현대 영성학과 목회상담을 통한 영성 탐색에 대한 연구

김태형(Tai Hyoung Kim) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.87 No.-

Paul Tillich understands a human as psychological and spiritual being. So when we try to understand a human truly, we need to get help with theological viewpoints along with psychological ones. Theological viewpoints supply various human experiences with the transcendent insights, and transcendent insights from life experiences tend to appear as a tendency of a modern spirituality which is different from traditional christian spiritual theology. As a branch of Applied Theology, Pastoral Counseling can explain the concept of Confessional Theology and Operational Theology about Modern Spirituality and a Pastoral Counselor can lead Pastoral Counseling in Search of a client’s Spirituality, by helping bridge the gap, and by connecting between the both theologies. I insist that Pastoral Counseling in Search of Spirituality is theologically-based and has merits over the psychology, because it can cover both psychological and spiritual traits of a human being. A Pastoral Counselor who lead Pastoral Counseling in Search of Spirituality, can help a client experience the Grace from God deeply, through his healthy Spirituality. Paul Tillich understands a human as psychological and spiritual being. So when we try to understand a human truly, we need to get help with theological viewpoints along with psychological ones. Theological viewpoints supply various human experiences with the transcendent insights, and transcendent insights from life experiences tend to appear as a tendency of a modern spirituality which is different from traditional christian spiritual theology. As a branch of Applied Theology, Pastoral Counseling can explain the concept of Confessional Theology and Operational Theology about Modern Spirituality and a Pastoral Counselor can lead Pastoral Counseling in Search of a client’s Spirituality, by helping bridge the gap, and by connecting between the both theologies. I insist that Pastoral Counseling in Search of Spirituality is theologically-based and has merits over the psychology, because it can cover both psychological and spiritual traits of a human being. A Pastoral Counselor who lead Pastoral Counseling in Search of Spirituality, can help a client experience the Grace from God deeply, through his healthy Spirituality.

현대 영성학과 목회상담을 통한 영성 탐색에 대한 연구 - 신앙 고백적 신학과 작용적 신학을 중심으로 -

김태형 연세대학교 신과대학 연합신학대학원 2017 신학논단 Vol.87 No.-

Paul Tillich understands a human as psychological and spiritual being. So when we can understand a human truly, we need to get help with theological viewpoints along with psychological ones. Theological viewpoints supply various human experiences with the transcendent insights, and transcendent insights from life experiences tend to appear as a tendency of a modern spirituality which is different from traditional christian spiritual theology. As a branch of Applied Theology, Pastoral Counseling can explain the concept of Confessional Theology and Operational Theology about Modern Spirituality and so lead a Spirituality-Oriented Counseling, by helping bridge the gap between the two theologies. I insist that Spirituality-Oriented Counseling is theologically-based and has merits over the psychology, because it can cover both psychological and spiritual traits of a human being. A Pastoral Counselor who lead Spirituality-Oriented Counseling, can help clients experience the Grace from God more closely and deeply. 폴 틸리히(Paul Tillich)에 따르면 인간 이해에는 심리학적 차원과 신학적 차원이 있으며, 심리학적인 차원의 이해로써 심오한 인간 이해가 어렵기 때문에 신학적 차원의 이해가 필요하다. 인간의 이해에 대한 신학적 관점은 다양한 현대인의 삶의 경험에 대한 초월적인 면을 파악하도록 도울 수 있으며, 이런 경향은 전통적인 기독교의 영성신학과 구별되는 현대 영성학의 흐름을 이끌게 되었다. 실천신학의 한 분야인 목회상담은 구체적으로 현대 영성학의 이런 경향성에 대하여 영성의 내용(고백적 신학)과 기능(작용적 신학)을 구분하여 탐색하고, 그 불일치를 극복하도록 돕는 방식으로 영성지향적인 상담을 진행할 수 있다. 이 영성지향적인 상담은 심리만을 다루는 일반심리학의 한계를 넘어서며, 신학에 기반을 둔 목회상담의 독특한 장점을 보여줄 수 있다. 영성지향적인 목회상담은 인간의 경험의 심리적인 면과 초월적인 영성의 면을 모두 상담 할 수 있기 때문이다. 따라서 이런 영성지향적 상담을 이끄는 목회상담자는 내담자가 하나님이 주시는 은혜에 한층 더 접근할 수 있도록 도울 수 있다.

