Catholic Therapist's Viewpoint - Self-Esteem, Self-Worth, and The Christian Virtue of Humility

Catholic Therapist's Viewpoint - Self-Esteem, Self-Worth, and The Christian Virtue of Humility At first look, it may appear that humility, self-esteem, and self-worth are mutually exclusive. It's probable that this is because self-esteem is frequently associated with the sin of pride, particularly within Catholic spirituality. While avoiding pride is obviously beneficial, this viewpoint can also lead to certain harmful and paralysing ways of treating oneself. I intend to give out a perspective of self-esteem, self-worth, and humility as not just compatible but equally vital components of healthy human growth using some useful distinctions. Let's understand deeply Catholic Therapists' views on self-worth, self-esteem, and the Christian virtue of humility.

Misrepresentations That Are Common Firstly, having high self-esteem or acknowledging one’s self-worth cannot be reduced to a feeling or emotional state.

Developing a strong sense of sense may include positive emotional states but is not the goal. As described above, both self-esteem and self-worth relate to our ability to positively perceive ourselves both in functioning and identity. This process involves behavior, values, beliefs, relationships, and our experience of ourselves. As such, we cannot reduce them solely to an emotional state.

Second, these phrases are not intended to obscure the fact that humans are flawed. Having a favourable opinion of oneself does not rule out the possibility of growth. Higher self-esteem and self-worth, on the other hand, strengthen our potential to develop ourselves. When we regard ourselves as capable and worthwhile, we are better equipped to detect and correct our faults. The experiential freedom that comes with a stable self, according to Carl Roger, a fundamental figure in the history of psychotherapy, helps direct our behaviours, empowers us to actively make choices, and take responsibility for those decisions. This combination generates an instinctive motivation to improve our health and respond more forcefully to our shortcomings.

Thirdly, self-esteem and self-worth are not just cognitive constructs that can be gained by sheer will. It is more accurate to identify these concepts as dynamic processes. This lines up well with our understanding of attachment theory, which posits that, “the self is viewed as an ongoing construction, a process rather than an object, and one that is defined in interactions with others [and ourselves]” (Susan Johnson). Developing self-esteem and self-worth is a reciprocal process of receiving support from our closest relationships which then empowers us to bravely go out into the world and grow.

The result of this process is experiencing ourselves as trustworthy vehicles for moving through life.

Finally, humility is not the same as self-hatred. I don't like this term since it tends to pathologize or humiliate the person who is going through it, but the idea is that we can become so harsh with ourselves that we stop seeing ourselves as

valuable. "Being humble does not imply following the route with one's eyes turned down: no, no!" said Pope Francis in a 2013 homily. God, as well as Mary and Joseph, taught us humility." Aquinas depicts "ill-done" humility as reducing ourselves to animals when we don't grasp our honour. Humility should not come at the expense of our humanity. This is consistent with the Christian life's goal of releasing us from our burdens and promoting human flourishing.

How Self-Worth, Self-Esteem, and Humility Interact "From birth to death, we are all happiest when life is organised as a series of long or short excursions from the secure foundation supplied by our attachment figures" - John Bowlby This remark perfectly encapsulates the process I outlined earlier: we grow best when we have a safe harbour from which to travel and return as we face life's obstacles. When we miss the target or celebrate a new achievement, we need a place to go. We will acquire strong self-esteem and realise our self-worth when the destination is reliable and accessible, both within ourselves and with others. This is when humility enters the picture to show us how to make this process more dependable and accessible.

Humility is a state of mind that allows us to recognise our need for assistance. It reminds us to stay connected to our solid base, whether it's through our human interactions (working on God's behalf) or calling out to God Himself. This prevents us from overextending ourselves. Otherwise, we risk being mired in our failures or becoming overly reliant on ourselves. We see ourselves as more capable, useful, and worthy than we ever could on our own when we honour our relationship need for assistance.

In relationships, self-esteem and self-worth are felt most strongly. They are the relational gift of safe connection, and humility is the way we reach for and confess our need for this gift, especially from God. This relationship gives us selfconfidence, allowing us to believe that with God and each other, we can do great things. It's almost as if God made us this way to keep our hearts safe from loneliness and pride.

Self-esteem and self-worth are most powerfully felt in partnerships. They are the relational gift of secure connection, and humility is the means by which we seek out and admit our need for this gift, especially from God. This bond provides us self-assurance, allowing us to think that we can accomplish great things with God and each other. It's almost as if God designed us this way in order to protect our hearts from loneliness and pride.

This is a cyclical situation. We are fueled to rely on God when we recognise our self-worth because we regard ourselves as the cherished. Seeing ourselves in this light makes it easier to reach out to God and perceive Him as a reliable source of help. Allowing God to love us in the places where we are weakest and most broken is one of the finest types of humility.True self-worth comes from allowing others to appreciate us even when we don't think we deserve it.

Recognizing our flaws, needs, and vulnerabilities is merely the first half of the journey. The second step is to accept the antidote, which is something along the lines of "I still love you, come to me." We can feel complete again if we simply just turn to Him in our sin or grief. This is our relationship model, both with God and with one other.

If you want to get in touch with a Catholic Therapist for any queries or the information you can full fill it out at Alpha Omega Clinic or directly call at 301-767-1733.