Earticle

한국의 상담 관련 학회들의 윤리규정들은 미국이나 독일의 윤리규정들을 번 역하여 그대로 사용하고 있고, 기독교 상담학회들도 같은 현실에 처해 있다. 이 처럼 윤리규정을 빌려와 사용하다 보니, 특히 한국 기독교 상담학회들이 기독교 상담윤리의 원리들을 제시하고 못하고 있다. 윤리규정의 세부사항들도 내용 면 에서 구체적이지 못하며, 그 규정들을 실행하는 데도 차이를 보인다. 즉, 미국의 상담자나 심리학자들과 관련된 윤리규정은 매우 구체적이고 주 정부의 법 규정 과 대체로 일치하며 강제성이 있는 데 비해, 한국은 학회의 윤리규정이 덜 세부 적이고 상담자를 위한 법 규정조차 부족한 실정이다. 한국에서 기독교 상담이 전문분야로 발전하면서 전문적인 교육과 훈련을 받은 기독교 상담자들이 빠르 게 배출되고 있는 데 비해, 그들의 활동에 대한 성경적이고 윤리적인 지침을 제 공할 윤리원리와 세부 규정의 확립이 시급하다고 본다. 본 연구에서는 기독교 상담자가 윤리적 문제를 다루는 데 필요한 윤리적 원리들을 살펴보고, 윤리적 문제에 직면했을 때 효과적으로 의사결정을 하는 과정과 기독교 상담자로서 윤 리적인 성품의 중요성에 대해 살펴보았다. 또한, 상담 장면에서 가장 빈번히 발 생하는 윤리적 문제들을 기준으로, 상담자의 유능성, 이중관계 및 성적 관계, 그 리고 비밀보장의 문제와 관련하여 각 학회의 규정들을 비교하였다.

Many of Korean counseling associations borrowed their ethical standards from either the United States of America or Germany. So did Korean Christian counseling associations. For this reason, Christian counseling associations in Korea have not been able to identify their own Christian ethical principles and standards in counseling appropriate to their cultures. As professional Christian counseling has been developed in Korea, the number of Christian counselors hear also increases. It is evident that they need biblically-oriented ethical Christian counseling principles and standards in order to deal with various ethical dilemmas in the field. This study aimed to review and compare ethical principles and standards between Korean versus the USA as well as Christian versus non-Christian perspectives. For this purpose, several American and Korean ethical principles and standards were compared. American ethics are from American Psychological Association, American Counseling Association, Christian Association for Psychological Studies, and American Association of Christian Counselors. Korean ethical principles and standards are from Korean Psychological Association, Korean Counseling Psychology Association, Korean Christian Counseling and Psychotherapy Association, and Korean Pastoral Counseling Association. In comparison with ethical standards in the USA, which are very specific and congruent with legal regulations, those in Korea do not appear to be concrete. In addition, Korean laws and regulations for counselors have not been established well. Biblical and ethical principles were reviewed from several sources. The suggested ethical principles include, but not limited to, God’s words, God’s authority, Jesus Christ as a modeling figure, work of the Holy Spirit, connection with church and community, sanctification, Christian leadership, commitment, social responsibility, and so forth. Christian ethical principles need to be comprehensive enough to embrace secular ethical principles suggested by professional associations. For ethical counseling, therapists need to make an ethical decision at any situation. Several ethical decision-making models were reviewed in order to help Christian counselors develop rational thought process including referencing ethical standards and legal regulations, identify alternative options, evaluate options, consult with others, and reflect outcomes. In addition, ethical characters are necessary for one to be an ethical Christian counselor. It is integral that Christian therapists consider their motivation, integrity, commitment, maturity, and so forth. Moral characters are critically important to Christian counselors which is congruent to biblical teaching. Moral characters are demonstrated by Jesus Christ and continuously emphasized throughout the Bible. Among various ethical issues, the most frequent ones were discussed according to ethical standards. In terms of competence, counselors and psychologists needs to assure their ability to provide psychological services based on their education, training, supervision, and license. It is recommended to maintain their competence through continuing education. It is very important for Christian counselors to keep their competence because they are called to their profession by God. Two critical issues in a therapeutic relationship were reviewed and discussed according to their ethical standards. First, ethical and unethical dual relationships were discussed. Considering cultural differences between Korean and the USA, it can be viewed slightly differently. However, the benefit of clients and objectivity of therapist are considered utmost in dealing with dual relationship issues. Second, sexual relationship between therapist and client was reviewed according to its ethical standards and legal responsibility. Signs of dangerous relationships were reviewed and suggestions were made on how to increase awareness of personal issues and prevent these issues. Lastly, confidentiality and its limits were reviewed with related ethical standards.

