• 기독교교육논총
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• 제74권
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• pp.159-188
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• 2023

연구 목적 : 본 연구는 융의 개성화 과정에 비추어 본 주선애의 영성형성과정에 관한 글이다. 영성은 학자들에 따라 그 정의가 다양하지만 공통된 특징은 자기초월이라는 것이다. 이러한 자기 초월은 나와의 관계, 타인과의 관계, 초월자와의 관계에서 일어날 수 있는데 나와의 관계에서는 자기 객관화로, 타인과의 관계에서는 타자 지향으로, 초월자와의 관계에서는 초월자를 향하는 것으로 나타날 수 있다. 영성은 삶을 둘러싸고 통합하는 점에서 개인의 정체성과 관계가 깊다. 이러한 영성형성은 융의 개성화 과정과 밀접한 관계가 있다. 그 이유는 융의 페르조나와 자아의 분리, 그림자 인식은 자기 객관화의 차원과 관계가 깊기 때문이다. 또한 개성화 과정에서 일어나는 그림자 투사 철회는 타인을 비난하기보다는 자신의 그림자를 인식하며, 타인을 선입견 없이 바라보게 하는 점에서 타자 지향과 관계가 깊다. 개성화 과정의 원동력인 자기(Self)의 상징이 예수 그리스도라는 것은 초월자 하나님과의 관계로 나아가는 영성과 융의 이론이 밀접한 관계가 있다는 것을 말해준다. 그렇기에 융의 개성화 과정을 통해 영성형성과정을 살펴보면 영성의 심리역동적인 차원을 더 잘 이해할 수 있을 것이다. 본 글은 주선애의 영성형성과정을 융의 개성화 과정을 통해 알아보고자 한다. 주선애는 98년의 생애를 통해 민족의 아픔과 고난, 개인의 역경과 어려움을 겪었지만, 그러한 고난과 갈등, 어려운 순간을 통해 개성화 과정을 이루었다. 따라서 문헌연구로 주선애의 개성화 과정을 통해 영성형성과정을 살펴봄으로써 기독교 영성교육의 방향을 고찰하고자 한다. 결론 및 제언 : 본 연구를 통해 주선애의 영성형성의 특징을 세 가지로 볼 수 있다. 첫째, 회개의 삶을 통해 페르조나와 자아의 동일시가 약화된다는 것이다. 둘째, 새로운 소명을 통해 자아가 발달하고 개성화를 이루는 것이다. 셋째, 그림자 통합의 과정에서 십자가의 예수 그리스도를 경험하고, 성화의 과정을 이룬다는 것이다. 이러한 주선애의 영성형성의 특징을 통해 기독교 영성교육의 방향을 살펴보면 기독교 영성교육은 수직적 차원과 수평적 차원의 조화를 이루는 교육이 되어야 하며, 일상의 삶에서 초월적 하나님을 경험하는 교육이 되어야 한다는 것을 알 수 있다. 이를 통해 참된 자기 자신이 되고 하나님 사랑과 이웃 사랑을 실천하는 참된 그리스도인이 될 수 있을 것이다.

• 기본간호학회지
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• 제22권2호
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• pp.129-138
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• 2015

Purpose: This paper is a basic study done to establish spiritual health concepts according to Korean culture. The focus was on identifying perceived concepts of spiritual health in Korean people. Methods: The Q method, which is effective in measuring individual subjectivity, was used in this study. Results: Perception of the concept of spiritual health was found to have 3 independent types, Type I is a self-directed, present life centered type. This is a group stressing the importance of planning self-directed life and the people of this group consider the values of the present life as important. Type II is a faith-oriented, afterlife centered type. This is a group whose essence of spiritual health is religious devotion like faith in god and the people of this group do not sympathize with the oriental world view. Type III is an oriental, value-sharing type. This is a group with an oriental world view and the people of this group stress importance in sharing values with communities or others. Conclusion: These results not only become the basis for understanding the concept of spiritual health among Koreans, but also suggest the necessity of comprehensive education for spiritual health promotion.

