KJCKorea
Journal Central

This study is a qualitative case study that explores the experiences of insecure attachment among graduates of a Korean-Chinese university in China through narrative research, aiming to facilitate their secure reattachment. The researcher provided counseling based on attachment theory and Christian counseling and examined the process of transitioning to secure reattachment. The theoretical background of this study includes John Bowlby's attachment theory and Clandinin & Connelly's narrative research method. The research questions are: How were the participants’ insecure attachment patterns formed? How did they experience secure reattachment through the narrative research process? What significance dose attachment theory-based Christian counseling hold in narrative study? All participants exhibited insecure-avoidant attachment in the Experience in Close Relationships-Revised (ECR-R) scale. The findings of this study are as follows: First, participants roported difficulties in interpersonal relationships due to insecure attachment experiences with their parents. Second, Christian counseling based on attachment theory provided a positive model, allowing participants to experience secure reattachment. Third, as the participants experienced secure attachment through narrative research, they also showed spiritual transformation.

This paper deals with the pain that humans experience in life. It defines the meaning of pain and analyzes how people in our time have responded to it.. While pain has the positive function, the paper finds that, in general, its value and meaning have been lost in modern culture. It discerns that while pain is not something to be welcomed, it should neither be avoided nor misunderstood. The paper emphasizes the importance of Christian teachings in understanding and responding to pain, focusing particularly on the gospel event. It distinguishes between Jesus’ death on the cross, His resurrection, and what is referred to as "the middle" period. The study explores how the themes of death, resurrection, and the middle relate to pain and how they provide guidance for coping with it. As a result, Jesus’ death on the cross reveals that sin is the fundamental cause of pain and that it can be overcome. Furthermore, pain is understood as a way of participating in Christ's suffering. The resurrection offers hope to cling to in the midst of pain, pointing to real restoration, growth through pain, and the hope of eternity, all of which help in enduring and understanding pain. The middle period is seen as a time of paradox, where one must accept the tension and dissonance that are difficult to comprehend. In response to pain, one must remember the promises of creation, fall, redemption, and hope, leading to a deeper experiential encounter with God.

This study examines the application of the contextual self in Christian counseling, focusing on how Christians experience and discern suffering within their relationship with God. Using a literature review, this study compares the conceptualization of the contextual self in Acceptance and Commitment Therapy (ACT) and Christian counseling. First, the study explores suffering by discussing its universality, the role of language, experiential avoidance, and psychological flexibility. It emphasizes accepting suffering by expanding self-awareness and positioning the individual as an active agent of transformation. Second, the study examines the Christian counseling perspective on suffering, particularly in relation to original sin, the meaning of God and suffering, and the Christian understanding of suffering. This perspective underscores a vertical transcendence toward the divine, helping individuals grasp suffering spiritually. In this view, both God and the individual are agents of transformation. Finally, this study highlights the necessity of integrating spiritual resources—such as the Holy Spirit, Scripture, meditation, and contemplative prayer—into Christian counseling to facilitate the development of the contextual self in addressing suffering.