{"id":2479,"date":"2012-09-23T12:34:03","date_gmt":"2012-09-23T12:34:03","guid":{"rendered":"https:\/\/pulseofministry.md\/?post_type=articles&p=2479"},"modified":"2024-06-06T10:28:15","modified_gmt":"2024-06-06T10:28:15","slug":"relatii-interpersonale-conflictul","status":"publish","type":"post","link":"https:\/\/pulseofministry.md\/ru\/relatii-interpersonale-conflictul\/","title":{"rendered":"Rela\u0163ii interpersonale: conflictul"},"content":{"rendered":"

Rela\u0163ii interpersonale: conflictul <\/strong>\u015fi consilierea persoanelor afla\u0163i \u00een conflict<\/em><\/span><\/h2>\n

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Introducere<\/strong><\/span><\/h3>\n

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Chiar din primele texte ale Sfintelor Scripturi, \u00een concep\u0163ia Creatorului S\u0103u, urma ca omul s\u0103 fie o persoan\u0103 social\u0103. \u201eNu este bina ca omul s\u0103 fie singur\u201d, men\u0163ioneaz\u0103 Dumnezeu (Geneza 2:18). Prin faptul ca rela\u0163iile oamenilor se intersecteaz\u0103, deseori acestea conduc la diferite conflicte, mari sau mici, constructive sau distructive. Chiar daca Dumnezeu, dup\u0103 p\u0103catul omului, a \u00eencurcat limbile oamenilor, astfel \u00eempiedic\u00e2ndu-i de a mai putea locui \u00eempreun\u0103 (Geneza 11), oamenii oricum conve\u021buiesc ca \u015fi fiin\u0163e sociale. Chiar dac\u0103 au populat \u00eentregul p\u0103m\u00e2nt, Dumnezeu a a\u015fezat anumite vremi a vie\u0163uirii lor \u015fi anumite hotare a locuin\u0163elor pe care le au (Fapte 17:26). Dar aceasta nu rezolva conflictele dintre oameni, deoarece deseori interesele comune, locurile de munc\u0103, transport, familie etc. sunt terenuri de \u00eencol\u0163ire a ne\u00een\u0163elegerilor. Dumnezeu a inten\u0163ionat ca oamenii s\u0103 nu fie singuratici \u00eens\u0103 dorin\u0163\u0103 Sa nu era un motiv pentru aprinderea conflictelor dintre ei. Acestea au devenit specifice omului ca urmarea p\u0103catului. Se pare c\u0103 un astfel de prim-conflict \u00eencepe chiar \u00een Gr\u0103dina Eden \u00een timp ce primii oameni d\u0103deau vina unul pe celalalt pentru a-\u015fi \u00eendrept\u0103\u0163i p\u0103catul. Sunt foarte clar vizibile dou\u0103 direc\u0163ii ale conflictului, unul pe orizontal\u0103 \u015fi altul pe vertical\u0103: conflictul \u00eentre cei doi reprezentan\u0163i ale rasei umane \u015fi conflictul oamenilor cu Dumnezeu, Creatorul lor. Conform Bibliei, a literaturii din domeniul consilierii dar \u015fi din propria experien\u0163\u0103 se pare c\u0103 nu exist\u0103 om care sa nu se fi confruntat vreodat\u0103 cu problemele rela\u0163iilor interpersonale, fie \u00eentr-o m\u0103sur\u0103 mai mare sau mai mic\u0103. Astfel, este bine s\u0103 facem o analiz\u0103 a ceea ce este conflictul \u015fi cum este manifestat \u00een rela\u0163iile umane.<\/p>\n

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Defini\u0163ia \u201econflictului interpersonal\u201d<\/strong><\/span><\/h3>\n

\u00a0<\/strong><\/p>\n

S\u0103 d\u0103m o defini\u021bie conflictului \u0219i s\u0103 analiz\u0103m natura conflictelor \u0219i manifestarea lor.<\/p>\n

Natura conflictului.<\/em> A\u015fa cum este men\u0163ionat \u00een dic\u0163ionarul de studiere pastoral\u0103<\/em>, editat de W. Carr, conflictul poate fi de natur\u0103 social\u0103, interpersonal\u0103 sau intrapersonal\u0103[1]<\/sup><\/a>. Conflictul social <\/em>implic\u0103 ne\u00een\u0163elegerile dintre partidele politice, clasele sociale \u0219i rasiale, tensiunile \u00eentre diferite curente religioase etc.Un exemplu de acesta ar putea fi tensiunile \u00eentre izraeli\u0163i \u015fi filistenidescrise \u00een Judec\u0103tori, cartea 1 Samuel, etc. La acest capitol, J. Hunt prezint\u0103 dou\u0103 forme de conflict: conflictul din interiorul unei grup\u0103ri \u015fi conflictul \u00eentre grup\u0103ri[2]<\/sup><\/a>. Totu\u015fi, consider\u0103mc\u0103 primul face parte din conflictul interpersonal pe care \u00eel vom \u0219i prezenta.<\/p>\n

Prin conflictul interpersonal<\/em> \u2013 <\/em>se sub\u00een\u0163elege lupta \u00eentre doi sau mai mul\u021bi indivizi. Acesta ar putea avea loc\u00een familie, la locul de munc\u0103, \u00een biseric\u0103, \u00eentre vecini etc. Aici am putea prezenta ne\u00een\u0163elegerea \u00eentre Barnaba \u015fi Pavel st\u00e2rnit\u0103 de incompeten\u0163a lui Marcu \u00een lucrarea de misiune. Conflictul a fost at\u00e2t de mare \u00eenc\u00e2t i-a f\u0103cut pe ace\u0219tia s\u0103 se despart\u0103 pentru o vreme (Fapte 15:38-41).<\/p>\n

Problemele interne (l\u0103untrice) din via\u0163a cuiva scot \u00een eviden\u0163\u0103 cea ce se nume\u015fte conflict intrapersonal<\/em>. Vinov\u0103\u0163ia, ura, depresia, descurajarea, imaginea de sine gre\u015fit\u0103, m\u00e2nia ascuns\u0103\u00a0 \u015f. a. pot fi indiciile unui conflict profund din fiin\u0163a cuiva. Ca \u0219i exemplu biblic \u00eel avem pe Iuda Iscarioteanul, care s-a sinucis deoarece era chinuit de vina tr\u0103d\u0103rii lui Isus Cristos. Ar fi fost o \u015fans\u0103 de reabilitarea dac\u0103 preo\u0163ilor le-ar fi p\u0103sat de el atunci c\u00e2nd s-a c\u0103it dar nu au fost interesa\u0163i de conflictul lui intern (Matei 27:3-5).<\/p>\n

