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Self-pity is an emotion in which one feels self-centered sorrow and pity toward the self regarding one's own internal and external experiences of suffering. [1] Self-pity has also been defined as an emotion "directed towards others with the goal of attracting attention, empathy, or help" [1] [2]
Pity is a sympathetic sorrow evoked by the suffering of others. The word is comparable to compassion, condolence, or empathy. It derives from the Latin pietas (etymon also of piety). Self-pity is pity directed towards oneself. Two different kinds of pity can be distinguished, "benevolent pity" and "contemptuous pity". [1]
The phrase translated into English as "Man of Sorrows" ("אִישׁ מַכְאֹבוֹת ", ’îš maḵ’ōḇōṯ in the Hebrew Bible, vir dolōrum in the Vulgate) occurs at verse 3 (in Isaiah 53): 3) He is despised and rejected of men, a Man of sorrows, and acquainted with grief.
A self-defeating prophecy (self-destroying or self-denying in some sources) is the complementary opposite of a self-fulfilling prophecy; a prediction that prevents what it predicts from happening. This is also known as the prophet's dilemma. A self-defeating prophecy can be the result of rebellion to the prediction. If the audience of a ...
[5] The third virtue is also commonly referred to as "charity", as this is how the influential King James Bible translated the Greek word agape. The traditional understanding of the difference between cardinal and theological virtues is that the latter are not fully accessible to humans in their natural state without assistance from God. [6]
Self-flagellation is the disciplinary and devotional practice of flogging oneself with whips or other instruments that inflict pain. [1] In Christianity , self-flagellation is practiced in the context of the doctrine of the mortification of the flesh and is seen as a spiritual discipline .
Kenosis, relative to the human nature, denotes the continual epiklesis and self-denial of one's own human will and desire. With regard to Christ, there is a kenosis of the Son of God, a condescension and self-sacrifice for the redemption and salvation of all humanity.
The sinner was the subject of God's pity rather than of his wrath. To Agricola, the purpose of repentance was to abstain from evil rather than the contrition of a guilty conscience. The law had no role in repentance, which came about after one came to faith, and repentance was caused by the knowledge of the love of God alone. [17]