Early Christian martyrdom and the psychology of depression, suicide, and bodily mutilation.

Abstract

A psychology of second and third century Christian martyrdom is described in terms of its historical, religious, familial, social, bodily, cognitive, and emotional dimensions, and cases of two martyrs analyzed accordingly. Empirical and psychoanalytic literature pertaining to death anxiety and religiousness is reviewed for the purpose of situating martyrdom within the context of modern research. Clinical case studies of Major Depression, Borderline Personality Disorder, and selfmutilation, respectively, are described from the perspective of martyrdom. Implications for psychotherapy are listed in conclusion.Christian martyrdom during the second and third centuries A.D. provides unique opportunity for understanding the psychology of this kind of religious enthusiasm and its relevance for the contemporary experiences of depression, suicide, and bodily mutilation. Following some brief methodological remarks is description of the martyr's world, in terms of its historical and religious features, and of the familial, social, bodily, cognitive, and emotional dimensions of his psychology. Afterward are two "case studies" based on writtenThe author extends his appreciation to Professor Moshe Spero for critical suggestions, Ms. Marsha Warren for expert preparation of the manuscript, and Professor William Babcock for introducing him, in 1975, to the early Christian martyrdom literature.

Are Christian Martyrs Abuse Victims, Neurotics, or Suicidal? Comments on the Psychological Study of Christian Martyrdom

“…On the one hand, martyrs were described by Mounteer (1981) as similar to suicidal persons in that they were selfdestructive and masochistic and were driven by their inner self-punitive, aggressive, and erotic impulses to kill themselves. On the other hand, the behaviors of the ancient martyrs, as hinted by Bradford (1990), share characteristics with those of psychopaths. However, it is questionable whether these negative views are in accordance with the original panorama of Christian martyrdom.…”

“…The approach of Bradford (1990) is also questionable. In paralleling two martyrologies with three clinical cases, he seems to have suggested that early martyrs, such as Marian and Perpetua, were psychopaths.…”

“…A more recent study entitled "Early Christian Martyrdom and the Psychology of Depression, Suicide, and Bodily Mutilation" (Bradford, 1990) has followed Mounteer's (1981) ideas. Whereas Mounteer cited many martyrs' accounts to illustrate his case, Bradford structured his article by referring to two martyrologies (Marian and Perpetua) and three clinical cases.…”

“…Studies of historical martyrs are, however, not as plentiful as one might expect. Besides the study on Justin Martyr (Day, 1984) and the martyr, Stephen (Hamon, 1977), interestingly enough, the majority of the publications have in one way or another referred to Vibia Perpetua, a female Christian martyr in the early third century (Bradford, 1990;Lefkowitz, 1976;Mounteer, 1981;Rousselle, 1987;Von Franz, 1980). Except for the pioneer study on the passion of Perpetua by Von Franz, these studies are critical about the mental status of Perpetua and other Christian martyrs of antiquity.…”

“…Among other criticisms, psychological analyses of Christian martyrs are perceived as the most pointed ones. Reviewing current literature on the psychological study of Christian martyrdom, one may develop the impression that early Christians who died for their faith during persecutions were mentally insane (Bradford, 1990;Lefkowitz, 1976;Mounteer, 1981;Rousselle, 1987). If it were true, the history of Christianity, or at least the traditional understanding of it, would have to be reconsidered; and the foundation of Christian life which evolves from faith, hope, and I n Christianity, martyrs are those Christians who "witness" their faith unto death (Holt, 1993;Scott, 1995).…”