• 여성건강간호학회지
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• 제10권2호
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• pp.91-98
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• 2004

Purpose: The purpose of this study was to examine the relationship between spiritual well-being, depression, and health status of elderly women in a community for providing the basic data necessary to improve the practice of nursing. Method: The participants were 295 elderly women, over 65 years old in Gwangju and Kyongbuk province, Korea. The data were collected between April 15th and June 15, 2003 using a structured questionnaire and were analyzed using SPSS Win 8.0. Result: Factors such as religious belief (p<.001), type of religion (p<.001), participation of worship (p<.001), significance of religion (p<.001), education(p=.001), spouse(p=.015), financial supporter(p=.001), and living satisfaction(p<.001) showed a statistically significant relation with spiritual well-being. There was a negative correlation between spiritual well-being and depression(r=-0.32, p<.001),and between health status and depression(r=-0.50, p<.001). However, there was a positive correlation between spiritual well-being and health status(r=0.32, p<.001). Conclusion: In order to promote spiritual well-being in elderly women, it is necessary to develop a nursing intervention program classified by the type of religions, followed by studies on the results of proven intervention programs.

• 호스피스학술지
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• 제3권1호
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• pp.1-11
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• 2003

This study was designed to test the correlation among spiritual health, mental health and maturation of christian belief of nursing students and to provide baseline data for nursing education in college. The subject were 222 nursing students at one college in Incheon area. Min's(1996) spiritual health scale, Gou's(1989)mental health scale and Choe's(1987) maturation of christian belief scale were used in this research for data collection. The results of this study are as follows: 1.Nursing students who have belief in religion were 65.3% include Protestant(42.3%), Catholic(15.3%) and Buddhism(7.7%). 2.The mean score on the spiritual heath scale was 3.48±0.64, on the mental health scale was 3.67±0.54 and on the maturation of christian belief scale was 3.24±0.52. 3.Spiritual health between the nursing students who have belief in religion and who have not were noted statistically significant differences(F=65.33, P=0.000). 4.There were positively significant correlation between spiritual health and mental health(r=0.506, P=0.000), spiritual health and maturation of christian belief(r=0.599, P=0.000) and mental health and maturation of christian belief(r=0.280, P=0.003).

• 한국보건간호학회지
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• 제17권2호
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• pp.255-265
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• 2003

This study was conducted to provide a baseline data for hospice nurses to improve their practices for the spiritual wellbeing of their clients. Analysis of the spiritual wellbeing status of hospice patients was conducted from April 20 to June 20, 2002. A total of 59 cancer patients who admitted to hospice care units of one university medical center, and who have alert mental status were recruited for the study. Paloutzian and Ellison (982) spiritual wellbeing scale and Jungho Kang (996) scale, which was modified for the cancer patients, were used as the study instruments, ANOVA and T-test were applied using SPSS win 10.0 for statistical analysis. The results are as follows : 1. The mean spiritual wellbeing score of the hospice patients was $49.76(SD\pm7.95)$. When it was converted into 4 point scale, the mean score for the spiritual wellbeing was 2.49. The mean religious wellbeing score was $24.17 (SD\pm5.56)$ and that of the existential wellbeing was $25.59 (SD\pm3.10)$. 2 The mean score for the total spiritual wellbeing was $52.54 (SD\pm8.12)$ for female, and $47.86 (SD\pm6.95)$ for male and the difference was statistically significant (t=-2.305, p=.025), 3. In testing the spiritual wellbeing, there was significant difference according to the religion (F=28.931, p=.000). 4. In testing the religious wellbeing, the mean score was $22.77 (SD\pm5.35)$ for male, and $26.20 (SD\pm5.32)$ for female and the difference was statistically significant (t=-2.430, p=.019). 5. In testing the religious wellbeing, there was significant difference according to the religion (F=37.522, p=.000). However, the religious wellbeing was not different according to the age, occupation, marital status and education level. 6. In testing the existential wellbeing. there was significant difference according to the religion (F=8.147, p=.000). However, mean score for the existential wellbeing was not significantly different according to sex, age, occupation, marital status and education level. 7. In testing the existential wellbeing, there was significant difference according to the level of vigor (F=3.662, p=.032), while no difference was observed in the existential wellbeing according to the general health status, degree of pain, and diagnosis. From the results described above it can be concluded that : To improve the spiritual wellbeing status of hospice patients, hospice nurses should identify spiritual needs of the patients according to the religion. gender and the level of vigor.