June Hunt, o scriitoare consultant \u00een problemele umane, define\u015fte conflictul ca pe o ne\u00een\u0163elegere, disput\u0103 sau ciocnire de p\u0103reri din cauza unor p\u0103reri sau idei contradictorii[3]<\/sup><\/a>. Conform ei, termenul \u201econflict\u201d vine de la latinescul conflictus<\/em> care \u00eenseamn\u0103 \u201eciocnire\u201d, \u201elovitur\u0103\u201d sau \u201elupt\u0103\u201d. Fiind un substantiv compus, \u00eenseamn\u0103 \u201eciocnire cu\u201d sau \u201elupt\u0103 \u00eempreun\u0103 cu\u201d. Este clar c\u0103 termenul original presupune conflict \u00eentre dou\u0103 sau mai multe persoane. Este vorba de o stare tensionat\u0103 \u00een rela\u0163iile umane care se manifest\u0103 printr-o ciocnire de interese, vorbire sau fapte.<\/p>\n

\u00cen concep\u0163ia lui S. S\u0103ndulache[4]<\/sup><\/a>, conflictul este tulburarea p\u0103cii l\u0103untrice a unei sau a mai multor persoane. \u00cen momentul tulbur\u0103rii l\u0103untrice o persoan\u0103 este foarte sensibil\u0103 la conflict.<\/p>\n

Dic\u0163ionarul \u201eThe New Dictionary of Pastoral Studies\u201d define\u015fte conflictul ca fiind\u00a0 \u201eo opozi\u0163ie \u00eentre impulsuri sau dorin\u0163e (pofte) produc\u00e2nd tensiune emo\u0163ional\u0103[5]<\/sup><\/a>\u201d.<\/p>\n

F\u0103c\u00e2nd un rezumat al conflictului am putea afirma c\u0103: conflictul este o lupt\u0103 verbal\u0103 sau activ\u0103, ap\u0103rut\u0103 \u00eentre dorin\u0163ele oponente ale dou\u0103 sau mai multe persoane \u015fi ca rezultat, produc\u00e2nd tensiune emo\u0163ionale manifestate verbal sau fizic.<\/em><\/p>\n

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Manifestarea conflictului interpersonal<\/strong><\/span><\/h3>\n

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A\u015fa cum am men\u0163ionat \u00een defini\u0163ie, conflictul poate fi manifestat emo\u0163ional,verbal sau fizic. Nu totdeauna conflictul este negativ. Conform lui G. R. Collins \u201euneori rela\u0163iile \u00eentre oameni sunt echilibrate, binevoitoare \u015fi sunt caracterizate printr-o comunicare clar\u0103, g\u00e2ndit\u0103 \u015fi efectiv\u0103[6]<\/sup><\/a>. Suntem de acord \u015fi cu alt\u0103 afirma\u0163ie a lui, c\u0103 deseori aceste rela\u0163ii sunt tensionate \u015fi conflictuale. S\u0103 prezent\u0103m \u00een c\u00e2teva r\u00e2nduri modul \u00een care se manifest\u0103 totu\u015fi conflictele tensionate, care de fapt \u015fi presupun implica\u0163ia unui consilier.<\/p>\n

Manifestare emotiv\u0103<\/em>. Omenii sunt \u00een conflict la nivel de g\u00e2ndire sau emo\u0163ii. Din experien\u0163a proprie am observat ca la acest nivel persoanele aflate \u00een conflict nu vorbesc una cu alta o perioad\u0103 lung\u0103 de timp. G\u00e2ndesc r\u0103u unul de cel\u0103lalt, f\u0103r\u0103 s\u0103 discute problema. Au pic\u0103 unul pe altul, nu suport\u0103 prezen\u0163a unui altuia, nu zic nici de bine nici de r\u0103u unul de celalalt, dar nu sunt \u00eentr-o rela\u0163ie de pace. Isus vorbe\u015fte de astfel de oameni care-\u015fi pot aduce darul lor la altar \u00een timp ce cunosc c\u0103 cineva are ceva \u00eempotriva lor (Matei 5:21). Se pare c\u0103 acest gen de conflict este unul de t\u0103cere. E o lupt\u0103 la nivel de minte \u015fi emo\u0163ii neexprimate \u00een glas sau \u00een fapte.<\/p>\n

Manifestarea verbal\u0103<\/em>. Conform lui Isus, ne\u00een\u0163elegerea non-verbal\u0103 poate avansa, dac\u0103 nu este ameliorat\u0103. Astfel, numindu-l pe fratele t\u0103u \u201eprostule\u201d te faci vinovat de un conflict care se manifest\u0103 printr-o discu\u0163ie tensionat\u0103, cearta, amenin\u0163\u0103ri sau batjocur\u0103. Se pare ca astfel de conflict ap\u0103ruse \u00eentre Nabal \u015fi David \u00een momentul c\u00e2nd primul nu dorise s\u0103-l ajute pe cel din urm\u0103 (1 Samuel 25).<\/p>\n

Manifestarea fizic\u0103<\/em>. Conflictul \u00eentre Nabal \u015fi David urma s\u0103 degenereze \u00een unul fizic, dac\u0103 nu ar fi intervenit so\u0163ia lui Nabal \u015fi nu ar fi potolit spiritele \u00eenfocate. Aceast\u0103 form\u0103 se manifest\u0103 prin violen\u0163e fizice. Este vorba de lovituri fizice, b\u0103t\u0103i, cauzarea unor r\u0103ni sau \u00een cel mai r\u0103u caz s\u0103v\u00e2r\u0219irea de omor. Cristos vorbe\u015fte aici \u015fi despre amend\u0103 sau chiar \u00eenchisoare (Matei 5:25-26).<\/p>\n

Ca \u015fi concluzie, un conflict dac\u0103 nu este rezolvat c\u00e2nd apare \u00een g\u00e2nd, se transform\u0103 \u00een unul verbal apoi continua \u015fi fizic. Tocmai asta a \u00eencercat s\u0103 demonstreze Isus Cristos \u00een Matei 5:21-26.<\/p>\n

\u00a0<\/strong><\/p>\n

Cauzele conflictului interpersonal <\/strong><\/span><\/h3>\n

\u00a0<\/strong><\/p>\n

Se pare c\u0103 \u00eenainte ca conflictul s\u0103 devin\u0103 interpersonal el este personal. Conform lui Powlison (2001, 47), citat de J. Pugh un consilier psiholog, \u201econflictul este precedat de percep\u0163iile altora de maltratare sau respingere, astfel \u00eenc\u00e2t una sau ambele persoane pot reac\u0163iona agresiv una fa\u0163\u0103 de cealalt\u0103[7]<\/sup><\/a>\u201d. Altfel spus,\u00a0 focarul unui conflict interpersonal apare din interiorul imperfect a unei sau ale ambele persoane aflate \u00een aceast\u0103 ne\u00een\u0163elegere. Aceasta \u00eenseamn\u0103 c\u0103 consilierul este chemat s\u0103 consilieze persoana \u00eenainte ca acest conflict interpersonal s\u0103 fie rezolvat. Dup\u0103 cum spunea Isus Cristos problemele rela\u0163iei din interiorul omului \u015fi nu din exteriorul lui: \u201eOmul bun scoate lucruri bune din vistieria bun\u0103 a inimii lui, iar omul r\u0103u scoate lucruri rele din vistieria rea a inimii lui; c\u0103ci din prisosul inimii vorbe\u015fte gura\u201d <\/em>(Luca 6:45).<\/p>\n

