Reading from the Underside of Selfhood: Dietrich Bonhoeffer and Spiritual Formation

Dahill, Lisa E.

doi:10.1353/scs.2001.0026

Cited by 5 publications

(4 citation statements)

References 12 publications

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“…(Anderson et al, 2014;Butler et al, 2016). 21 Lisa Dahill (2009) convincingly demonstrates that the notion of discipleship in Bonhoeffer's writings is strongly influenced by his social location as a white, upper class, academically gifted male and also how this particular and influential notion of discipleship is not life giving to women who live in abusive relationship or have been doing so. Rather, when living "on the underside of selfhood," discipleship should be framed more in terms of self-defense, self-investment, and self-care.…”

Section: E N D N O T E Smentioning

confidence: 99%

“…Hence, according to this understanding, sin does not primarily refer to actions that humans do, but is comprehended on a deeper level as a pivotal part of the conditions under which humans live. As particularly feminist theologians have reminded us, it is also important to note that the condition of sin is expressed not only as pride and arrogance ( superbia ) but also as self‐effacement and self‐humiliation ( acedia ) (Christ & Plaskow, 1992; Dahill, 2009; Christoffersen, 2021b, p. 56ff.…”

Section: Introductionmentioning

confidence: 99%

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When confessing sin feels good

Graff-Kallevåg

Kaufman

2023

Dialog

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This paper draws on a qualitative study of how young people engaged in two youth ministries in the Church of Norway reflect on sin and shame in relation to their existential dilemmas . The authors analyze this practice through the lens of Hartmut Rosa's concept of resonance, arguing that there is consonance between how young people in the study express shame and the Lutheran understanding of sin as being curved in on oneself. Both sin and shame prevent the subject from being open to the world, thus constituting resistance to resonance. Yet, the practice of confessing sin may be a remedy to this closing in on oneself, as confession affords a resonant space, countering feelings of existential inadequacy caused by both sin and shame.Bringing the concept of vulnerability into the discussion, the paper further argues that confessing sin may prove healing and liberating also for experiences of shame as long as it does not violate the subject's ability to speak with her own voice or involve harmful god‐images or harmful power dynamics.

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Section: E N D N O T E Smentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

When confessing sin feels good

Graff-Kallevåg

Kaufman

2023

Dialog

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“…This insight is especially helpful when we consider that teaching has historically become a feminized profession since the establishment of normal schools to train teachers (Fraser, 2007;Goldstein, 2014;Herbst, 1989). Andolsen (1995), Coakley (2001), and Dahill (2001) all object to what they view as traditional masculine interpretations of agape and kenosis that do not address a woman's tendency toward self-abnegation. In other words, women tend to give themselves to others in ways that also lead to losing themselves in the process.…”

Section: Kenosismentioning

confidence: 99%

Altruism and the flourishing teacher: Exploring a Christian theology of love

Matthias

2016

International Journal of Christianity & Education

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This article responds to Chris Higgins' (2010) claim that perpetuating the myth of altruism is a factor that leads to teacher burnout, thus making ''flourishing teacher'' an oxymoron. It does so by exploring various views of the Christian concepts of agape, kenosis, and desire, debunking some persistent definitions that linger in Christian circles as well as embracing the layers of complexity inherent in a theology of love. The implication for Christian teachers is that because self-sacrifice and self-abnegation are not synonymous, it is possible for them to live lives of altruistic love, avoid burnout, and flourish in their vocations. Implications for teacher educators are also explored.

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“…But the recognition that failure to do so may result in death or severe injury has rendered this essential. The aftermath may require survivors to reconsider their identity and theology, as well as how they relate to authority figures and God (Dahill 2001).…”

Section: Imaging Self and Godmentioning

confidence: 99%

Spirituality and Sexual Abuse: Issues and Dilemmas for Survivors

Crisp

2007

Theology & Sexuality

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Sexual abuse profoundly affects survivors to the extent that they are unable to maintain previously held viewpoints or ways of being, including those relating to their spirituality. Certainly the experience has considerable potential to complicate the spiritual lives of survivors. For Christian survivors, this may include how they perceive and relate to both themselves and God as well as affect participation in sacraments such as eucharist and reconciliation. Spiritual traditions often promote the embracing of silence, but this may be problematic for survivors who have been silenced and unable to give expression to their experiences. Similarly, socialization resulting in beliefs that Christians should always forgive and/or never be angry needs to be overcome. While negotiating these pitfalls may result in explorations of spirituality being even less straightforward for survivors of sexual abuse than it is for others, a transformative spirituality within a Christian framework can be realized.

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Reading from the Underside of Selfhood: Dietrich Bonhoeffer and Spiritual Formation

Cited by 5 publications

References 12 publications

When confessing sin feels good

When confessing sin feels good

Altruism and the flourishing teacher: Exploring a Christian theology of love

Spirituality and Sexual Abuse: Issues and Dilemmas for Survivors

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