긍정심리학에 대한 목회신학적 비평과 목회상담 활용가능성에 대한 연구
A Pastoral Theological Perspective on Positive Psychology and Positive Psychology's Implications for Pastoral Care and Counseling
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역사적으로 목회신학(pastoral theology)과 목회상담(pastoral care and counseling)은 고통 중에 있는 사람들을 보다 효과적으로 돕기 위해 당대의 다양한 심리치료기법들—예를 들면, 정신분석학, 행동주의이론, 인지이론, 인간중심이론, 이야기이론 등—을 목회상담의 실제와 적용에 사용해 왔다. 그러나 목회신학자(pastoral theologian)와 목회상담자(pastoral counselor)의 과제는 유력한 심리치료이론들을 무비판적으로 수용하고 적용하는 것이 아니라 이러한 이론들에 대한 목회신학적비평과 해석을 통해 그 적합성을 미리 검토하고 비판적인 시각에서 그 이론을 채택하고 사용하는데 있다. 이 부분에 있어서 과거의 목회신학자들이 늘 성공했던 것은 아니다. 목회신학의 역사를 통해 보면, 목회상담이 심리학의 포로가 되었던 시대가 있었다. 그러기에 심리이론이나 사회과학적 방법론에 대한 목회신학적 비평은 우리 시대 목회신학자들에게 요청되는 중요한 과제이다. 본 연구의 목표는 최근 각광받고 있는 긍정심리학—인간의 긍정적인 심리 현상을 과학적으로 연구하고 인간의 행복과 성장을 돕는 학문—에 대한 목회신학적 평가와 해석을 시도하고, 이를 통해 긍정심리학을 목회상담에 적용할 수 있는 가능성을 모색해 보는 것이다. 긍정심리학의 정의, 발달배경, 주요 강조점, 기본 전제 및 입장에 대한 포괄적인 설명이 제공되었고, 그 이후 긍정심리학이 목회신학에 던져주는 가능성과 유용성 및 긍정심리학이 가지고 있는 한계와 약점, 그리고 목회신학적 비평을 제시하였다.
Abstract
This article attempts to provide a pastoral theological reflection on positive psychology, which has gathered significant interest among clinicians as well as psychologists since the end of the twentieth century. Contrary to the so called "disease model," a medical model which focuses solely on a person's illnesses, disorders, and psychopathologies, positive psychology has emphasized human goodness, virtues, and strengths as an important area of research and psychological endeavor. From a pastoral theological perspective, positive psychology's basic assumption that human goodness and excellence are as authentic as disease and distress resonates with biblical teachings that humanity is created in the image of God. In addition, positive psychology has contributed to explorations of human flourishing, a field of study closely related to pastoral theological studies on human experiences such as hope, resilience, play, and joy. Furthermore, positive psychology's virtues have deeply connected to biblical teachings (e.g. Philippians, Galatians, etc.). One of the pitfalls of positive psychology, however, is its tendency to ignore human sinfulness, along with its perhaps restrictive focus on human virtue. There is a danger to studying the exclusively good. Indeed, positive psychology's core endeavor of constructing a meaningful life without God at its center fundamentally contradicts the nature of pastoral care and counseling. Positive psychology also lacks sensitivity as to cultural contexts and diversity. Its emphasis on quantitative research methods and methodologies rather than qualitative approaches often oversimplifies cultural differences and traits. Although positive psychology has significant weaknesses and shortcomings, the field provides important insights and practical implications for pastoral care and counseling. To take goodness seriously does not necessitate the denial of the daunting realities of human suffering. In fact, it is in the middle of hardship that the awareness of the goodness of life or of God dawns, in the forms of hope, longing, and joy. Pastoral theologians and caregivers will do well to supplement the practice of the medical model with the insights and methods of positive psychology.
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