• The Journal of the Convergence on Culture Technology
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• v.8 no.6
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• pp.479-486
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• 2022

Midlife is a critical time when people look back on their life and evaluate it from current state. In middle age, there is a satisfaction with achievement and a sense of crisis between reality and expectation. Research on pastoral counseling in the middle age to minimize problems and conflicts that occur in the transition period of crisis or opportunity is meaningful. Based on biblical principles, pastoral counseling should be able to help the client's needs and development tasks to be reproduced into a meaningful life on the basic premise of a realistic meeting with God. Therefore, through a literature review, the developmental views of Jung, Ericsson, Levinson, and the pioneers of middle-aged research, were examined. From this realistic point of view, the integration of pastoral counseling and reality therapy is considered to be very useful by allowing the harmony of internal dialogue and behavior to start together through the feasible realistic behavior and responsibility of one's choice. Insights on oneself and specific counseling methods of realistic therapy will present a new type of counseling through integration with pastoral counseling. Therefore after examining the theoretical background and characteristics of reality therapy, we intend to help overcome the middle-aged crisis through the meeting pastoral counseling and reality therapy.

• 한국사회복지학회:학술대회논문집
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• 2004.04a
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• pp.705-731
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• 2004

This study is to be used for research material for pastoral counseling, by analyzing grounded-theoretically how substance abusers' awareness of self and experience of relations affects problems in abusing drugs. The subject of this study was chosen as 9 prisoners who were able to participate in group counseling, among those who were in prison for substance abuse and had more than 6 months of penal servitude left. In addition, in order to indicate counseling research methods through this study, 12 group counselings were carried out during October 24th. 2002 and February 14th. 2003 and verbatim were written out to be used as original material. After the research material was analyzed, they could be categorized into 60 concepts on the whole from 'conflict' and 'constraining thinking' to 'rationalization' and 'avoidance'. When these concepts were organized into groups of similarity, there were all together 20 categories. From this study, it can be found that substance abusers had "problems about self" and "problems about relations". The factor which affected their use of drugs was the area of relations, where as henceforth their use of drugs, the situation in which they could not escape from the use of substances was affected by problems within the area of self. When facing such problems as substance abuse, the pastoral counselor must create a holding environment through counseling, and perform good enough mothering by being insightful and providing active support on the problem. They must also help one's growth into "an empathizing self", "an accepting self", "a trusting self", "a hopeful self", who can empathize, accept, trust and hope, through experience in separation from the problem, conversion, meta-communication, self-rumination, relations and inspiration of hope. Likewise, the church must be able to act as a "place of growth and skill" which aids in the forming of relations and helps to be aware of self through experience in, and understanding of, relations.

• The Journal of the Convergence on Culture Technology
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• v.5 no.4
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• pp.295-306
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• 2019

In this study, I wanted to explore in depth the meaning of psychological phenomena experienced by Christian living alone. For this purpose, five male and female living alone aged 65 or older were interviewed in depth, and the data after the interview was qualitatively analyzed by Giorgi's method of phenomenological research. The study found five categories : 'feeling closer to death', 'loneliness due to lack of a partner to talk to', 'helplessness to a debilitated body phenomenon', 'disconnected relationships' and 'looking at God'. The findings that the faith proved to be an important factor of overcoming loneliness in the lives of the elderly, provide a foundation for understanding and the pastoral counseling of the elderly living alone in churches.

• Journal of Christian Education in Korea
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• v.73
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• pp.139-157
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• 2023

In Korean Protestantism, interest in Christian spirituality has grown significantly since the 1980s. Spirituality is now studied and used as a crucial term and topic in theology and ministry. As research on spirituality expanded to various areas of study and ministry and various topics related to spirituality were dealt with, research on spiritual direction also began. Oe-Shik Kim and Hae-Yong Yoo, who studied in North America, are the early scholars who began to study spiritual direction in Korean Protestantism in the 1990s. Their research has influenced Korean Protestant scholars and pastors to understand spiritual direction and apply it to seminary education and the Korean Protestant churches. Spiritual direction has been practiced in the Korean church in the form and content of faith education, spiritual training, devotional training, discipleship training, small groups, and pastoral counseling. The spiritual direction practiced by Eastern, Western, and monastic traditions throughout Christian history is not shared by Korean Protestants. Because Korean Protestantism has developed a unique spiritual tradition in the Korean context, its contents and forms of spiritual direction reflect the Korean context. Korean Protestants are more familiar with Tongsung Kido, early morning prayer, Bible study or Bible meditation, and small groups than contemplative traditions and individual spiritual direction. Thirty years have passed since research on spiritual direction began. The Korean Protestant academia needs to critically reflect on its research and practice. Spiritual direction is a term and tradition of different Christian cultures around the world and is part of Christian history and tradition. Korean Protestant scholars and church ministers need to accept the concept and application of spiritual direction considering the context and spiritual tradition of Korean Protestant churches, a flexible understanding, perspective, and attitude toward the concept and application of spiritual direction in Korean Protestant churches are needed.