이 논문은 한국 교회의 제자훈련사역에 성경적 상담이 적용될 때 제자훈련 참여자들에게 어떤 긍정적 영향을 주는가를 연구한다. 더 구체적으로 말하면 이 연구는“제자훈련 참가자들이 성경적 상담을 받은 후 어떤 변화를 경험했는 가?”라는 연구 질문을 통해 한 지역교회의 제자훈련사역에 참여하는 구성원이 성경적 상담을 받는 경우 어떤 성장과 변화를 체험하는지를 질적 사례연구 방법 으로 고찰한다. 이를 위해 먼저 이 논문은 제자도, 제자훈련 그리고 성경적 상담에 대한 이론 적 배경을 설명한 후 성경적 상담을 접목한 한 지역교회의 제자훈련 사역의 사 례를 연구한다. 선행연구들은 제자훈련과 성경적 상담이 그 목적과 접근방법의 측면에서 유사함을 지적한다. 상담과정에서 수집된 자료들을 분석한 결과, 제 자훈련에 성경적 상담이 접목되었을 때 피상담자들은 문제의 심각성 인식, 신앙 과 인터넷 문제의 연관, 그리고 교회의 중요성을 통해 도움을 받아 삶이 변했음 을 보여주고 있다. 마지막으로 사례연구의 결과를 바탕으로 제자훈련에의 성경 적 상담의 적용을 위하여‘실제화, 자료화, 훈련, 활용, 모집, 확장’의 6가지 구 체적인 방법을 제안한다.

The purpose of this study is to examine what benefits participants in discipleship training receive when experiencing biblical counseling redundant. Specifically, by asking the following research question, “What change did the participants discipleship training experience after receiving biblical counseling?” this study investigates how the participants experience growth and change in biblical counseling. To achieve this goal, the study first reviews precedent literature related to the topics such as discipleship, discipleship training, and biblical counseling, and explains theoretical background to examine a local church’s discipleship ministry and biblical counseling. The literature review found similarity between discipleship training and biblical counseling in their purpose and approach. Among many literature, David Watson’s book “Discipleship” has been a classic that explains the meaning of discipleship. For him, the essence of discipleship is to imitate Jesus and follow his steps in every aspect of one’s life. “Discipleship training” usually refers to a specific ministry of local congregation to train its members in the areas of Bible knowledge, its application, and practices in everyday Christian life. Among various Christian counseling approaches, biblical counseling model resembles the goals and visions of discipleship and discipleship training. But a distinctiveness of biblical counseling can be found in its focus on concrete change in deeper levels in the areas of counseling related issues. Among various traditions of qualitative research methods, the study employed case study method for it investigates complex bounded system like a local congregation. To examine the effectiveness of biblical counseling in the process of a discipleship training, the study first selected a local congregation well known for its discipleship training ministry, and provided four participants in discipleship training process with individual biblical counseling and two ground counseling sessions which lasted for six months. Main data were transcripts from counseling and discipleship training sessions and they were coded through content analysis. The result of the data analysis reveals that the participants were having various issues such as marital relationship problems, depressed feelings, and internet overuse. Among them, the problem of internet overuse was notably shared. Thus, internet overuse problem was mainly addressed in counseling sessions. Data analysis reveals that the participants realized seriousness of the problem, importance of faith for addressing internet problem, and importance of local church through biblical counseling. Initially, the participants assumed that they were using internet a little more than ordinary use and that the use of the internet was necessary for life. However, through counseling intervention that helped closely monitor and analyze daily use of the internet, they realized the seriousness of their problem. Once they could see the reality in their problems, they could find other related issues. For instance, participants could connect the internet overuse with their marital and other related problems. By indulging in internet use, they avoided to face their relational problems and tried to fill the emptiness. The participants also could see their problems in the light of faith and the Bible. More concretely, they could see their struggles as spiritual battle. Finally, the biblical counseling intervention led them to acknowledge and appreciate the positive roles of faith community as a vital resource for spiritual recovery process. Based on this result, the study suggests six ways to apply biblical counseling in discipleship ministry in local church: materializing, actualizing, training, utilizing, recruiting, and expanding. That is to say, discipleship training ministry needs to have materials to provide information and specific content of biblical counseling. Further, it needs to implement the content of biblical counseling as a part of discipleship training program so that discipleship training ministry can touch every aspect of a believer’s life. To do this, educational program such as “counseling school” as well as professional counseling should have collaborative relationship that enhances growth and change.

