Patriarchy as socio-cultural masternarrative

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Spiritual abuse

Spirtual abuse is described as “…abusive or aberrational practices identified in the behaviour and teachings of some churches, spiritual and religious organizations and groups. These types of groups or organizations could be more accurately defined as a cult”. This definition of Wikipedia implies that every church in which people experience abuse could be defined as “cults”. This assumption calls for more thought as we live in a broken world in which people experience, as shown above in the narratives, abuse which is often inflicted on them unintentionally. The behaviour and teachings referred to above I would like to redefine as social constructions, different “realities” held by individuals and groups, shaped at different times in relationship, culture and history, assumed to be absolute truths. Should these individuals take the time and energy to examine these “truths” or “dominant discourses” as social constructionism specifically from a narrative perspective, would describe them as, and consider the alternative “truths” of others and their, often unique, histories, cultures, background and relationships, there could be less experiences of abuse I believe. Barker’s (2009) case study offers a demonstration of how some “fundamentalist voices” from the past, accompanied with their created reality of a cruel God caused extreme pathology and pain. (This manifests in “cult like” treatments of and behaviours towards others which are hurtful and harmful).
Johnson and Van Vonderen (1991:20) define spiritual abuse ,somewhat differently, as “…the mistreatment of a person who is in need of help, support or greater spiritual empowerment, with the result of weakening, undermining or decreasing that person’s spiritual empowerment.” It may involve “overriding the feelings and opinions of another, without regard to what will result in the other person’s state of living, emotions or spiritual well-being. In this application, power is used to bolster the position or needs of a leader, over and above one who comes to them in need (1991:21)”. “It can also occur when spirituality is used to make others live up to a ‘spiritual standard’”, promoting external “spiritual performance” as a means to “proving” a person’s spirituality”, says Johnson and Van Vonderen (1991:21). What does this look like typically?

READ INTERFACE BETWEEN PATENTS AND ACCESS TO MEDICINES

1. INTRODUCTION
1.1 Modalities of violence
1.2 Patriarchy as socio-cultural masternarrative
1.3 Deconstructing the gender-bias mentality
1.4 Research gap
1.4.1 What happens to the abused in the church?
1.4.2 What is wrong with pastoral ministry?
1.5 Orientation and methodology
1.6 Research outline
2. PRACTICE-ORIENTED PRACTICAL THEOLOGY
2.1 Introduction
2.2 Social constructionism
2.3 A narrative approach
2.4 Social constructivism
2.4.1 A psychological perspective
2.4.2 A sociological perspective
2.4.3 A theological perspective
2.5 Outcomes
3. NARRATIVE ANALYSIS
3.1 Introduction
3.2 Narratives
3.2.1 Narrative 1
3.2.2 Narrative 2
3.2.3 Narrative 3
3.2.4 Narrative 4
3.2.5 Narrative 5
3.2.6 Narrative 6
3.3 The dominant patriarchal discourse
3.3.1 Themes
3.3.1.1 Male Domination
3.3.1.2 Objectification
3.3.1.3 Humiliation
3.3.1.4 Power and control
3.3.1.5 Knowledge
3.3.1.6 Truth (Dominant discourse)
3.3.1.7 Prejudice and Discrimination
3.4 Summary
4. ABUSE DISCOURSE
4.1 Introduction
4.2 Abuse
4.2.1 Definition and reflection
4.2.2 Intentionality
4.3 An abusive church?
4.4 Power and control
4.5 Attitudes, prejudice and discrimination
4.5.1 Attitudes
4.5.2 Prejudice and discrimination
4.6 Effects and symptoms of abuse in the church
4.7 Profile of the abuser
4.8 A social constructionist reflection
4.8.1 Abuse – a socially constructed concept
4.8.2 Essentialism
4.8.3 Spirituality
4.9 Summary
5. A PSYCHO-SOCIO-RELIGIOUS REFLECTION
5.1 An ecclesial perspective
5.2 A biblical-theological perspective
5.3 Summary
6. THERAPEUTIC PASTORAL CARE MODELS
6.1 Introduction
6.2 Story of hope
6.3 A narrative reconfiguration