청소년의 영적 안녕감에 대한 목회상담적 접근

김남희 ( Nam Hee Kim ),오화철 ( Whachul Oh ) 한국목회상담학회 2015 목회와 상담 Vol.25 No.-

The purpose of this study is to explore adolescents’ spiritual well-being. One can examine the meaning of spiritual well-being as it relates to three components: God, myself and neighbor, connecting psychology with a Christo-pastoral approach. Using the perspective of object relations, a transitional object is the pivotal medium that signifies the religious experience for adolescents. A transitional object is a physical object, not an imaginary object. It should be something tangible that stimulates your senses, and provides some transitional space between oneself and the object. Using this creative transitional dimension, adolescents can formulate spiritual well-being. This research also shows the possibility of restoring spiritual well-being, escaping from the iconic image of God and parents by exploring operational theology and confessed theology. Operational theology can help explore the unconscious dynamic of God’s image in the psyche. Operational theology is a kind of depth psychology. It allows the exploration of authentic feelings about one’s life and religion. However, confessed theology is like a smiling face. An expressive emotion can be very different from that of one’s inner dynamics. In a sense, confessed theology is one’s traditional image of God. We can truly attain psychological and spiritual health by having a close conversation between operational theology and confessed theology. Accordingly, this communication between two different images can help us achieve a liminal moment as a transitional function. This is a transcendence. I believe that transcendental time helps us research parents’ images. I believe teenage runaways can restore the broken relationship by restoring the distorted image of God. We can accomplish spiritual well-being through a spiritual approach and theraplay.

청소년의 애도에 대한 목회상담적 접근

오화철 강남대학교 인문과학연구소 2014 인문과학논집 Vol.27 No.-

본 논문은 청소년의 애도에 관해서 상담적 관점과 신학적 접근을 통해 서 고찰하고자 한다. 최근에 발생한 세월호 참사에서 살아남은 청소년들 이 어떻게 애도가 가능한지를 질문하면서, 세 가지 입장에서 접근하고자 한다. 첫째, 자기심리학에서 청소년의 애도를 다룰지를 생각하면서, 무력 감으로 고통받는 내담자에게 실패했던 자기대상 경험을 현재의 일상에서 여러 대상들과 다양한 관계성을 통하여 재경험할 수 있는 가능성을 열어 주는 것을 생각해 볼 수 있다. 둘째, 생존한 학생들이 고통스런 감정을 억 압하고 숨길 때 겪는 무력감을 작용적 신학과 고백적 신학을 통해서 이해 한다면, 무력감의 근원이 되는 우상적 이미지를 벗어나서 새로운 관계를 추구할 수 있는 출발점을 찾을 수 있을 것이다. 마지막으로 피학성 성격조 직의 이해를 통해서 접근할 경우, 감정억압과 무력감을 지속시키는 비합 리적 신념을 내담자가 직면하고 노출하는 의식화 과정을 통해서 삶의 전 환점을 마련할 수 있을 것이다. This paper examines young adult's mourning through the counseling perspective and theological approach. Recently, due to the Sewol ferry disaster in Korea, surviving young adults' mourning is a critical question at this point. This study approaches this concern in terms of three theoretical positions as follows; first, Heinz Kohut's self psychology can be a good start for dealing with surviving young adult's mourning, suggesting the possibility of mourning through re-experiencing the diverse relationship by relating with many different selfobjects in daily lives. Secondly, if we can understand the difference between confessed theology and operational theology, we can truly escape from the idolatry located in operational theology and move into the healthy relationship and religion. Lastly, through the understanding of masochistic personality disorder, one can have life-changing experience by confronting irrational belief entailing emotional oppression and feeling of helplessness.