도덕성은 인간이 실재하는 현실에서 이루어지는 규범으로 상황에 대한 분별 과 판단이 요구되는 것이다. 현실의 상황을 파악하고 인식하는 것, 즉 현실 지각 은 자기 인식에 기초한다. 자기 인식은 지각력에 기초하며 지각은 정서 영역으 로 순간적 감각 반응에 영향을 받는다. 신체를 통해 느껴지는 정서적 민감함은 상황에 대한 지각력을 촉진하여 상황 판단에 영향을 미치고, 궁극적 분별력으로 작용하게 된다. 분별력은 지혜의 영역이며 올바른 판단을 이루는 동기부여의 핵 심적 힘이다. 도덕성에 있어 정서가 필요한 이유는 도덕적 행위에 따른 도덕 판단과 지각 의 중요성과 관련되어 있다. 도덕적으로 상황을 분별하고 판단할 때, 자신과 타 인의 정서와 발생 가능한 행위의 관계성에 민감해야 하기 때문이다. 이 때 정서 는 적절한 도덕적 자각에 이르도록 돕고 도덕적 인식론에 영향을 미친다. 이 과 정에 정서는 부분적으로 도덕 인식론의 주제를 구성함으로써 정서적 반응을 무 시하거나 간과하면 중요한 결정적 관점을 놓치게 된다. 기독교 상담적 관점에서 정서의 거룩성과 도덕성은 성경에서 하나님 성품의 열매이자 절대 명령이다. 하나님의 정서는 그의 거룩함과 도덕적 특징을 가지고 있으며 궁극적으로 도덕성을 향한 정서는 하나님과의 관계 중심의 핵심에 놓인 영역이다. 이들은 상호 연관된 순환적 배경을 가지고 작용하고 있으며 궁극적 선과 도덕성은 정서적 지각과 그 반응에 관련되어 있는 것이다. 도덕적 가치와 실현에 따른 정서 지각과 인식의 수반은 기독교 관점에서 도덕성 회복에 정서 회복과 치유의 필요성을 드러내는 것이다.

One of the most important objectives of Christian counseling is the promotion of changes. Counseling is constructive, infusing the counselees with encouragement to adopt the Bible-oriented behavior and attitude while providing guidance. In other words, Christian counseling stimulates the changes and provides motivation to change the behavior and attitude. Motivation provides stimulation to make the ideas translated into actions, sets the direction for behavior, and enables the selection, and furthermore, infuses the internal power vital for sustaining specific behavior. Emotion is the signal that allows people to perceive and recognize such motivation. It is the signal system of God, using the internal instinctive senses. Emotion will be the signal assigning the motivation towards moral behavior, if the ground for maintaining the morality and sustaining the moral behavior is underpinned by the ability of humanity to achieve internal change and select sustainable behavioral changes based on motivation. Morality is the norm applicable to the real world where the humanity exists, and requires the discernment and judgment of situation. The perception of reality, which means understating and recognizing the real world, is based on the bedrock of self-awareness. The selfawareness is buttressed by the perceptual ability, and the perception is affected by momentary sensory reaction in the emotional realm. The emotional sensitivity perceived through the body stimulates the perceptual ability, thereby affecting the circumstantial judgment, and ultimately works as discernment. The discernment belongs to the realm of wisdom and gives rise to the motivation for proper judgment. Such circulation implies that the emotional development and moral development are interrelated while the ethical issues are related to emotion. The emotion is necessarily involved in morality, given that the emotion is associated with the importance of morality judgment and moral judgment entailing from moral behavior. That is because one needs to be sensitive to the relationship between one’s own or others’ emotion and possible behaviors when discerning and determining the situation from moral perspective. Emotion facilitates proper moral selfawareness and influences moral epistemology. In this process, the emotion partially forms the subject matter of moral epistemology. Thus, if the emotional reaction is disregarded or overlooked, the important decisive perspective will be missed and the consequential confusion in judgment would lead to the distortion that would result in the perception of situation from the externally prevailing or unreasonable viewpoint. The emotional holiness and morality which are manifested in the Bible represent the fruits of Gold’s integrity and belong to the realm of absolute order. God’s integrity has been considered based on His holiness and morality. His emotion also manifests itself as upright, righteous and moral because God is upright, righteous, and moral. In addition, the emotion is good and appropriate because it essentially belongs to God, and it has been made clear that the emotion was given as part of humanity. The biblical emotion is the source of power that leads people towards God’s integrity and assigns motivation towards the holy emotion, and therefore requires morality and holiness. It implies that the healthy and restored emotion, which is based on biblical creation, makes humanity moral and holy, thus becoming the wholesome existence The holiness and morality of emotion from the standpoint of Christian counseling embody the absolute order witnessed in the Bible, and represent the domain at the center of the relationship with God. The influence of emotion, which affects the moral inference and judgment, manifests itself in conjunction with the interrelated cyclical backgrounds. The ultimate good and morality are related to emotional perception and reaction.

