華人基督教權威對於個體順服之影響

The Influence of Chinese Christian Authority on Individuals in Taiwan

10.3966/172851862021090062005

陳姿蓉(Zih-Rong Chen)；喬虹(Hung Chiao)；孫旻暐(Mein-Woei Suen)

文化脈絡 ； 宗教權威 ； 華人基督教 ； 順服 ； 靈性 ； Chinese Christianity ； cultural context ； religious authority ； spirituality ； submissive

中華輔導與諮商學報

62期（2021 / 09 / 01）

153 - 188

繁體中文

研究目的：本研究旨在瞭解宗教與華人社會脈絡下華人基督徒對順服的理解。研究方法：本研究以立意取樣（purposive sampling）招募三位研究參與者接受訪談，並以現象學做為研究方法，萃取整體現象架構以還原參與者參與宗教的經驗，以瞭解研究參與者對於宗教權威的內在解讀。研究結果：促進個體順服的原因主要為個體對順服的心理意義詮釋、靈性內涵、以及自身的信仰狀態。信仰過程中個案會透過自我覺察歷程來瞭解前述三者，從而選擇主動順服、被動順服與不順服，並產生不同的情緒感受、靈性適應和結果。研究結論：（1）神在信徒的生活中具有頗深的影響力，來自信仰上的規範會從家庭、教會、聖經文本中獲得傳輸，也是將權威內化至自己價值觀的過程；（2）權威與基督徒價值觀的差異使基督徒會產生矛盾與懷疑，且不違反誡命與違反教義時會產生罪惡感和感到後悔；（3）基督徒順服上帝可以幫助信徒減少風險，做出最安全適合自己的選擇和幫助自己成為合神心意的人並獲得屬靈上的成長與賜福。

One of the common cultural values shared within Chinese communities is to obey the authority. Christian doctrine emphasizes obedience as a response to the Christian practice of faith. Obedience, as an important practice in various forms of human relations, such as between the older-younger siblings, the parent-child relationship, husband and wife, and the employer-employee relationship. The primary object of this study is to understand Chinese Christians' mentality and psychological connotations of the religious authority as well as the concept of obedience in both Chinese cultural and religious context. The study aims to promote the exploration of spiritual experiences in the context of Taiwanese culture in order to understand the psychological mechanisms that arise from the concept obedience in individuals. Participants were recruited using purposive sampling to select those with the most data available. Potential participants who were interested in this study were referred by church members and/or directly invited by the first author. All of them filled out the ＂Francis Christian Attitude Scale＂ and only the ones whose scores reached the targeted level were contacted for a phone screening or a face-to-face interview. Finally, three participants, between the ages of 21 and 28, two have been Christians for more than 10 years and one has been only three years, were recruited for the study and participated in several interview sessions. The study used phenomenology for research paradigm to extract and to restore participants' experiences in religion, as well as to describe their internal explanations of religious authority. The results indicated that psychological mechanisms which promotes personal obedience are composed of (1) the formation of faith in the external environment (e.g., church, religious leaders, and religious texts); (2) how individuals' understanding of faith (understanding of religious norms, shapes of God's imagery, and the process of church interactions) affects the Christians' emotional reactions of obedience, and (3) the positive and negative coping and outcomes. The external environment experienced by the participants includes the church, religious texts, and religious leaders to help shape the individual's understanding of faith. The Christians are able to construct their own understanding of what Christianity looks like as well their knowledge and practice of the divine-human relationship and religious norms. They are also able to form their own personal image of God, and give back to the spiritual situation through positive or negative church interactions. Individuals understand the previous three dimensions via the process of self-awareness, and to choose active obedience, passive obedience, and disobedience, which followed by different emotional outcomes, spiritual adaptation, and results. In summary, three aspects have been concluded. First, God has strong impacts on Chinese Christians' daily life, and the religious regulations transmit through family, church, and Bible. Individuals internalize religious authority into their value systems during the transmission process. Second, obedient to God may help Christians reduce risks, make the safest and proper choices, become ＂the man after God's own heart＂ , as well as gain spiritual growth and blessings. Third, differences between religious authority and Christian values create contradictions and doubts; thus, Christians may feel guilty and regretted when breaking commandments and teachings. Last, doubt and skepticism in faith may also be removed through the verification of daily practice and newly-gained self-awareness, or be modified through communication with religious leaders in the church. Individuals grow in the process of re-examining themselves and faith. Based on the object relationship theory, the results indicated that the relationships with parents and elders in the family in Chinese society extend to the believers' image of God as a way of honoring God. In addition, Christians practice their faith as the pursuit of moral and ethical transcendence. The passages of obedience appear not only to the members of the church as the honor of the other to fulfill their obligations and responsibilities, but also to respond to God as the honor of the other who is willing to be appointed by God. This study at the end concluded with a discussion of counseling ethics in relationship between clients and their therapists in spiritual counseling.