Majoritatea consilierilor recunosc mai multecauze care st\u00e2rnesc conflictul \u00een rela\u0163iile umane, totu\u015fi unele stau la baza celorlalte. \u00cen cartea sa Christian Counseling<\/em>, G. R. Collinz specific\u0103 \u0219ase pricini care stau la baza conflictului: implica\u0163ia lui Satan, caracteristici \u015fi atitudini personale, stilul comportamentului conflictual, lipsa credincio\u015fiei, comunicarea gre\u015fit\u0103 \u015fi provoc\u0103torii sociali[8]<\/sup><\/a>. Se pare c\u0103 S. Sandulache preia aceste \u015fase cauze \u015fi le dezvolt\u0103 \u00een cartea sa de consiliere[9]<\/sup><\/a>. Am vrea \u00een continuare s\u0103 prezent\u0103m c\u00e2teva cauze care par a fi esen\u0163iale conflictului \u00een rela\u0163iile umane.<\/p>\n

P\u0103catul.<\/em> Se \u015ftie clar c\u0103 la baza oric\u0103rei ne\u00een\u0163elegeri st\u0103 c\u0103derea omului \u00een p\u0103cat. C\u00e2nd descrie aceast\u0103 cauz\u0103 \u00een una din c\u0103r\u0163ile sale J. E. Adams, prezint\u0103 biblic implicarea p\u0103catului tridimensional: influen\u0163a lumii, a firii p\u0103m\u00e2nte\u015fti \u015fi implica\u0163ia direct\u0103 a lui Satan[10]<\/sup><\/a>. Epistolarul Iacov prezint\u0103 poftele p\u0103c\u0103toase ca fiind baza omorurilor, invidiei, certurilor \u015fi luptelor (Iacov 4:1). Tot aici, el vorbe\u015fte \u015fi despre influen\u0163a lumeasc\u0103 ca pricin\u0103 a conflictelor. De\u015fi prezint\u0103 p\u0103catul ca pe o problem\u0103 a nereu\u015fitelor umane, \u00een alta carte a sa Jaz E. Adamsafirm\u0103 clar<\/em> c\u0103 nu toate problemele consilia\u0163ilor sunt cauzate de p\u0103catele lor[11]<\/sup><\/a>. Sunt \u015fi alte cauz\u0103 dup\u0103 cum urmeaz\u0103.<\/p>\n

Interesele personale<\/em>.<\/em> Recunoa\u015ftem c\u0103 fiecare om are propria concep\u0163ie despre lume. Nu este nimeni des\u0103v\u00e2r\u015fit \u015fi totu\u015fi, se pare ca unii oameni \u00ee\u015fi ap\u0103ra interesele proprii ca fiind unicele standarde de via\u0163\u0103. Aceast\u0103 form\u0103 de \u00eenc\u0103p\u0103\u0163\u00e2nare nu odat\u0103 provoac\u0103 ne\u00een\u0163elegeri \u00eentre oameni. G. Collinz prezint\u0103 unele indicii clasice evidente ale acestor interese: dorin\u0163e egoiste, prejudec\u0103\u0163i, suspiciuni, incapacitatea de a \u00een\u0163elege \u015fi accepta interesele altora, \u0219i altele[12]<\/sup><\/a>. Aceste lucruri \u00eei provoac\u0103 pe oameni s\u0103 lupte pentru a-\u015fi demonstra dreptatea folosind de la cele mai u\u015foare tactici p\u00e2n\u0103 la cel mai ofensive \u015fi mai crude. Interesele t\u00e2n\u0103rului bogat nu s-au potrivit intereselor lui Isus \u00een ce privea modul accept\u0103rii vie\u0163ii ve\u015fnice (Matei 19:16-22). \u00cen cartea lui Iacov este men\u0163ionat c\u0103 luptele vin din cauz\u0103 intereselor gre\u015fite de a risipi (Iacov 4:3).<\/p>\n

Comunicarea gre\u015fit\u0103<\/em>.<\/em> Datorit\u0103 imperfec\u0163iunii, oamenii se exprim\u0103 gre\u015fit verbal sau non-verbal, ceea ce provoac\u0103 tensiuni interpersonale. \u00cen scrierile sale I. I. Reimer, teolog \u015fi fondatorul misiunii \u00abLogos International\u00bb,<\/em> men\u0163ioneaz\u0103 c\u0103 comunicarea interpersonal\u0103 aduce o serie de probleme: \u00abRareori oamenii \u00ee\u015fi dau seama la ce nivel vorbesc \u015fi mai pu\u0163in \u2013 cum sunt \u00een\u0163ele\u015fi. Problemele comunic\u0103rii interpersonale sunt legate de incompeten\u0163a de a te apropia de aproapele t\u0103u. Deoarece, \u00eenainte de a vorbii este necesar s\u0103 g\u00e2nde\u015fti cum \u015fi c\u00e2nd \u0219i ce s\u0103 spui. Vorbind inert este ne\u00een\u0163elept, aceasta le produce oamenilor ne\u00een\u0163elegere, respingere \u015fi am\u0103r\u0103ciune\u00bb[13]<\/sup><\/a>.<\/p>\n

Bun\u0103oar\u0103, comunicarea din unghiuri diferite dintre Iov \u015fi cei trei prieteni ai lui nu a adus rezultatul dorit de ambele p\u0103r\u0163i, ci a produs doar alte discu\u0163ii \u015fi tensiune \u00eentre ei. Comunicarea lor a fost una gre\u015fit\u0103. Cei trei prieteni au venit s\u0103-l \u00eencurajeze, dar de fapt l-au provocat, ca apoi s\u0103 r\u0103m\u00e2n\u0103 \u015fi ei frustra\u0163i.<\/p>\n

\u00cen concep\u0163ia lui Harold J. Sala, rela\u0163iile conflictuale sunt rezultatul unei promisiuni ne\u00eemplinite, <\/em>sau a alegerii gre\u015fite<\/em>, sau rezultatul ne\u00een\u0163elegerilor<\/em> ori a p\u0103rerilor diferite<\/em>[14]<\/sup><\/a>.<\/em> Apreciez afirma\u0163ia lui precum c\u0103 \u00eembun\u0103t\u0103\u0163irea comunic\u0103rii ar schimb\u0103 esen\u0163ial rela\u0163iile interpersonale.<\/p>\n

