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Copyright 1988 by Rosemead School of Psychology Biola
University, 0091-6471/410-730
Journal of Psychology and Theology 1988, Vol. 16, No. 3,
213-221
Theory and Practice
God's Holiness and Humanity's Self-Esteem
WILLIAM G. BRITT, IIILoma Linda University Medical School Loma
Linda, California
The postulate that the holiness of God has a direct bearing on
the self-esteem needs of human beings is integratively explored.
Gods holiness is defined and elucidated in relation to both Old and
New Testament believers. The process by which believers partake of
his * holiness is tied to his dwelling among them. Self-esteem is
defined from a psychological perspective. Both the basic components
and specific facilitators of human self-esteem are identified and
are shown to be satisfied by partaking of his holiness.
means separation, a cutting off, apartness, to divide, to
withdraw, to set apart (Bavinck, 1951/1977; Douglas, 1962; Hoekema,
1971; Wood, 1975). Earliest references did not include an ethical
meaning, but more of a separateness from the common (Bavinck,
1951/1977) and dedication to the sacred (Douglas, 1962). Hagios in
Greek and Hellenistic writing signified the object of awe, whether
in reverence or aversion, and was used as an epithet of the gods.
Herodotus used the term to denote sanctuary (Kittel, 1964). The
same thought of separation and conse- cration as qados occurs since
New Testament writers Hebraicized the term (Douglas, 1962). Jehovah
MKaddesh is an expression of Jehovahs character and his design for
his people (Lockyer, 1975). Once again, the meaning is to set apart
or separate, is applied to times, places, and persons, and has God
as the main point of contact (Stone, 1944). When applied to God, it
does not refer to process, but to essence, for God is absolutely
and eternally holy (Lockyer, 1975).
From these root definitions theological definitions are drawn.
God is absolutely separate from and exalted above all His creatures
(Thiessen, 1949, pp. 128-129).
The purpose of this article is to integrate the data of
Scripture with the data of psychology in an attempt to discover an
aspect of truth about humanity. The hypothesis is that as a result
of the holiness of God, individuals can have high self-esteem by
the very nature of the loving relationship they have with God. A
framework is suggested based upon an explora- tion of Gods holiness
and from this framework the basis for self-esteem is developed,
tying in the antecedents and factors of self-esteem from
psychological research. Thus, as a necessary component of
self-esteem is identi- fied, Gods provision for meeting that need
is shown based on his holiness.
Gods Holiness DefinedDefinitions of Gods holiness come from
at
least three linguistic sources. One is the Hebrew word for holy,
qados, the second is the Greek word hagios, and the third is the
name of God in the Old Testament, Jehovah M KaddeshJehovah who
sanctifies. Qados
Requests for reprints should be sent to William G. Britt, III,
PhD, Department of Psychiatry, West Hall, Loma Linda University
Medical School, Loma Linda, California 92354.
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HOLINESS AND SELF-ESTEEM
holy the fact that he would dwell (shakan) in their midst (Deut.
7:6; 26:19). Their relation- ship to him made Israel a set apart
people, the highest expression of a covenant rela- tionship. God
instituted rituals and laws to insulate Israel from others until
they could be used. Israel was made positionally holy by virtue of
covenant relationship and was to exhibit actual holiness by having
no contact with the cults and rites of other nations, by forsaking
sin and following the law, and by worshipping Yaweh as the only
God. Thus the ethical quality of holiness entered into its total
meaning (Bavinck, 1951/1977; Cole, 1973; Douglas, 1962; Kittel,
1964; Stone, 1944; Wood, 1975).
Old Testament believers had to constantly humble themselves
reverently before God. The fear of the Lord was knowing his own
littleness, confessing faults, abasing himself in Gods presence
(Packer, 1975, 183-184). People had to keep their place and
distance from holy God. Atonement is always de- manded when man
relates to God. He must effect the atonement, demonstrated by use
of the coal in Isaiah. God must also be the active agent in
separation and sanctification. The name Jehovah M*Kaddesh implies
divine help in making believers holy and includes participation in
Gods nature (Bavinck, 1951/ 1977; Kittel, 1964; Lockyer, 1975;
Stone, 1944). Thus Israel was holy because God made them his
possession, dwelt among them, and was their God. Sanctification
must include the process required to make the object lose its
common character and to imbue it with a distinctive character.
