목회신학이란 무엇인가 ― 실천신학과 공공신학과의 관계 안에서

이효주 한국기독교학회 2019 한국기독교신학논총 Vol.112 No.-

This study explores what pastoral theology is and examines it in the relation to practical theology and public theology. The term ‘pastoral theology’ has been often used in the same sense as practical theology. In particular, these two terms are still understood as interchangeable in British theology. Thus, it can be enough to confuse students who are new to pastoral theology. This study will look into the definition of the term ‘pastoral theology’ by Seward Hiltner, who laid the foundations of the field of pastoral theology. Then, it will examine the effort to tell pastoral theology from practical theology starting from Don Browning as well as the meaning of pastoral theology as public theology asserted by Bonnie Miller- McLemore. This study will enhance the understanding of what pastoral theology is through enabling readers to understand the origin of each term and meanings of them and the inter-relationship of the terms. Based on this enhanced understanding, I would like to suggest directions for Korean pastoral theology. It is hoped that the improvement of understanding of pastoral theology among Korean students, minsters, and those care-givers in various forms of pastoral care and counseling can play a role of stepping stone in expanding the Kingdom of God. 이 연구는 목회신학이 무엇인지에 대해 실천신학과 공공신학과의 관계성을 살피며 탐구한다. 목회신학이란 용어는 실천신학이란 용어와 같은 의미로 사용되던 때가 있었고, 현재 영국 신학계에서는 여전히 상호 교환이 가능한 용어들로 이해하고 있기도 하여서 목회신학을 처음 접하는 학생들에게는 혼동을 주기에 충분하다 여겨진다. 목회신학의 근간을 놓은 힐트너(Seward Hiltner)가 제시한 목회신학의 정의를 살피고, 브라우닝(Don Browning)을 시작으로 해서 실천신학과 목회신학을 분리해서 이해하려는 노력과 밀러-맥레모어(Bonnie Miller-McLemore)에 의해서 공공신학으로서의 목회신학은 무엇을 의미하는지 살핀다. 각각의 용어의 기원과 용어의 의미를 파악하고 용어들의 관계를 파악함을 통하여 목회신학에 대한 이해를 높이기를 희망한다. 이러한 이해를 바탕으로 한국 목회신학이 나아가야 할 방향을 제시하기를 원한다. 한국 신학생들과 목회자들 그리고 다양한 형태의 목회돌봄과 상담을 감당하고 있는 사역자 사이에 목회신학에 대한 이해의 향상은 하나님의 나라를 확장해 나아가는 데 디딤돌의 역할을 할 수 있으리라 기대한다.

Toward Public Pastoral Theology: A Renewed Paradigm of Care

이창규 장로회신학대학교 기독교사상과문화연구원 2017 장신논단 Vol.49 No.3

This paper examines how pastoral theology has expanded its focus from narrowly defined care of individuals to the welfare of the public. The field of pastoral theology now seeks greater concern for wider cultural, social, moral, political, and spiritual issues. More specifically, this work explores the “public” model of pastoral theology, which views personal issues for care in social-structural terms, including gender, race, class, disability, culture, politics, and economics. To achieve this goal, this paper attempts to engage in a constructive conversation of pastoral theology with public theology. It argues that the public model of pastoral care and counseling-public pastoral theology-is the pastoral theological approach that envisions a community of care which works to enhance the well-being of both the individual and the society. I mainly utilized North American literature with the inclusion of some Korean-American ideas to support my claims. Public pastoral theology has two important concerns: the public silence of mainstream Christianity on key social issues, and the limitations exhibited by the pastoral focus on the individual alone. Pastoral theology with a public concern endeavors to provide care for individual needs by analyzing social, political, and spiritual dimensions. It attempts to accomplish the common good and offers care that is more authentic for the individual and the community. While the clinical model of ministry emphasizes the individualistic care of people with psychological resources, the public model of pastoral theology has a renewed interest in cultural, social, contextual, and public dimensions of caregiving ministries, through which it provides transformative challenges to systems of power that violate and oppress individuals and communities. Public pastoral theology encourages a critical conversation with other disciplines, develops sound theories and practices, and influences other disciplines, offering cultural analysis in a concrete and practical way. It endeavors to transform our community and society, developing policy interpretation and public debate, public norms, and practical strategies for caring for individuals, cultures, and the natural. The theology of Andrew Sung Park, a renowned Korean-American theologian, provides a powerful theological and theoretical framework for the practice of public pastoral theology, emphasizing the public ethos of hahn, jung, and mut. Park suggests a practical program for a “new world order” to heal the pains of han. He articulates his vision of a global church in which “a community of economic democracy, of corporate social responsibility, and of corporative political power” is established. Park’s theology of mutual enhancement integrates the Eastern ideas of communalism with Western perspectives of individualism and thus provides an optimal millieu for the authentic community public pastoral theologians strive to create.