한국교회건축에 관한 목회신학적 접근

오화철(Whachul Oh) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.73 No.-

This paper suggests that church architecture is a pivotal medium between the ideal and the real. A Church is not only a place which represents a specific denomination and religious tradition, but also a psychological space that communicates with human mind. In that sense, we need to think about the pertinent direction for church architecture to properly handle the social environment and individual’s inner world. Obviously, church architecture influences on believer’s psychological health and faith. For example, many Christian need a space to mourn their loss and grief in the church building. A Korean church needs to prepare a place such as a charnel house or an arboretum for natural burials. As apostles’ creed describes the communication between the living and the dead, it is critical for church to offer a space who needs mourning process to deplore their unresolved feeling. Therefore, for church architecture, it is important to embody God’s spirit and consider a space for mourning process in terms of pastoral theological approach. This paper suggests that church architecture is a pivotal medium between the ideal and the real. A Church is not only a place which represents a specific denomination and religious tradition, but also a psychological space that communicates with human mind. In that sense, we need to think about the pertinent direction for church architecture to properly handle the social environment and individual’s inner world. Obviously, church architecture influences on believer’s psychological health and faith. For example, many Christian need a space to mourn their loss and grief in the church building. A Korean church needs to prepare a place such as a charnel house or an arboretum for natural burials. As apostles’ creed describes the communication between the living and the dead, it is critical for church to offer a space who needs mourning process to deplore their unresolved feeling. Therefore, for church architecture, it is important to embody God’s spirit and consider a space for mourning process in terms of pastoral theological approach.

목적론적 세계관과 성사의 사효성의 연관성에 대한 기초신학적 연구

이영덕(Lee, Yeong Deok) 광주가톨릭대학교 신학연구소 2014 神學展望 Vol.- No.185

성사는 그것을 주는 사람이나 받는 사람의 의로움이 아닌 하느님의 능력으로 이루어진다. 정확히 말해 ‘사효적으로’(ex opere operato) 곧 ‘성사 거행 그 자체로’ 효력을 가지는 것이다(?가톨릭 교회 교리서? 1128항 참조). 가톨릭교회의 이와 같은 성사 이해는 트리엔트 공의회(1547) 이후 여전히 교회의 공식 입장으로 남아 있으며, 교회는 이로써 성자이신 ‘그리스도의 구원 업적’, ‘단 한 번에 영원히 성취된’ 그분의 업적을 강조하고 있다. 그런데 인과적 사고가 지배하는 능력 중심의 현대 세계 안에서 우리는 과연 어떻게 이와 같은 성사적 이해를 고수하고 설명할 수 있을까? 과연 우리 그리스도인들은 성사가 수행하는 족족 효과를 가지고 오는 그런 마술이 아니라고 확실하게 증언할 수 있을까? 필자는 본고를 통해, 만약 우리가 성사의 작용을 현대인들이 이해할 수 있도록 설명하고 그와 관련된 오해를 해소하고자 한다면, 다름 아닌 그리스도교의 전통적인 세계관을 통해 곧 필자가 확신하는 바와 같이, 목적론적 세계관을 통해 성사를 이해할 것을 제안하는 바이다. 목적론적 세계관은 유명론 이후로 심지어는 신학자들 사이에서도 적지 않게 잊혀진 관점이다. 한편 필자는 칼 라너(Karl Rahner, 1904-1984)를, 비록 그가 목적론에 대한 자신의 견해를 뚜렷하게 펼치지 않음에도 불구하고, 목적론적 관점에서부터 성사를 이해한 신학자들 가운데 한 명으로 간주하는 바이다. 그러므로 우리는 목적론적 세계관과 그리스도교적 세계관의 관계를 조명한 후 라너의 초월신학을 분석함으로써 그의 사상 안에 내재되어 있는 목적론적 요소들을 짚어 보고자 한다. 그러므로 본고는 라너를 비롯한 그리스도교 전통이 지녔던 목적론적인 관점이 성사와 그것의 사효성을 설득력 있게 설명할 수 있는 열쇠라는 것을 보여주려는 신학적 시도이다. 하지만 이는 어디까지나 기초신학적 작업이기에 그리스도론적 성서신학적 성사연구를 통해서 보충되어야 함을 미리 밝히는 바이다. The sacraments act not by the “righteousness of either the celebrant or the recipient”, but “by virture of the saving power of God”, meaning precisely, ex opere operato: “By the very fact of the action’s being performed.” (Catechism of the Catholic Church Number 1128) The Catholic Church has affirmed this way of understanding the sacraments since the Council of Trent(1547) and still today underlines the power of the saving work of God’s Son, Jesus Christ, “accomplished once for all”. But how can we theologically explain such a sacramental understanding in the midst of a task orientated society of our modern age which is wholly dominated by casual thinking? How can we Christians make sure that the sacraments are understood differently from the magic for which we could also use the words ex opere operato? In order to explain the act of the sacraments properly for people today and prevent such an absurd misunderstanding, the author suggests in this paper to understand the act of the sacraments from the traditional Christian world view, and this is, according to the author’s conviction, the teleological explanation of the world which has been almost forgotten, even among theologians, since the rise of nominalism. On the other hand, in the opinion of this author, Karl Rahner is one of the theologians expounding the act of the sacraments from the teleological view, even though he does not mention it explicitly. That is why we are going to analyze his transcendental theology, after describing the relationship between teleological thinking and the Christian world view, to discover the teleological elements implied in Rahner’s thought. In short, this theological quest is going to show how plausibly we can explain the sacramental act and ex opere operato, if we have, like Rahner and the Christian tradition, teleological eyes. Though, it is to noted that this paper is nothing but a fundamental theological study that is to be supported by Christological and biblical understanding of the sacraments.

