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In general, most christians consider suicide a sin. As the motives of suicide are revealed through recent studies, depression seems to be one of the factors. Depression is regarded as one of the most influential causes of suicide. In contrast to the christian perspective of suicide, recent psychiatric studies found that we can regard suicide as a disease. Disease should be cured, but a sin should be repented. If we focus more on the aspect of sin, emphasis of restoration is upon repentance. However, if we focus more on the aspect of disease, emphasis of care is upon curing and prevention. In order to 􀁲cure􀁳suicidal motives, christians should regard suicide more as a disease than as a sin.

The purpose of this paper tries to make a bridge between analytic psychology and Christianity for the christian counseling. In the modern society the realistic and rational parts of the conscious are overemphasized, while 􀁲the Unconsciousness􀁳ignored. In this situation, Jung made an effort to harmonize between personality􀁳s psychological parts and spiritual parts. Jung used an image of God who existed in the collective unconsciousness. Jung􀁳s term, 􀁴god-within-us􀁵indicates the Self that is a psychological reality as a wholeness. 􀁲The Self􀁳, achieved through the process of individuation, means psychological maturity and spiritual maturity simultaneously. Through Jung􀁳s individuation, we will see the process and the method on how human experiences for God are based on the experience of relation with God. Throughout this process, we will be able to help modern people in the fields of spirituality, psychotherapy and christian counseling by explaining the transcendence, process and the method to experience transcendence. Therefore, the integration of analytic psychology and Christian counseling. by the author, should be developed further theologically.

The purpose of this study is exploring the outlook of counseling preaching and Truth therapy, groping relationship on the counseling preaching and Truth therapy. Counseling preaching is a remarkable preaching form among the 21C􀁳s preaching form. Everyday modern man is living in speedy changing era. Besides modern man is living in mix up several trends of thought of new age movement, post-modernism, etc. I think the pluralism, subjectivism, relativism, scientism is speaking for modern man value system among the collapsed traditional values. In midst of this influences, it is very important how to approach a agency of counseling. REBT is developed a counseling technique without Christian background. Counseling technique connected with Christian background based on this REBT is Truth Therapy. We will observe on Jesus Christ and Bible and His Revelation from Truth in Truth Therapy. This researcher is exploring the desirable way of counseling and preaching exploring the relationship of counseling preaching and Truth therapy. Finally, through the relationship of counseling preaching and Truth therapy will study how to control counseling and preaching effectively.

When the Christian preaching seeks only to solve the individual relationship between the believer and God, and ignores the organic and communal aspects of God, world, and the self, such an individualistic preaching could not acquire the continual spiritual transformation of the believing community. In order to overcome individualistic preaching and to seek communityshaping sermon, preacher should establish a proper theological understanding on the relationship between the Christian church and the kingdom of God. The church is the organic community of the believer which proclaims and anticipates, sings out and prays for, enjoys and expects the ruling of God in the world. In order to establish the organic community of the people of God through preaching, the preacher should continually proclaim the Christian salvational narrative of God who saves his people in the world, because this narrative about the saving God ties each member into one organic community, offers the frame of reference about God, the world and the self, and suggests a cognitive bases for experiencing God in the world. For the community-shaping preaching, preacher should start from the specific community context rather than individual believers context, proclaim the image God who leads the believers community rather than solving just individual believer􀁳s problem, acquires the community narrative which tells about the saving works of God in the specific community, take the role of the community leader, establish the communal communicative strategy on the vision-building community, and suggest the sermon application in terms of the community ethics rather than individualistic one.

This article explores lectio divina as a practical way of spiritual formation. It emphasizes the importance of the Bible as a source of lectio divina. It suggests that the Bible is not for information or a tool for ideas, but is for Christians􀁳spiritual formation. It also emphasizes that the Bible can be secularized if it is regarded as a mere object for study or information. Lectio divina can be an important method for recovering the essence of the Bible. It is one of the most effective methods not only to get a historical background knowledge but also to experience God􀁳s Word revealed in the present. This article criticizes rationalism and discusses the informative and formative methods as the ways of reading the Bible, and emphasizes that how approaching the Bible is as important as the Bible itself. It also asserts that lectio divina provides the right and rich energy for prayer that is an important element to spiritual life. In this way, the Bible can be in the center of our lives and prayer becomes dependent upon the Bible. This article further looks into the processes of lectio divina. Lectio divina can be practised in four stages -reading, meditation, prayer and contemplation, which neither are static or progress automatically one by one. In conclusion, this article emphasizes that lectio divina is a very important method for spiritual formation that is necessary for contemporary Christians who are threatened in their identity and mature life in faith by secular culture and thought.

This purpose of this study was to study the healing ministry of Jesus in the Gospels. Nearly one-fifth of the entire gospels is devoted to Jesus􀁳 healing ministry and discussions occasioned by it. The healing works of Jesus depicted in the Gospels were one component of his ministry as a whole. The healing ministries took place in a wide variety of contexts and were related to an assortment of theological and practical issues. Matthew􀁳s Gospel contains the most examples of healing, with Mark and Luke close behind. The Gospel of John contains the fewest. Jesus healed people almost everywhere he went. People were very attracted to him as a healer. In this study, we knows the typical form of the healing ministry: a) the sickness or affliction is named or described, b) the sick person encounters Jesus, c) Jesus heals the person using word, touch, or technique, d) a cure occurs suddenly and visibly, and e) onlookers express amazement and wonder. Healing was a basic part of early christian thought and experience as it had been the life of Jesus. Thus the continuation of healing in the church ministry can best be understood in its integral relation to the other fundamental ideas of Christianity. Finally, we has known in this study that the most important reason that Jesus healed was that he cared about people and suffered when they did.