신학함의 과정으로서의 목회돌봄과 상담

정연득 한국실천신학회 2014 신학과 실천 Vol.0 No.38

이 논문은 목회돌봄과 상담의 실천이 어떻게 신학함의 과정이 될 수 있는지 보여주기 위해서 연구되었다. 전통적으로 기독교 신학에서는 목회돌봄 및 상담의 실천과 체계적 신학의 형성이 분리된 과정으로 존재해 왔다. 20세기에 들어와서 임상목회교육의 발전과 함께 새롭게 대두된 목회신학은 사람들의 경험을 신학함의 출발점으로 삼는 새로운 신학방법론을 제안하고 있다. 이러한 새로운 흐름은 안톤 보이슨의 ‘살아있는 인간문서의 연구’라는 제안에 잘 담겨져 있다. 시워드 힐트너는 이러한 제안을 받아들여서 목양적 관점이 이끌어가는 신학으로 목회신학을 정립했다. 힐트너는 목회신학을 다른 신학분야와 동등한 중요성을 가지며 그 나름의 학문적 체계를 가진 분야로 자리매김 하고자 노력했다. 힐트너의 노력은 목회신학이 신학교육의 중요한 분야로 자리 잡도록 하는데 중요한 공헌을 했다. 철학과 사회과학 분야에서 실천적 이성에 대한 논의가 활발해 지고 있던 1980년대 후반의 상황을 배경으로 브라우닝은 실천적 지혜를 도출해 내는 학문으로서의 목회신학의 방법론을 더욱 정교하게 발전시켰다. 브라우닝은 이론에서 실천으로 향하던 전통적인 실천신학에 대한 이해에 도전하면서 실천으로부터 출발해서 이론으로 들어가서 비평적 대화를 거친 다음 확장된 관점을 가지고 다시 실천의 현장을 들어가는 새로운 실천신학 방법론을 제시했다. 동시에 필자는 P목사와 K집사 사이에서 일어난 목회돌봄 사례를 제시하고, 보이슨과 힐트너와 브라우닝이 제안한 목회신학을 기초로 이 사례를 비평적으로 성찰해 보았다. 전통적 형태의 돌봄이 제공되었던 이 사례에 새롭게 제시된 목회신학을 접목해 본다면 어떤 다른 형태의 목회돌봄을 기대해 볼 수 있을지 논의했다. 이 과정을 통해 필자는 한국의 목회자들과 목회상담자들이 자신들이 하는 돌봄의 사역을 신학함의 과정으로 이해하고, 자신 앞에 서있는 사람들을 진정으로 이해하고 그들의 문제에 더욱 깊게 접근하는 것이 결국 신학을 풍성하게 만들어가는 길임을 이해하기를 기대한다. This paper is designed to pursue a way of doing pastoral theology that may help the practice of pastoral care and counseling. It is the hypothesis of this paper that the practices of pastoral care of parish pastors should have something to do with doing theology. However, in traditional Christian theology, it is not easy to find any close relationships between the practice of pastoral care and the shaping of the body of theological knowledge. The leaders of the pastoral care movement of 20th century suggested a new methodology of doing theology that begins with human experiences. Anton Bosien’s slogan, “the study of living human documents” nicely denotes this new way of doing theology. Seward Hiltner developed this slogan into his pastoral theology that is guided by pastoral perspective. Hiltner attempted to secure the position of pastoral theology in the faculty of theology by suggesting a systematic methodology. Thanks to his endeavor, pastoral theology began to be considered an important field of study in theological schools. By enthusiastically utilizing the important debates on practical reason in the field of philosophy, Don Browning further developed a pastoral theological methodology to the extent that it contains a detailed way of creating knowledge that guides more appropriate practices. Browning suggests the way of doing practical theology beginning from praxis, then moving to theory in order for critical dialogues between questions raised from the praxis and the Christian tradition, and finally going back to praxis with widened horizon from the dialogue. In the course of arguments, I attempt to review the pastoral care of Pastor P from the perspectives of Boisen, Hiltner, and Browning. By doing this, I tried to argue how Pastor P may provide a more helpful pastoral care, if he would be familiar with the pastoral theological methodologies of these three pastoral theologians. It is the purpose of this paper that pastoral caregivers come to understand that their practices should be regarded as the process of shaping practical theological knowledge. Thus, providing solicitous pastoral care is not just practice of care but also a process of doing theology by which pastoral careviers can accumulate the practical reason guiding effective practices.

