did God heal their trauma? What can we learn from God's methods of healing to them for our practice of pastoral care and counseling with those who struggle with trauma? Is there anyone who was well aware of the dynamics of trauma in his or her commentary of Genesis? If so, what insights can we learn from his or her understanding of trauma? What does Genesis describe and prescribe trauma? First, it was found that the trauma experiences found in Genesis is not much different from modern Christians ’ experiences of trauma. This means that bibli�cal narratives of trauma can be utilized in pastoral counseling with traumatized Christian clients for identification and insight. Second, each biblical figure with a different trauma narrative one another coped with his or her trauma differently: some dysfunctionally and some functionally. In case of Cain and Lot, they did not grow or change out of trauma experiences. Rather they were fixated or regressed. However, in case of Jacob and Joseph they were able to see their trauma experi�ences with their eyes of God's providential “big ” picture. Third, in case of Adam and Eve, God provided skin garments to relieve anxiety and fear. God was gracious enough to put Cain a special mark and promise to protect him from being killed by others. In case of Noah, God assured his “ object constancy ” through rainbow. To Joseph God was with him as “Emmanuel” God wherever he was. Fourth, providing stable, secure relationship with traumatized clients is necessary for a pastoral coun�selor to lessen his or her client's level of anxiety and fear. In the narrative of Lot, we pastoral counselors need to be more aware of systemic issues in understanding trauma of their clients who have to live in a dysfunctional family system or dys�functional church/denomination system. Fifth, many commentators provide us with some insightful comments in understanding trauma. Finally, trauma is the effect of sin but not sin itself. Trauma itself is not necessary bad always. If one finds some meaning and experience some growth out of trauma experiences, some creativity and meanings can be identified through trauma. If we copes with trauma meaning�fully, it can be a stepping stone rather than a stumbling stone in our life journey.

A Kempis’ Wisdom on Transitional Object in His The Imitation of Christ

Kwanjik Lee Presbyterian General Assembly Theological Seminary 2013 CHONGSHIN THEOLOGICAL JOURNAL Vol.18 No.1

Understanding Saul, Amnon, Xerxes and Haman from the Perspective of Borderline and Narcissistic Personality Disorders

Kwanjik Lee Presbyterian General Assembly Theological Seminary 2015 CHONGSHIN THEOLOGICAL JOURNAL Vol.20 No.1

This article came from my idea that Christian clients with narcissistic personality disorder or borderline personality disorder may feel they identify with some biblical figures who had similar characteristics and that they may feel less resistant to become aware of their psychological issues. Especially Old Testament figures are very informative for this work because their issues are revealed in their narratives. I chose four persons in the Old Testament for my work: King Saul, Amnon, King Xerxes and Haman. All of them are depicted in negative ways in the Bible. To understand these four biblical persons better, I summarized some key concepts of the two personality disorders and some basic treatment for them. Then I explained the four biblical persons with the insights of Otto Kernberg and Heinz Kohut in collaboration with DSM-IV upon the two personality disorders. Finally, I suggested that therapeutic work through self-awareness with the help of “mirrors” of these four biblical persons can facilitate repentance and healing of Christian clients because living with personality disorders will keep them from submitting to God’s will, that is, loving God wholeheartedly as well as loving their neighbors as themselves.

잠언에 나타난 상담자의 자질과 상담기술

이관직(Kwanjik Lee) 신학지남사 2013 신학지남 Vol.80 No.3

욥기에 나타난 목회상담적 주제 연구

이관직(Kwanjik Lee) 신학지남사 2011 신학지남 Vol.78 No.4

예레미야 2장에 대한 목회상담적 주석

이관직(Kwanjik Lee) 신학지남사 2011 신학지남 Vol.78 No.3

잠언 3-4장에 대한 목회상담적 주석

이관직(Kwanjik Lee) 신학지남사 2014 신학지남 Vol.81 No.4

This article focuses on doing some commentary works on Proverbs 3-4 from a pastoral counseling perspective. A few areas are highlighted: humility, confrontation, permanent value vs. transitory attachment, God’s providential care on ecological systems, sound judgment, ways of overcoming anxiety, psychology of evil, and keeping balance as a sign of psychological maturity. Some psychological concepts from the understandings of object relations theory, personality disorders, and anxiety disorders are associated with pertinent texts.

