Copyright 2008 by Yohan Ka All Rights Reserved

Copyright 2008 by Yohan Ka All Rights Reserved

To my wonderful parents with deep respect and love, Rev. Dr. Heung Soon Ka and Mrs. Joo Ok Park for their tremendous love, sacrifice, and prayer for my continuous journey iii

ACKNOWLEDGEMENTS It has been eleven full years of academic and spiritual journey in the United States to complete both M.Div. and Ph.D. studies, along with three years of full-time ministry in the United Methodist Church. The journey has been a continuous process of desperately searching for my own self, identity, culture, and the meaning of life. This dissertation is the fruit of the cooperative work between myself and my teachers and colleagues, who have formed my ideas, insights, and theories through seminar discussions, meetings, and personal talks. I want to express my deep gratitude to them by mentioning their names. My first word of thanks is given to Dr. Bonnie J. Miller-McLemore, my advisor, who is my ultimate role model both as a rigorous scholar and ideal parent. I am especially indebted to her, who has been continuously supportive of my research and writing in the intersection of pastoral theology and spirituality. She kindly read my dissertation drafts and gave me consistent direction and constructive criticism. In classrooms and personal meetings, she has also provided me warm encouragement and guidance for both academic research and personal life, and helpful advice on structuring and writing this dissertation. A special word of thanks is owed to Dr. Volney P. Gay, my second reader and a strong scholar who taught me the importance of psychoanalytic thinking and the critical studies of religion, and led me to the world of rigorous research method. His deep reflections and interpretations on clinical cases provided me many ideas, insights, and inspirations that were iv

further explored in this dissertation. He has shown me, by his example, what a good scholar of religion and psychoanalysis should be. I am very grateful to Dr. M. Douglas Meeks and Dr. Beth Ann Conklin who have been my teachers, mentors, and examinees for my two minor area studies in Wesleyan theology and anthropology, respectively. It was a great joy to participate in their classes, and their lectures and reflections gave me central themes and ideas for this dissertation. Their responsive and generous comments and participation in the dissertation committee have been a great support for me. I would like to express my deep appreciation to my teachers, Dr. Leonard M. Hummel, and Dr. Bruce Vaughn, my clinical professor, for their warm friendship and support for my academic and clinical journey. In studying with Dr. Hummel, I acquired major themes for this dissertation: the importance of tradition and lived religion for healing, and the interplay of religious beliefs and practices for transformation. Dr. Vaughn gave me deeper clinical insights, and showed me an excellent example of a clinical counselor with a deep pastoral heart. My deep gratitude also goes to my former advisors and teachers who had influenced the earlier stages of my academic formation at Boston University. Dr. Carrie Doehring formed my identity as a pastoral and practical theologian, and taught me the importance of critically employing adequate sources and norms in developing a model of particular pastoral care and counseling to individuals and faith communities. I cannot forget Dr. John McDargh for his warm encouragement and supporting words to a student who was just a beginner in the academic journey. His two year-long seminar courses at Boston College, Psychotherapy and Spirituality and The Psychology of Religious Development, gave me a crucial academic topic not only for this doctoral dissertation but also for continuous academic journey. v

I want to express my deep appreciation to Korean pastoral theologians who journeyed the road less traveled ahead of me. Their pioneering studies have been greatly helpful to my studies and dissertation, and they offered me warm encouragement and helpful advices in personal conversations and e-mail correspondences throughout my doctoral studies: Dr. Suk-Mo Ahn at Methodist Theological University, Dr. Woon San Sohn at Ewha Womans University, and Dr. Young Gweon You and Dr. Soo-Young Kwon at Yonsei University. I was so happy to have great friends in the Religion, Psychology, and Culture doctoral program. Studying with them was a great joy as we continue our academic journey with both happiness and anxiety. I am particularly thankful for their supporting words and comments on my works and presentations: Katharine H. Baker who entered the program with me in 2001, Eileen Campbell-Reed, Jan Holton, and Jaesung Ha. I acknowledge strong financial supports that I received from Boston University School of Theology by granting me The William Jackson and Anna Worden Lowstuter Fellowship from 2001 to 2005, and Vanderbilt University Graduate Department of Religion by generously offering me a full tuition scholarship and stipend also from 2001 to 2005. I also received a tremendous amount of spiritual and financial supports from Yeo Myoung Methodist Church in Incheon, Korea, and Christ Korean United Methodist Church in Woodbury, MN where I have served as a pastor. Without the help of these universities and churches, my doctoral course works and this dissertation would not have been possible. I also acknowledge the help I have received from my friends and colleagues who have carefully and patiently read my entire drafts and offered me encouragement and stylish and grammatical suggestions and corrections: Chad Koppes, a Ph.D. candidate in Religious vi

