애도 회피와 지속 비애의 관계: 침습적 반추, 의미 통합의 이중 매개 효과

차성이,현명호 한국건강심리학회 2024 한국심리학회지 건강 Vol.29 No.4

본 연구는 애도 회피와 지속 비애의 관계에서 침습적 반추와 의미 통합의 이중 매개 효과를 검증하여 애도 회피가 지속 비애에 영향을 미치는 경로를 파악하고자 하였다. 이를 위해 만 20세 이상 성인을 대상으로 온라인 설문을 실시했고, 연구 대상이 아닌 경우를 제외한 총 273명의 자료를 분석하였다. 분석 결과, 애도 회피는 침습적 반추, 지속 비애와 정적 상관이 있었고, 의미 통합과는 부적 상관이 있었다. 침습적 반추와 의미 통합, 의미 통합과 지속 비애의 부적 상관도 유의했다. 다음으로, 애도 회피가 지속 비애에 영향을 미치는 과정에서 침습적 반추와 의미 통합의 이중 매개 효과를 검증하였는데, 간접 효과의 경로가 모두 유의한 것으로 나타났다. 즉, 높은 애도 회피는 침습적 반추를 증가시키며 이는 의미 통합을 어렵게 함으로써 지속 비애 증상에 영향을 미치는 것으로 나타났다. 이는 사별 대상과의 친밀도와 사별 대상의 중요도를 통제한 후에도 유지되었다. 이러한 결과는 지속 비애의 치료 개입에서 애도 회피를 다루는 과정이 중요함을 의미하며, 애도 회피의 감소가 상실에 대한 의미 통합 과정에 도움이 될 수 있음을 시사한다. 마지막으로 본 연구의 의의와 한계점을 제언했다. This study aimed to investigate the dual mediation effect of intrusive rumination and meaning integration on the relationship between grief-related avoidance and prolonged grief. A survey was conducted with adults aged 20 and above, and data from 273 participants were analyzed. The analysis revealed significant correlations between grief-related avoidance and both intrusive rumination and prolonged grief. Additionally, grief-related avoidance showed a negative correlation with meaning integration. Moreover, both the correlation between intrusive rumination and meaning integration and the correlation between meaning integration and prolonged grief were significant. Furthermore, in the process by which grief-related avoidance influences prolonged grief, the dual mediation effect of intrusive rumination and meaning integration was found to be significant. In other words, high levels of grief-related avoidance increased intrusive rumination, which, in turn, hindered the process of finding meaning and therefore affected symptoms of prolonged grief. These results highlight the importance of addressing grief-related avoidance in therapeutic interventions for prolonged grief, suggesting that it is necessary to address this issue before engaging in the meaning-making process of coping with loss. Finally, the study concludes by discussing the significance and limitations of the findings.

도연명(陶淵明)의 시문에 나타난 슬픔의 표현에 관한 고찰

李顯雨 ( Lee Hyunwoo ) 중국어문학회 2021 中國語文學誌 Vol.- No.77

This paper examines the expressions of grief in Tao Yuanming(陶淵明)’s poems and proses. The purpose of this paper is to examine the causes of his grief, how the emotion of grief was expressed, and how the grief was resolved through the expressions of grief. First, examples of expressions representing grief were extracted from Tao Yuanming’s poems and proses, and the causes of grief were examined. The expressions of grief can be broadly divided into types Beiai(悲哀), Chouchang(惆悵), Qice(悽惻), Kangkai(慷慨), and Canqi(慘戚), and among them, type Beiai(悲哀) accounts for the largest number, 65(57.5%). Among the causes of grief, death was the most common with nine, and among the expressions of grief, death also accounts for the largest number, 26. With regard to the meanings of expressions, the meanings of type Beiai(悲哀) are expressions of grief such as heartbreak due to external factors and compassion or sympathy for others, while those of type Chouchang(惆悵) are disappointment, regret, and anguish, those of type Qice(悽惻) are sympathy and miserableness, type Kangkai(慷慨) are rage, and type Canqi(慘戚) are depression, anxiety, and agony. Among the patterns of internal resolution of grief, the effort to overcome grief and reach the level of philosophical ripeness with transcendence of reality through drinking, the resolution to be a “gentleman sticking to poverty(君子固窮)”, relieving depression by wandering(遊), and pursuing a moral life are remarkable. Exploring the expressions of grief projected on Tao Yuanming’s works can be said to be meaningful in terms of the theory of the author and the theory of the works, in view of his position and influence in Chinese literary history.