본 연구의 목적은 시간을 관리할 수 있는 존재로서의 인간과 효과적 시간관 리의 전략에 대하여 연구하는 것이다. 논문 연구의 방법은 문헌연구를 중심으로 하여 이론을 제시하고, 효과적 시간관리의 방안으로 활용 가능한 프로그램을 5 단계에 걸쳐서 단계적으로 소개함으로써 실용성을 적용하였다. 본 논문의 독창성은‘인간은 어떤 존재인가?’라는 질문에 대하여, 인간을 시 간과 연관시켜 인간에 대한 학명(學名)인‘호모 크로누스’를 신조어로 소개했다 는 점이다. 본 논문의 학문발전 공헌도는 시간에 대한 학명을 제시함으로써 국 내·외적으로 다수의 학자들이 중요한 연구의 주제로 삼을 수 있고, 시간활용의 중요성을 깨닫는 사람들은 자신의 시간을 더욱 가치 있게 활용하도록 자극받을 수 있다는 관점에서 파급효과도 클 수 있다. 본 논문의 연구의 범위는 시간에 대 하여 포괄적으로 언급한 후에, 시간관리를 철저히 할 수 있는 프로그램들을 5단 계로 제시하고, 연구자가 직접 실행하여 확인한 2개 프로그램의 결과를 분석하 는 것으로 국한할 것이다. 본 논문의 공헌점은 첫째, 시간에 대한 연구를 심화시켰다는 것이다. 둘째, 시간의 중요성과 연관된 성경의 본문(엡 5:15-16, 골 4:5, 행 1:7)을 제시하고 있다는 점이다. 셋째, 효과적 시간관리를 위한 전략으로 기초단계인 1단계에서 최고단계인 5단계까지 실행 가능한 프로그램들을 구체적으로 제시하고 있다는 것이다. 추가적으로, 성공적 시간관리를 위한 20단계의 구체적 방법들이 영문 초록에 소개되는데, 이 내용들은 시간을 효과적이고 성공적으로 관리하려는 사 람들에게 시사해 주는 바 크다.

The purpose of this academic paper is to investigate not only a person as “Homo Chronus’, but also the effective strategy of time management. The method of studying this paper is to deal with reference books and the researcher presented five-step programs so as to train those who find the strategy of effective time management. The originality of this academic paper is to introduce a new concept regarding the following question: What kind of being is human? A new academic answer to this question is “Homo Chronus’ which the researcher made as a new concept and terminology. The concept “Homo Chronus’ means that each person can manage time, utilize time and create time as an intellectual being made in the image of God. The scope of this academic paper consists of not merely explaining the theories concerning time, but also presenting from the first step of the programs to the fifth. The contribution of this academic paper is as follows: First, the researcher dealt deeply with the issue of time. Secondly, Ephesians 5:15-16 in the New Testament are presented in order to emphasize time management. These verses are related to the issue of time. Third, five-step programs are introduced so that many people may utilize for the strategy of effective time management. We can think of time as a resource. A resource is something that lies ready for use. Also, time is a tool that can be drawn upon to help one carry out results. But time is not like other resources, because one cannot buy it, sell it, rent it, borrow it, lend it, store it, steal it, multiply it, or manufacture it. All people can do with time is to spend it. Time is not only free but also equitable. Everybody receives exactly the same amount of time each day. For effective time management, Merrill E. Douglass asserted twenty steps to successful time management as follows: First, clarify your objectives. Second, focus on objectives, not on activities. Third, set at least one major objective each day and achieve it. Fourth, record a time log periodically to analyze how you use your time and keep bad time habits out of your life. Fifth, analyze everything you do in terms of your objectives. Sixth, eliminate at least one time waster from your life each week. Seventh, plan your time. Write out a plan for each week. Eighth, make a to-do list every day. Ninth, schedule your time every day to make sure you accomplish the most important things first. Tenth, make sure that the first hour of your workday is productive. Eleventh, set time limits for every task you undertake. Twelfth, take the time to do it right the first time. Thirteenth, eliminate recurring crises from your life. Fourteenth, institute a quiet hour in your day. Fifteenth, develop the habit of finishing what you start. Sixteenth, conquer procrastination. Seventeenth, make better time management a daily habit. Eighteenth, never spend time on less important things when you could be spending it on more important things. Nineteenth, take time for yourself. Twentieth, develop a personal philosophy of time. If one wants to effectively utilize time, he or she needs to decide the priority of a task, deal with procrastination, and learn to anticipate deadlines. Laura Vanderkam introduced eight steps for the process of time creation as follows: First, log your time. Second, create your “list of 100 dreams. Third, identify your core competencies. Fourth, start with a blank slate. Fifth, fill in your 168 hours with blocks of corecompetency time. Sixth, ignore, minimize, or outsource everything else. Seventh, fill bits of time with bits of joy. Eighth, tune up as necessary.

