귀신들림인가 정신장애인가?

안석(Seok An) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.63 No.-

In this paper, the author introduces the case of the client who claims that he is possessed by demon. The author then inquires the phenomenon of demonic possession historically by looking at an ancient perspective and a modem perspective on the subject-matter, which provides readers to compare both perspectives critically. How does one consider the client who is labeled as a “son of the demon-possessed” or “the de-mon-possessed” individual? Should he be simply viewed as the de-mon-possessed individual from a religious perspective? Or should he be perceived as the one whose self-image has become the reflection of his victimizer or his mother who has been hurt by a majority of people or even himself? The author, in this paper, is willing to suggest an inter-disciplinary aspect regarding these two perceptions of the client from the perspective of pastoral care. In order to do so, the author examines the similarities and differences between the phenomenon of demonic possession and that of mental disorders. This, in turn, insists that there exist not only this common subject-matter in these fields of study, but also the necessity of independent research in each field. From the perspective of pastoral care, the author concerns that reli-gious leaders’ prejudice on the phenomenon of demonic possession would abandon or even take away a chance for better treatments from clients who suffer from such phenomenon. This might result a violation of human right at its worst. The author in particular approaches demonic possession as a social prejudice and criticizes that this social prejudice functions as a scapegoat mechanism. Also, the author explains how the phenomenon of demonic possession can be considered as the projected phenomenon of the collective scapegoat complex. In so doing, the au-thor attempts to propose the ways in which those victims may be cured. The subject-matter of this paper may lapse into meaningless jargon, yet the author tries to prevent it by presenting concrete and real cases, so that the entire discussion may become more fruitful and pragmatic in reality. The author, on the other hand, analyzes Jesus’ cure of those who suffered from the phenomenon of demonic possession. Especially, the author pays attention to Donald Capps’ understanding of Jesus’ cure. This, then, leads the author to argue that the issue of this phenomenon is not only the subject-matter of Christianity, but also that of psychiatry (that is, including psychology) which ought to be approached from an interdisciplinary perspective. Despite all these, the author acknowledges the following issues are still at stake: 1) whether Jesus’ cure is a treatment either for mental disorder or for spirituality, or for both and 2) whether how his cure is similar or different from that of modem psychoanalysis or psychiatry. After a rigorous study of Jesus’ cure in comparison with modem psychology or psychiatry, one may well find the uniqueness of pastoral care. In this paper, the author introduces the case of the client who claims that he is possessed by demon. The author then inquires the phenomenon of demonic possession historically by looking at an ancient perspective and a modem perspective on the subject-matter, which provides readers to compare both perspectives critically. How does one consider the client who is labeled as a “son of the demon-possessed” or “the de-mon-possessed” individual? Should he be simply viewed as the de-mon-possessed individual from a religious perspective? Or should he be perceived as the one whose self-image has become the reflection of his victimizer or his mother who has been hurt by a majority of people or even himself? The author, in this paper, is willing to suggest an inter-disciplinary aspect regarding these two perceptions of the client from the perspective of pastoral care. In order to do so, the author examines the similarities and differences between the phenomenon of demonic possession and that of mental disorders. This, in turn, insists that there exist not only this common subject-matter in these fields of study, but also the necessity of independent research in each field. From the perspective of pastoral care, the author concerns that reli-gious leaders’ prejudice on the phenomenon of demonic possession would abandon or even take away a chance for better treatments from clients who suffer from such phenomenon. This might result a violation of human right at its worst. The author in particular approaches demonic possession as a social prejudice and criticizes that this social prejudice functions as a scapegoat mechanism. Also, the author explains how the phenomenon of demonic possession can be considered as the projected phenomenon of the collective scapegoat complex. In so doing, the au-thor attempts to propose the ways in which those victims may be cured. The subject-matter of this paper may lapse into meaningless jargon, yet the author tries to prevent it by presenting concrete and real cases, so that the entire discussion may become more fruitful and pragmatic in reality. The author, on the other hand, analyzes Jesus’ cure of those who suffered from the phenomenon of demonic possession. Especially, the author pays attention to Donald Capps’ understanding of Jesus’ cure. This, then, leads the author to argue that the issue of this phenomenon is not only the subject-matter of Christianity, but also that of psychiatry (that is, including psychology) which ought to be approached from an interdisciplinary perspective. Despite all these, the author acknowledges the following issues are still at stake: 1) whether Jesus’ cure is a treatment either for mental disorder or for spirituality, or for both and 2) whether how his cure is similar or different from that of modem psychoanalysis or psychiatry. After a rigorous study of Jesus’ cure in comparison with modem psychology or psychiatry, one may well find the uniqueness of pastoral care.