Since it is a process, sanctification is not accomplished once for
all. God must continually dwell with and empower believers for them
to live holy lives. Thus holiness is the framework for Gods
relationship to his people, causing him to discipline when holiness
is violated, in order for him to keep his people set apart, but
also to protect, deliver, hear, and comfort them (Bavinck,
1951/1977; Stone, 1944).
The ingredients Israel needed to feel special, protected, loved,
and strengthened were provided by the holy God, who, moved by love,
entered into relationship with his
However, there is a different element that is unlike the
separateness of gods and goddesses: that is the moral content
revealed in the Old Testament (Cole, 1973). Gods holiness is not
merely an attribute, but his essential nature (Wood, 1975). It is
an expression of the perfection of his being which transcends
everything creaturely (Kittel, 1964). Thus, the holiness of God is
not so much a separate attribute as a qualification of all that God
is and does (Hoekema, 1971, p. 31). Holiness has an excellence
above Gods other per- fections, in that none other is used with
such frequency by the angels. In addition, he swears by his
holiness, as if He were more concerned in the honor of it than all
others (Chamock, 1797/1969, p. 450).
Chamock gives a summary definition of Gods holiness:Negatively,
it is a perfect freedom from all evil, estrange- ment from any
imaginable contagion. Positively, holiness is the rectitude or
integrity of the divine nature, or that conformity to it in
affection and action to the divine will as to His eternal law,
whereby He works with a becomingness to His own excellency and
whereby He has a delight and complacency in everything agreeable to
His will and an abhorrence of everything contrary thereunto, (p.
452)
Finally, Gods holiness: (a) gives him his grandeur and majesty;
(b) is set in contra- distinction to heathen deities; (c) produces
his beauty; (d) causes him to be jealous and determined to preserve
his own position relative to all other free beings; (e) demon-
strates his moral excellence and freedom from all limitations in
his moral perfection; (f) is the outshining of all that God ishis
attributes blend together into holiness (Douglas, 1962; Stone,
1944).
Gods Holiness in Relation to Old Testament Believers
Holiness expresses a relation of God to the world (Bavinck,
1951/1977). Since God is separate from evil and too pure to behold
it, anything associated with him must also partake of holiness or
be burned by his purity. Thus, he must require people to be
separate from evil. He established a divine covenant with Israel,
and gave as a basis for their being
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WILLIAM G. BRITT III
uppermost There was no holy it, or collective, or institution,
but holy ones (Kittel, 1964; Stone, 1944; Wood, 1975). Holiness was
now seen as a complementary experience of being in Christ and
Christ being in the believer (Wood, 1975). The believer was brought
into union with God more in this attribute than any other, and
partook not just of holiness, but Gods holiness (Chamock,
1797/1969).
Another change occurred in sacrifice, in that animal and plant
material was exchanged for personal sacrifice of the body. The
ethical and moral part of holiness now was based on a new state,
not new action. Communion of the saints (the holy) is that of the
reconciled in Christ mutually serving one another (Kittel, 1964,
pp. 88-108). The concept of the holy became central in determining
the nature of Christianity. Believers now are seen as positionally
holy (their state) and experientially holy (the process whereby the
Holy Spirit sanctifies them). Positional holiness includes the
following:
(a) [it is] accomplished by the shed blood of Jesus. . . (b)
[it] bears no relationship to the believers daily life. . . (c) the
believer is declared forgiven, righteous, justified, purified...