Provoc\u0103rile sociale, religioase sau de alt\u0103 natur\u0103<\/em>.<\/em> Specific\u0103m c\u0103 orice conflict este provocat de un factor. Nu de pu\u0163ine ori circumstan\u0163ele sociale au provocat ne\u00een\u0163elegeri \u00eentre oameni. Acestea pot fi \u015fomajul, re\u0163inerea salariilor, priva\u0163iunile de libertate, lupta pentru supravie\u0163uire, probleme rasiale etc. Astfel de provoc\u0103ri pot fi \u00eent\u00e2lnite \u015fi \u00een cadrul bisericii, legate de o \u00eentrebare religioas\u0103. Se pare c\u0103 \u00eentre v\u0103duvele evreilor \u015fi v\u0103duvele elenizate a ap\u0103rut un astfel de conflict (Fapte 6). \u00cemp\u0103r\u0163irea ajutoarelor a provocat conflictul. Cuvintele adev\u0103rului pronun\u0163ate de Isus \u00een Luca 4:16-30 i-a provocat pe oameni la m\u00e2nie, iar m\u00e2nia la complot \u00eempotriva lui Isus.<\/p>\n

Se pare c\u0103 este imposibil s\u0103 enumer\u0103m toate provoc\u0103rile din lume care st\u00e2rnesc conflictele, apoi s\u0103 afirm\u0103m c\u0103 acestea sunt toate. Multe din ele se \u00eencadreaz\u0103 \u00een cele patru sau \u015fase men\u0163ionate mai sus.<\/p>\n

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Pagubele conflictelor interpersonale <\/strong><\/span><\/h3>\n

\u00a0 <\/strong><\/p>\n

F\u0103c\u00e2nd o concluzie la faptul cum J. Hunt prezint\u0103 urm\u0103rile conflictelor, pentru unii conflictele sunt o provocare spre cre\u015ftere \u015fi maturitate, \u00eens\u0103 pentru cei mai mul\u0163i sunt piste de pr\u0103bu\u015fire[15]<\/sup><\/a>. Fiindc\u0103 cei din urm\u0103 au nevoie mai mult de consiliere vom prezenta c\u00e2teva urm\u0103ri negative ale conflictelor. Uneori este chiar greu s\u0103 \u00een\u0163elegi dac\u0103 aceste urm\u0103ri nu cumva sunt \u00een acela\u015fi timp si pricinile ne\u00een\u0163elegerilor. Conform lui G. R. Collins, conflictul aduce pagube \u00eentregii fiin\u0163e umane: fizicului, p\u0103r\u0163ii emo\u0163ionale \u015fi\u00a0 celei duhovnice\u015fti[16]<\/sup><\/a>.<\/p>\n

Pagube trupului uman<\/em>.<\/em> Am \u00eent\u00e2lnit o persoan\u0103 \u00een adolescen\u0163\u0103, care atunci c\u00e2nd intra \u00een conflict cu cineva, se aprindea at\u00e2t de mult \u00eenc\u00e2t \u00ee\u0219i pierdea cuno\u015ftin\u0163a, necesit\u00e2nd reabilitarea de c\u0103tre personalul medical. Nabal a suportat at\u00e2t de greu faptul c\u0103 so\u0163ia sa Abigail a intervenit pozitiv \u00een conflictul s\u0103u cu David \u00eenc\u00e2t peste c\u00e2teva zilea murit (1 Samuel 25:36-38). Uneori oameniifiind \u00een conflict, recurg la lovituri a\u015fa \u00eenc\u00e2t \u00ee\u015fi produc r\u0103ni corporale. Conflictul \u00eentre Cain \u015fi Abel a provocat omorul celui nevinovat (Geneza 4:1-8).<\/p>\n

Pagube emotive<\/em>.<\/em> Datorit\u0103 conflictelor, oamenii se tulbur\u0103 psihologic. Se pot \u00eenregistra: pl\u00e2nsul, depresia, stresul, indiferen\u0163a, \u00eenchiderea \u00een sine, m\u00e2nia, cinismul, ura, \u015fantajul \u015fi multe alte fapte rele. Despre acestea vorbe\u015fte Iacov \u00een epistola sa: \u201eAcolo unde este invidie \u015fi duh de conflict (parafrazat), se produc tulburare \u015fi tot felul de fapte rele\u201d <\/em>(Iacov 3:16).<\/em> \u015ei aceasta din cauz\u0103 lipsei de \u00een\u0163elepciune. Datorit\u0103 conflictelor oameni stric\u0103 rela\u0163iile unul cu cel\u0103lalt, \u015fi aceasta produc durere sufleteasc\u0103. \u201eConflictele conduc la izolarea membrilor bisericii unul de altul iar apoi de biseric\u0103\u201d, specific\u0103 C. Dupu \u00een cartea sa[17]<\/sup><\/a>.<\/p>\n

Pagube duhovnice\u015fti<\/em>.<\/em> Cum s-a observat deja, conflictele sunt distructive \u015fi pentru rela\u0163iile duhovnice\u015fti ale cuiva. Isaia specific\u0103 c\u0103 p\u0103catele noastre pun un zid de desp\u0103r\u0163ire \u00eentre oameni \u015fi Dumnezeu (Isaia 59:2). Astfel spus, rela\u0163iile conflictuale pe orizontal\u0103, stric\u0103 \u015fi rela\u0163iile pe vertical\u0103, adic\u0103 rela\u021bia cu Dumnezeu. Acela\u015fi lucru \u00eel observ\u0103 \u015fi speciali\u015ftii de consiliere. J. Huggett face o paralel\u0103 \u00eentre afec\u0163iunile emo\u0163ionale \u015fi cele spirituale, afirm\u00e2nd urm\u0103toarele: conflictul, de asemenea, poate genera fric\u0103, storc\u00e2nd energia emo\u0163ional\u0103 \u015fi, \u00eentruc\u00e2t el afecteaz\u0103 rela\u0163ia noastr\u0103 cu Dumnezeu, la fel gole\u015fte resursele noastre spirituale[18]<\/sup><\/a>.<\/p>\n

Rezum\u00e2nd cele scrise mai sus, conflictele afecteaz\u0103 \u00eentreag\u0103 fiin\u0163\u0103 uman\u0103. D. Cormack, citat de J. Huggett, nu \u00eent\u00e2rzie s\u0103 confirme aceast\u0103 realitate c\u00e2nd scrie c\u0103: \u201econflictul \u2026 afecteaz\u0103 atitudinile noastre, activit\u0103\u0163ile \u015fi speran\u0163ele noastre. \u2026 Noi pierdem pacea, pierdem \u00eencrederea, pierdem somnul, s\u0103n\u0103tatea, \u015fi eventual dac\u0103 luptele l\u0103untrice nu sunt controlate, pierdem \u00een\u0163elepciunea, ba chiar via\u0163a \u00een sine<\/em>\u201d[19]<\/sup><\/a>.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong><\/p>\n