캐리 도어링(Carrie Doehring)의 여성주의 목회 신학 : 트라우마, 관계, 힘, 그리고 영성

권진숙 ( Jin Sook Kwon ) 한국목회상담학회 2013 목회와 상담 Vol.21 No.-

This paper reviews Carrie Doehring`s three books and analyzes what Doehring`s theological tenets are. As one of the representative feminist pastoral theologians in America, Doehring`s pastoral theology embodies the importance of trauma, relationship, power, and spirituality on her feminist pastoral theology. In her first book,Internal Traumatization, she interviewed some women about how their childhood trauma impacted their representation of God. Then Doehring found out that women did not have an angry or distorted image of God even though they had traumatic experiences. Therefore, Doehring concluded that severe traumatic experiences could impact one`s representation of God, but did not in most cases because their trauma was not severe enough to impact them. Her second book, Taking Care: Monitoring Power Dynamics and Relational Boundaries in Pastoral Care and Counseling articulates the importance of relationship, power, and spirituality for pastoral care and counseling. These theological topics are also from her personal experience and they are well weaved into her academic argument. Therefore, from this book she is able to integrate the importance of trauma, its impact on relational dynamic, and the power of God`s grace for her. The third book, The Practice of Pastoral Care: A Postmodern Approach articulates the importance of postmodern approaches with emphasis on the narrative pastoral theology, contextual pastoral theology, cross disciplinary pastoral theology, and pragmatic pastoral theology. Utilizing all four postmodern approaches, she is able to envision how one can develop a pastoral care plan. After reviewing her main publications, I provided arguments between Doehring`s works and Korean feminist pastoral theology in relation to analyzing her work and how one can integrate her work into Korean pastoral care situations. Finally, I concluded the article with suggestions for further study and limitation.