(d) the believer is as perfect as He is perfect, as set apart as He
is set apart. . . (e) [it] depends only on Union and position in
Christ. (Chafer, 1926/1974, pp. 206-207)
Experiential holiness is the process of in- corporation of
positional holiness whereby believers are set apart in their daily
lives depending on their degree of yieldedness, separation from
sin, and degree of Christian growth (Chafer, 1926/1974).
The Temple as an Instrument of Holiness
This section \yill deal with the concept of how God made his
people holy through dwelling among them. God introduced his desire
to dwell or tabernacle (shakan) among his people in Ex. 25:8: And
let them construct a sanctuary for Me that I may dwell among them.
Specific instructions were given to Moses as to the pattern of
construction in verse 9: According to all that I am going to
people. This notion is important as self-esteem is considered,
especially since holiness always refers to a relationship.
Gods Holiness in Relation to New Testament Believers
In the Old Testament, believers were set apart (positionally
sanctified) by Gods call, and purified (experientially sanctified)
by heart devotion expressed in obedience to laws, rituals, and
sacrifices, which were designed to set the stage for a new covenant
which would change the way Gods holiness was experienced The basis
for this change was Jesus Christ, who is called hagios.As a servant
of God, Jesus is the holy sacrifice, innocent, offered vicariously
for the guilt of the people of God to open up access to the
sanctuary. Only He who Himself is hagios, whether it be God,
priest, or victim can exercise hagiazein (expiatory
sanctification). Christ as hagiazon (sanctifier) in Heb. 2:11 must
Himself be hagios. (Kittel, 1964, pp. 102-103)
Major changes now occurred in Gods attitude toward believers and
their attitude toward him. Believers were able to deal with God as
their Father, and the covenant became a family one. Stress now is
not on the difficulty or danger of drawing near to the holy God,
but on the boldness and confidence with which believers may
approach Him, based on faith in Christ (Packer, 1975, pp. 183 184).
Holy God is seen as loving Father, approachable without fear. Jesus
became the Sanctifier, and believers were elected to holiness and
set apart on the basis of his redemption. Thus a new people of God
arose within the old (Heb. 13:12), in which Jesus was the center
and the Holy Spirit the agent of sanctification. The Gentiles were
grafted in as holiness was now imparted to humanity upon
regeneration. As holiness took on a more !dividual character,
individual ekklesiai were considered holy together with their
members. Believers were referred to individually as hagios, or
saints. The inheritance of God was now distributed among the
saints. Believers now were consecrated or sanctified by contact
with the Holy One, Jesus, who indwelt them. They were hagiasmenoi,
in a state of having been sanctified. The personal factor
became
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first dwelling among the people. David desired to build it, but
because of his involvement in wars, God said that he instead would
allow Davids son to build it (see II Sam. 7:12-13). Solomon was
chosen by God to build the temple, and he planned the temple
carefully, selecting the best materials and craftsmen (see I Kings
5:2, 4-6). Solomon used the finest materials, the best wood from
Lebanon, and pure gold to overlay the inside. And the house, while
it was being built, was built of stone prepared at the quarry, and
there was neither hammer nor axe nor any iron tool heard in the
house while it was being built (I Kings 6:7). Why such care for the
temple that no sound of construction would be heard? Because
Solomon was aware that God was going to dwell there, and that he
required a unique method of construction. God once again filled the
temple with his glory and thus consecrated, or made holy, the new
temple.And it came about when the priests came from the holy place,
that the cloud filled the house of the Lord, so that the priests
could not stand to minister because of the cloud, for the glory of
the Lord filled the house of the Lord.. . . And the Lord said to
him, Solomon . . . I have consecrated this house which you have
built by putting my name there forever. (I Kings 8:10-11; 9:3)
Thus both the tabernacle and the temple were called holy (Wood,
1975). The temple was not holy because of the materials, but
because humans could worship God there (Miller & Miller, 1952)
and because God dwelt in it.