종교적 경험의 발달적 이해

가요한 한국기독교상담심리학회 2017 한국기독교상담학회지 Vol.28 No.2

한국 기독교인의 종교적 경험의 발달 과정은 복잡성과 다양성 때문에 종교심리학, 신학, 대상관계이론 등 다양한 이론을 통해서, 인지, 정서, 행동의 전인적인 변화의 과정과 일생 동안 지속되는 심리발달과 영성발달의 통합적인 과정으로 보는 것이 중요하다. 본 논문에서는 윌리엄 제임스, 고든 올포트, 제임스 파울러, 대상관계이론에서 공통적으로 강조하는 종교적 경험의 핵심요소에 대해서 논의하고 비교분석하였고, 발달 과정에서 중요한 전환점은 비평적 성찰(critical reflection) 능력을 통해서 자율적/독립적인 관점과 성숙한 종교적 정서를 형성하는 것임을 강조하였다. 심리발달 측면에서 핵심적인 전환점은 대상항상성과 자기항상성(정체성)을 형성하여서 자기와 대상에 대해서 종합적으로 평가하며 안정된 대인관계를 맺는 능력을 발달시키는 것이고, 영성발달 측면에서 핵심적인 전환점은 정체성을 가지고 비평적으로 성찰된 개별적–성찰적 신앙이 모습과 역설과 모순적인 경험들을 통합하는 능력을 가지는 결합적 신앙의 모습으로 성숙하는 것이다. 특히 심리발달과 영성발달의 상호관계에서 성숙한 신앙으로의 성장을 어렵게 만드는 핵심적 원인이 생애 초기 심리적 발달 과정과 밀접하게 연관되어 있음을 논의하였다. Korean Christians’ religious experiences and their developmental processes are complex and diverse. For this reason, it is crucial to understand the developmental process from various theoretical perspectives such as psychology of religion, theology, and psychoanalytic object relations theories. Religious developmental process should be a comprehensive growth and change that includes cognition, emotion, and behavior and an integrative process that combines psychological and spiritual aspects. In this article, common factors of religious experiences emphasized by William James, Gordon Allport, James W. Fowler, object relations theories are compared and discussed, and these scholars commonly emphasized the importance of developing personal critical reflection, independent religious perspective, and mature religious emotion. Critical turning points in a psychological and spiritual developmental process are 1) forming object constancy and self constancy(identity) so that one can experience stable interpersonal relationships and 2) developing mature forms of faith such as individuative–reflective and conjunctive faith. Finally, this article articulated and emphasized that one of major reasons of having difficulty in religious developmental process is problems and struggles in early psychological development.