What does it mean to be a person? This question is always in-tricately interrelated with the question of who God is in the clinical context. This article proposes the need for constructing a new pastoral-theological model of the personhood that more adequately addresses the emotional experiences in divine-human encounter. This paper presents a challenge to the theological framework of sin-punishment in which many guilt-oriented clients are embedded. The study constructs the new theological frame-work of human shame-divine shame for the clinical context that incarnates theological concept of Imago Dei by using the shame-ful suffering and death of Christ Jesus. Methodologically, this study both theologically and psychologi-cally explores shame as the intrinsic religious emotion in the di-vine-human encounter by critically examining the discourse of Genesis and Erikson s distinction between guilt and shame. According to Erikson, shame involves global negative evaluation of the self(who I am), while guilt involves a condemnation of a spe-cific behavior(what I did). In addition, psychiatrist James Gilligan saw the relationship between shame and violence. Violent people feel deeply ashamed over trivial matters, matters so trivial they feel ashamed to be ashamed. Often, violent behavior represents an attempt to prevent or undo this loss of face no matter what the — consequences. It is argued that one s sense of own person in rela-tion to the significant others and God is critically important in ev-ery clinical context. Donald Nathanson s interpretation of shame as auxiliary emotion also provides a new notion of internal process of shaming. Case examples are provided to argue how the theo-logical framework of client s shame-divine shame works for a desirable divine-human encounter. In conclusion, incarnated Christ is clinically used to heal emotional wounds with a collaborating identity in Christian(pastoral) counseling.
What does it mean to be a person? This question is always in-tricately interrelated with the question of who God is in the clinical context. This article proposes the need for constructing a new pastoral-theological model of the personhood that more adequately addresses the emotional experiences in divine-human encounter. This paper presents a challenge to the theological framework of sin-punishment in which many guilt-oriented clients are embedded. The study constructs the new theological frame-work of human shame-divine shame for the clinical context that incarnates theological concept of Imago Dei by using the shame-ful suffering and death of Christ Jesus. Methodologically, this study both theologically and psychologi-cally explores shame as the intrinsic religious emotion in the di-vine-human encounter by critically examining the discourse of Genesis and Erikson s distinction between guilt and shame. According to Erikson, shame involves global negative evaluation of the self(who I am), while guilt involves a condemnation of a spe-cific behavior(what I did). In addition, psychiatrist James Gilligan saw the relationship between shame and violence. Violent people feel deeply ashamed over trivial matters, matters so trivial they feel ashamed to be ashamed. Often, violent behavior represents an attempt to prevent or undo this loss of face no matter what the — consequences. It is argued that one s sense of own person in rela-tion to the significant others and God is critically important in ev-ery clinical context. Donald Nathanson s interpretation of shame as auxiliary emotion also provides a new notion of internal process of shaming. Case examples are provided to argue how the theo-logical framework of client s shame-divine shame works for a desirable divine-human encounter. In conclusion, incarnated Christ is clinically used to heal emotional wounds with a collaborating identity in Christian(pastoral) counseling.
I. 들어가며 II. 종교적 감정의 기원에 대한 임상적 성찰 III. “내가 벗었으므로 두려워하여 숨었나이다”: 종교적 감정으로서의 수치심 IV. 사례를 통해 본 죄책감 수치심 그리고 “신과 인간의 만남 의 의미 V. 수치의 원형으로 오신 그리스도: 임상현장에서의 하나님 형상 VI. 나가는 말 참고문헌