Moving to the New Testament era, Paul began to discover the
mystery hidden for ages. Paul was thoroughly familiar with Gods
pattern of indwelling physical temples. Now, however, with the
coming of Messiah, God would no longer indwell physical temples,
but human ones. Paul said,Of the church I was made a minister. . .
that I might fiilly carry out the preaching of the Word of God,
that is, the mystery which has been hidden from the past ages and
generations; but has now been manifested to His saints, to whom God
willed to make known what is the riches of the glory of this
mystery among the Gentiles, which is Christ in you. (Col.
1:25-27)
What Hebrew would ever have dreamed that God would indwell
people! After all, his temples were so finely built, with such
care
show you, as the pattern of the tabernacle and the pattern of
all its furniture, just so you shall construct it. God desired that
the finest materials go into the tabernacle and exercised great
care in selection of the builder and skilled craftsmen to work on
it. Moreover you shall make the tabernacle with ten curtains of
fine twisted linen and blue and purple and scarlet material; you
shall make them with cherubim, the work of a skilled workman (Ex.
26:1). God so desired this tabernacle to be built correctly and
perfectly, that he actually sent the Holy Spirit to indwell the
builders and give them divine wisdom and skill.See, I have called
by name Bezalel. . . and I have filled him with the Spirit of God
in wisdom, in understanding, in knowledge, and in all kinds of
craftmanship. . . in the hearts of all who are skillful I have put
skill, that they may make all that I have commanded you: the tent
of meeting (Ex. 31:2-3, 6-7)
The question might be asked, why did God go to such lengths to
build a temporary dwelling place? He was teaching Israel about
holiness, that what was set apart and consecrated to him must be
divinely built with the finest materials, the best craftmanship, so
the world would know that what the God of the universe chose to
indwell was special to him, and qualitatively different from
anything else in the world. Two events occurred after the
completion of the tabernacle. God told Moses before completion of
the tabernacle, I will meet there with the sons of Israel, and it
shall be consecrated by my glory. And I will consecrate the tent of
meeting and the altar (Ex. 29:43-44). To consecrate is to set
apart, to make holy. The instrument of consecration is Gods glory:
. . . thus Moses finished the work. Then the cloud covered the tent
of meeting, and the glory of the Lord filled the tabernacle (Ex.
40:33-34). Thus God makes holy what he will dwell in by filling it
with his glory, setting the object apart from anything on earth. It
indeed becomes uniquely special to him.
God carried the same pattern through when a more permanent
temple was to be built for him. He was very particular as to who
would build it, just as he was with the tabernacle, his
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What is the value of having high self- esteem? An adequate view
of oneself serves as the premise upon which persons can build their
lives in a useful and productive manner. Individuals can think
clearly, concentrate upon definite goals, and completely commit
themselves to tasks. Otherwise, persons tend to devote attention,
time and energy to trying to establish a secure premise of
self-identity in each situation instead of being able to function
because they already have such a premise (Wagner, 1975, p. 13).
Research has indicated that persons with high self-esteem are less
dependent on situational pressures and feel and behave more
competently, actively, ex- pressively, successfully, with less
destructive- ness and anxiety (Mischel, 1976). Other research
indicates these persons are more emotionally stable, confident and
secure, group dependent, carefree and adventurous, extraverted and
sociable, tending toward leadership, more assertive, trusting,
autono- mous, achieving, respected by peers, and effective in
meeting goals (Marko, 1974; Wilson & Wilson, 1976).
Contrariwise, those with low self-esteem were more discouraged,
depressed, felt unlove- able, were fearful of angering others, felt
isolated from others, extremely shy and timid, aloof and less
adaptable, emotionally unstable, introverted, submissive, insecure,
lacked self- assurance, tended toward neurotic reactions, and
demonstrated less ability to cope with stress (Marko, 1974;
Mischel, 1976). It is quite clear that high self-esteem is
requisite to optimal functioning.
Components of Self-EsteemIn order to relate holiness to
self-esteem, it
is necessary to know what comprises a persons self-esteem. Many
researchers have addressed this question and arrive at different
sets of components. Only the main components will be dealt with.