Consilierea celor afla\u0163i \u00een conflict<\/strong><\/span><\/h3>\n

\u00a0<\/strong><\/p>\n

Ca \u015fi pastor, \u00eemi dau bine seama c\u0103 o parte a chem\u0103rii divine este s\u0103 consiliez \u0219i membrii bisericii. Aceasta nu este o lucrare u\u015foar\u0103, dar necesar\u0103. Citez comentariile pastorului consilier C. Dupu visa vi de aceast\u0103 \u00eendatorire: \u201eFiecare biseric\u0103 are problemele ei. Nu exist\u0103 biseric\u0103 f\u0103r\u0103 conflicte. Atunci c\u00e2nd conflictele conduc la lupte \u015fi la tot felul de calomnii, ele sunt distructive. P\u0103storul nu va uita c\u0103 el este chemat s\u0103 sting\u0103 conflictele. Este inadmisibil ca el ca contribuie la extinderea lor[20]<\/sup><\/a>\u201d.<\/p>\n

\u00cemi place felul \u00een care J. Huggett descrie modul \u00een care ar trebui cineva s\u0103 se comporte \u00eentr-un conflict[21]<\/sup><\/a>. Fie c\u0103 conflictul este unul constructiv sau distructiv, celpu\u0163in 4 principii stau la baza rezolv\u0103rii pozitive ale ne\u00een\u0163elegerilor, pe care le-am plasat \u00een mod prioritar.<\/p>\n

Enun\u0163area adev\u0103rului \u00een dragoste.<\/em> Orice consilier este chemat s\u0103 ac\u0163ioneze \u00een dragoste. Ap. Pavel recomand\u0103 ca cel c\u0103zut s\u0103 fie ridicat dar cu duhul bl\u00e2nde\u0163ii (Galateni 6:1). Uneori adev\u0103rul enun\u0163at produce durere \u015fi frustrare dar spus cu dragoste genereaz\u0103 vindecare. Isus a spus femeii prinse \u00een p\u0103cat, care urma s\u0103 fie judecat\u0103 cu cruzime pentru p\u0103catul ei de c\u0103tre liderii religio\u015fi: \u201eNici eu nu te os\u00e2ndesc. Du-te, dar mai mult s\u0103 nu p\u0103c\u0103tuie\u015fti\u201d<\/em>. Isus m\u0103gule\u015fte p\u0103catul. El afirm\u0103 indirect c\u0103 ea este p\u0103c\u0103toas\u0103. Dar pentru a-i rezolva problema el o iart\u0103, oferindu-i \u015fans\u0103, s\u0103 nu mai gre\u015feasc\u0103. Aceast\u0103 atitudine este foarte eficient\u0103 \u00een rezolvarea conflictelor \u2013 atitudine de iubire pentru cel consiliat \u015fi \u00een acela\u015fi timp plin\u0103 de adev\u0103r pentru ceea ce a s\u0103v\u00e2r\u015fit.<\/p>\n

Asumarea responsabilit\u0103\u0163ilor<\/em>.<\/em> Uneori \u00een conflict,oamenii pierd acest principiu. Consilierul este chemat s\u0103 le aminteasc\u0103 c\u0103 ei sunt responsabili de ceia ce li se \u00eent\u00e2mpl\u0103. Este gre\u015fit ca problemele cuiva s\u0103 le rezolve consilierul. El \u00eei ajut\u0103 pe oameni s\u0103 preia controlul asupra situa\u0163iei date. A\u015fa cum afirm\u0103 \u015fi G. Collins \u201euneori consiliatul vede foarte clar neajunsurile apropiatului s\u0103u, dar nu este gr\u0103bit s\u0103-\u015fi observe propriile gre\u015feli\u201d[22]<\/sup><\/a>. Iat\u0103 de ce, conform recomand\u0103rilor lui Isus, un consilier trebuie s\u0103-l ajute pe consiliat s\u0103-\u015fi vad\u0103 mai \u00eent\u00e2i b\u00e2rna din ochiul s\u0103u \u015fi nu paiul din ochiul fratelui s\u0103u (Luca 6:41-42). Aceasta va ameliora considerabil lucrul de mai departe cu cel consiliat.<\/p>\n

C\u0103utarea concilierii<\/em>.<\/em> Un conflict \u00eei separ\u0103 pe oameni unul de altul. De aceea scopul consilierii este \u00eemp\u0103carea. Acesta este urm\u0103torul pas \u00een consiliere. \u00centr-o alt\u0103 carte a sa G. Collins, privind rezolvarea conflictelor, explic\u0103 c\u0103 doar implica\u0163ia direct\u0103 a reconcilierii \u00een Cristos, poate aduce o\u00eemp\u0103care adev\u0103rat\u0103 \u00eentr-un conflict[23]<\/sup><\/a>. Este greu s\u0103 atingi, s\u0103 vrei \u015fi s\u0103 \u00een\u0163elegi reconcilierea cu aproapele t\u0103u dac\u0103 nu e\u015fti \u00eemp\u0103cat cu Dumnezeu. Un consilier \u00eel va conduce spre Cristos pe cel consiliat ca apoi, el s\u0103 fie \u00een stare s\u0103 se \u00eempace cu aproapele sau a\u015fa cum s-a \u00eemp\u0103cat cu Cristos.<\/p>\n

Iertarea \u015fi fiind iertat<\/em>.<\/em> Sunt anumite pagube pe care le aduce conflictul \u015fi care nu pot fi restituite, ci doar iertate. Uneori, conciliatul vrea s\u0103-i fie \u00eentoars\u0103 pierderea dar real aceasta este imposibil. Consilierul va ajuta pe consiliat s\u0103 \u00eenve\u0163e s\u0103 ierte. \u00cen rug\u0103ciunea \u201eTat\u0103l nostru\u201d Cristos ne \u00eenva\u0163\u0103 s\u0103 iert\u0103m gre\u015fi\u0163ilor no\u015ftri ca \u015fi nou\u0103 s\u0103 ne ierte Dumnezeu p\u0103catele (Luca 11:4). \u201eDimpotriv\u0103, fi\u0163i buni unii cu al\u0163ii, milo\u015fi, \u015fi ierta\u0163i-v\u0103 unul pe altul, cum v-a iertat \u015fi Dumnezeu pe voi \u00een Hristos\u201d<\/em>, spune ap. Pavel atunci c\u00e2nd descrie rezultatele distructive posibile a unei rela\u0163ii conflictuale dintre fra\u0163i (Efeseni 4:30-32).<\/p>\n