• 한국항해항만학회지
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• 제30권9호
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• pp.735-740
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• 2006

Marine officers should have crisis control ability because ship operation needs not only highly specialized information, but also functional capability due to the fact that there always exist dangers at sea, which are different from those at shore. Therefore, marine officers should be trained on the related specialized information under the systematical educational system including shipboard training. Their training is also based on the strong spiritual power and physical strength through the strict training process. In order to have these vocational personalities, dormitory life training and shipboard training courses seem to be essential processes, which are required of maritime education. The introduction of automatic system into the ship as a result of the recent development of technology brings decrease of the full number of crew. Consequently, marine officers are increasingly under heavy burden, and should have more ship operation capabilities than before. Maine officers should have not only specialized information which differs from that at shore, but also vocational adaptability which can reasonably tackle with all the problems which exist on the spot and are obstacles to individual, spiritual, physical, natural, and social demands. So it is required that marine officers should have study many areas to deal with as extra curricula besides their major field of study, which are unique characteristics of the education for them. These vocational adaptabilities are based on the spiritual characteristics, such as self-developmental education, responsibility, meticulous care, attentiveness, voluntary, planning, readiness, spontaneity, accuracy, self-denial, obedience, leadership, and etc.

• 한국항해항만학회:학술대회논문집
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• 한국항해항만학회 2006년도 International Symposium on GPS/GNSS Vol.2
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• pp.373-376
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• 2006

Marine officers should have crisis control ability because ship operation needs not only highly specialized information, but also functional capability due to the fact that there always exist dangers at sea, which are different from those at shore. Therefore, marine officers should be trained on the related specialized information under the systematical educational system including shipboard training. Their training is also based on the strong spiritual power and physical strength through the strict training process. In order to have these vocational personalities, dormitory life training and shipboard training courses seem to be essential processes, which are required of maritime education. The introduction of automatic system into the ship as a result of the recent development of technology brings decrease of the full number of crew. Consequently, marine officers are increasingly under heavy burden, and should have more ship operation capabilities than before. Maine officers should have not only specialized information which differs from that at shore, but also vocational adaptability which can reasonably tackle with all the problems which exist on the spot and are obstacles to individual, spiritual, physical, natural, and social demands. So it is required that marine officers should have study many areas to deal with as extra curricula besides their major field of study, which are unique characteristics of the education for them. These vocational adaptabilities are based on the spiritual characteristics, such as self-developmental education, responsibility, meticulous care, attentiveness, voluntary, planning, readiness, spontaneity, accuracy, self-denial, obedience, leadership, and etc.

• 융합정보논문지
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• 제9권9호
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• pp.67-77
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• 2019

본 연구는 영적간호교육프로그램이 간호사의 자아존중감, 의사소통능력, 실존적 안녕 및 영적간호역량에 미치는 효과를 확인하기 위한 비동등성 대조군 전후시차 유사실험 연구이다. 연구 참여자는 G 광역시 C대학의 간호학 학사학위과정 중에 있는 간호사 63명(실험군 30명, 대조군 33명)이었다. 실험군은 영적간호교육프로그램에 7회기 동안 참석하였으며, 회기는 회당 90분, 주 1회, 7주에 걸쳐 실시되었다. 실험군의 자료 수집과 실험 처치는 2017년 10월 10일부터 12월 5일까지 시행되었고 대조군은 2018년 4월 24일에 사전조사, 6월 5일에 사후조사가 실시되었다. 자료분석은 SPSS 21.0 windows program을 이용하여 ${\chi}^2-test$, Fisher's exact test, 독립표본 t-test로 분석하였다. 연구결과, 실험군이 대조군에 비해 실존적 안녕(p<.025)과 영적간호역량(p<.001)이 유의하게 향상되었다. 따라서 본 영적간호교육프로그램이 간호사의 실존적 안녕과 영적간호역량을 향상시키는데 효과적임을 확인할 수 있었다.