Since these components form self-esteem in the child, how does Gods
holiness meet these needs? The first pre- supposition is that God,
having created people, created them with these needs so that they
would respond to his ability to meet them, and his name would be
glorified by those
and expensive material. The pattern remained the same for this
human temple as for the physical one. The finest materials were
selected in building it and a master builder built it, God himself
(see Ps. 139:13-16). For we are Gods fellow-workers; you are Gods
field, Gods building (I Cor. 3:9). God has consecrated the human
temple and he tabernacles there. Do you not know that you are a
temple of God, and that the Spirit of God dwells in you? If any man
destroys the temple of God, God will destroy him, for the temple of
God is holy, and that is what you are (I Cor. 3:16-17).
The glory of God dwells in the human temple as indicated in II
Cor. 3:7-13. In this passage Paul indicates Moses veiled his face,
because the glory of God faded, but the surpassing glory of God
indwelling believers will never go away.
In summary then, God has a certain pattern for the places within
which he dwells. The place must be well planned, fashioned in a
special way, with the finest craftspeople and a carefully selected
builder. God then makes the temple holy by indwelling it with his
glory and his person. Thus, the method by which God reveals his
holiness to his people is to dwell among them and finally in them,
that they may partake of his holiness and thus be sanctified. With
this foundation and a proper under- standing of these concepts,
self-esteem needs can be met.
Self-EstemSelf-concept, self-image, and self-esteem
are terms used interchangeably referring to the image people
have of themselveshow they see themselves. The concept suggests a
personal judgment of ones worth based on input received through
life, especially from parents.
Self-esteem has been described as a learned constellation of
perceptions, cognitions, values most of which come from observation
of responses one gets from other people, especially those present
earliest and most consistently, the parents (Wylie, 1961, pp. 121-
122).
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the basis for developing a sense of well being, personal
autonomy, freedom of feeling, and freedom in relationships
(Norem-Hebeisen, 1976).
The sense of worth is also met by Gods holiness. He demonstrates
the worth of his people by setting them apart to ethical purity.
Their worth needs were met in that they had the highest of
standards to meet, perfection, with God as the active agent in
sanctification.
As cited earlier, the name Jehovah M Kaddesh implies divine help
in making believers holy. God demonstrated that becom- ing holy was
a process, and in the new covenant, gave the Holy Spirit to empower
believers to become holy. Thus the behavioral expectation was high,
but power was given for mastery, with the limitation that believers
would not be experientially holy, but would be in union with Christ
and partaking of his holiness. Positionally, great worth was given
believers because in Gods eyes, the most significant other, the
believer is perfect. Consequently, a proper view of Gods holiness
in relation to believers imbues them with a sense of worth far
beyond that of nonbe- lievers.
As the self-concept develops, a fundamental mechanism develops:
That of a persons behavior being consistent with his assumptions
about the kind of person he is, derived from the reactions of
others (Bissett, 1972, pp. 255 263). Others have described this
mechanism as a feeling of competence, of adequacy, courage,
hopefulness in carrying out lifes tasks. The reactions of others
means accep- tance based on meeting standards. Thus the history of
success, status, and position, all play a part in this component
(Coopersmith, 1969; Norem-Hebeisen, 1976; Wagner, 1975). Since
appearance, performance, and status are key elements of competence,
it is evident that such factors as family relationships, personal
acceptance or rejection by peers, and perceived adequacy of self
are important (Kokenes, 1974; Vacchiano & Strauss, 1968).
A feeling of competence includes a persons feelings about
appearance, performance, and status. Acceptance of ones body is a
key part of competence, especially in a culture that so
whose needs were met. The concept postulated is that the quality
of holiness is the relational process through which they are
met.
The first component is related to how a child is accepted by
significant others. This acceptance includes the amount of
respectful, accepting, and concerned treatment received, including
a feeling of belongingnessbeing wanted, accepted, and cared for
(Coopersmith, 1967; Wagner, 1975). The child is accepted without
conditions, since he or she cannot yet perform. This basic
acceptance or rejection is preverbal, prior to conceptualization of
the self, and is the foundation upon which children come to love
themselves, develop essential trust in the goodness or badness of
life, and depend on people (Norem-Hebeisen, 1976; Wagner, 1975;
Wylie, 1961).