기독교 교역자들이 주장하는 귀신들림에 대한 정신의학적 고찰

신형균,손진욱,우성일 大韓神經精神醫學會 1991 신경정신의학 Vol.30 No.6

Opinions and experiences about demon possession and mental disease were collected from clergymen in the western area of Gyeongsangnamdo by the mail questionnaire and direct interview. The results can be summarized as follows. 1) The majority of respondents thought that demons were fallen angels(92.3%) and existing at that time(96.6%). Many of them(63.2%) thought that the incidence of demon possession was increasing. 2) The majority of respondents(94.9%) had seen individuals possessed by demons and they believed in the existence of demon possession firmly. Those who were possessed by demons were mainly females, in their 20th and 30th, with short academic career, in low SES and with shamanistic beliefs. 3) Many respondents thought that mental diseases were different from demon possession(94.0%) and it was possible to distinguish between them(67.5%). Violent behavior, soliloquy, avoidance of eye contacts with clergyman, bizarre voice, social withdrawal and auditory hallucination were regarded as features of demon possession. 4) As the cause of demon possession, many respondents regarded non-religious factors such as psychological conflict or trauma(59.0%) and personality(10.3%), while smaller number of them regarded religious factors such as own sin or unbelief(35.0%) and divine providence(12.8%). Many respondents(76.2%) had treated individuals possessed by demons with religious healing techniques only, but many respondents(61.5%) also thought that medical treatments must be combined. 5) Many respondents(72.6%) never studied mental diseases and their knowledge about mental diseases were mainly from the Bible. 6) Cases of demon possession collected by mail questionnaire can be diagnosed as follows : 37.5%, schizophrenia, 34.4%, atypical psychosis and schizophreniform disorder, and the remainder, dissociative disorder, mood disorder and delirium tremens. 7) Symptomatic features of demon possession were not different from the symptoms of mental illness, and the cases of demon possession were not essentially different from mental diseases. Through mutual understanding and cooperation, both clergymen and psychiatrists can find better ways of treating the individuals possessed by demons and get deeper insights about human psyche.

귀신과 귀신들림에 대한 목회상담적 이해

전요섭 성결심리상담연구소 2010 성결심리상담 Vol.3 No.-

본 연구는 귀신과 귀신들림에 대한 목회상담적 이해를 다루었다. 일반적으로 귀신에 대해 빠질 수 있는 두 가지 동등하면서도 대조적인 오류가 있다. 즉 하나는 귀신의 존재를 일체 믿지 않는 것이고, 또 다른 하나는 귀신의 존재를 믿되 그 존재에 대해서 과도하거나 불건전한 관심을 갖는 것이다. 신학 일각에서는 귀신들림 현상에 대해서 ‘정신분열증’이라고 보는 입장도 있다. 현대심리학이나 정신의학에서는 귀신들림을 인정하지 않고 그것을 정신질환의 한 종류로 이해하고 있는데 신학에서도 그것을 그대로 따르는 경향이 있다. 귀신의 존재여부에 대해서는 일반심리학과 목회상담학 간에 가장 상반된 입장을 취하고 있다. 귀신의 존재에 대해 상반된 주장들이 있기는 하지만 성경은 분명히 귀신이 존재한다는 것을 가르쳐 주고 있다. 예수 그리스도께서는 분명히 귀신의 존재에 대하여 언급하셨으며, 그 존재를 쫓아내신 사실에 주목할 필요가 있다. 그리스도인은 악의 축으로서 귀신과 귀신들림에 대해서 직시할 수 있어야 한다. 따라서 본 연구는 목회상담적 입장에서 귀신의 일반적 이해 및 성경에 나타난 귀신의 용어와 개념 그리고 귀신의 활동(약화된 영성 공격, 하나님의 목적 대항, 사람을 억압) 등을 다루었으며, 성경에 나타난 귀신 및 귀신들림에 대한 사례, 귀신들림의 원인과 영향, 귀신들림의 특징과 증상, 귀신들림과 정신질환 등에 대해서 목회상담적으로 분석해 보았다. 아울러 귀신들림에 대한 치유 방안 및 귀신축출과 회복 그리고 영적 성장 등에 대해서 다루었다. This research is to clarify a demon and demon-possession in pastoral counseling. Generally, there are two kinds contrastive mistakes on a demon and demon-possession. One is to believe a demon and demon’s work. The other one is to deny a demon and demon’s work totally. Modern psychology and psychiatry did not recognize existence of demon and demon-possession at all. They believe the so called ‘demon-possession’ to one of schizophrenic phenomena. A lots theological perspectives agree with opinion of modern psychology and psychiatry. The Bible, however, says a demon and demon-possession clearly including Jesus’ words in four Gospel. One who deny a demon and demon-possession ought to give attention to Jesus’ exorcism. A lot of Korean Christians have unwholesome theology and faith about demon. All Christian should look straight at a demon as the core of evil. Accordingly, this researcher dealt with that general understanding on a demon and demon-possession, terminology and definition of demon and demon-possession in New and Old Testaments. Also, this study treated a demon's affair, cases of demon-possession in the Bible, reason, peculiarity of demon-possession, difference of demon-possession and schizophrenia. Lastly, the research investigated methods of exorcism, and spiritual growth.