안셀무스의 비탄과 콤파시오에 대한 인식 - ‘비탄의 성모(Mater Dolorosa)’를 중심으로

오세정(OH Sejung) 부경대학교 인문사회과학연구소 2008 인문사회과학연구 Vol.9 No.1

  이 논문은 12세기 초 안셀무스(Anselmus, 1033?~ 1107)의 ‘비탄의 성모(Mater Dolorosa)’ 이미지의 특징과 출현 배경을 고찰한 것이다. 안셀무스는 ‘십자가 앞의 성모’라는 성서의 제한된 언급으로부터 성모의 비탄을 적극적으로 재해석해 낸 서방 교회의 첫 번째 인물이다. 안셀무스 이전에는 감정의 억제라는 스토아적 윤리관과 부활에 대한 승리주의적 신앙관으로 인해 성모의 비탄이 인정을 받지 못했기 때문이다. 본고에서는 12세기의 어떠한 문화적 조건들이 성모의 비탄에 대한 억압을 와해시키고 비탄에 대한 적극적 옹호를 낳게 되었는지 죽음관의 변화와 연관시켜 살펴보고자 하였다.<BR>  ‘비탄의 성모’가 전달하는 메시지는 크게 비탄과 콤파시오(compassio)로 추려질 수 있다. 비탄이 아들의 죽음으로 인한 성모의 충격과 슬픔을 표출한다면, 콤파시오(compassio)는 죽음을 겪는 대상에 대한 공감과 고통의 공유라는 성모 자신의 의지를 표현한다. 안셀무스는 자신의 삶 속에서 겪은 죽음의 경험들로부터 아들의 죽음을 경험하는 성모의 비탄과 콤파시오라는 정서를 전유해낸다. 안셀무스 개인의 편지문들과 전기에 기록된 회상들은 그가 비탄과 콤파시오를 통해 죽음을 기억하고, 죽음에 반응하고 있음을 들려준다. 또한 죽음에 대한 안셀무스의 이와 같은 반응은 곧 죽음이라는 문제를 대하는 12세기의 문화적 컨텍스트 안에서 주조된 것이라 할 수 있다. 죽음의 의미 자체가 변화하면 죽음에 대한 반응 역시 달라지게 마련이기 때문이다. 이러한 추론을 통해 12세기 ‘비탄의 성모’의 출현을 둘러싸고 필자가 도달한 결론은 다음과 같다.<BR>  첫째, ‘비탄의 성모’는 스토아 철학의 금욕주의에 의해 억제되었던 비탄이라는 감정에 대한 12세기 해방의 표현이다. 안셀무스의 담론 안에서 처음으로 등장하는 성모의 눈물과 적극적인 비탄의 표현은 오랜 시간 성모의 비탄을 억압해왔던 초대 기독교의 승리주의 신학, 현재적 부활에 대한 종말론적 신앙, 감정에 대한 스토아적 금욕주의 같은 문화적 조건들이 12세기에 이르러 완화되고 있음을 보여준다.<BR>  둘째, 성모의 ‘비탄’은 타자화된 죽음의 결과이다. 신앙과 사상의 중심이 내세지향적인 시대에서는 죽음은 영원한 삶을 위한 통과 의례에 불과하였고, 따라서 죽음에 대한 지나친 비탄은 내세에 대한 불신과 현세에 대한 공허한 집착을 의미했다. 12세기에 일어난 ‘이승으로의 회심’은 죽음의 전통적 이미지를 변화시켰다. 내세와 천상에서나 소망할 수 있었던 삶의 조건들이 현세에서 충족되기 시작하면서 죽음은 현세적 가치들을 위협하고 박탈하는 요인이 되었다. 성모의 비탄은 삶의 관심이 내세에서 현세로 넘어오면서 타자화 되어가는 죽음과 상실에 대한 충격을 드러낸다.<BR>  셋째, ‘비탄의 성모’ 안에 드러나는 ‘콤파시오’는 인간관계에 대한 애착의 표현이다. 안셀무스는 콤파시오란 상대의 모든 정황과 고통이 나에게로 옮겨지기를 원하는 것이라 정의한다. 이는 과거 전통에서는 현세적 가치에 대한 집착과 탐욕으로 간주되던 인간 관계에 대한 애착이 새로운 기독교적 덕성으로 탈바꿈 하고 있음을 보여준다. 그리스도의 죽음에 대한 성모의 콤파시오는 이러한 관계와 유대에 관한 새로운 애착을 죽음과 상실을 통해 반영하고 있다.<BR>  결국 안셀무스와 함께 서방 교회에 등장하는 ‘비탄의 성모’는 새로운 삶의 조건들이 제기한 죽음의 문제와 관계의 문제를 12세기 교회 담론이 어떻게 소화해 내고 있는지 보여준다. 신앙의 관심이 죽음 너머로부터 돌아와 지상에 정착하면서 새로이 발견한 삶에 대한 긍정과 관계에 대한 애착이 삶과 관계의 상실 앞에 재현되는 성모의 비탄을 통해 역설적으로 증명되고 있는 것이다.   This study deals with the image of the "Mater Dolorosa(Grieving Mother)", which appeared with Anselm in the 12th century. Anselm is the first latin church father who reinterpretated the Virgin Mary"s grief enthusiastically from the limited biblical texts which refers only to "Stabat Mater(Mother stands) in front of the cross. Before Anselm, the Mother"s grief was never accepted in the latin christian world because of stoic asceticism and christian triumphalism. This study aims to examine the cultural conditions of the 12th century that lessened the suppression of the Mother"s grief and supported her grief, especially in relation to the change in meaning of death.