Ich bin in diesem Artikel überlegt, wie John Wesley die Elemente des Gottesdienstes gestaltet. Dafür beschreibe ich Wesley’s Tradition und Theologie des Gottesdienstes sowie wichtige Elemente des Gottesdienstes. Erstens erwähne ich seine Überlegung zur Predigt(bzw. zum Wort) als ein Element des Gottesdienstes. Er betont die Bibel und das Evangelium in der Predigt sowie die biblischen Lesungen im Gottesdienst. Er war tätig als ein Missionprediger im Feld. Zweitens und Drittens beschreibe ich seine Überlegung zum Sakrament(Taufe und Herrnmahl) als eine Vermittlung der Gnade. Er sieht das Sakrament als eine innere Gnade und ein ausseres Zeichen. Auch er betont das Sakrament, das häufig im Gottesdienst verwaltet wird. Viertens beschreibe ich seine Überlegung zum Gebet als ein Element des Gottesdienstes, das er als ein erstes Element des Gottesdienstes sieht. Er lebt täglich als Mensch des Gebetes. Er verwendet bewährte Gebettexte aus der Tradition und das freie Gebet sowie auch den biblischen Gebettext im Gottesdienst. Fünftens erwähne ich seine Überlegung zum Gesang als ein wichtiges Element des Gottesdienstes. Er spieltet wichtige Rolle für die Erweckungsbewegung des Methodismus mit seinem Bruder Charles Wesley. Vor allem übten sie bestimmend auf den Gottesdienst des Methodismus mit Gesang des Herrnmahls aus. Nach diesen Charakteristika der litugischen Praxis von Wesley stelle ich schließlich die Vorschläge für eine Erneuerung des Gottesdienstes in koreanischen Gemeinden zusammenfassend dar.

The role of a volunteer is very important for a church to accomplish its mission since most services can be performed by hands of volunteers. Concerning the life of these volunteers is one way for Korean churches to grow well. From birth to the present, one’s experience with parents as fosterers affects experiences of all relationship, and the image of God is formed based on their experiences of relationship. Good child complex by a family system theory is a mental mechanism that occurs when a self determines his role and performs it to be acknowledged in a system between a parent and a family. To conclude, volunteers􀁳good child complex makes them not able to live as a genuine self but obsessed by personas. The problem is that many volunteers are not aware of their being obsessed by personas as they perform services considering that serving is manifetation of faith by religious education received from a parent and a church. Volunteers􀁳 good child complex seems to be acting as a virtue in their lives at first glace, however, it brings many difficulties since it makes people not to live their own lives that are individual and unique created by God and to live just as a role, and it makes people live a life of a person who tries to satisfy people around him without having true self-esteem in serving. To make volunteers realize and heal their good child complex, there should be meetings that can cure volunteers􀁳wounds from their lives. When a meeting is with a pastoral consultor and a pastor as a consultor, the effect of healing can be maximized. Developing healing programs can be a means. If these volunteers can live for the purpose of God􀁳s good creation by rebirth and individuation after healing, Korean churches will mature qualitatively, which will lead to quantitative growth as well for sure.

The church leadership transmission by heredity has been a social issue beyond the church for a long time. Some argue that the church needs hereditary leadership. However, the church is not maintained by one human leader. The owner of the church is Jesus Christ, and the church is exercised and maintained by the Spirit of God. As long as the church believes this, advocates for hereditary leadership have a fundamental problem. In order to prevent the hereditary leadership the church needs strategic measures for healthy leadership transmission. Therefore, this paper has been intended to suggest practical strategies for healthy leadership transmission of (giant) big churches to which the society pays attention. The paper introduces three steps. First is a step in which the church provides a charter for prevention of hereditary leadership. The church leadership transmission can avoid troubling issues before they cause troubles when the concrete and detail regulations are made. Second is a step in which as a strategy for leadership transmission a pool of good persons are prepared. Whoever excellent leader to be cannot be tested in short days whether he is proper or not for the individual church. For this reason this pool of good persons are necessary. Third is a step in which a strategic program of leadership transmission is exercised. This step includes selection, internship before starting as the church leader, and settling down after starting as the church leader.

Writing therapy, after the 1960􀁳s, is one of the current psychotherapies which had been developed in America. The beginning of writing therapy had related to the therapeutic power of writing. At the beginning, mainly, has used a means of assistance for oral therapeutic psychotherapies. Now writing therapy taken its independent position of therapeutic psychotherapy. But writing therapy has been used in a means of assistance for different therapeutic psychotherapies, still. It is the reason that is, yet, effective in the assistance for different therapeutic psychotherapies. Writing therapy could be a effective means for pastoral care too. This paper pays attention to this part of writing therapy. Specially, the fullest attention of this paper is how to use writing therapy for pastoral care. Especially for using writing therapy, most of all, it needs the medium that could make up for the weak points in writing therapy. The writer use the hermeneutics that includes theological perspectives and elements, interests in community, has the elements of reflection for medium played a role in connecting pastoral care and writing therapy. The purpose of this paper is to propose the process of hermeneutics writing, through using hermeneutics as a meaning of pastoral care.