본 연구의 목적은 기독교 집단교육상담 프로그램이 외상 후 스트레스 장애 (PTSD) 청소년에게 어느 정도 효과를 미치는지를 검증하는 데 있다. 이러한 연 구 목적을 위하여 서울 및 경기도에 있는 기독교 청소년 24명을 대상으로 통제 집단과 실험집단 사전-사후 검사법을 이용하여 13회에 걸쳐 집단교육상담 프 로그램을 실시하였다. 본 연구를 통해서 확인된 연구결과는 다음과 같다. 첫째, 실험집단과 통제집단 간의 동질성 검사를 실시한 결과 p=.402에서 통 계적으로 유의미한 차이가 없는 것으로 나타났다. 둘째, PTSD에 대한 통제집단과 실험집단 간 사전-사후 차이에 따른 분석에 서 실험집단의 사전(M=2.78)-사후(M=2.64) 평균이 통제집단의 사전 (M=2.79)-사후(M=2.78) 평균에 비해서 상대적으로 점수 차가 높게 나타났다. 그리고 통제집단의 유의수준이 무의미한 것에 비하여 실험집단의 유의수준은 p<.01에서 통계적으로 유의미한 것으로 나타났다. 이상의 연구결과에서 PTSD 청소년의 기독교 집단교육상담 프로그램 효과가 입증되었다. 이는 집단교육상 담 프로그램이 PTSD 청소년 회복과 치료를 위해서 매우 유용하게 적용될 수 있음을 입증한다고 하겠다.

The purpose of this study is to measure the effect of Christian Group Counseling on adolescents with Post-Traumatic Stress Disorder (PTSD). For this purpose, the researcher analyzed differences observed in participants that partook in Christian Group Counselling Program (CGCP) and those who did not who were divided into two different groups, one experimental and the other, control group. The participants consisted of 24 students in grade 11 and 12 with high PDS-K (Korean PTSD measure) scores who currently attend churches located in Seoul and Kyung-Gi area. They were divided into an experimental group and a control group in order to apply CGCP and test and analyze its effects. The verification measures used for this study was Cronbach’s a, and the reliability and validity of the validation scale were proved to be relatively high. The study applied quasi experimental design and the CGCP was applied to the students in the experimental group once a week for 90 minutes, 13 times in total, from November 16, 2013 to February 18, 2014. For data sampling, preliminary examination, pre-, and post-tests based on a questionnaire were conducted to see if there is any change observed. The primary data were analyzed through a statistical package program PASW (SPSSWIN 20.0). In order to verify the frequency, average, and hypothesis, frequency, percentage, and t-test were applied, and to verify the hypothesis, statistical significant level was set at 95%. Based on the testimonies of the observer as well as parents counselling, individual case studies were conducted for those in the experimental group with a high average difference in the pre- and posttests. Findings of the study are as follows: First, the result of homogeneity test between the experimental group and the control group came to be p=.402. This shows that there is no significant difference statistically in scores. Second, as a result of analysis of the pre- and post- test differences between the control group and the experimental group, the average of pre(M=2.78)-post(M=2.64) of the experimental group is proved to be relatively higher than the average of pre(M=2.79)- post(M=2.78) of the control group. While the significance level of the control group is proved to be meaningless, the significance level of the experimental group is proved to be p <.01, showing statistical significance. CGCP’s effect on adolescents with PTSD is proved to be positive. This implies that there is much potentiality in CGCP for the restoration and healing of the adolescents with PTSD.

인간은 태어나면서부터 다양한 음악에 노출되어 그 영향을 받으며 성장하게 된다. 이러한 음악적 환경은 유아의 인성발달에도 영향을 줄 것이다. 따라서 본 연구의 목적은 배경음악 유형에 따른 유아의 인성과 그림표현의 차이를 검증하 는데 있다. 연구의 대상은 서울시에 소재하고 기독교기관에서 운영하고 있는 어 린이집 만 5세 유아 80명을 네 집단으로 구성하고 각 집단별로 20명씩 10회기 프로그램을 실시하였다. 유아들에게 1회기 30분 동안 무음, 동요, 클래식, 복음 성가를 들려주고 음악유형이 유아의 인성발달의 하위덕목인 기본생활습관 형 성, 자아확립, 공동체의식, 신체발달, 사회성 발달의 차이를 알아보았다. 또한 유아들이 배경음악을 들으면서 자연스럽게 인물화를 그리게 한 후 그 그림을 표 상수준, 탐색수준, 예술성 수준으로 분석하였다. 그리고 유아가 그린 그림 속에 서 인성적 속성이 어떻게 나타났는지에 대해 점수를 부여하여 그림표현과 인성 발달의 관계를 증명하였다. 그 결과 첫째, 유아의 인성발달은 클래식과 복음성 가를 들려주었을 때 긍정적인 효과가 있었다. 둘째, 그림표현은 클래식 음악이 탐색수준과 예술성수준에 효과가 있다는 것을 알 수 있었다. 셋째, 인성적 속성 은 복음성가 집단에서 자아확립속성이 11개가 나타났고, 동요집단과 클래식 집 단에서는 기본생활습관 속성이 각각 6개씩 나타났다. 이러한 결과는 음악유형 이 유아의 인성발달에 영향을 미친다는 근거를 제공하여 준 것이다.