Identity Theft & the Demonic: Image Play & Repudiation in Coleridge

Eugene Narrett 한국영미문화학회 2010 영미문화 Vol.10 No.1

This essay is a chapter in a developing book, the Head of Orpheus: the West, the Image‐Cult and the Wasteland. The book examines a range of literature from Hesiod to the Romances of Chretien, Malory ,to 19th and 20th century literature and art to examine how the West is defined by its drive to idealize, ‘purify’ and re‐present itself in art, imagery and fictions. The West is an unstable hybrid of Hellenic and Hebraic sources jammed together by a declining Roman Empire from which a new religion drew its authority. To a great extent the West always has been a cult of aesthetics, a passion play that requires assertions of belief in fiction and that reflects the metamorphic play of passions in its Greek sources. Its fissionable dynamics and innumerable heresies play out the metamorphic Hellenism and fissional quality of the West’s hybrid character. In flight from the complex substrate of its cultural body, the West’s drive to define, know and present itself in images, as an “artifice of eternity” gives it an apocalyptic and elegiac tenor as its body is continually rejected, etherealized and grieved. The image project, also termed the Orphic project or image play is intrinsic to the West’s Hellenic matter and intensified by its efforts to bury or suppress its hybrid roots and foundational theft of Jewish land, code of life and identity. The core of this impulse to possession, displacement and transposition is a site of the demonic, of trauma and metamorphosis filled with ambiguity often represented as a nightmare or wasteland. The image‐project generally includes erotic trauma in working out its intensely dramatic transpositions of identity in complex narratives of transgression, ruin and estrangement. The brilliances of the image‐project are ironic; to the extent that identity and society become located in images, shadows, phantoms, spirit, dreams and ‘show’ its social forms tend toward sterility, fragmentation, disembodiment and collapse. It arises from a ‘Wasteland’ of elemental ambiguity and collapses back into it, a trajectory seen in pure form in the Arthurian romances or “the Pains of Sleep.” The supposed redemptive purity of the imagination, image or idealized cultural identity occasions and intensifies the corruption of the social ‘body.’ In what is often termed the split of sacred from secular, enchantment leads to disenchantment. This essay examines the intense ambivalence toward image‐play and the demonic in five major poems of Samuel Taylor Coleridge whose inner conflicts make him an epitome of the tensions in the West’s project of aesthetic self‐formation. Coleridge’s genius was strongly linked to the demonic, its traumatic metamorphoses and meta‐fictions, that is, its over‐determined tropes for image making. Transpositions of cultural sources, of gender, relationship and an emphasis on liminality mark these works as does the poet’s martyred feelings toward his “shaping spirit of Imagination” leading to his repudiation of the image‐project in its explicitly poetic form. Beyond its literary interest, this study of five of Coleridge’s great poems helps build a means to examine the goals, structure, aesthetic, cultural and even geopolitical imperatives of the West especially in the last two centuries and the foreseeable future.