개혁주의생명신학에서 본 웨인 에드워드 오오츠(Wayne Edward Oates)의 목회신학과 목회상담학에 관한 연구

양병모 ( Byung Mo Yang ) 개혁주의생명신학회 2011 생명과 말씀 Vol.3 No.-

웨인 오오츠는 남침례교출신의 목사이며, 목회상담가이자 목회상담학자이다. 그는 현대 목회상담학의 선구자 중의 한 사람으로서 많은 임상 경험과 깊은 신학적 통찰을 통하여 목회상담학과 종교심리학, 그리고 기독교 정신의학에 많은 공헌을 하였다. 특별히 그의 교회사역으로서의 목회상담에 대한 강조는 개혁주의생명신학이 추구하는 ``교회를 위한 신학``과 일맥상통한 것으로 그의 목회신학과 목회상담학에 관한 연구가 지니는 의미가 크다 할 수 있다. 어린 시절의 가난으로부터의 자유를 시작으로, 열등감으로부터의 해방, 획일화된 사고로부터의 자유, 외로움으로부터의 자유, 그리고 규격화 된 신학교육의 탈피 등으로 이루어진 그의 인생은 자신의 표현대로 ``자유를 향한 투쟁``으로 설명될 수 있다. 비록 그가 매우 성경적인 태도를 견지하고 있으나 그렇다고 그가 사람들의 영혼의 유익을 위한 다른 학문, 특히 심리학을 무시하지는 않았다. 그는 학제적 연구에 매우 충실하였던 학자였다. 광범위하고도 심도 있는 학문적 배경을 바탕으로 한 그의 목회상담 및 목회신학은 매우 성경적일 뿐만 아니라 나아가서 매우 실천적 신학을 강조하는 개혁주의생명신학의 관점과 일치한다. 목회상담학에 끼친 오오츠의 공헌은 다음과 같다. 첫째, 그는 현대목회상담학을 심리학의 영역이 아닌 신학의 한 영역으로 정립하고 발전시키는데 공헌하였다. 둘째, 그는 현대 목회상담학이 심리학과 목회전문화의 물결에 의해 교회사역의 영역에서 멀어지는 추세를 비판하고 교회사역으로서의 목회상담학의 위치를 새롭게 정립하였다. 셋째, 목회상담학에서의 사회적 관심을 새롭게 조명하였다. 넷째, 그는 자신의 인생을 통하여 신학교육현장에서 임상적 훈련을 통한 신학교육이 교회현장에서 생명을 살리며 실천되는 일에 힘을 기울였다. Wayne E. Oates is a southern baptist pastor, pastoral counselor, and scholar. As a pioneer of modern pastoral counseling movement, Oates, based on many clinical experiences and deep theological reflections, had contributed a lot to the areas of pastoral counseling, psychology of religion, and Christian psychiatry. Especially, the meaningful contribution of this study to ``the reformed life theology`` is Oates` emphasis on the pastoral counseling as a church ministry. Oates describes his whole life as ``the struggle to be free`` such as to be free ``from poverty,`` ``from a feeling of inferiority,`` ``from pack thinking,`` of loneliness,`` ``from factory education,`` and, etc. Even though Oates is very biblically oriented, he has never abandoned his interest in the interdisciplinary study between theology and psychology. Based on his broad and solid academic backgrounds, he has been able to cultivate and develop pastoral counseling and pastoral theology practically as well as biblically. There are several Oates` contribution to pastoral counseling. First, Oates firmly defines pastoral counseling as a part of theology not as of psychology. Second, Oates reestablishes the congregational aspect of pastoral counseling which has been eroded by modern psychology and ministerial specialization. Third, the social emphasis of pastoral counseling has been refocused by Oates. Fourth, throughout his life, Oates has emphasized the practicality of theology with clinical training in theological education settings.

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.

인간이해를 매개로 한 신학과 심리학의 만남

김기철(Kim, Gi-Chul) 한신대학교 신학사상연구소 2015 신학사상 Vol.0 No.170