The aim of this study is to identify how different types of background music (silence, children’s songs, classical music and gospel hymns) influence children’s personality development and painting expressions. The subjects included 80 children, no older than 5 years, who go to childcare centers operated by christian institutions in Seoul. They were assigned to four different groups of 20 each: the silence group, the children’s song group, classical music group and the gospel group. The study topics were as follows: 1) how different types of background music affect the personality development (i.e., basic habits, self-identity, sense of community, sociality, physical development); 2) how different music types affect the painting expressions on the representation, exploration and art levels; and 3) if personality attributes are represented in paintings that are different by music types. The study was conducted in the order of preliminary research, subject selection, pre-test, experiment, post-test, and result analysis. The result is as follows: first, in the examination of how different music types influence children’s personality development, the gospel group scored higher in the post-test of basic habit development than in the pre-test, showing a statistically significant difference. Second, the post-test of self-identity development of the gospel group also scored higher than the pre-test and thus showed a statistically significant difference. Third, the children’s song and gospel groups delivered a meaningful difference in the development of the sense of community, while the other two groups showed no significant difference. Fourth, no significant difference was found with regard to the physical development in all groups. Fifth, the children’s song and the gospel groups scored higher in sociality development than the silence or the classical music groups. Sixth, in the examination of how different music types influence children’s painting expression, none of the groups showed a significantly different result in the test of the representation level. Seventh, the classical music and the gospel groups showed a statistically meaningful difference in the test of the exploration level, with the average score of tenth test higher than the first one. This indicates that classical music and gospel have effects on the exploration level of children’s painting expressions. Eighth, with regard to the art level of the painting expressions, there was no significant difference between the silence, the children’s song and the gospel groups. Only the classical music group showed a significant difference, with the average score of tenth test higher than the first one. This shows that the classical music influenced the art level of children’s painting expressions with a statistical significance. Ninth, with respect to the personality attributes identified in the painting expression made different by music types, 6, 6 and 11 personality attributes were found in the children’s song, the classical music and the gospel groups respectively. This study confirmed that different music types influence children’s personality development and painting expressions. Gospel affected the development of children’s basic habits, self-identity and the sense of community and sociality, while children’s songs influenced their sociality and sense of community. With regard to the painting expressions, gospel influenced the exploration level while classical music influenced the exploration and art levels. Such result shows that gospel has positive effects on personality development of children.

이 논문은 청소년의 포르노그래피 접촉이 성 폭력의 원인이라는 것을 전제로 그 폐해를 심리학적인 면, 영적인 면에서 밝히고 그에 대응하는 기독교상담 방 안을 연구하였다. 이 연구에서 청소년의 반복된 포르노그래피 노출은 성 중독을 야기하며 더 나아가서 다양한 성 행동 및 성 폭력의 원인이라는 것을 분석하였 다. 결국 포르노그래피 접촉의 폐해는 성을 창조하신 하나님의 의도를 왜곡시키 는 것은 물론, 여성 비하 및 남성 지배구조의 사고를 형성하고, 성기 중심적, 쾌 락 중심적 성 인식을 형성하게 하며, 성 폭력의 원인이 된다는 점에서 시급해 해 결해야 할 문제라고 분석하였다. 이에 일반적인 포르노그래피 단절 방법인 가정 에서 컴퓨터 관리, 교회와 학교 등지에서 교육과 상담의 활성화, 안전 조치를 위 한 정책 차원의 억제가 기본 사항임을 확인했다. 더 나아가 기독교상담에서는 포르노그래피 노출자 및 내담자의 죄책감을 해결하는 차원에게 자신의 문제를 인식하고 자기 노출이 필요하며 회개를 촉구하고 용서를 수용하도록 해야 한다 는 것을 강조했다. 상담 및 교육관련자들은 청소년에게 성을 창조하신 하나님의 의도를 깨닫고 성기 중심의 성이 아닌 친밀관계가 중요하다는 인식을 갖도록 하 는 것이 중요하다. 친밀관계는 먼저 하나님과의 관계 회복이 필수적이라는 사실 을 제시했다.