Identity theft & the demonic: Image Play and Repudiation in Coleridge

유진내럿 ( Eugene Narrett ) 한국영미문화학회 2010 영미문화 Vol.10 No.1

초기 개신교 내한 선교사들의 영적 세계관

장남혁(Jang, Nam-hyuck) 한국선교신학회 2008 선교신학 Vol.19 No.-

Since 1884, many western Protestant missionaries came to Korea. The missionaries initially treated of the spiritual perspective of Koreans as superstitious and ignorance-oriented. Especially in the field of medicine, the Western perspective seemed to be far advanced than the Korean traditional perspective. According to the Korean traditional view, sicknesses was in many cases caused by intrusions of spiritual beings. Therefore, to cure the sick, one had to cast out those spiritual beings out of the bodies through placations or by force. With such perceptions, Korean people were not able to overcome the hard situations caused by the contagious diseases such as pestilence, small pox, and typoid fever. Western missionaries could take advantage on those matters in order to help Koreans and thereby achieving the trust of Korean government. Even though Western science and medicine proved their effectiveness through such medical works, excessive reliance can cause one to fall into the idolatry of worshipping medicine instead of God. Throughout the development in the area of science and technology, Westerners have tended to look everything through the scientific perspectives. Through such trends Western societies were believed to run the course of secularization throughout the 19th and 20th centuries. God and His supernatural world have been marginalized especially in public areas. According to Professor Paul G. Hiebert, even missionaries with severe Western cultural backgrounds have difficulties in understanding the spirit world of the native people. Early missionaries to Korea were not exceptions. They also had difficulties when they first met the Koreans and tried to understand their spiritual view points. In contrast to the Westerners who generally do not recognize the spiritual beings around them, the Koreans recognized the spiritual beings such as ghosts, ancestors in almost every aspect of their lives. Koreans were famous in maintaining the practices related to such spiritual beings throughout their ancient history. When the missionaries first observed practices related to the spiritual beings, they judged Koreans to be ingnorant or superstitious. However, the missionaries continuously tried to understand the people and their worldviews. When they were unable to understand the Korean worldview on the spiritual beings, they resorted not to the Western naturalistic perspective but to the Bible. Through comparison between the Korean traditional perspectives and the Biblical perspectives, they discovered that the Biblical perspectives were more similar to the Korean traditional perspectives. And with careful observation and examination of the Korean ministers’ deliverance works, they changed their thought about the spirit world. The demons and spiritual beings which were regarded to harass Korean people were not supterstitions or fatacies. They were real beings confirmed by the Bible. The native Korean ministers contributed a lot in the paradigm shift from Western perspective to the Korean perspective on the reality of spiritual beings. The Korean ministers viewed the Bible differently. They believed Bible stories where the possessed were released by Jesus and his disciples. The faith of Korean ministers proved to be simple and firm enough to follow the practices of Jesus and his disciples in casting out demons. When the missionaries heard about the stories of deliverances by the Korean ministers and believers, they did not stop but rather carefully examined such behaviors in light of the Bible. The final criteria of missionaries were not the western but the Biblical perspective. With such criteria, they accepted and recognized the deliverance ministries of the Korean believers. Some missionaries, when asked if they could cast out demons out of troubled, succeeded in the deliverance ministries.

귀신들림 현상에 관한 치유상담적 고찰 : 정신의학과 분석심리학적 관점

권정아,안석,윤정혜 한국실천신학회 2011 신학과 실천 Vol.0 No.26

초자연적 존재로서의 귀신들림의 경험은 전 세계적으로 발견된다. 귀신들림 현상이란 다분히 영적인가 아니면 심리적인 것인가? 그렇지 않으면, 영적이면서 동시에 심리적인 어떤 것인가? 본 논문에서는 돌봄의 차원에서 이러한 질문은 정신적, 영적인 측면에서 의미를 제공할 수 있다고 보았다. 특히 현대 정신의학 및 분석심리학(Analytical Psychology)은 귀신들림 현상에 대한 정신적, 심리적, 영적 측면에 있어서 유익한 이해를 제공해 준다고 보았다. 왜냐하면 귀신들림에 대한 믿음이 더 이상 지속되지 않는 현대 문명에서조차도, 귀신(악마)들림 현상은 인간의 삶에 지대한 영향을 미치고 있기 때문이다. 이러한 측면에서 볼 때 심리학적, 그리고 현상학적 측면에서 귀신의 존재는 실재한다고 볼 수 있다. 중요한 질문은 우리의 의식이 ‘어떻게 이러한 귀신들림 현상의 실재를 해석하는가’라는 점이다. 본 논문은 기독교 치유상담 신학적 적용을 위하여 귀신들림 현상에 대한 정신의학 및 정신역동적 측면 특히 융 학파의 분석심리학적 측면을 연구했다. 귀신들림 현상에 대한 정신역동적 측면은 프로이트 시대부터 오늘날 현대 정신분석가들에 이르기까지 매우 다양한 측면에서 이루어져 왔다. 본 논문은 정신의학과 다양한 정신역동적 측면 중에서 해리성 몽환 상태장애(Dissociative Trance States Disorder), 해리성 최면장애(Dissociative Trance Disorder)와 분석심리학적 측면으로 한정했다. 귀신들림 현상에 대한 정신의학 및 분석심리학적 이해가 과연 기독교 치유상담학의 영역에 어떠한 적용점을 시사해줄 수 있을지를 살펴보았다.