<BR>  The main messages conveyed by "Mater Dolorosa" are the "Grief" and the "Compassio". While the grief expresses the Mother"s sorrow and shock from the death of her son, "Compassio" reveals her own will to empathize with her dying son and to suffer with him. Anselm is appropriating his own experiences of grief and death by imagining the Mother"s grief and compassion. From his personal letters and biography, with the concepts of the grief and compassion, Anselm narrates how he remembers the events of death and reacts to it. His reaction to death is molded in the 12th cultural context facing the question of death, because the reaction to death evolves following the changes in the meaning of death. In this line of reasoning, the following concluded.<BR>  First, the "Mater Dolorosa" is the new expression of grief liberated from stoic asceticism in the 12th century. The Mother"s tears and grief appearing for the first time in Anselm"s discourse show dissipation of the cultural conditions such as christian triumphalism, eschatological faith in the resurrection after death, and the stoic asceticism for human emotions which suppressed the Mother"s grief for long time.<BR>  Second, the Mother"s "Grief" can be reviewed as the result of othering death. Since in the period in which the point of faith and ideas located in the after life, death is viewed as the passage into the eternal life, excessive grief for death points to the vain attachment to life and the disbelief in the after-life. The "conversion to this world" of the 12th century changed the traditional image of death. Beginning to satisfy the desires which had been expected to realize only in the heaven, the death became a menace and the deprivation of the earthly values. The Mother"s grief reflects the shock and the fear of death as will as the loss othered while the interest in life was emerging from the heaven to this world.<BR>  Third, the "Compassio" expressed in the "Mater Dolorosa" shows the affection of the secular relationship. Anselm defines the "Compassio" as a will to transfer others" suffering to one"s own. This shows that the affection for secular relationship is transforming the avarice and the attachment to the mortal values to the new christian virtue. The Mother"s compassion to the death of Christ reflects the new meaning of affection for relationship through the events of death and loss.<BR>  In conclusion, the "Mater Dolorosa", emerged in the latin christian world with Anselm, shows how the 12th christian discourse digests the matters of death and the secular relationship raised from the new cultural conditions of life. Through the Mother"s grief represented in the face of death, the front of the new interest for the positive attitude for life and longing for relationships with others which the faith rediscovered while returning to this world is ironically emphasized.

