| Previous | Contents |
CONTENTS
CHAPTER 1 - INTRODUCTION 1.1 Orthodox Psychotherapy 1.2 Rationale 1.3 Framework and Literature Review 1.4 Research Problem and Hypotheses 1.5 Thesis Statement 1.6 Aims of Research 1.7 Delimitation of Study 1.8 Research Design and Methodology 1.9 Definition of Terms and Concepts 1.9.1 Definition of Terms 1.9.2 Definition of Concepts 1.9.2.1 Dynamis and Energeia 1.9.2.2 Human Nature 1.9.2.3 The Human Psyche 1.9.2.4 The Human Spirit 1.9.2.5 The Image and Likeness 1.9.2.6 The Nature of Sin 1.9.2.7 The Passions 1.9.2.8 The Nature of Salvation 1.9.2.9 Hesychasm 1.9.2.10 Neptic Psychology 1.10 Researcher's Background and Interests 1.11 Chapter Outline 1.12 Dissemination of Research CHAPTER 2 - LITERATURE REVIEW 2.1 The Foundational Presuppositions of Orthodox Psychotherapy 2.1.1 The Psyche and the Nous 2.1.2 Pathology 2.1.3 Fantasy 2.1.4 Emotions 2.1.5 The Movement of the Nous 2.2 Etiology of Disorders / Pathologies 2.3 The Cycle of Temptation 2.4 Neptic Treatment 2.4.1 Cognitive Interventions 2.4.2 Conative, Identity, and Self-Concept Interventions 2.4.3 Behavioral Interventions 2.4.4 Hesychia and the 'Prayer of the Heart' 2.4.5 Overview of Neptic Treatment 2.5 Depression and Anxiety 2.5.1 Depressive Disorders in the DSM-IV 2.5.2 Anxiety Disorders in the DSM-IV 2.5.3 Depression and the Holy Fathers 2.5.4 Anxiety and the Holy Fathers 2.6 Summary CHAPTER 3 - METHODOLOGY 3.1 Paradigm and Methodology 3.2 Research Validity / Reliability 3.3 Participants 3.4 Sample Size and Unobserved Heterogeneity in Causal Inference 3.5 Research Instruments 3.6 Ethical Considerations 3.7 Summary CHAPTER 4 - DATA, FINDINGS AND ANALYSIS 4.1 Paradigm and Methodology 4.2 Findings 4.2.1 Pre-Treatment BDI 4.2.2 Pre-Treatment BAI® 4.2.3 Neptic-Psychotherapeutic Treatment Compliance 4.2.4 Post-Treatment BDI 4.2.5 Post-Treatment BAI® 4.2.6 Pre-Treatment / Post-Treatment BDI and BAI® Scores 4.3 Analyses and Evaluation of Findings 4.3.1 Pre-Treatment /Post-Treatment BDI 4.3.2 Pre-Treatment /Post-Treatment BAI® 4.3.3 BDI and BAI® Scores vs. Treatment 4.3.4 Extraneous and Confounding Variables 4.4 Follow-up Interviews 4.4.1 Analysis of Responses: Participant No. 1 4.4.2 Analysis of Responses: Participant No. 2 4.4.3 Analysis of Responses: Participant No. 3 4.4.4 Analysis of Responses: Participant No. 4 4.4.5 Analysis of Responses: Participant No. 5 4.4.6 Analysis of Responses: Participant No. 6 4.4.7 Analysis of Responses: Participant No. 7 4.4.8 Analysis of Responses: Participant No. 8 4.4.9 Analysis of Responses: Participant No. 9 4.4.10 Analysis of Responses: Participant No. 10 4.4.11 Analysis of Responses: Participant No. 11 4.4.12 Analysis of Responses: Participant No. 12 4.4.13 Analysis of Responses: Participant No. 13 4.4.14 Analysis of Responses: Participant No. 14 4.4.15 Analysis of Responses: Participant No. 15 4.4.16 Summary of Follow-up Interviews 4.5 Conclusion CHAPTER 5 - SUMMARY, CONCLUSIONS, AND RECOMMENDATIONS 5.1 Overview of Study 5.1.1 BDI Findings 5.1.2 BAI® Findings 5.1.3 Compliance Rates 5.1.4 Correlations 5.1.5 Follow-up Interviews 5.2 Conclusions 5.3 Implications 5.3.1 Implications for 'Self Analysis ' 5.3.2 Implications for Dialogical Explication 5.3.3 Implications for Psychotherapy and Psycho-Education 5.3.4 Summary 5.4 Limitations 5.5 Recommendations
APPENDICES
A. Part I: Informed Consent
B. Part II: Qualifying Information
Questionnaire
C. Part III: Pre-Treatment
Inventories
D. Part IV: Treatment Program
E. Part V: Treatment Monitoring