Education at Princeton Theological Seminary, and Daniel Ye, a J.D. candidate at William Mitchell College of Law. Final words of thanks go to my family. I feel that I cannot repay the love, sacrifice, guidance, and prayer that my parents have given me throughout my academic journey and my entire life. I want to express my deep appreciation to my wife, Heeyeon, for her patience and support throughout my academic journey for the last eleven years. I also thank my sister, Hannah, for her friendship and encouragement. I pray for the successful completion of their Ph.D. dissertations in special education and ethics, respectively, in the very near future. Our only son, Joseph Jeewhan, was born in Boston in 1999 during our studies in master s program, and has been a blessing and unending inspiration in my life. I thank him for patiently waiting for the completion of his daddy s dissertation. Most importantly, I deeply thank God for his continuous help, guidance, and amazing grace. vii

TABLE OF CONTENTS DEDICATION iii ACKNOWLEDGEMENTS iv Page LIST OF FIGURES.x Chapter I. INTRODUCTION 1 The Challenge of Narcissism and the Formation of the Self...7 The Challenge of Religious and Cultural Identity Formation...17 The Challenge of the Embodiment of Religious Beliefs and Practices.25 Method and Metaphor 30 Outline 33 II. THE LEGACY AND LIMITATIONS OF JAMES W. FOWLER S FAITH DEVELOPMENT THEORY (FDT).38 The Birth and Growth of FDT...43 Stages of Faith in FDT...58 Mary s Searching for the Meaning, Self, and Identity...64 Evaluations of FDT 78 The Process of Updates and Revisions of FDT.86 Contributions and Limitations for Korean Spiritual and Psychological Development.94 III. SELFOBJECT AND FRIENDSHIP..101 The Self-Selfobject Relationship..105 The Process of Transmuting Internalization 111 Self-Selfobject Relationship and Friendship 118 Dynamics of Narcissism and Shame 128 Kohut s Implicit Understanding of Religion and Spirituality..138 Contributions and Limitations for Korean Spiritual and Psychological Development...143 viii

IV. HABITUS AND JEONG 151 Ritual and Communitas 155 Daily Practices and Habitus.167 Habitus for Identity Formation 174 Hexis for Bodily Practices...184 Human Need, Motivation, and Desire.187 The Korean Cultural Dynamics of Jeong 189 The Korean Cultural Emotion of Jeong-han...197 Jeong and Unhae in Korean Community 208 Contributions and Limitations for Korean Spiritual and Psychological Development...213 V. JEONG AND GRACE 218 Jeong and Grace...220 Grace and Sanctification in Wesleyan Theology.226 Grace as the Source of Energy for the Divine-Human Dynamics...235 Grace and Habitus of Love..241 Grace and Developmental Process...245 The Significance of Community for Spiritual Disciplines and Personal Change 251 The Significance of Community for Daily Practices and Social Transformation...257 Contributions and Limitations for Korean Spiritual and Psychological Development...263 VI. TOWARD A MODEL OF SPIRITUAL AND PSYCHOLOGICAL DEVELOPMENT.268 Contemporary Encounter Groups and Group Psychotherapy..269 Example I: Group Psychotherapy as Spiritual Discipline 279 Example II: Spiritual Discipline as Group Psychotherapy..283 Example III: Personal Participations in Small Groups 290 A Model of Spiritual and Psychological Development...294 Conclusion: The Significance of the Faith Community..301 BIBLIOGRAPHY 304 ix

LIST OF FIGURES Figure Page 1. Three Interconnected Challenges of Korean Spiritual and Psychological Development.7 2. Common Paradigm Shift: Metaphors of Interpersonal Interactions in Psychoanalysis, Anthropology, and Theology Intersecting-Overlapping Circles...32 3. Kohut s Self-Selfobject Relationship Motivation: Hunger & Desire for Growth & Intimate, Deeper Relationships 110 4. McFague s Model of Divine-Human Dynamics Motivation: Hunger and Desire for Intimate, Mutual, Interdependent Relationship...122 5. Bourdieu s Interpersonal Dynamics of Human Actors Motivation: Gaining Capital / Power Images of Competition or Battlefield..171 6. Korean Cultural Dynamics of Jeong Motivation: Emotional Bond, Sharing Love, Providing Helping Hands.....195 7. Spiritual and Psychological Development through Grace and Jeong Motivation: Fundamental Human Need and Desire for Spiritual Growth and Intimate Relationship.225 8. Long-Term Small Group Model Strengthening Self, Identity Formation, & Religious Practices...315 x