악마에 홀린 자들: 러시아 초기 근대의 한 풍경

변현태 한국러시아문학회 2009 러시아어문학 연구논집 Vol.30 No.-

Данная статья посвящена анализу демонологии 17 в. как переходного периода и раннего Нового Времени. Демонология является основной категорией мировозрения Древней Руси. Демонология 17 в. отличается некоторыми изменениями представления о демоне. Эти изменения отражаются, более всего, в <Повести о Соломонии бесноватой> и разных произведениях старообрядцев. Сущность этих изменений заключается в том, что демон 17 в. стал конкретным и реальным. Материализация и субстанциализация демона 17 в. связаны с образованием русского Нового времени. В связи с этим в нашей работе анализируется процесс становления нового субъекта как индивида. В данном случае сакрализация личности является особым способом становления нового субъекта.

악마에 홀린 자들: 러시아 초기 근대의 한 풍경

변현태 ( Hyun Tae Byun ) 한국러시아문학회 2009 러시아어문학 연구논집 Vol.30 No.-

애니미스트의 회심에 있어서 능력대결의 의의

장남혁(Jang, Nam-hyuck) 한국선교신학회 2007 선교신학 Vol.16 No.-

Animism was prevalent among people when Protestant missionaries first came to Korea. Since then, Protestant mission brought in great results among Koreans characterized by worshipping spiritual beings. Therefore, by examining the conversion pattern carefully in the materials written by missionaries as well as Korean Christians, one can easily find the significance of power encounter", Korean animists are very conscious of “power,” which is believed to be located in the spiritual beings, i.e. gods, ancestors and ghosts. Korean animists believe that the world is populated with lots of spiritual beings surrounding their environment. They not only have lots of traditions related to spiritual beings, but also serve many spirits in homes as well as in their villages. They are afraid of the spiritual beings and try to have good relationships with them. They also believe that anger or jealousy from the spiritual beings cause their everyday calamities. Toovercome the problems, they either have to propitiate the spiritual beings with food or materials or coerce them through more powerful spiritual beings. In this context of spirit worship, the Gospel was very difficult to be accepted wholeheartedly by Korean animists. When they thought about accepting the Gospel, they had to deal with the retaliation from the spiritual beings they had formerly served. To accept Christ, they had to confront those spiritual beings. As soon as they accepted the Gospel, the title of the spiritual beings became negative such as “Satan” or “devil”. So they burnt fetishes like clothes, potteries, papers which were considered as the locations where the spiritual beings reside. Burning those fetishes terrorized lots of people who gathered around. Those who accepted the Gospel through such confrontation initially met persecutions from their family as well as their neighbors. But the early Korean Christians had persevered and ultimately overcame persecutions. Only when the family which had burnt those fetishes survived and ever thrived through the processes did family members confirm that God is more powerful than the spiritual beings. The story of the “power encounter” ran rapidly through relatives and neighbors. These kinds of illustrations of “power encounter” resulted in a paradigm shift among the people. They decided to accept the Gospel and became Christians. In short, “power encounter”engendered “people movement” toward Christ. Missiologist Alan R. Tippett’s thesis, the conversion of the animists are through the power encounter types of evangelism, is firmly proved by examining the Korean animists. As Tippett mentioned through his research among Melanesians and Polyne sians that “power encounter” brought about “people movement” toward Christ, so did “power encounter” among Korean animists also result in “people movement” toward Christ.Although the animistic beliefs among Koreans nowadays are reduced in comparison to the period of first Protestant missions, many Koreans still resort to divinations and shamanistic rituals. Even many Buddhists seem to have animistic belief rather than the pure Buddhistic concept or perspective. So to approach the Buddhisticpeople with the Gospel, one has to be prepared with God’s power rather than with one’s knowledge about Buddhistic philosophy. Lessons we received from the Korean animists’ conversion experiences could be wisely applied when we evangelize the Buddhistic people. However, many cases of syncretism and backsliding to heretical movements are also found in Korean church history. When the process of “power encounter” is neglected or by-passed, chances of falling into such pitfalls are high. Without vivid confrontation with the deities which were served before, they cannot commit wholeheartedly to Christ. They can easily slide back to their traditional beliefs and become victims to heretical movements.