Desigur pot fi \u015fi alte c\u0103i bune de consiliere, dar se pare c\u0103 aceste patru principii biblice \u00eel pot conduce pe cel consiliat la rezolvarea conflictului. Dac\u0103 ele nu vor func\u0163iona, nu cred ca o alt\u0103 metod\u0103 va fi satisf\u0103c\u0103toare. Doar s\u0103 fie una oarb\u0103, sau care s\u0103 aduc\u0103 o ameliorare temporar\u0103, dar nu \u00een profunzime.<\/p>\n

 <\/p>\n

Recomand\u0103ri de prevenire a conflictelor<\/strong><\/span><\/h3>\n

\u00a0<\/strong><\/p>\n

Odat\u0103 ce vorbim de consiliere spiritual\u0103, vorbim de una biblic\u0103. Am vrea s\u0103 aducem c\u00e2teva recomand\u0103ri din epistola lui Iacov \u015fi Proverbe privind prevenirea sau sl\u0103birea considerabil\u0103 a conflictelor. Despre aceasta putem predica la amvon, putem vorbi cu oamenii c\u00e2nd \u00eei vizit\u0103m sau f\u0103c\u00e2nd studii biblice cu biserica sau la \u015ecoala Duminical\u0103. Iat\u0103 urm\u0103toarele \u00eenv\u0103\u0163\u0103turi de prevenire: fii responsabil \u2013 conflictul apare din interiorul persoanei \u015fi nu din afar\u0103 (Iacov 4:1); fii atent \u2013 prietenia cu lumea stric\u0103 rela\u0163iile interpersonale (Iacov 4:4); tr\u0103ie\u015fte \u00een smerenie, aproape de Dumnezeu (Iacov 4:6-8); \u0440oc\u0103e\u015fte-te atunci c\u00e2nd p\u0103c\u0103tuie\u015fti \u015fi \u00eentoarce-te la Dumnezeu (Iacov 4:8-10); fere\u015fte-te de b\u00e2rfa, judecat\u0103 \u015fi vorbirea de r\u0103u a altora (Iacov 4:11-12); fii confiden\u0163ial \u00een informa\u0163ia \u00eencredin\u0163at\u0103 (Proverbe 16:28); \u0430coper\u0103 cu dragoste gre\u015felile altora (Proverbe 17:9); fii \u00een\u0163elept \u015fi fere\u015fte-te de certuri (Proverbe 20:3; 26:17; 29:9); \u00eenva\u0163\u0103 s\u0103-\u021bi st\u0103p\u00e2ne\u015fti emo\u0163iile (Proverbe 25:28) \u015fi nu te angaja \u00een lucruri necompetente, ca s\u0103-\u0163i strici reputa\u0163ia (Proverbe 30:21-23).<\/p>\n

 <\/p>\n

\u00cencheiere<\/strong><\/span><\/h3>\n

 <\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>Conflictele sunt inevitabile \u00een via\u0163a oamenilor \u015fi chiar a credincio\u015filor. Nu toate conflictele conduc spre distrugerea rela\u0163iilor umane. Ele pot fi o pist\u0103 de avansare a maturit\u0103\u0163ii umane sau o sp\u0103rtur\u0103 de rela\u0163ii interpersonale cu urm\u0103ri grave. Orice persoan\u0103 care dore\u015fte s\u0103 fie consiliat\u0103 \u00een problema unui conflict poate fi ajutat\u0103, de\u015fi nu totdeauna u\u015for \u015fi imediat. De aceea, este nevoie de mult\u0103 r\u0103bdare \u015fi perseveren\u0163\u0103, at\u00e2t din partea consiliatului c\u00e2t \u015fi din partea consilierului. Consilierului i se mai cere s\u0103 fie apt de a \u00eensu\u015fi \u015fi aplica metodele de consiliere \u00een cazul rela\u0163iilor interpersonale. \u00cen final, trebuie s\u0103 recunoa\u015ftem ca aceasta este posibil doar cu implica\u0163ia direct\u0103 a c\u0103l\u0103uzirii Duhului Sf\u00e2nt.<\/p>\n