종설 복잡성 애도의 이해

한혜성,최원준,허승,허휴정,채정호 한국인지행동치료학회 2016 인지행동치료 Vol.16 No.3

가까운 사람과 사별한 개인은 애도라는 정상적인 반응을 보이며 애도는 일반적으로 시간이 지남에 따라 자연스럽게 경감된다. 그러나 개인에 따라 애도의 정도와 기간이 달라질 수 있으며 이에 DSM-5에서는 지속성 복합 애도장애를 추가 연구가 필요한 진단적 상태에 포함시켜 추후 이에 대한 연구가 지속될 수 있도록 하였다. 지속성 복합 애도장애는 지속적 갈망/ 그리움, 강렬한 슬픔과 정서적 고통, 죽은 사람에 대한 집착, 죽음을 둘러싼 상황에 대한 집착 중 한 개 이상이 성인의 경우 12개월 이상 지속되고 죽음에 대한 반응적인 고통 6가지와 사회적/정체성 붕괴 6가지의 총 12가지 증상 중 6가지 이상을 현저하게 경험할 때 진단할 수 있다. 복합애도 척도(Inventory of Complicated Grief: ICG)는 애도를 평가하기 위해 가장 자주 쓰이는 평가 척도 중의 하나로 타당도가 높다고 알려져 있다. 복잡성 애도는 정상애도, 우울장애, 외상후 스트레스 장애와 감별이 필요하다. 복합성 애도 치료(complicated grief treatment: CGT)는 무작위대조군 연구에서 개인정신치료에 비하여 치료 효과가 있으며 빠른 치료 반응을 보인다는 결과를 보였다. 본 종설은 복잡성 애도에 대해 소개하고 이해를 돕는 것을 목적으로 하고 있다. When an individual lose someone intimate such as a family member, a relative or a close friend, the bereaved person shows normal reaction of grief for the loss and these symptoms of grief generally wane out with time as a natural process. In practice, however, grief shows a large difference in severity and duration depending on the individual and situations of the loss. Therefore diagnosis of complicated grief has been discussed, when the bereaved person experiences intense grief even after a certain period of time and the disturbance causes significant distress or impairment in social, occupational, or other important areas of functioning. DSM-5 includes persistent complex bereavement disorder in proposed criteria and provides a basis for possible placement in forthcoming editions of DSM. Symptoms of persistent complex bereavement disorder are persistent yearning/longing for the deceased, intense sorrow, preoccupation with the deceased and the circumstances of the death, reactive distress to the death and social/identity disruption. The bereaved individuals may also desire to die because they hope to be with the deceased. There are several scales to measure grief and symptoms of complicated grief. Inventory of complicated grief (ICG) is one of the most often used scales and the validity of ICG is relatively high. The complicated grief, it is necessary to distinguish normal grief and other psychiatric disorders such as depressive disorder, post-traumatic stress disorder. Complicated grief treatment (CGT) consists of 10 modules would be a treatment for complicated grief. A randomized control trial study comparing the efficacy of CGT with interpersonal psychotherapy shows higher response rates and faster time to response. This review would help to introduce complicated grief into the clinical field in psychiatry.

애도와 복잡성 애도(Complicated Grief) : 새로운 진단과 치료가 필요한가?

송민규,김원 대한우울조울병학회 2016 우울조울병 Vol.14 No.2

Grief processes usually do not make severe symptoms that may impair one’s critical function. A bereaved person may go through some hard time but recovers gradually with time. However, in the case of complicated grief, the symptoms tend to be severe and prolonged. Complicated grief impairs function in important areas of one’s life caused by symptoms such as intense yearning, longing, emotional distress, and having difficulty in planning a meaningful future without the loving one. Complicated grief is more likely to occur in case of one’s child or spouse loss and sudden death by violent means. Many trials support the efficacy of targeted complicated grief therapy which provides an explanation of the disorder, strategies for the acceptance of the loss and moving on to the future. Antidepressant therapy has not yet been studied enough in the case of complicated grief. Despite the fact that complicated grief can cause such debilitating symptoms, it is still not regarded as a disorder according to the DSM-5. Although it shares some symptoms with MDD and PTSD, but the exact symptoms and progress are distinct from that of MDD and PTSD. It implies that Complicated grief needs further researches and more specified therapeutic approach.