• 기독교교육논총
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• 제63권
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• pp.91-120
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• 2020

본 연구는 코로나19 시대 한국교회의 위기 상황을 극복하기 위한 방안으로서 기독교 가정을 위한 영성교육에 관한 연구이다. 오늘날 우리는 혼란의 시대를 살고 있다. 과학기술의 급격한 발전으로 인해 4차 산업혁명이 시작되었고, 코로나19 바이러스 팬데믹 사태로 인해 사회 전반에 걸쳐 많은 변화가 일어나고 있기 때문이다. 그렇다보니 오늘날 한국교회에는 많은 변화와 더불어 적절한 대응이 요구되고 있다. 특별히 대면예배는 물론, 성도들 간의 만남과 접촉이 점점 더 어려워지고 있는 상황 속에서 기독교인들이 어떻게 영성관리를 하면서 기독교적 믿음과 공동체를 유지할 것인지에 대한 고민과 대안은 중요한 문제가 되었다. 이러한 상황 속에서 앞으로는 가정에서의 신앙생활이 점점 더 중요해질 것이라고 보고, 코로나19 시대의 기독교적 가정영성교육에 관한 연구를 진행하였다. 이를 위해 본 연구는 먼저, 코로나19 시대에 대한 이해를 시도하였다. 코로나19 바이러스(COVID-19)와 코로나19 시대의 특징(언컨택트 문화, 홈 루덴스 현상, 가정문제의 심화)에 대해 살펴본 뒤, 앞으로의 기독교 영성교육은 이러한 사회적 특징들을 염두에 두고 진행될 필요가 있다고 보았다. 좀 더 구체적인 대안을 제시하기 위해 기독교 영성교육의 개념과 방향성을 제시하고, 기독교 가정을 위한 기독교적 가정영성교육의 모형을 수립해 보았는데, 효과적인 교육방법으로는 비블리오드라마를 선택하였고, 마태복음 25장 14-30절의 달란트 비유를 가지고 구체적인 예를 제시해 보았다. 이는 웜업, 연기, 성찰의 과정으로 진행될 수 있는데, 이 과정 속에서 가족 구성원들은 성서를 기반으로 한 기독교 영성을 추구하며, 기독교적 믿음과 공동체를 유지할 수 있다고 보았다.

• 호스피스학술지
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• 제2권1호
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• pp.41-57
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• 2002

This study was done to examine spiritual well-being of hospice care service volunteers for the purpose of providing them with programs promoting coping skills in response to the wholistic needs of patient effectively, also providing data for professional or nonprofessional hospice training program. Subjects were 123 volunteers serving in 6 hospice centers in Jeonbuk province at present. Data collection were done from 16 Oct. 2000 to 17 Nov. 2000. questionnairs were consisted of activities of hospice care service volunteer and spiritual well-being. The study results were as follows 1.Mean of activities of hospice care service volunteers were 2.433, those activities were divided into 5 categories such as spiritual, activities of volunteer for themselves, psychosocial, physical area and bereavement. The highest mean score was spiritual area 2.578, activities of volunteers for themselves 2.525, psychosocial area 2.456, physical area was 2.359 and the lowest mean score was bereavement area 2.130. 2.Spiritual well-being of hospice care service volunteers was 5.25, the highest mean. In subcategories of spiritual well-being, religious spiritual well-being was higher than existential spiritual well-being, mean score for each one was 5.41, 5.10. 3.Statistically significant relations among demographic characteristics such as gender(t=2.72, P=.008), status of marriage(t=6.067, P=.003), occupation(F=3.795, P=.025), frequency of visiting for volunteered hospice care(F=3.833, P=.024) were noted. 4.Statistically significant demographic characteristics of hospice service volunteers was religion(t=-4.38, p=0.000), status of marriage(F=3.505, p=0.033), frequency of visiting for volunteered hospice care(F=3.107, p=0.048), level of satisfaction from hospice care volunteer service(F=3.610, p=0.030), hospice service volunteers doing more home visiting(5-9times/month) had higher status of spiritual well being than volunteer with less home visiting(1-4times/month) 5.A significant relationship between activities of hospice service volunteers and status of spiritual well-being was noted(r=.236, p=.004), activities of hospice service volunteers was related to both subcategories of spiritual well-being such as religious well-being(r=.210, p=.010) and existential well-being(r=.208, p=.011). From the results of the study It is noted that status of spiritual well-being for hospice volunteers influences on service activities. It means spiritual well-being should be considered as a essential character for hospice service volunteers, it also means that managing and maintaining of status of spiritual well-being for hospice service volunteers is important. On the base of the study recommendation are made as follows: 1.Considering status of spiritual well-being for hospice care service volunteers is needed to promote hospice care activities. 2.It is necessary to develope spiritual well-being programs for hospice care service volunteers and further study for effect validation of them is needed. 3.Further study to sort out effecting variables for hospice care service volunteer activities is needed. 4.It will be desirable to have spiritual well-being information included in the hospice education program.