 <\/p>\n

Bibliografie<\/strong><\/span><\/h3>\n

 <\/p>\n

    \n
  1. Adams, Jay E. (1992). Manualul consilierului spiritual cre\u015ftin <\/em>[The Christian Counselor\u2019s Manual]. Wheaton, Illinois: Societate a Misionar\u0103 Rom\u00e2n\u0103. (Original work published 1973).<\/li>\n
  2. Adams, Jay E. (1992). O teologie a consilierii cre\u015ftine: mai mult dec\u00e2t r\u0103scump\u0103rare <\/em>(1st<\/sup>). Wheaton, Illinois: Societatea Misionar\u0103 Rom\u00e2n\u0103. (Original work published 1973).<\/li>\n
  3. Carr, W. ed. (2002). The New Dictionary of Pastoral Sudies. <\/em>Grand Rapids, Michigan: William B. Eerdmans Publishing Company.<\/li>\n
  4. Collins, G. R. (1993). The biblical basic of Christian counseling for people helpers. <\/em>Colorado Springs, Colorado: NavPress Publishing Group.<\/li>\n
  5. Dupu, C. (1997). Introducere \u00een psihologia consilierii pastorale <\/em>(2nd<\/sup>). Bucure\u015fti, Romania: Gnosis.<\/li>\n
  6. Huggett, J. (1998). Conflict: Understanding. managing <\/em>& Growing through Conflict. <\/em>Guildford, Surrey: Eagle.<\/li>\n
  7. Pugh, J. (2008). Christian Formation Counseling: the work of the Spirit in the humn race. <\/em>Mustang, Oklahoma: Tate Publishing.<\/li>\n
  8. S\u0103ndulache, S. (2006). Consiliere \u015fi psihoterapie pastoral\u0103.<\/em> Bucure\u015fti, Romania: Editura Institutului Teologic Adventist .<\/li>\n
  9. \u041a\u043e\u043b\u043b\u0438\u043d\u0437, \u0413. \u0420. (2003). \u041f\u043e\u0441\u043e\u0431\u0438\u0435 \u043f\u043e \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u043a\u043e\u043c\u0443 \u0434\u0443\u0448\u0435\u043f\u043e\u043f\u0435\u0447\u0435\u043d\u0438\u044e<\/em> [Christian Counseling: a comprehensive guide]. \u0421\u0430\u043d\u043a\u0442-\u041f\u0435\u0442\u0435\u0440\u0431\u0443\u0440\u0433, \u0420\u043e\u0441\u0441\u0438\u044f: \u041c\u0438\u0440\u0442. (Original work published 1988).<\/li>\n
  10. \u0420\u0430\u0439\u043c\u0435\u0440, \u0418. \u0418. (2006). \u0414\u0443\u0448\u0435\u043f\u043e\u043f\u0435\u0447\u0435\u043d\u0438\u0435<\/em> \u0432<\/em> \u0446\u0435\u0440\u043a\u0432\u0438.<\/em> Harsewinkel, Germany: Bild&MedienVertiebs GmbH.<\/li>\n
  11. \u0421\u0435\u0439\u043b\u0430, \u0425. (1995). \u0421\u043e\u0432\u0435\u0442 \u0437\u0430 \u0447\u0430\u0448\u043a\u043e\u0439 \u0447\u0430\u044f: \u043a\u0430\u043a \u043f\u043e\u043c\u043e\u0447\u044c \u0434\u0440\u0443\u0433\u0443, \u043a\u043e\u0433\u0434\u0430 \u043e\u043d \u043f\u043e\u043f\u0440\u043e\u0441\u0438\u0442 \u0432\u0430\u0448\u0435\u0433\u043e \u0441\u043e\u0432\u0435\u0442\u0430 <\/em>[Coffee cup Counseling]. \u041a\u043e\u0431\u0440\u0438\u043d: \u0425\u0411\u041c \u00ab\u0415\u043c\u043c\u0430\u043d\u0443\u0438\u043b\u00bb. (Original work published 1989).<\/li>\n
  12. \u0425\u0430\u043d\u0442, \u0414\u0436. (2005). \u0411\u0438\u0431\u043b\u0435\u0439\u0441\u043a\u043e\u0435 \u043a\u043e\u043d\u0441\u0443\u043b\u044c\u0442\u0438\u0440\u043e\u0432\u0430\u043d\u0438\u0435: \u043a\u043d\u0438\u0433\u0430 2.<\/em> \u041a\u043b\u044e\u0447\u0438: \u043a\u0430\u043a \u043f\u043e\u043c\u043e\u0447\u044c<\/em> \u0441\u0435\u0431\u0435 \u0438 \u0434\u0440\u0443\u0433\u0438\u043c \u0432 \u0440\u0435\u0448\u0435\u043d\u0438\u0438 \u0436\u0438\u0437\u043d\u0435\u043d\u043d\u044b\u0445<\/em> \u043f\u0440\u043e\u0431\u043b\u0435\u043c<\/em> [Counseling through the Bible] (2nd<\/sup>). \u041c\u043e\u0441\u043a\u0432\u0430, \u0420\u043e\u0441\u0441\u0438\u044f: \u0414\u0443\u0445\u043e\u0432\u043d\u043e\u0435 \u0432\u043e\u0437\u0440\u043e\u0436\u0434\u0435\u043d\u0438\u0435. (Original work published 2001).<\/li>\n<\/ol>\n

    ______________<\/p>\n

    [1]<\/sup><\/a> Carr, W. ed. The New Dictionary of Pastoral Sudies, <\/em>Michigan, 2002. p. 67.<\/p>\n

    [2]<\/sup><\/a> \u0425\u0430\u043d\u0442, \u0414\u0436. \u0411\u0438\u0431\u043b\u0435\u0439\u0441\u043a\u043e\u0435 \u043a\u043e\u043d\u0441\u0443\u043b\u044c\u0442\u0438\u0440\u043e\u0432\u0430\u043d\u0438\u0435: \u043a\u0430\u043a \u043f\u043e\u043c\u043e\u0447\u044c<\/em> \u0441\u0435\u0431\u0435 \u0438 \u0434\u0440\u0443\u0433\u0438\u043c \u0432 \u0440\u0435\u0448\u0435\u043d\u0438\u0438 \u0436\u0438\u0437\u043d\u0435\u043d\u043d\u044b\u0445<\/em> \u043f\u0440\u043e\u0431\u043b\u0435\u043c,<\/em> \u041c\u043e\u0441\u043a\u0432\u0430, 2005. \u0441\u0442\u0440. 246.<\/p>\n

    [3]<\/sup><\/a> \u0425\u0430\u043d\u0442, \u0414\u0436.\u00a0 \u0411\u0438\u0431\u043b\u0435\u0439\u0441\u043a\u043e\u0435 \u043a\u043e\u043d\u0441\u0443\u043b\u044c\u0442\u0438\u0440\u043e\u0432\u0430\u043d\u0438\u0435, <\/em>\u0441\u0442\u0440. 245.<\/p>\n

    [4]<\/sup><\/a> S\u0103ndulache, S. Consiliere \u015fi psihoterapie pastoral\u0103,<\/em> Bucure\u015fti, 2006. p. 591.<\/p>\n

    [5]<\/sup><\/a> Carr, W. ed. The New Dictionary of Pastoral Sudies, <\/em>Michigan, 2002. p. 67.<\/p>\n

    [6]<\/sup><\/a> \u041a\u043e\u043b\u043b\u0438\u043d\u0437, \u0413. \u0420. \u041f\u043e\u0441\u043e\u0431\u0438\u0435 \u043f\u043e \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u043a\u043e\u043c\u0443 \u0434\u0443\u0448\u0435\u043f\u043e\u043f\u0435\u0447\u0435\u043d\u0438\u044e, <\/em>\u0421\u0430\u043d\u043a\u0442-\u041f\u0435\u0442\u0435\u0440\u0431\u0443\u0440\u0433, 2003. \u0441\u0442\u0440. 306-309.<\/p>\n

    [7]<\/sup><\/a> Pugh, J. Christian Formation Counseling: the work of the Spirit in the humn race. <\/em>Mustang, 2008. p. 38.<\/p>\n

    [8]<\/sup><\/a> \u041a\u043e\u043b\u043b\u0438\u043d\u0437, \u0413. \u0420. \u041f\u043e\u0441\u043e\u0431\u0438\u0435 \u043f\u043e \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u043a\u043e\u043c\u0443 \u0434\u0443\u0448\u0435\u043f\u043e\u043f\u0435\u0447\u0435\u043d\u0438\u044e<\/em>, \u0421\u0430\u043d\u043a\u0442-\u041f\u0435\u0442\u0435\u0440\u0431\u0443\u0440\u0433, 2003. \u0441\u0442\u0440. 309-314.<\/p>\n

    [9]<\/sup><\/a> S\u0103ndulache, S. Consiliere \u015fi psihoterapie pastoral\u0103<\/em>,<\/em> Bucure\u015fti, 2006. p. 592-595.<\/p>\n

    [10]<\/sup><\/a> Adams, Jay E. Manualul consilierului spiritual cre\u015ftin<\/em>,<\/em> Wheaton, 1992. p. 123.<\/p>\n

    [11]<\/sup><\/a> Adams, Jay E. O teologie a consilierii cre\u015ftine: mai mult dec\u00e2t r\u0103scump\u0103rare<\/em>,<\/em>\u00a0 <\/em>Wheaton, 1992. pp. 155-156.<\/p>\n