• Journal of Christian Education in Korea
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• v.68
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• pp.307-344
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• 2021

After Protestant missionaries delivered the gospel to Korea in the 1880s, Korean Protestantism has pursued qualitative growth following quantitative growth. Pastors and scholars are continuing their efforts for qualitative growth in various fields such as theology, ministry, social participation, ethics, education, counseling, history, and spirituality. Prayer has been a significant spiritual resource and method in the history and for the faith of Korean Protestant churches. Historical and theoretical research on Korean Protestant prayer traditions has been continuously performed, and it is time to re-establish and renew the prayer traditions for the new generation and context of the Protestant churches. In this historical time, it is necessary to summarize the Korean Protestant prayer traditions and describe their significance for the change of Korean Protestantism and its prayer education. This study analyzes the characteristic elements of the Korean Protestant prayer tradition and discusses its significance in the church and Christian education. In addition, it analyzes the cause and background of the establishment of a specific prayer element in Korean Protestantism and describes the relationship with the topics currently being emerged. Through the research on the prayer traditions, this study reflects on the meaning of the Korean Protestant prayer tradition to Christian education and discusses the content, method, and purpose of future education in relation to Korean Protestant prayer. This study argues that prayer education should be conducted from the perspective of Christian history and tradition as a whole with understanding the characteristics of Korean Protestant prayer traditions and the educational and non-educational elements of prayer.

• Korean Journal of Culture and Social Issue
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• v.24 no.2
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• pp.193-220
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• 2018

This study aims to analyze qualitatively the people's dysfunctional religiosity for well-being. The participants of this study were 6 the clergy and 6 believers (devotes). The clergy included three pastors of Protestant churches, two Buddhist monks (male and females), and one Won-Buddihst monk. Six devotes included two Protestants, two Catholics, and two Buddhist. There were one female in the clergy and three females in devotes. Data gathered from narrative interviews were analyzed with techniques based on Giorgi's phenomenological strategies and procedures. Twenty two topics derived from their assertions and statements, nine main meanings were classified based on those topics. Main meaning were reward-seeking religiosity, authority oriented religiosity, selfish religiosity, blind or unconditional religiosity, asocial religiosity, inactive religiosity, inexperienced religiosity, emotionally problematic religiosity, and cognitively problematic religiosity. Based on derived topics and main meaning, suggestions for further studies, for example the scale development, and information of strategies for promoting well-being of religious persons were discussed.

• Journal of Christian Education in Korea
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• v.72
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• pp.25-48
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• 2022

This essay is a critical study of the three models of practical theology that emerged in the second half of the 20th century: the critical correlational model (Sherrill, Browning), the hermeneutical model (Groome, Gerkin), and the faith community formation model (Westerhoff, Campbell). This essay first explores the central ideas of practical theologians who adhere to each of the three models and focuses on Christian education, pastoral counseling, and homiletics. This essay then critically evaluates the three models in accordance to the following four themes: how practical theology has 1) responded to the challenges of postmodernity, 2) engaged in dialogue with different types of theology, 3) participated in interdisciplinary dialogue, and 4) understood Christian practice. In conclusion, this essay suggests that the essential tasks of contemporary Christian education as practical theology include: 1) providing an active response to many challenges of postmodern, postsecular, postdigital, and posthuman era, 2) engaging in interactive dialogue with diverse forms of theology, and 3) facilitating interdisciplinary dialogue based on transversal rationality, and 4) establishing of the concept of Christian practice at the individual, ecclesial, social, public, ecological, and digital levels.

• Korean Journal of Social Welfare
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• v.59 no.1
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• pp.171-197
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• 2007

This study attempts to explore and describe the public's image on social welfare professionals in the comparison with other helping professionals. Using a sample (n=1,156) collected from high school students, college students, and citizens, this study comparatively examines the public's image on five helping professionals such as social welfare professionals, psychiatrists, clinical psychologists, nurses, and pastoral counselors. In measuring the public's image, this study uses a semantic differential scale that is composed of 16 pairs of adjective words. In overall, among five helping professionals, social welfare professionals is the most positively recognized; thus, its total score is the highest. By using correspondence analysis, social welfare professionals belong to the second quadrant that includes "practical" and "comfortable". As have discussed in the previous research, however, the analysis reveals that social welfare professionals' expertise is not highly evaluated. On the other hand, ANOVA shows that unlike statistically significant differences between social welfare professionals and other helping professionals, there is no statistically significant difference between social welfare professionals and clinical psychologists. Finally, MANOVA shows that except for gender social demographic variables do not make any differences in the public's image on social welfare professionals. In conclusion, this study discusses diverse directions and measures to strengthen social welfare professionals' competencies including expertise and promote the public's image social welfare professionals.