This paper is to clarify Christian counseling on adolescent pornographic use. Human being is born with one’s own gender, male or female. It is natural for human being to show interests in opposite gender. Accordingly, liberal theological viewpoints emphasize that adolescent pornograph use is through which one becomes an adult. So, the adolescent pornograph use is understood as a means of eliminating one’s sexual desire. However, one should not consider pornograph insignificantly. There have been many discussions about this issue for the last two decades. But these discussions have not come to an end, and there are many different opinions. From a conservative perspective, pornography is the basic cause of sexual immorality, transgression, social evil practices and many crimes. They emphasize that pornography has to be strongly prohibited. But liberals insist that pornography has an effect of psychological catharsis including exhalation of sexual aggression. Those who become exposed to pornography in their adolescent years will consider that sexual pleasure is happiness of their lives. It seems like this sexual problem is adults in common. Repetition of pornograph use in adolescence will cause a wrong sexual awareness and abnormal sexual conducts. The pornograph use will cause not only invite a barrier to Christian faith development but also communicate various spiritual evil practices. An evangelical Christian counselor ought to adolescent pornograph use will cause non-biblical conduct and transgression. Pornography includes video tapes, images, DVDs, mp3 sounds, pictures, etc. However, in digital era, most adolescents become exposed to pornography through smart phone or internet. The development of the mass media leads to more aceess to pornography. Recently, a development of three-dimensional image brings a press for the improvement in pornography quality. The 3D image gives the peripheral and strong stimulus. The producer of pornography will get an exorbitant economic profits through the 3D images. Lastly, the influence of pornography is going to increase everywhere. When a male and a female adolescent contact pornography at the same time, the male adolescent tends to induce more sexual impulse and desires than the female adolescent. This research deals with definition and notion of pornography, actual condition and evil practices of pornography, biblical understanding on pornography and methods of Christian counseling on pornography. The researcher believes the pornographic use degrades women, and enhances male’s tendency to dominate over women. Also, other problems of the pornographic use make adolescent genital and to have pleasure centered thinking, abnormal sexual conducts, mimicry of pornography, sexual addiction, aggression, and spiritual evils. It is hard to pray truthfully, especially in the exposed in pornography from spiritual evil practices. Some adolescents who are exposed to pornography have doubts about their spirituality. One is unable to find the evincible instruction on pornography in the Bible. There is no ‘pornography’ in the Bible at all. However, there are many passages on obscene sin such as Genesis 9:22-23, Exodus 28:42, Psalm 119:37, and more. Pornography exposure is continued to an addiction immediately. In order to be freed from pornograph use, first, one needs to acknowledge and confess one’s sin. Second step is to repent and seek forgiveness. Third step is to recognize the importance of having an intimate relationship with God. Evangelical Christian counselors ought to emphasize the importance of having an intimate relation with God. It is important to have an intimate relationship with God in order to conquer the pornograph.

본 연구는 성경적 상담의 관점에서 기독교 상담의 통합 모델에 관하여 재조 명하고자 하였다. 본 논문은 크게 세 부분으로 구성되어 있다. 첫째는 통합의 내 용에 관한 부분이다. 둘째는 통합의 모델에 관한 부분이다. 셋째는 전체적으로 성경적 상담학적으로 재조명 하는 부분이다. 본 논문을 통해서 통합의 내용과 모델을 이해한 후에, 성경적 상담학적 관점으로 기독교 상담의 통합을 재조명하 고 평가해 보았다. 이를 위해 먼저 기독교 상담과 통합에 있어서 통합의 역사, 개념, 내용들을 살펴보았다. 더 나아가 다양한 학자들의 통합적 모델들을 보았 다. 이와 같은 기독교 상담의 통합모델에 관하여 성경적 상담학적 관점으로 조 명하여 다음과 같은 결론을 얻었다. 첫째, 통합으로 인하여 정확 무오한 하나님 의 말씀인 성경의 진리가 훼손되어서는 안 된다는 것이다. 둘째, 성경과 심리학 의 권위가 동등하게 취급될 수 없다는 것이다. 셋째, 성경적 세계관과 충돌하는 심리학적 지식과 정보를 수용할 수 없다는 것이다. 넷째, 성경적 렌즈를 통하여 심리학과 상담을 재조명해야 한다는 것이다. 다섯째, 성경에 위배되지 않는 범 주에서 과학으로서의 심리학의 이론과 정보를 사용할 수 있다는 것이다.

There are a number of schools in the modern Christianity counseling field which criticize or complement one another through mutual debates. The most fierce debate subject is about how to approach psychology. In fact, there are various opinions about how to approach psychology among scholars of Christian counseling. Some of them support counseling based on psychology while others support counseling based on the Bible principles. An integrated model that integrates Christianity and psychology has emerged only recently. The term “Integration” in this field was firstly coined by Fritz Kunkel. After him, the integration between Christianity and psychology has been confused with many difficulties. Some scholars have preferred a theoretical approach whereas others have preferred a practical approach. Some scholars have paid attention to how to integrate them whereas others have paid more attention to what to integrate. Therefore, it is not easy to define the direction of the integration in short, since the approach and opinions of the integration vary. The integration of Christianity and psychology is as important to human lives as the integration of theory and application, faith and practice, and politics and economy. This study aimed to re-highlight and evaluate the integration model of the Christianity counseling from the viewpoint of the biblical counseling. To achieve this goal, history, concepts, and opinions of the integration in the Christianity counseling were discussed first in this study. Moreover, the integration models of various scholars were reviewed. The integration model of the Christianity counseling was rehighlighted from the biblical counseling point of view. This paper is organized mainly with three parts. The first part is about various opinions of the integration. The second part is about the integration models. The third part is to re-highlight the integration model with biblical counseling viewpoints. Through this paper, opinions and models of the integration were understood and the integration of the Christianity counseling was re-highlighted and evaluated from the biblical counseling viewpoints. The findings are as follows. First, the truth of the Bible, which contains the precise Words of God, should not be altered due to the integration. Second, the authority of the Bible should not be treated like psychology. Third, psychological knowledge and information that conflict with the biblical view of the world are not acceptable. Fourth, psychology and counseling should be re-illuminated through a biblical lens. Fifth, psychological theories and information can be used as long as they do not contradict biblical teachings.