    [12]<\/sup><\/a> \u041a\u043e\u043b\u043b\u0438\u043d\u0437, \u0413. \u0420. \u041f\u043e\u0441\u043e\u0431\u0438\u0435 \u043f\u043e \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u043a\u043e\u043c\u0443 \u0434\u0443\u0448\u0435\u043f\u043e\u043f\u0435\u0447\u0435\u043d\u0438\u044e<\/em>, \u0421\u0430\u043d\u043a\u0442-\u041f\u0435\u0442\u0435\u0440\u0431\u0443\u0440\u0433, 2003. \u0441\u0442\u0440. 310.<\/p>\n

    [13]<\/sup><\/a> \u0420\u0430\u0439\u043c\u0435\u0440, \u0418. \u0418. \u0414\u0443\u0448\u0435\u043f\u043e\u043f\u0435\u0447\u0435\u043d\u0438\u0435<\/em> \u0432<\/em> \u0446\u0435\u0440\u043a\u0432\u0438<\/em>, <\/em>Harsewinkel, 2006. \u0441\u0442\u0440. 175.<\/p>\n

    [14]<\/sup><\/a> \u0421\u0435\u0439\u043b\u0430, \u0425. \u0421\u043e\u0432\u0435\u0442 \u0437\u0430 \u0447\u0430\u0448\u043a\u043e\u0439 \u0447\u0430\u044f: \u043a\u0430\u043a \u043f\u043e\u043c\u043e\u0447\u044c \u0434\u0440\u0443\u0433\u0443, \u043a\u043e\u0433\u0434\u0430 \u043e\u043d \u043f\u043e\u043f\u0440\u043e\u0441\u0438\u0442 \u0432\u0430\u0448\u0435\u0433\u043e \u0441\u043e\u0432\u0435\u0442\u0430, <\/em>\u041a\u043e\u0431\u0440\u0438\u043d, 1995. \u0441\u0442\u0440. 102.<\/p>\n

    [15]<\/sup><\/a> \u0425\u0430\u043d\u0442, \u0414\u0436. \u0411\u0438\u0431\u043b\u0435\u0439\u0441\u043a\u043e\u0435 \u043a\u043e\u043d\u0441\u0443\u043b\u044c\u0442\u0438\u0440\u043e\u0432\u0430\u043d\u0438\u0435: \u043a\u0430\u043a \u043f\u043e\u043c\u043e\u0447\u044c \u0441\u0435\u0431\u0435 \u0438 \u0434\u0440\u0443\u0433\u0438\u043c \u0432 \u0440\u0435\u0448\u0435\u043d\u0438\u0438 \u0436\u0438\u0437\u043d\u0435\u043d\u043d\u044b\u0445 \u043f\u0440\u043e\u0431\u043b\u0435\u043c<\/em>, \u041c\u043e\u0441\u043a\u0432\u0430, 2005. \u0441\u0442\u0440. 244-250.<\/p>\n

    [16]<\/sup><\/a> \u041a\u043e\u043b\u043b\u0438\u043d\u0437, \u0413. \u0420. \u041f\u043e\u0441\u043e\u0431\u0438\u0435 \u043f\u043e \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u043a\u043e\u043c\u0443 \u0434\u0443\u0448\u0435\u043f\u043e\u043f\u0435\u0447\u0435\u043d\u0438\u044e<\/em>,<\/em> \u0421\u0430\u043d\u043a\u0442-\u041f\u0435\u0442\u0435\u0440\u0431\u0443\u0440\u0433, 2003. \u0441\u0442\u0440. 314-315.<\/p>\n

    [17]<\/sup><\/a> Dupu, C. Introducere \u00een psihologia consilierii pastorale<\/em>,<\/em> Bucure\u015fti, 1997. p. 97.<\/p>\n

    [18]<\/sup><\/a> Huggett, J. Conflict: Understanding managing <\/em>& Growing through Conflict, <\/em>Guildford, 1998. p. 155.<\/p>\n

    [19]<\/sup><\/a> Huggett, J. Conflict<\/em>, p. 155.<\/p>\n

    [20]<\/sup><\/a> Dupu, C. Introducere \u00een psihologia consilierii pastorale<\/em>,<\/em> Bucure\u015fti, 1997. p. 97.<\/p>\n

    [21]<\/sup><\/a> Huggett, J. Conflict: Understanding<\/em> \u00a0managing <\/em>& Growing through Conflict,\u00a0 <\/em>Guildford, 1998.<\/p>\n

    [22]<\/sup><\/a> \u041a\u043e\u043b\u043b\u0438\u043d\u0437, \u0413. \u0420. \u041f\u043e\u0441\u043e\u0431\u0438\u0435 \u043f\u043e \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u043a\u043e\u043c\u0443 \u0434\u0443\u0448\u0435\u043f\u043e\u043f\u0435\u0447\u0435\u043d\u0438\u044e<\/em>,<\/em> \u0421\u0430\u043d\u043a\u0442-\u041f\u0435\u0442\u0435\u0440\u0431\u0443\u0440\u0433, 2003. \u0441\u0442\u0440. 316.<\/p>\n

    [23]<\/sup><\/a> Collins, G. R. The biblical basic of Christian counseling for people helpers, <\/em>Colorado, 1993. p\u0440. 120-121.<\/p>","protected":false},"excerpt":{"rendered":"

    Rela\u0163ii interpersonale: conflictul \u015fi consilierea persoanelor afla\u0163i \u00een conflict   Introducere   Chiar din primele texte ale Sfintelor Scripturi, \u00een concep\u0163ia Creatorului S\u0103u, urma ca omul s\u0103 fie o persoan\u0103 social\u0103. \u201eNu este bina ca omul s\u0103 fie singur\u201d, men\u0163ioneaz\u0103 Dumnezeu (Geneza 2:18). Prin faptul ca rela\u0163iile oamenilor se intersecteaz\u0103, deseori acestea conduc la diferite […]<\/p>","protected":false},"author":30,"featured_media":2478,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[37],"post-author":[100],"class_list":["post-2479","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-counselling","tag-ro","post-author-oleg-rusnac"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/posts\/2479","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/users\/30"}],"replies":[{"embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/comments?post=2479"}],"version-history":[{"count":1,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/posts\/2479\/revisions"}],"predecessor-version":[{"id":3512,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/posts\/2479\/revisions\/3512"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/media\/2478"}],"wp:attachment":[{"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/media?parent=2479"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/categories?post=2479"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/tags?post=2479"},{"taxonomy":"post-author","embeddable":true,"href":"https:\/\/pulseofministry.md\/ru\/wp-json\/wp\/v2\/post-author?post=2479"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}