목회신학은 ‘다리의 학문’으로서 이론과 실천, 신학과 (다른 사회 과학들을 포함하는) 심리학, 복음과 상황, 그리고 공적인 하나님 개념과 사적인 하나님 표상을 서로 연결해준다. 이러한 다리 잇기의 작업은 신학이 그 모드를 목회신학으로 바꿀 때에 더 활기를 띠고 더 효율적일 수 있다. 이를 통해 복음이 역동성과 생명력이 있는 영성생활로 이어질 수 있다. 주류 신학의 인간이해는 죄인으로서의 인간 본성을 강조해온 반면, 하나님 형상 담지자로서의 인간 본성을 상대적으로 소홀하게 여겼다. 이와 함께, 교회의 공식적인 신학은 ‘육체라는 감옥에 갇힌 영혼’이라는 이미지를 발전시켰다. 이로 인해, 육체는 신학적인 이원론에 근거하여 열등한 것으로, 죄를 짓게 하는 도구로 격하되어 인식되었다. 하지만, 목회신학은 인간의 육체성이 지니는 가치와 의미에 다시 주목하기 시작했다. 육체가 그안에 성스러움을 간직하고 있고, 복음과 삶을 연결시키는 채널 역할을 하고 있으며, 하나님을 경험하게 하는 통로이자 하나님 형상을 살아내게 하는 수단으로 경험된다는 사실을 강조한다. 목회신학적 인간이해는 ‘하나님 형상의 상실’, 그리고 ‘전인격체인 인간 안에서 일어나는 육체에 대한 격하와 육체의 소외’ 라는 주제들과 관련된 신학적 의미를 면밀하게 검토한다. 이를 통해 목회신학은 하나님 형상을 더 효율적으로 구현할 수 있게 할 수 있는 새로운 신학적 인간이해를 요청한다. 심리학의 인간이해는 자기다움을 추구하는 인간 본성에 초점을 맞추고 있고, 목회신학의 인간이해는 하나님 형상을 살아내는 인간 본성을 강조한다고 할 수 있다. 하나님 형상이 각자의 개성과 온전하게 만날 때, 신앙인은 하나님 형상을 즐겁게, 지속적으로 구현할 수 있다. 목회돌봄과 상담은 돌봄 대상자들이 자신들의 고유한 삶의 환경 속에서 효율적이고 활기차게 하나님 형상을 살아낼 수 있도록 격려하고 힘을 북돋아준다. 이를 위해 목회신학은 필요할 때마다 모드를 전환하여 다리 놓기를 하고, 또한 놓아진 다리 위에서 더 적극적으로 복음의 정체성과 영향력을 강화시켜 나가야 할 것이다. Pastoral theology is not just a branch of practical theology, but it is a “bridge discipline” bridging theory and practice, theology and psychology (including other social sciences), and the public God-concept and the private God-image. This work of bridging can be more efficacious when theology changes its mode to pastoral theology. Pastoral theology is “function-centered,” which brings theology and psychology together and results in an amicable dialogue between the two. By doing pastoral theology the gospel can bring a more dynamic and fruitful spiritual life. The mainline theological anthropology has identified human nature with sinner under the original sin, while relatively neglecting human nature as God’s image-bearer. It seems that the official theology of the church has employed the (total) loss of the Image of God in humanity in order to fortify the doctrine of fall of humanity. In addition to that the official theology has confirmed the image of the soul’s imprisonment in the flesh. Then the flesh has been regarded as being inferior and degraded as a means for sinning based on the theological dualism. However, pastoral theology, the changed mode of theology, rediscovers the value of the human fleshness. The flesh created by God contains sacred in it and plays its role as a channel between the gospel and life. For Christians, it has been a path toward experiencing God and a means for imaging God. We are not supposed to alienate the flesh from the whole personality. Christian way of understanding human beings rooted in the Image of God which has never been lost or damaged and is supposed to be embodied in our lives to the likeness to God. In this sense, we need to pay close attention to the human fleshness, including emotions, intuitive senses, and physical senses and desires, through which we can image God. Pastoral theological anthropology examines theological meanings of the loss of the Image of God and the degradation of the flesh in the whole p

