Abstract
This article addresses the psychologies of care associated with theologies of subjugation/subordination and theologies of vulnerability. It is argued that a pastoral psychology of care necessarily emerges in relation to and is dependent on theologies of vulnerability. These theologies, in other words, provide the reasons, beliefs, motivations, and values associated with caring dispositions and actions. I contend further that one finds support for these theologies in the life, ministry, and death of Jesus. By contrast, theologies of subjugation, evident and pervasive in Judeo-Christian scriptures, foster psychologies that undermine care for Others.
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Notes
I am avoiding, at least in this paper, the issue of the resurrection with regard to a theology of vulnerability. I do so because resurrection has often been used in a triumphalist manner, which is inimical to what I will describe as theologies of vulnerability.
https://www.merriam-webster.com/dictionary/subjugate accessed 26 January 2019.
https://www.merriam-webster.com/dictionary/subordinate accessed 26 January 2019.
The corollary is that those who tortured Jesus and put him to death were psychologically and spiritually weak. To be sure they were strong in the sense of having the power over Jesus’ body, but, like all those who torture, they were mentally weak because they lacked the strength and courage to be compassionate.
Sarah Bracke (2016) and other feminists (e.g., Dodds 2014; Gentry 2015; Koivunen et al. 2019) have explored the issue of vulnerability and resistance in situations of marginalization and oppression. In general, these and other writers on vulnerability identify the problems of vulnerability as well as its power vis-à-vis resisting trauma and oppression. In this article, I draw on the resistance aspects of vulnerability, recognizing that unchosen vulnerability in situations of political, economic, and social oppression tends toward the traumatic.
Prozorov (2014) states that inoperativity is not passivity. Agamben, Prozorov claims, does not “affirm inertia, inactivity or apraxia…but a form of praxis that is devoid of any telos or task, does not realize any essence and does not correspond to any nature” (p.33). God emptying Godself is an action of indeterminate care. To amend Prozorov’s comment, inoperativity vis-à-vis the incarnation or God emptying Godself is indeterminate care (like Adorno’s tenderness) wherein telos or purpose are secondary.
For Walter Benjamin (1968) weak messianic force results in a slight adjustment (p.53).
If we return to the case of good enough parents, we might see that they do have power and authority, but we need to ask what kind. Good enough parents do not use power and authority to enforce subordination. Stated positively, they use power and authority to meet the needs of children and, therefore, power and authority are not conditioned by subordination.
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This paper is in honor of Dr. Lewis Rambo’s many contributions to the field, which includes his numerous years as Editor of this journal. As Editor, he has been a stalwart supporter of my (and numerous others) work over the years. Add to this the fact that Lewis (and his wife Judy) is generous, caring, and humble man. He exemplifies the best attributes of the field, prodigious intellect, scholarship, openness, curiosity, and kindness. I also want to thank Dr. Carrie Doehring for her cogent and helpful critiques of and suggestions for this article. Naturally, any mistakes or shortcomings remain mine.
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LaMothe, R. Discerning a Theological Orientation for Pastoral Psychologies of Care: Theologies of Subjugation and Theologies of Vulnerability. Pastoral Psychol 69, 405–421 (2020). https://doi.org/10.1007/s11089-020-00916-3
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DOI: https://doi.org/10.1007/s11089-020-00916-3