1. 余德慧, D. H.(2007)。現象學取徑的文化心理學：以「自我」為論述核心的省思。應用心理研究，34，45-73。
   連結：
2. 李維倫, W. L.(2017)。華文本土心理學的文化主體策略。本土心理學研究，47，3-79。
   連結：
3. 李維倫, W. L.,賴憶嫺, Y. H.(2009)。現象方法論：存在行動的投入。中華輔導與諮商心理學刊，25，275-231。
   連結：
4. 林清富, C. F.,鄭伯壎, B. S.(2011)。企業的創新與量產：儒教五倫與基督教五倫的影響。本土心理學研究，35，103-144。
   連結：
5. 翁士恆, S. H.,彭榮邦, R. B.(2018)。以「非我」為引探究受苦經驗與療癒實踐行動：從現象學取徑。中華心理衛生學刊，31，253-274。
   連結：
6. 陳秉華, P. H.,蔡秀玲, S. L.,鄭玉英, Y. Y.(2011)。心理諮商中上帝意象的使用。中華輔導與諮商學報，31，127-157。
   連結：
7. 陳秉華Chen、 P. W,詹杏如, S. R,范嵐欣, L. H.,Mullahy, M. J.(2015)。基督徒諮商師融入靈性的諮商實務經驗。教育心理學報，46，565-587。
   連結：
8. 楊國樞, K. S.(2004)。華人自我的理論分析與實徵研究：社會取向與個人取向的觀點。本土心理學研究，22，11-80。
   連結：
9. 劉淑慧, S. H.,夏允中, Y. J.,王智弘, C. H.,孫頌賢, S. H.(2019)。自我及其在生活世界中的運作：從存在現象學處境結構觀之。中華輔導與諮商心理學報，55，1-26。
   連結：
10. 鄭惠觀, H. G,洪如玉, R. Y.(2016)。責任、回應與愛的教育：Levinas他者倫理學之啟示。嘉大教育研究學刊，37，57-82。
    連結：
11. 簡晉龍, C. H.,黃囇莉, L. L.(2015)。華人權威取向之內涵與形成歷程。本土心理學研究，43，55-123。
    連結：
12. Abbema, M. M.,Koole, S. L.(2017).After god's image: Prayer leads people with positive god beliefs to read less hostility in others' eyes.Religion, Brain and Behavior,7(3),206-222.
13. Davis, E. B.,Moriarty, G. L.,Mauch, J. C.(2013).God images and God concepts: Definitions, development, and dynamics.Psychology of Religion and Spirituality,5(1),51-60.
14. Flugel, J. C. (1945). Man, morals and society. Pennsylvania, PA: Wharton Press.
15. Hall, T. W.,Brokaw, B. F.,Edwards, K. J.,Pike, P. L.(1998).An empirical exploration of psychoanalysis and religion: Spiritual maturity and object relations development.Journal for the Scientific Study of Religion,37,303-313.
16. Hess, E.(2018).Authority, psychotherapy and the authority of the therapist in the religious Haredi community.The American Journal of Psychoanalysis,78,137-158.
17. Kassin, S.,Fein, F.,Markus, R. H.(2016).Social psychology.London, England:Cengage Learning.
18. Kezdy, A.,Marots, T.,Robu, M.(2013).God image and attachment to God in work addiction risk.Studia Psychologica,55,209-214.
19. Lincoln, Y. S.,Guba, E. G.(1988).Criteria for assessing naturalistic inquiries as reports.annual meeting of the American Educational Research Association,New Orleans, USA:
20. Ludeke, S.,Johnson, W.,Bouchard, T. J.(2013).Obedience to traditional authority" : A heritable factor underlying authoritarianism, conservatism and religiousness.Personality and Individual Differences,55,375-380.
21. Milgram, S.(1965).Some conditions of obedience and disobedience to authority.Human Relations,18,57-76.
22. Moustakas, C.(1994).Phenomenological Research methods.California, CA:Sage Publications.
23. Propst, L. R.(1980).The comparative efficacy of religious and nonreligious imagery for the treatment of mild depression in religious individuals.Cognitive Therapy and Research,4,167-178.
24. Saroglou, A.,Corneille, O.(2009).Speak, lord, your servant is listening" : Religious priming activates submissive thoughts and behaviors.The International Journal for the Psychology of Religion,19,143-154.
25. Saroglou, V.,Delpierre, V.,Dernelle, R.(2004).Values and religiosity: A meta-analysis of studies using Schwartz's model.Personality and Individual Differences,37,721-734.
26. Shichida, T.,Dallabite, D. C.,Carroll, J. S.(2015).How the perception of god as a transcendent moral authority influences marital connection among American Christians.Journal of Psychology and Christianity,34,40-52.
27. Tiliopoulos, N.,Francis, L. J.,Jiang, Y.(2013).The Chinese translation of the Francis scale of attitude toward Christianity: Factor structure, internal consistency reliability, and construct validity among protestant Christians in Shanghai.Pastoral Psychology,62,75-79.
28. Visker, R.(2000).The price of being dispossessed: Levinas's God and Freud's trauma.The face of the other and the trace of God: Essays on the philosophy of Emmanuel Levinas,New York, NY:
29. 李季樺（譯）,陸洛（譯）,Argyle, M.,BeitHallahm, B.(1996).宗教社會心理學.臺北:巨流.
30. 李彥徵, Y. C.,陳秉華, P. W(2017)。以愛化傷─促進基督徒饒恕的靈性因子之探究。本土諮商心理學刊，9(4)，53-59。
31. 柯品文, P. W(2007)。以宗教為人生開啟生命真義的探尋─評《宗教百科全書》。全國新書資訊月刊，107，23-26。
32. 郝宇峰, Y. F.,雲丹拉姆, L. M.,林炫周, X. Z.,李志英, Z. Y.(2008)。基督教影響下之家庭觀與婚姻觀研究－以生活在中國境內之亞洲人為研究對象。科學與無神論，3，29-35。
33. 高淑清, S. C.(2008).質性研究的18堂課揚帆再訪之旅.高雄=Kaoshiung, Taiwan:麗文=Liwen Publishing Group.
34. 黃光國, K. K.(1993)。互動論與社會交易：社會心理學本土化方法論問題。本土心理學研究，2，94-142。
35. 楊宜音（譯）,Starbuck, E. D.(1997).宗教心理學.臺北:巨流.