한국교인의 한에 대한 목회상담적 고찰 = (A) study of Pastoral Counseling of "Han" in Korean Christian Perspective

다국어 초록 (Multilingual Abstract)

Recently Korean artists and literary men have been concerned about Han which is one of the Korean people's native emotions. Han has seriously influenced the social, cultural, artistical, and religious aspects of Korea, as well as our christian faith and christian unity and even our daily life for a long time. Because Han involves many wrongful emotions, for example, Korean racial sentimentalism, nihilism, defeatism, and so forth, it is difficult for Christians to mature in their faith if they are bound by this emotion.
Han has a long history, but it is not easy to explain its meaning. Many people who have studied it try to understand it by means of art rather than philosophy. And the Korean church has not paid attention to Han, but some theologians have started to pay attention to it. Those who have been interested in Han recently are called "Minjung Theologians". They define Han as something regrettable due to unfortunate circumstances in that the poor and the uneducated, the Minjung, were persecuted by the ruling class. Therefore they did not seek a solution for Han on a biblical basis, but tried to solve it through eliminating many sociopolitical problems. Their point of view is not Christian but one of social revolutions.
How can we think of this Han? From the standpoint of biblical counseling, how does Christianity analyze and interpret it? Here I try to answer these questions. In addition to criticizing the Minjung Theologian's Han-Thought, I state the biblical approach of pastoral counseling along with understanding Hawpyung (psychological melancholia) and the physical symptoms caused by Han. In order to grasp the spiritual situation of Christians about Han, I researched their attitude concerning it with help of four churches.
In biblical counseling, one of the most important points is to establish the human theory to which the Bible refers. Those who bear a grudge (Han) have a conception that they are sufferers themselves. The Bible does not deny that human beings are sufferers and victims,; therefore, Jesus came to us in order to console those who suffer from evil social institutions, evil environments, the stresses of life, unfair relationships, etc.
Nevertheless, the important point that we have to remember in biblical counseling is that the human beings must hold himself or herself responsible for sin. Biblical counseling have to deal with these two facts at the same time. But most humanistic counselors (Freudianism, Behaviorism, Rogerianism) as well as Minjung theologians do not admit that human beings should accept responsibility for sin, but they have emphasized that human beings are victims. So Minjung theologians assert that those who bear grudges suffer without acknowledging their own sins. Therefore, in biblical counseling, acknowledgement of sin is the starting point. Pastoral counselors must call to mind that counseling is a fight against sin when they counsel persons who bear grudges.
Also in biblical counseling, another point is to deal with the problems of Han by means of religious cures. The methods of religious cures consist of worship, praise, and prayer. Nowadays church worship is so formal that many Christians tend to be come tired of it. We must remember that worship functions as a celebration. So I suggest that many pastors should seek to renew worship, utilize the counseling preaching (Life-Situation Preaching) and perfect the biblical self, the creative self.
Finally I want to emphasize that the counselee who bears a grudge will continue to be related to God as counseling for Han. The solution for the Christian's Han must begin by recovering in sin through a relationship between God and human beings. Only this way is a fundamental and essential cure.
In approaching Han, we should have a critical, analytical attitude, but we must try to understand it first. And we must regard those who bear grudges as people who need God's cure. We should let them know not only that they are victims but they are also responsible for their sins. And we must emphasize that it is impossible to solve Han without solving people's sins through a relationship between God and humans and forgiveness being freely given. I hope this study will be a stepping stone of pastoral counseling for Han.

목차 (Table of Contents)

• 목차
• Ⅰ. 서론 = 1
• A. 연구의 필요성과 목적 = 1
• B. 연구의 범위와 방법 = 3
• Ⅱ. 한국인의 한(恨)에 대한 이해 = 7
• A. 한국인의 한(恨)에 대한 분석 = 7
• 1. 한(恨)의 개념 = 7
• 2. 한(恨)의 성격 = 9
• B. 한국인의 한(恨)의 발생원인 = 10
• 1. 한국의 불안과 위축의 역사 = 11
• 2. 유교중심의 사상이 빚은 계층의식 = 12
• 3. 남존여비 사상 = 14
• 4. 사대부와 관원들의 경제적 수탈 = 16
• C. 한국인의 한(恨) 처리과정 = 17
• 1. 산조와 판소리를 통한 해한(解恨) = 18
• 2. 가면극(탈춤)으로서의 해한(解恨)= 19
• 3.“풀이”의 민속신앙으로서의 해한(解恨) = 21
• 4. 의지적 행동으로서의 해한(解恨) = 22
• 5. 민요를 통한 서민적 해한 = 23
• D. 교인들의 한에 대한 인식 조사 = 25
• 1. 조사목적 = 25
• 2. 조사 대상 및 방법 = 27
• 3. 조사결과 = 31
• 4. 본 조사에 대한 고찰 = 33
• Ⅲ. 민중신학의 한(恨) 사상 = 34
• A. 민중신학의 관점과 한의 이해 = 34
• 1. 민중신학의 관점 = 34
• 2. 민중신학의 한의 이해 = 36
• B. 한풀이와 한의 사제 = 39
• C. 민중신학의 한의 이해에 대한 비판 = 42
• 1. 민중신학의 신학적인 문제점 = 42
• 2. 민중신학이 주장하는 「민중」이라는 관점 = 47
• 3. 민중신학의 한에 대한 문제점 = 50
• D. 한풀이 목회 상담에 대한 비판 = 54
• 1. 한풀이 목회 상담의 신학적 근거 = 54
• 2. 한풀이 목회 상담의 내용 = 57
• 3. 한풀이 목회 상담에 대한 비판 = 59
• Ⅳ. 한으로 인한 부정적 증상 = 64
• A. 한(恨)과 홧병(火病)의 관계 = 64
• B. 한으로 인한 증상 = 69
• 1. 우울증 = 69
• 2. 불안감 = 71
• 3. 죄책감 = 73
• 4. 공포심 = 74
• 5. 불면증 = 75
• 6. 소화장애 = 76
• 7. 중독증 = 76
• 8. 심인성 질환 = 77
• Ⅴ. 한에 대한 목회 상담적 접근 = 80
• A. 성경적 인간론 = 80
• 1. 프로이드 학파 (Freudianism)의 견해 = 81
• 2. 행동주의 학파(Behaviorism)의 견해 = 83
• 3. 로저스 학파(Rogerianism)의 견해 = 85
• 4. 피해자이면서 책임자인 성경적 인간 = 87
• B. 성경적 모델 제시 = 95
• 1. 역기능적인 가정의 한 - 요셉 = 95
• 2. 서자의 한 - 입다 = 99
• 3. 씨받이 여인의 한 - 하갈 = 103
• C. 한에 대한 목회상담적 접근 = 106
• 1. 한에 대한 상담의 전제(前製) - 죄의 이해 = 106
• 2. 내면적 치유방법 - 성경적 자아성의 확립 = 108
• 3. 외면적 치유방법 - 예배의 갱신과 상담설교의 정착 = 113
• 4. 상담의 지속적인 과제 - 하나님과의 관계정립 = 116
• Ⅵ. 결론 = 121
• 참고문헌 = 128
• ABSTRACT = 134