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Countertransference As Koinonia Karin A Luther Seminary Digital Commons @ Luther Seminary Doctor of Philosophy Theses Student Theses 2017 Countertransference as Koinonia Karin A. Craven Luther Seminary Follow this and additional works at: http://digitalcommons.luthersem.edu/phd_theses Part of the Christianity Commons, and the Practical Theology Commons Recommended Citation Craven, Karin A., "Countertransference as Koinonia" (2017). Doctor of Philosophy Theses. 21. http://digitalcommons.luthersem.edu/phd_theses/21 This Thesis is brought to you for free and open access by the Student Theses at Digital Commons @ Luther Seminary. It has been accepted for inclusion in Doctor of Philosophy Theses by an authorized administrator of Digital Commons @ Luther Seminary. For more information, please contact [email protected]. COUNTERTRANSFERENCE AS KOINONIA by KARIN A. CRAVEN A Thesis Submitted to the Faculty of Luther Seminary In Partial Fulfillment of The Requirements for the Degree of DOCTOR OF PHILOSOPHY ST. PAUL, MINNESOTA 2016 © 2016 by Karin A. Craven All rights reserved LUTHER SEMINARY ST. PAUL, MINNESOTA PH.D. THESIS Title of Thesis: Countertransference as Koinonia Author: Karin A. Craven Thesis committee: Thesis Adviser Date ABSTRACT Countertransference as Koinonia by Karin A. Craven This thesis inquires after the lived-through experience of community in the congregation by the pastoral leader. It is predicated upon the multiple self whose plurality is understood through psychoanalytical and postcolonial theories as well as by developmental processes illumined by interpersonal neurobiology. The phenomenological inquiry into one pastor’s experience of community in the congregation yielded in vivo themes – movement, joy, and open; connect, conflict, and centering; table, hospitality, love, and diversity -- that were understood broadly from the wondering perspective of desire. Closer theoretical analysis of these in vivo themes from theological, psychological, and interpersonal neurobiological conceptual categories was ordered by privileging bottom up experiences – sensations, images, feelings, and thoughts -- of the relational body and its wisdom. This phenomenological description of community engages two differing but related theological understandings of community or koinonia. The first such understanding is from a Neo-orthodox Protestant perspective that emphasizes an asymmetrical ordering of divine and human relatedness through the Holy Spirit. In this framework that draws upon and innovates from Karl Barth, koinonia is reconciliation, where human and divine coinhere in interlocking relationships. The spirited paradox of human-divine presence, action, and agency joins with relational insights of the emotional body in community or the second understanding of ii koinonia. Of particular importance in this particular conversation is how new understandings emerge around embodied and conceptual realities of trust and truth; witness and participation; time and power; and freedom. The engagement of these realities in the second understanding of koinonia is from a liberation theological perspective that privileges the suffering body and its emotional wisdom from a stance of relational integration. The interplay of Neo-orthodox Protestant and liberation theologies provides for the proposal that koinonia is the emotional coinherence of relational bodies. Thus, the unconscious relational dimensions of experienced emotion, that is, countertransference, are constitutive of koinonia. The in vivo themes flesh out the significance and implications of countertransference as koinonia. iii ACKNOWLEDGMENTS The great affair, the love affair with life, is to live as variously as possible, to groom one's curiosity like a high-spirited thoroughbred, climb aboard, and gallop over the thick, sun-struck hills every day. Where there is no risk, the emotional terrain is flat and unyielding, and, despite all its dimensions, valleys, pinnacles, and detours, life will seem to have none of its magnificent geography, only a length. It began in mystery, and it will end in mystery, but what a savage and beautiful country lies in between. --- Diane Ackerman Ah! How the terrain of inner and outer relational landscapes and people collude, collide and in some fashion come together at this point, however momentary, even as they become the rich ground that supports my ongoing journey of living the questions and bearing witness to fleshed out spirit in other places with other people. My heart is full of gratitude as I look back in recognition of those who have invited me into their lives, thereby enriching, challenging, and encouraging my own growth into fuller life first as a person that in turn has shaped my work as an ordained chaplain and scholar theologian of the church. The