The Literary Representations of Korean War Memories as “Grief-Work”: Ha Jin’s War Trash and Susan Choi’s The Foreign Student

구은숙 한국영어영문학회 2008 영어 영문학 Vol.54 No.6

Freud analyzes in his essay “Mourning and Melancholia” the way in which the people react to the painful loss of the loved objects. According to him, people suffering from the death of the loved ones go through the process of mourning in which they detach themselves from the lost object and thereby heal themselves over time. Although grief was not a primary concern for Freud, feminist critics such as Judith Butler and Kathleen Woodward emphasize the importance of grief. Butler argues grieving is “not to be resigned to inaction” but is “the slow process by which we develop a point of identification with suffering.” This paper demonstrates how grief becomes the process of transformation and reconstruction of the subjectivities of the Korean War survivors and their descendants by looking at the literary representations of Korean War memories. Ha Jin’s War Trash and Susan Choi’s The Foreign Student can be defined as what Kathleen Woodward calls “grief-work” whose emphasis is “not on a gradual giving up of those lost but remembering them in a sustainable grief.” Hs Jin’s War Trash, which portrays the lives of Chinese POWs during the Korean War, examines such important issues as the construction of national subjects, enforced migration and historical trauma. Ha Jin, looking at the Korean War from the perspectives of Chinese POWs, presents the internal ideological conflicts within the prison camps which become more horrific than the war itself. The novel demonstrates how Chinese national subjects were ordered to participate in the war and eventually discarded by the nation as war trash, having been completely erased from the Chinese history. In Susan Choi’s The Foreign Student, Chang Ahn suffers from the memory of physical torture. Being arrested by the National Police on suspicion of espionage, Chang was tortured by the police until the only way he could keep his sanity was to dissociate himself from the bodily pain. Judith Butler defines violence as “an exploitation of that primary ties, that primary way in which we are, as bodies, outside ourselves and for one another.” The vulnerability of our bodies is at its most extreme during the war when one’s existence is shattered by unbearable torture. In the literary representations of the historical and cultural memories of the Korean War by Ha Jin and Susan Choi, the grief of the war survivors which has not been mourned is brought to light. In doing so, two writers emphasize the importance of “naming historically lost Others.” The engagement with memories of the war and therefore violence poses us an important ontological and ethical question, that is, who we are in the world, what makes us human beings, and how we connect ourselves to others. Freud analyzes in his essay “Mourning and Melancholia” the way in which the people react to the painful loss of the loved objects. According to him, people suffering from the death of the loved ones go through the process of mourning in which they detach themselves from the lost object and thereby heal themselves over time. Although grief was not a primary concern for Freud, feminist critics such as Judith Butler and Kathleen Woodward emphasize the importance of grief. Butler argues grieving is “not to be resigned to inaction” but is “the slow process by which we develop a point of identification with suffering.” This paper demonstrates how grief becomes the process of transformation and reconstruction of the subjectivities of the Korean War survivors and their descendants by looking at the literary representations of Korean War memories. Ha Jin’s War Trash and Susan Choi’s The Foreign Student can be defined as what Kathleen Woodward calls “grief-work” whose emphasis is “not on a gradual giving up of those lost but remembering them in a sustainable grief.” Hs Jin’s War Trash, which portrays the lives of Chinese POWs during the Korean War, examines such important issues as the construction of national subjects, enforced migration and historical trauma. Ha Jin, looking at the Korean War from the perspectives of Chinese POWs, presents the internal ideological conflicts within the prison camps which become more horrific than the war itself. The novel demonstrates how Chinese national subjects were ordered to participate in the war and eventually discarded by the nation as war trash, having been completely erased from the Chinese history. In Susan Choi’s The Foreign Student, Chang Ahn suffers from the memory of physical torture. Being arrested by the National Police on suspicion of espionage, Chang was tortured by the police until the only way he could keep his sanity was to dissociate himself from the bodily pain. Judith Butler defines violence as “an exploitation of that primary ties, that primary way in which we are, as bodies, outside ourselves and for one another.” The vulnerability of our bodies is at its most extreme during the war when one’s existence is shattered by unbearable torture. In the literary representations of the historical and cultural memories of the Korean War by Ha Jin and Susan Choi, the grief of the war survivors which has not been mourned is brought to light. In doing so, two writers emphasize the importance of “naming historically lost Others.” The engagement with memories of the war and therefore violence poses us an important ontological and ethical question, that is, who we are in the world, what makes us human beings, and how we connect ourselves to others.