Pastoral Care in Practical Theology

Choi, Chu Hye 한국실천신학회 2018 신학과 실천 Vol.0 No.60

This article examines the pastoral care in practical theology. Practical theology has been concerned with finding the relationship between present-day texts and their context through the practical theological methods. Practical theology is used as a method to bridge the gap between the human situation and Christian tradition in order to provide effective care to humans. Christian principles are embedded within certain social and cultural context. Therefore it fails to address the structure and ideology in which the marginalized suffer. This article explains the feminist method as the effective way to provide practice of care for the margianlized. Practical theology through the feminist theological method needs to be reshaped through the voices of the marginalized. For a long time, the voice of the marginalized have been excluded in society, culture, and church. Through feminist method, practical theology tries to fill the gap between Christian life and current human situation. In order to respond to the suffering of the marginalized, this article suggests that practical theology can reconstruct Christian moral virtues that include a wider circle of care extending beyond the family. Practical theology includes not only articulate the need but also helping those in need connect with resources to fulfill that need. Therefore, the role of pastoral care in practical theology includes transforming institutions and communities in which suffering people can fulfill their needs.

종교적 죄책감과 수치심을 느끼는 기독교인 이혼자를 위한 목회적 돌봄 연구 : Don Browning의 다섯 가지 실천적 도덕적 차원을 중심으로

김규리 연세대학교 신과대학 연합신학대학원 2019 신학논단 Vol.95 No.-

Many churches are criticizing the divorce negatively from the orthodox ethical standpoint. However, in the current era of divorce, it is necessary to start pastoral care for divorce. Considering the care of the church for modern people, Dan Browning emphasizes the encounter between theology and psychology through practical theology. Browning presents a critical theology of practice as a methodology of pastoral theology in practical theological understanding. This researcher seeks to examine theological reflection on the five practical ethical dimensions suggested by Browning. Through this, I would like to present the role of pastoral theological care that can be applied to the field as a practical way rather than an exclusive religious position on the divorce occurring in the present situation of the Korean church. This researcher refers solely to Browning’s argument, suggesting a complementary relationship between theology and psychology in practical theology. Specifically, Browning refers to the most serious problem in contemporary pastoral care as a lack of moral norms (ethics). In this sense, Browning presents a practical moral system of the five dimensions to establish the right ethical norm for today. This researcher views the case of Lee’s divorce as a five - dimension of Browning’s practical moral system. When we look at the case of a divorced person Lee, who is experiencing a guilt and self-condemnation as a divorce from a Christian family in a pastoral occupation, 1. Visional/metaphorical dimension 2. Obligatory dimension 3. Propensity-dimension of desire 4. Situation 5. Discipline-Approach in the dimension of role. Therefore, the pastor finds the metaphor, duty, desire, situation, and discipline of Lee’s life and conducts a consultation to establish a new role with Lee. The pastor first stops Lee from judging herself with traditional religious and cultural ethics, and helps her to understand her life properly. So when Lee’s negative ethical condemnation against her is stopped, the pastor can discuss with Lee to live the life she wants and apply ethics and practical ministry care needed for Lee. This researcher suggests that pastors can apply correct Browning’s practical and moral thinking and conceive correct pastoral care strategies. And the modern Korean church needs proper care for the divorce, which emphasizes that it leads to practical pastoral counseling to build up the family. 본 연구자는 목회신학에서 신학과 심리학의 상호보완적인 관계를 제시하면서 Don Browning의 주장을 언급한다. 특별히 Browning은 현대적 목회 돌봄에 있어서 가장 심각한 문제를 도덕규범(윤리)의 결핍으로 언급한다. 이런 의미에서 Browning은 오늘날에 맞는 윤리규범을 세울 수 있도록 다섯 차원의 실천적 도덕체계를 제시한다. 이를 통해 이 시대적 상황에서 일어나는 이혼자에 대한 한국교회 기존의 배타적인 종교적 입장이 아닌 실천적 방안으로 현장에 적용할 수 있는 목회신학적인 돌봄을 적용하고자 한다. 본 연구자는 이혼자 이씨의 사례를 Don Browning의 실천적 도덕체계 다섯 차원으로 분석하였다. 기독교 집안에서 목회자의 직업으로 이혼을 하게 되면서 겪는 죄책감과 자기비난을 하고 있는 이혼자 이씨의 사례를 살펴볼 때, 1.비전적/ 은유적 차원 2.의무론적 차원 3.성향-욕구의 차원 4.상황적 차원 5.규율-역할의 차원으로 살펴보았다. 그러므로 목회상담자는 이씨가 갖고 있던 삶의 은유, 의무, 욕구, 상황, 규율을 찾아내고 이씨와 함께 새로운 역할을 세워가는 상담을 진행할 수 있게 된다. 목회상담자는 가장 먼저 이씨가 전통적인 종교관과 교회 윤리관으로 자신을 판단하는 것을 중지하고 자신의 삶을 올바르게 이해할 수 있도록 도울 수 있다. 그래서 이씨가 자신을 향한 부정적인 윤리적인 비난이 멈 췄을 때 비로소 목회상담자는 이씨가 원하는 삶을 살 수 있도록 함께 논의할 수 있고, 이씨에게 필요한 윤리와 실천적인 목회 돌봄을 적용하게 된다. 본 연구자는 목회상담자가 Don Browning의 다섯 가지 실천적 도덕적 사고를 적용하여 올바른 목회적 돌봄 전략을 구상할 수 있음을 제시한다. 그리고 현대의 한국교회는 이혼자들에 대한 적절한 돌봄이 필요하며, 이것은 가정을 바로 세우기 위한 한국교회의 실천적 목회상담으로 연결됨을 강조하고 있다.

Pastoral Theology in Response to the Problem of Suffering and Pain

이효주 한국기독교학회 2018 한국기독교신학논총 Vol.109 No.-

This study looks into what pastoral theology would be like for those who are going through suffering and pain based on the definition of pastoral theology by Stephen Pattinson and James Woodward as a place where religious belief and tradition meet contemporary experiences and questions. Further, it aims to suggest a practical pastoral response for today’s Christians who are facing the problem of suffering and pain. To do so, a conversation with M from my Clinical Pastoral Education program will be introduced as a case. M’s question from his own lived experience is considered as a starting point to build a conversation between traditional theodicies and contemporary people’s questions and lived experiences. Pastoral theology needs to encourage today’s Christians to cultivate deliberate theologies out of these dialogues. When Christians can outgrow their embedded theologies, they can let the mysterious God who is beyond our understanding be God. This article will explore the necessity of ministers’ silence and humility in the face of suffering and pain. This attitude will lead ministers to understand pastoral theology not as an absolute but as a tentative theology. Lastly, I will suggest a practical pastoral response that will enable contemporary Christians to mourn adequately through rediscovering the value of the tradition of lament.