process of tending to what is most alive within me is the foundation of this work, shaped and formed by so many people in my past and present even as any creative work also anticipates the future, or life beyond this dissertation. This surplus of presence within my words is a gift of lived and living questions with many people. iv Writing a dissertation is a privilege and a joy, perhaps most fully for the writer, as it also makes great demands on family life. While in some aspects a solitary and at times lonely endeavor, it is actually, also an intense experience of companionship with those who have come alongside me and helped me to bear up under the burden of the barren and vulnerable times, the inchoate spaces before words gather and gain flesh. Together testimony emerges, bodied forth because of one another. I am grateful for such steadfast companions and ongoing conversations in this journey. In the words of a children’s melody, this process of listening to words and how they live within and between my traveling companions is a dance that describes the work and joy of writing. Aselin Deblin sings, “Sweet is the melody so hard to come by. It’s so hard to make every note bend just right. You lay down the hours and leave not one trace, but a tune for the dancing is there in its place.” For dancing companions near and far, and their embodied emotional presence in this writing process, I am grateful. For my husband Bob and children, Sarah and Christopher: the relational space of freedom created by their love and support is invaluable to my writing life. For my sister and mom and Parker: the complexity of our life together invites ongoing reflection about community and its meaning. For my CPE supervisors Julie Mall, Susan Thornton, Jay Hillestadt, and BJ Larson: their creation of trusting circles in which to learn together continues to inform my life. For Jill Larsen and Angie Clifford: their healing presence in my life, their gifts of acupuncture and bodywork, their discerning of the spirit, and needling friendship v throughout my many years of seminary experience has helped me to balance thinking processes with the emotional feeling-work of being present in and to my body. For Sue Ramsey and her dog Marley: the companionship of early morning walks made it a joy to get up early and then start writing down the day. For my doctoral peers Barson Lahivelo Mahafaly, Nkiru Okafor, and Kerri Allen: Oh! The joy of their presence in my life is boundless. For steadfast and spirited conversation partners who believed in me and offered friendship, lively support, and ongoing encouragement: Dr. Sophia Park, and Our Savior’s Lutheran Church in south Minneapolis, especially the weekly congregational Bible Study led by Mary Preus. For friends who read parts and pieces of this work as it emerged, whose friendship and conversation provided oases of comfort and challenge: Elizabeth Alexander and Karen Hausladen. I am most grateful to the Rev. Paul Rogers’ close and attentive reading of my thesis in its entirety. He and his wife Camille have been most loving and generous with companionship and conversation as I wrote my thesis. I am also grateful for the haunting presence of Mrs. Baxter. For enduring and faithful companions at Luther Seminary over the years: former seminary pastor Rev. John Mann; former library staff members Jennie Bartholomew, Bruce Eldevik, and Paula Vestermark; present library staff members Karen Alexander and Trisha Burr; and former bookstore managers Grace Alworth and Terry Boelke. For my advisor Theresa Latini and thesis committee: Carla Dahl, Jessicah Duckworth, and Amy Marga. I appreciate deeply their presence in my life as practical theologians and as powerful women of spirited inquiry. vi I am also grateful for the presence of people in memory: For my father, Eugene C. Craven: When I was a teenager he was my companion in walking and running conversations whose wide-ranging discourses invited me to live with curiosity across religious and disciplinary divides. I am especially grateful for his introduction to yoga and meditation in conversation with biblical contemplation, foundational practices that have supported me for decades. For my baptismal minister and first Clinical Pastoral Education Supervisor, Rev. Jim Anderson: He invited me to explore and learn from my life, inquiring after the meaning of my ongoing experience of running. It was then I became aware of and began to think through how motion connected me with the experience of my feelings even as motion itself expressed emotion. vii TABLE OF CONTENTS 1. COUNTERTRANSFERENCE AS KOINONIA ...........................................................1 ABSTRACT .......................................................................................................................
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