잠언 5-7장에 대한 목회상담적 주석

이관직(Kwanjik Lee) 신학지남사 2015 신학지남 Vol.82 No.4

This article is a subsequent one to my previous articles, “A Pastoral Counseling Commentary on Proverbs 1-2,” “A Pastoral Counseling Commentary on Proverbs 3-4,” and “A Pastoral Counseling Commentary on Proverbs 8-10.” I attempted to comment on Proverbs 5-7 from my subjective perspectives as a pastoral counselor and supervisor as well as with the help of other commentators, such as Jungwoo Kim, Yunsun Park, and Charles Bridges. Especially I owe to Jungwoo Kim’s insightful explanations on some verses. This article focuses on understanding the dynamics of sexual affairs and their spiritual consequences in this life as well as in eternal life and death. Some psychodynamic concepts, such as projective identification, countertransference, idealization and devaluation, mirroring, and fantasy, were utilized to apply biblical teachings into real life as well as into counseling practice.

데살로니가전서에 나타난 상담 수퍼비전 원리와 실제

이관직(Kwanjik Lee) 신학지남사 2020 신학지남 Vol.87 No.4

이 논문의 목적은 목회상담 수퍼비전의 원리와 실제와 연관성이 있는 바울의 지혜와 통찰을 데살로니가전서에서 규명하는데 있다. 현상학적인 연구방법을 사용하였는데 본문을 필자의 주관적인 관점에서 통독한 후에 목회상담 수퍼비전의 원리 및 실제와 관련성이 있는 주제들을 찾아내고 그 주제에 대하여 필자의 주관적인 해석과 적용에 객관성을 확보하기 위하여 일부 신뢰할 수 있는 주석과 대조하며 확인하는 방식의 연구방법을 취하였다. 전체적으로 열세 개의 주제들이 드러났는데 각 주제에 대해서 목회 상담 수퍼비전과 구체적으로 연결하였다. 열세 개의 주제들은 다음과 같다. 첫째, 수퍼비전의 핵심요소로서 “믿음, 소망, 사랑의 원리”를 찾을 수 있었다. 둘째, 수퍼바이저의 자질과 관련된 세 가지 원리는 “능력과 확신의 원리,” “좋은 대상관계의 원리,” 그리고 “인품의 원리”로 드러났다. 셋재, 수퍼비전의 역동성과 관련 있는 세 가지 원리가 규명되었는데 그것은 “본받음(모델링)의 원리,” “저항의 원리,” 그리고 “전이(역전이)의 원리”였다. 넷째, 수퍼바이저의 동기와 연관성이 있는 원리로서 “위임받음의 원리”가 규명되었다. 다섯째, 수퍼비전의 목표와 관련된 원리로서 “자기-수퍼비전능력의 배양 원리”가 드러났다. 마지막으로, 나머지 원리로서 “삼자대화의 원리,” “보상의 원리,” “훈련의 원리,” 그리고 “수퍼바이저의 역할 원리”에 대해서 다루었다. The purpose of this article is to articulate Paul’s wisdom and insights found in the book of 1 Thessalonians that are relevant to pastoral counseling supervision in its principles and practice. A phenomenological methodology was used in my research, that is, reading the text thoroughly from my subjective perspective and finding some themes relevant to the principles and practice of pastoral counseling supervision and checking out my subjective understandings with some dependable commentaries on 1 Thessalonians to maintain some objectivity in the hermeneutic work. Overall, thirteen themes of principles for pastoral counseling supervision were identified. I elaborated each theme in relation to the practice of pastoral counseling supervision. Thirteen principles are as follows. First, “the principle of faith, love, and hope” was identified as a core element of supervision. Second, three principles that are related with qualities of a supervisor were: “the principle of power and conviction,” “the principle of good object relations,” and “the principle of integrity.” Third, three principles that may be associated with dynamics of supervision were articulated: “the principle of modelling,” “the principle of resistance,” and “the principle of transference(countertransference).” Fourth, a principle that is relevant to motivations of a supervisor was “the principle of being entrusted.” Fifth, the principle related with a goal of supervision was “the principle of cultivating self-supervision ability.” Finally, the remaining principles were: “the principle of trialogue,” “the principle of rewarding,” “the principle of training,” and “the principle of role of a supervisor.”