본 연구의 목적은 반복적이고 통제 불가능한 침투적 강박사고와 이로 인한 공포와 불안을 감소시키려고 강박행동에 몰두하는 내담자를 기독교 상담적인 관점에서 이해하고 치료한 단일사례를 소개함으로써 강박증을 가진 내담자가 고통스러운 강박의 굴레를 벗어나서 복음이 주는 참 자유를 회복할 수 있도록 돕는 한편, 강박증 내담자를 만나는 기독교 상담자들에게 강박증의 기독교 상담 적 이해와 치료의 가능성을 제안하는데 있다. 이를 위해 연구자들은 첫째, 강박증의 선행연구들을 고찰하였다. 선행연구들 은 주로 병인론 연구, 공존질환 연구, 치료 연구로 분류되었고 각각의 주제는 다 시 생물학적 연구 영역과 인지행동치료 연구 영역으로 나뉘어져 있었다. 본 연 구에서는 생물학적 영역을 제외한 인지행동치료 영역의 선행연구들을 살펴보 았다. 그리고 나서 연구자들은 DSM-5에 분류된 강박사고와 강박행동의 성격과 종류,‘ 강박증적 인지에 대한 작업집단이 제시한 6가지 인지적 개념 등을 소개 했다. 나아가 종교와 관련이 있는 강박사고와 강박행동의 내용 및 그것과 관련 된 인지적 개념 등도 함께 확인해 보았다. 네 번째로 강박증에 대한 치료로 가장 핵심적이라고 알려져 있는 노출-반응 방지 기법(ERP)과 내담자의 인지적 개념 에 지속적으로 도전을 주는 인지적 재구조화 기법을 정리한 후 마지막으로 복음 주의 기독교 상담 접근으로 강박증 치료를 시도한 단일사례를 소개했다.

The purpose of this study is to help the obsessive-compulsive disorder(OCD) clients obtain the true freedom which the Gospel can give and set them free from a distressful yoke of obsessions and compulsions and to present a Christian coping plan to Christian counselors who will meet OCD clients by providing the Christian understanding of OCD and the possibility of Christian therapeutic application of OCD. This study consists of five dimensions: a review of research literatures concernig OCD, a general overview and description of OCD, a summary of symptoms of religious OCD, introduction of a primary OCD treatment approach, and one case study in which one of the researchers treated an OCD client in a Christian manner. Previous research is divided mostly into four parts. They are about OCD etiology, OCD comorbidity, OCD treatment approach and religious OCD. First, the definate etiology of OCD remains unknown yet. Some researchers study the etiology of OCD in neurobiological aspect and other researchers in psychological aspect. Concerning the comorbidity, OCD is reported to be comorbid with personality disorders including borderline personality disorders, avoidant personality disorders and histrionic personality disorders. Next, OCD treatment approach is divided into two areas. One is medications which play an important role in the treatment of OCD. The other OCD treatment is exposure-response prevention(ERP) which is psychological intervention which is best-tested. Lastly, research on religious OCD is done. Research examines primarily the relationship between OCD and religious faith and scrupulosity in OCD clients. In second dimension, we present the general concept of OCD. OCD is defined in DSM-5 as obsessional thoughts and/or compulsive actions. “Obsessions are recurrent and persistent thoughts, urges, or images that are experienced as intrusive and unwanted, whereas compulsions are repetitive behaviors or mental acts that an individual feels driven to perform in response to an obsession or according to rules that must be applied rigidly”(DSM-5). An international group of researchers proposed six domains of cognition relevant to current cognitive-behavioral formulations of OCD. They are inflated responsibility, overimportance of intrusive thoughts, overimportance of controlling one’s thoughts, overestimation of threat, intolerance of uncertainty and perfectionism. OCD symptoms related to religion include intrusive blasphemous thoughts, obscenities related to religious figures, and thoughts about joining the devil and going to hell. Compulsions include repetitive prayer as a route to cope, seeking reassurance from others and treating religious symbols with excessive care. As therapeutic techniques, we introduce ERP, the central treatment of Behavioral Therapy. ERP includes exposure exercises and response prevention. Exposure exercises involves real-life or imaginal contact with anxiety evoking stimuli. Response prevention encourages OCD clients to block or delay compulsive rituals after performing exposure exercises. Some cognitive strategies of Cognitive Therapy are mentioned very briefly as well. Finally we add one case study, in which an OCD client is treated by applying ERP and Cogntive Therapy in a Christian way. He is taught that what he thinks is uncontrollable and intrusive, and he can’t do anything about it. He learns to refer responsibility of his thoughts to God. Instead of praying for forgiveness, he prays to know and experience God Himself.