병리적 애도에 관한 기독교 상담의 원리

반신환 한국실천신학회 2023 신학과 실천 Vol.- No.87

The number of people in bereavement has grown rapidly after the Covid-19 pandemic. As a result, the pathological grief has increased, too. To understand its features, it is helpful to examine the normal process of grief. There appear denial, yearning, anger, depression, and acceptance, which proceed and change over time naturally. There appears the task adapting to the world with the dead person and finding how to remember the person. It is also necessary to include both confrontation and avoidance in processing and resolving the distress of loss. There is the distress of separation at the core of the pathological grief. It is accompanied by disruptions in the everyday life by the difficulties of thinking, emotion regulation, and actions. Its causes include the griever’s insecure attachment and conditions of situation around the death. The latter is composed of the unexpected death in the childhood, adolescence, or young adulthood, tragic death, and disenfranchised death. To help the griever recover from the pathological grief, the Complicated Grief Therapy aims to resolve the grief complications and to facilitate natural proceeding of the normal process of grief. Its process includes both loss-oriented and restoration-oriented activities, both confrontation and avoidance, and works for the positive emotion. Its major techniques include normalization, exposure therapy, and goal works. Four principles of the Christian counseling for the pathological grief, are proposed. First, there are the Christian beliefs to facilitate the positive coping. They help the griever to prevent and weaken the pathological grief. Second, in love, the griever can get the companionship with sense of safety and support. It facilitates resolving the pathological grief. Third, its core technique is forgiveness. Last, in hope, the griever can find personal values and aspirations and envision the future.

Two Emergent Models in Grief

Pan, Shinhwan 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The popular and traditional models in grief are the stage model. Bowlby's and Kubler-Ross's stage models are analyzed. His model consists of four phases in mourning including numbing, yearning and searching for the lost figure, disorganization and despai, and reorganization. Her model is composed of five stages: denial and isolation, anger, bargaining, depression, and acceptance. The stage models are criticized. They assume that grief is the emotionally linear process. They overemphasize universality and simplicity with ignoring individual differences or multiplicity. They view the griever as a passive victim, and consider the attachment to those who died as dysfunction. They do not recognize the influence of the griever's personality, family, society, and culture upon grief. Overcoming the challenges, there emerge Martin and Doka's model of grieving styles and Stroebe and Schut's dual process model. Martin and Doka's model is consisted of grieving styles and adaptive strategies. In their model, there are four grieving styles such as intuitive, instrumental, blended, and dissonant grieving styles. And there are four strategies that an individual employs in managing her or his grieving styles. They are cognitive, affective, behavioral, and spiritual strategies. Stroebe and Schut's dual process model identifies stressors and adaptive coping process in grief. It specifies the two types of stressors in grief such as loss-oriented and restoration-oriented. And it shows that the functional coping process is composed of fluid fluctuation between confrontation and avoidance. Based on the two emergent models in grief, three guidelines are formulated in the Korean pastoral care of the grievers. First, the intuitive grieving style or grief work is respected and promoted. Second, both loss-and restoration-oriented care are encouraged and implemented. Third, free fluctuation between confrontation and avoidance and open oscillation between loss- and restoration-oriented are accepted and supported.

Two Emergent Models in Grief

반신환 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The popular and traditional models in grief are the stage model. Bowlby's and Kubler-Ross's stage models are analyzed. His model consists of four phases in mourning including numbing, yearning and searching for the lost figure, disorganization and despai, and reorganization. Her model is composed of five stages: denial and isolation, anger, bargaining, depression, and acceptance. The stage models are criticized. They assume that grief is the emotionally linear process. They overemphasize universality and simplicity with ignoring individual differences or multiplicity. They view the griever as a passive victim, and consider the attachment to those who died as dysfunction. They do not recognize the influence of the griever's personality, family, society, and culture upon grief. Overcoming the challenges, there emerge Martin and Doka's model of grieving styles and Stroebe and Schut's dual process model. Martin and Doka's model is consisted of grieving styles and adaptive strategies. In their model, there are four grieving styles such as intuitive, instrumental, blended, and dissonant grieving styles. And there are four strategies that an individual employs in managing her or his grieving styles. They are cognitive, affective, behavioral, and spiritual strategies. Stroebe and Schut's dual process model identifies stressors and adaptive coping process in grief. It specifies the two types of stressors in grief such as loss-oriented and restoration-oriented. And it shows that the functional coping process is composed of fluid fluctuation between confrontation and avoidance. Based on the two emergent models in grief, three guidelines are formulated in the Korean pastoral care of the grievers. First, the intuitive grieving style or grief work is respected and promoted. Second, both loss-and restoration-oriented care are encouraged and implemented. Third, free fluctuation between confrontation and avoidance and open oscillation between loss- and restoration-oriented are accepted and supported.

