Perceptions of Self-Love Among Orthodox Christians: Clinical and Pastoral Implications

IF 0.8 Q3 PSYCHOLOGY, MULTIDISCIPLINARY
S. Buju
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Abstract

Using an interdisciplinary, empirical perspective, the study explored Orthodox Christians’ perceptions of self-love and its relationship to love of neighbour, love of God and self-sacrifice. Three scales with good reliability were designed and used with 153 Orthodox Christian adults. The main results obtained are as follows: Orthodox Christians have positive perceptions of self-love – they do not see it as a passion or sin as it is described in Christian ascetic literature; they appreciate the importance and benefits of self-love when they perceive it as a separate reality from the love of neighbour and the love of God; some of them have negative or unclear perceptions on the relationship between self-love, love of neighbour and love of God. In this last respect the empirical results of the study contradict important philosophical and theological views. In the study, less than one-quarter of the Orthodox Christians scored high in practising healthy self-love and agreed that self-love can coexist with self-sacrifice in a certain dose or balance. The clinical and pastoral implications of the findings are discussed, and practical suggestions for intervention are proposed.

东正教基督徒对自爱的看法:临床和教牧意义
这项研究采用跨学科的实证视角,探讨了东正教基督徒对自爱及其与爱邻舍、爱上帝和自我牺牲之间关系的看法。研究设计了三个具有良好可靠性的量表,并在 153 名东正教成年人中使用。主要结果如下东正教基督徒对自爱的认识是积极的--他们不认为自爱是一种激情或罪恶,正如基督教禁欲主义文献中所描述的那样;当他们认为自爱与爱邻人和爱上帝是不同的现实时,他们会欣赏自爱的重要性和益处;他们中的一些人对自爱、爱邻人和爱上帝之间的关系的认识是消极的或不明确的。在这最后一点上,研究的实证结果与重要的哲学和神学观点相矛盾。在研究中,只有不到四分之一的东正教基督徒在健康的自爱方面得分较高,并同意自爱可以与自我牺牲在一定的剂量或平衡下共存。本文讨论了研究结果的临床和教牧意义,并提出了切实可行的干预建议。
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来源期刊
CiteScore
1.40
自引率
25.00%
发文量
55
期刊介绍: Pastoral Psychology, founded in 1950, is one of the most well-established and respected journals in the field of psychology and religion/spirituality. Pastoral Psychology is an international forum that publishes scholarly, peer-reviewed original articles that address varied aspects of religion and spirituality from physical, human science, and interfaith perspectives. Historically, the word “pastoral” has referred to the care of individuals, families, and communities. Today, we additionally consider “pastoral” in terms of lived experience as it relates to embodiment, the social-political, economic, spiritual, and environmental dimensions of life. All theoretical perspectives are welcome, as Pastoral Psychology regularly publishes articles from a variety of schools of thought, including, but not limited to, psychoanalytic and other dynamic psychologies, cognitive psychologies, experimental and empirical psychologies, humanistic psychology, transpersonal psychology, and cultural psychology. Insights from existential perspectives, intersectional theories, philosophical and theological theories, gender and queer studies, sociology, anthropology, public mental health, and cultural and empirical studies are welcome. Theoretical contributions that have direct or indirect relevance for practice, broadly construed, are especially desirable, as our intended audience includes not only academics and scholars in religion and science, but also religious and spiritual leaders, as well as caregivers, chaplains, social workers, counselors/therapists, clinical psychologists, psychiatrists, and persons interested in matters of religion/spirituality and psychology. Pastoral Psychology welcomes scholarship and reflection from all religious and spiritual traditions. In addition to scholarly research papers, the journal welcomes thoughtful essays on a wide range of issues and various genres of writing, including book reviews and film reviews. The community of scholars represented in its pages has demonstrated that the life challenges the journal seeks to address are universally shared, yet also reflect individual social, cultural, and religious locations. The journal, therefore, welcomes submissions from scholars from around the world.
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