God first demonstrated his acceptance of his people by
initiating the divine covenant based on their being set apart to
him. God made Israel his possession, with Israel par- taking of his
nature as he dwelt among them. Thus the belongingness and
acceptance needs of each person were uniquely met by God. God went
a step further in sending the holy sacrifice, Jesus, to further
deepen the relation- ship between himself and the believer, now
becoming Father to that person. Believers became positionally holy,
and were able to experience even more acceptance from God. The apex
of a believers acceptance and belongingness is demonstrated in the
temple concept referred to earlier. God made, re- deemed, and now
indwells the believer, as a suitable temple. For God to dwell in a
person is perfect acceptance, considering his high standards for
temples and the burning purity of his being.
A second component of self-esteem is the childs sense of
personal worth. Worth is based more on the persons introspective
attitude of self-approval (Wagner, 1975). It involves the idea of
mastery, having control over ones behavior, and of having a
realistic view of ones abilities and limitations, and acceptance of
them. Initially, worth is based on how consistent the childs
behavior is with the expectations of significant others (Bissett,
1972; Wylie, 1961). These components are
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being holy, all these competence needs are met. Holiness can be
the basis for congruence in believers as they see a perfect
standard to reach, yet realize they possess all of Gods indwelling
power available to reach it.
Facilitators of Self-EsteemNow that the basic components of
self-
esteem have been examined, specific facili- tators are likewise
treated. A facilitator of self- esteem that relates back to
belongingness and worth is the need to keep the child and his or
her behavior separate in parental thinking. It may be necessary to
reject the behavior, but not the child (Wagner, 1975). Here is
found an example of Gods holiness. He sets believers apart in a
loving relationship to him, seeing them as positionally holy,
totally accepting them. But his holiness gives him a basis for
lovingly chastising believers in the area of behavior. His holiness
gives believers a clear idea of what behavior is in keeping with
holiness and what is not. Thus believers are not left floundering
in a sea of ethical relativism, never knowing how to continue the
process of becoming what they are positionally. Coopersmith (1969)
discovered that models that provide effective ways of warding off
anxiety help develop and maintain high self- esteem by establishing
limits and actions that define the events. Uncertainty and personal
threat of failure are reduced by having these bounds. Gods holiness
supplies the limits with which to help build self-esteem.
The body of Christ is also called to holiness. A group of people
therefore partake of Gods holiness, as they experience his love,
subscribe to his standards of purity, and draw upon his sanctifying
power. As a result, parents who are in the body of Christ have the
reinforcement needed to be holy models to their children.
Self-esteem in children is strongly related to their feelings
toward significant others (ODonnell, 1976), which includes not only
parents but those persons who interact with the child outside the
home. In his research, Coopersmith ( 1969) discovered several
qualities of parents whose children have high self-esteem. In
examining these qualities, we find that they are similar to
those
emphasizes the physical body. The concept of the temple plays a
key role in acceptance of the body. First, God demonstrates that
the tabernacle he lives in must be built of the finest materials
and by a carefully selected builder. Next, God consecrates the
temple, and his glory fills it. With these high standards for his
place of dwelling, God then reveals the mystery of all ages, that
God sees fit to dwell in the bodies of believers. He reveals that
he is the builder, that the finest materials were used, and that he
consecrates and fills with glory the human temples of believers.
One can see how importantly God views the body and how accepting he
is of it. Remarkably, in order for him to indwell a persons body,
that person need not change one strand of hair. Thus the body of
the believer is holy, as was the tabernacle, and God is just as
jealous of each human tabernacle as he was of earlier ones (see I
Cor. 3:16-17). The God of the universe can accept ones body as his
temple without physical change, giving each believer a basis for
doing so.