F. Part VI: Post-Treatment
Inventories
G. Part VII: Follow-up Interviews
H. Vujisic Inventories
|
ABSTRACT
Orthodox Christianity represents the oldest Christian tradition. However, the tragic schism between the Christian East and West has resulted in a lost cognizance of the East by the West (Chrysostomos, 2007). Ultimately, this loss, for the West, involves the loss of part of its own Christian heritage. As attempts at rapprochement are made, on the ecclesiastical, cultural, and international levels, it is important that the West begin to develop an understanding of human psychology from an Orthodox perspective, i.e., a psychology consistent with the cosmology and soteriology of Orthodoxy. Orthodox Christian Psychotherapy bridges the divide between mystical, neptic, and hesychastic teachings and the methods and goals of modern Western psychotherapy. It is the meeting of the transcendent and the secular, and of spirituality and psychotherapy, as they impact all those in need of inner healing from spiritual, behavioral, and / or psychological disorders and pathologies (St. John Climacus, 1979; Romanides, 2007).
This study in practical theology concretizes the above by examining the intensity of depressive symptomatology and comorbid anxiety before and after a twelve-week treatment plan using Orthodox Christian neptic-psychotherapeutic interventions and techniques. The results represent yet another step in disentangling the mystery of the relationship between spirituality, psychological treatment, and mental health. The findings, which confirm the efficacy of Orthodox Christian Psychotherapy, offer insight into the ways in which neptic-psychotherapeutic interventions may be applied at the pastoral and clinical level and utilized to treat and / or prevent depressive symptomatology and comorbid anxiety, and possibly other spiritual, behavioral, developmental, and / or psychological disorders and pathologies, in both the Orthodox and general populations.
Key Words: ascesis, dynamis, energeia, hesychia, metanoia, nepsis, noetic prayer, nous, psyche, theoria, and theosis.
DEDICATION
This dissertation is dedicated to my family, who lovingly supported me through to its completion.
ACKNOWLEDGEMENTS
The research and writing of this doctoral dissertation has been a thoroughly absorbing process. I am truly and deeply indebted to so many people that there is no way to acknowledge them all, or even any of them, properly. However, there are some debts of gratitude that I cannot allow to go unacknowledged.
I should not have finished this work, had it not been for my University of South Africa dissertation supervisors, Professor Andrew Phillips, Director of the School of Humanities, Social Sciences and Theology at UNISA, and the Rt. Rev. Protopresbyter Dr. Peter DiLeo, who challenged, advised, and encouraged me during the course of this research. Their support, suggestions, and recommendations were invaluable. To both of them I am deeply indebted.
I am also truly very thankful to all of the study's participants who volunteered their time and effort by providing the information for this research. Their introspection and insight was of great consequence in the interpretation of the findings.
Finally, I am especially grateful to my family: poppa, momma, Grace, Daniel, and Christopher for their constant love, support, and encouragement. Without their patience and tender sacrifice, I would have never been able to complete this work.
| Previous | Contents |
Page created: 11-2-2011.
Last update: 22-4-2011.