애도상담의 기본 원리와 목회적 접근

윤득형 한국실천신학회 2018 신학과 실천 Vol.0 No.58

Human beings experience loss many times in their life cycles. Every loss involves separation from something or someone familiar, whether from a loved one, object, relationship, role, or memory. Although all losses are painful, the loss of a loved person involves the deepest pain and has greater significance than others. Major bereavement evokes some level of the classic range of emotions associated with loss. People know that death is an inevitable experience for humankind. Yet when it actually occurs it is accompanied by shock, whether it comes suddenly or is anticipated. In daily life, the bereaved family members suddenly have a sense of being torn away from a loved one, and their response is to grieve and mourn. In addition, they must cope with emotional and physical distress. Later, when the initial shock has been absorbed, the bereaved person still needs to learn how to live without the deceased, how to move beyond their grief. The grieving or mourning process may take time to be resolved or, in reality, may never be completed. It is important to note that the grief process is unique to each person because each individual responds to loss in particular ways. The bereaved person needs to find ways to express feelings of loss, and counselors pastors need to support the grief process in order to bring relief from the emotional, physical, and spiritual pain of the loss. Thus, the purpose of this paper is to provide basic principles of grief counseling and pastoral approaches to take care of bereaved family members of the church. I first define some words related to grief counseling and examine how people respond in terms of the emotional, physical, behavioral, and cognitive aspects of loss. Complicated grief responses are discussed and compared to a normal grief process. In addition, grief theories and models are reviewed from Freud to current theorists. Then, I suggest the basic principles of grief counseling that is mainly inspired from my experiences of Clinical Pastoral Education at a hospice and hospital. In conclusion, I emphasize the importance of grief counseling for bereaved family members in faith communities. 인간이 죽는다는 사실은 절대 진리이다. 그러기에 사람들은 자신뿐 아니라 사랑하는 사람도 언젠가는 죽게 될 것이라는 것을 알고 있다. 하지만, 막상 사랑하는 사람이 갑작스럽게 떠나게 되면, 남겨진 사람들은 슬픔을 동반한 다양한 감정으로 큰 고통을 겪는다. 이는 말기질환 등으로 죽음을 맞이할 것을 예견을 하고 있었던지 아니던지 간에 마찬가지다. 상실로 인한 슬픔과 고통은 시간이 지난다고 해결되는 것이 아니다. 애도의 과정을 통한 감정의 적극적인 표현이 있어야 한다. 한국의 문화에서 죽음을 말하는 것은 금기시 되어 있다. 슬픔도 마찬가지다. 슬픔을 드러내 놓고 표현하지 못하게 만드는 문화 속에서 사람들은 슬픔의 감정을 애써 피하거나 억누르는 경향이 있다. 그러한 이유에서인지, 건강한 삶으로의 회복을 돕기 위한 애도상담 분야는 크게 발전되지 못하고 있는 것이 현실이다. 본 논문은 인간의 삶에 있어서 피할 수 없는 죽음으로 인해 상실을 경험하는 사람들에게 적절한 위로와 돌봄을 줄 수 있는 상담의 기본적인 원리를 제시하는 것을 목적으로 한다. 이를 위해서 사별이 일어난 후에 겪게 되는 상실에 대한 반응들에 대해서 감정, 인지, 신체, 행동적인 차원에서 살펴본다. 그 동안에 애도를 다루는 학자들 사이에 통일되지 않은 용어 선택과 사용으로 다소 혼란이 있었다. 이에, 애도와 관련된 용어에 대해서 고찰하고 정의함으로써 그러한 혼란을 방지하고자 한다. 애도에 관한 이론을 다루면서 특별히 초기 정신분석 이론이 가지고 있는 개념을 최근의 이론들과 비교하면서 현재 미국 애도상담 학계에서 주목하는 이론들에 대해서 설명한다. 나아가, 애도상담의 기본적인 원리를 제시함으로써 위로, 돌봄, 상담적인 차원에서 어떻게 적용될 수 있는지 설명한다.