In the area of performance, the concept of holiness meets the
need to feel competent. By setting believers apart from the world,
God gives them a higher standard of performance than for the world.
Thus believers are com- peting in a different class than
nonbelievers. Second, although believers are called upon to be
ethically holy, they are only called upon to be what God has
already declared them to be positionally. Thus Gods acceptance is
com- plete because of Jesus sacrifice. God in his Word refers to
believers as holy ones, for that is how he sees them. Next, since
believers are holy, they partake of Gods holiness as he sanctifies
them by indwelling them over a period of time. He is always
accepting of the believers position wherever that person is in this
sanctification process. Consequently, believers have the power to
perform without the pressure of rejection. They have the freedom to
fail. As to status, what greater status could a person have than to
be indwelt by the God of the universe and totally accepted by him?
Scripture indicates in Colossians and Ephesians the many positional
blessings that are true about believers. In
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loving acceptance, clearly defined and enforced limits, and
respect for individual action within the limits breed high
self-esteem (Cooper- smith, 1969), and also comprise the com-
ponents of Gods holiness as he deals with believers.
Finally, several studies have examined self- esteem and imaging
of God. One indicates that persons with high self-esteem viewed God
as a loving, kindly Father, whereas those with low self-esteem
related to God as vindictive, impersonal, controlling and stem. It
was hypothesized that persons with low self- esteem are
uncomfortable with the view that God is loving and accepting
because it is inconsistent with their view of themselves (Benson
& Spilka, 1973). Another study found a positive relationship
between self- esteem and family communication and between
acceptance of self and belief in an accepting God. Thus high
self-esteem was related to a loving God image and quality of family
communication was the common variable (Chartier & Goehner,
1976). These studies emphasize the important interrelationship
between a correct view of God and a correct view of oneself as well
as the importance of parents in establishing both.
In conclusion, the contention of this article has been that
since God created human beings, he knows best how to respond to
them in a way that will cause them to reach their full potential.
The process for a persons fulfillment is a loving relationship with
God based on his holiness, in which people are set apart from the
world, given the high standards of purity, and indwelt by God who
empowers them to reach for those standards. Needs of belonging-
ness, worth, and competence can be met in the concept of holiness,
both positional and experiential. When the body of Christ is holy,
models for the development of high self- esteem in children are
available. A major finding is that God indwells believers as
temples and makes them holy by privileging them to partake of his
holy nature. Believers self-esteem can be enhanced as they contem*
plate the fact that God has so accepted them that he has chosen to
live in them and fill them with his glory.
expected of people living in Gods holiness. The first quality is
that the mothers (and presumably fathers) of children with high
self- esteem tend to have high self-esteem them- selves. Thus
parents operating as set apart to God would tend to have high
self-esteem if they correctly understood Gods holiness. The parents
in Coopersmiths study stress superior achievement in their
children, thereby de- veloping self-competence. Less tension and
conflict was found between these parents, whereas divorce and
separation were frequent among children with low self-esteem.
Fathers had a closer and more congenial relationship with the
children, and there was a clear designation of leadership in the
home, either one parent or the other making the major decisions, as
opposed to both equally. In a home following Gods standards for
holiness, based in his love, these qualities would also be expected
because of scriptural teaching to that effect.
Another area studied by Coopersmith (1969) was parental
acceptance. Parents of children with high self-esteem communicate a
pleasant, positive set of emotions. The mothers possess higher
levels of empathy, genuineness, and positive regard than do mothers
of low self-esteem children (Miller, 1976). Mothers are stricter in
training the child and the child is happier. These mothers place
greater per- formance demands on their children, rules are enforced
consistently and carefully, discipline is regarded as important,
and positive rein- forcement rather than negative techniques are
used. Greater strictness is associated with higher self-esteem
(Coopersmith, 1969). God, in his desire for believers to be holy,
developed these same guidelines. Consequently, believers are able
to have a higher self-esteem when operating according to his
holiness.
Research has shown that an authoritative or democratic home
tends to foster higher self- esteem (McEachem, 1974). In this type
of home, the limits set by parents are well defined and enforced,
but are not harsh or unduly restrictive. They give the children a
boundary without destroying their belief in their own worth. The
parents are more likely to be firm and decisive (Coopersmith,
1969). Thus total
220
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WILLIAM G. BRITT III
Miller, M.S., & Miller, J.L. (1952). Harper's Bible
dictionary. New York: Harper & Row.Miller, T.W. (1976). The
effects of core facilitative conditions in mother on adolescent
self-esteem. Journal o f Social Psychology, 100, 147-148.Mischel,
W. (1976). Introduction to personality. New York: Holt, Rinehart,
& Winston.Norem-Hebeisen, A.A. (1976). A multidimensional
construct of self-esteem. Journal o f Educational Psy- chology, 68,
559-565.ODonnell, W.J. (1976). Adolescent self-esteem related to
feelings toward parents and best friends. Dissertation Abstracts
International, 36, 5274B. (University Micro- films No. 76,
9276)Packer, J.I. (1975). Knowing God Downers Grove, IL:
InterVarsity.Stone, N.J. (1944). Names o f God. Chicago:
Moody.Thiessen, H.C. ( 1949). Introductory lectures in systematic
theology. Grand Rapids: Eerdmans.Vacchiano, R.B., & Strauss,
P.S. (1968). The construct validity of the Tennessee Self-Concept
Scale. Journal o f Clinical Psychology, 24, 323-326.Wagner, M.
(1975). The sensation o f being somebody. Grand Rapids:
Zondervan.Wilson, J.P., & Wilson, S.B. (1976). Sources of self-
esteem and the person x situation controversy. Psycho- logical
Reports, 38, 355-358.Wood, A.S. (1975). Holiness. In M.C. Tenney
(Gen. Ed.), Zondervan pictoral encyclopedia o f the Bible. Grand
Rapids; Zondervan.Wylie, RC. (1961). The self concept Lincoln:
University of Nebraska Press.
AUTHORBRITT, WILLIAM GORDON, III. Address: Depart- ment of
Psychiatry, West Hall, Loma Linda University Medical School, Loma
Linda, California 92354. Title: Assistant Professor of Psychiatry.
Degree; PhD, Rosemead School of Psychology. Specializations:
Clinical psy- chology, clinical neuropsychology.
REFERENCES
Bavinck, H. (1977). The doctrine o f God Grand Rapids: Baker.
(Original work published 1951)Benson, P., & Spilka, B. ( 1973).
God image as a function of self-esteem and locus of control.
Journal for the Scientific Study o f Religion, 12, 297-310.Bissett,
D. (1972). Toward a clarification of self-esteem. Psychiatry, 35,
255-263.Chafer, L.S. ( 1974). Major Bible themes. Grand Rapids:
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existence and attributes o f God Minneapolis: Klock & Klock
Christian Publishers. (Original work published 1797)Chartier, M.R.,
& Goehner, L.A. (1976). A study of the relationship of
parent-adolescent communication, self- esteem, and God image.
Journal o f Psychology and Theology, 4, 227-232.Cole, RA. (1973).
Exodus. Downers Grove, IL: InterVarsity.Coopersmith, S. (1969). The
antecedents o f self-esteem. San Francisco: Freeman.Douglas, J.D.
(Ed.). (1962). The new Bible dictionary. Grand Rapids:
Eerdmans.Hoekema, A.A. (1971). The attributes of God: The
communicable attributes. In Carl F.H. Henry (Ed.), Basic Christian
doctrine. Grand Rapids: Baker.Kittel, G. (1964). Theological
dictionary o f the New Testament. Grand Rapids: Eerdmans.Kokenes,
B. (1974). Grade level differences in factors of self-esteem.
Developmental Psychology, 10, 954-958.Lockyer, H. ( 1975). All the
divine names and titles in the Bible. Grand Rapids:
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