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This thesis examines shame in digital pastoral care. Based on an account for the counseling conversation about shame, I analyze selected digital counseling conversations and finally discuss the potentials and challenges of digital counseling compared to the physical conversation. Shame is an existential emotion. Unlike guilt, it is not about what you have done, but about who you are. There can be several reasonsfor the shame to appear, but what they have in common is that they make the shamed person feel wrong, weak or inadequate. However, shame is ambiguous in that it can be life-sustaining as a moral compass, but if there is too much of it, it becomes overwhelming and life-destroying. Life-destroying shame will disrupt a person's basic belief and confidence in themselves and lead to withdrawal and loneliness. Shame thrives in today's society, which is characterized by a constant search for recognition in an attempt to live up to a myriad of ideals. Everyone will experience failure in that quest and shame will grow. For a long time, theology has primarily been concerned with guilt. On the cross, Christ took on the guilt of the world. Man's guilt is forgiven. But what about shame? Shame is not to be forgiven, but healed. But Christ on the cross is not only God's response to man's guilt, but also to man's suffering and shame. The healing happens through grace. Shame must be shared to be reduced, and precisely because shame is entitled to be dealt with by theology, the counseling conversation can be a place where the help-seeker brings forth the shame and where shame can be met with the grace that heals. However, it should not be underestimated that shame thrives in the dark and can be difficult to expose. It can therefore be assumed that the digital counseling conversation can have its advantages when talking about shame. The analysis of selected digital counseling conversations shows that shame appears in different forms and that the pastor's handling of shame also

De fysiske biblioteker i Norden ligner hinanden og alle andre biblioteker i Europa, men deres løsninger for digitalt udlån er vidt forskellige. Det spænder fra Danmarks ”eReolen,” der har 9,2 mio. udlån om året til Island, der ikke har en digital udlånstjeneste. De store forskelle skyldes til dels, at bibliotekerne ikke har digitale udlånsrettigheder, som de har fysiske ditto, og derfor bliver de nationale løsninger underlagt lokale prioriteter og markedslogikker frem for internationalt standardiserede løsninger. Der er et hul i bibliotekernes digitale litteraturlevering på tværs af de nordiske lande og sprog, således at de nordiske borgere afskæres fra at kunne låne digitale titler fra andre nordiske lande., The physical libraries in the Nordic countries resemble each other and all other libraries in Europe, but their solutions for digital lending vary widely. It ranges from Denmark's "eReolen," which has 9.2 million loans a year, to Iceland, which does not have a digital lending service. The major differences are partly due to the fact that libraries do not have digital lending rights as they do physical ones, and therefore the national solutions are subjected to local priorities and market logic rather than internationally standardized solutions. There is a gap in the digital literature delivery across the Nordic countries and languages, such that Nordic citizens are cut off from being able to borrow digital titles from other Nordic countries.

This article explores the theoretical and practical importance of post-secular negotiations in intercultural pastoral care. Post-secular negotiations are negotiations between secular and religious discourses within specific activities such as pastoral care. While intercultural pastoral care has established a focus on the encounter between religious others in pastoral care, this article focuses on the encounter between Christian and secular discourses. Analyzing 10 Danish pastoral care conversations, the authors find that such post-secular negotiations occur in a variety of ways (explicit and implicit, initiated by pastor and care seeker), in a variety of settings (not only secular settings such as hospitals but also in ecclesial settings) and with various results (reception, rejection, misunderstanding, and circumvention). Drawing upon psychotherapeutic literature, the authors argue that explicit and respectful post-secular negotiations initiated by the pastor at the beginning of the conversation, either formalized or contextualized, might create better conditions for pastoral care conversations in the post-secular world.

Within the contemporary theological world, pastoral theology is unique in offering a considerable variety of theological reflections on the phenomenon of shame. Pastoral theologians have called for the development of a theology that can be as liberating for those who suffer from shame as the theology of divine forgiveness has been for those who suffer from guilt. But their theological recommendations point in two directions: Is shame an obstacle to be removed, or (also) an opportunity to be embraced? This article offers a systematic overview of this growing area of research.

Der Artikel untersucht das Denken Kierkegaards nach möglichen Beiträgen zum Verständnis von Scham innerhalb der theologischen Anthropologie. Unter der Prämisse, dass Scham eine essentielle Orientierungsgröße menschlichen Lebens ist, wird die Hypothese verfolgt, dass Scham nicht einfach das Gegenteil von Schamlosigkeit ist, sondern vielmehr die existenziell tragende Mitte zwischen Schamlosigkeit und Schamfülle als polaren Extremen bildet. Anhand einer weiterführenden Lektüre von Krankheit zum Tode wird beschreiben, wie lebensfördernde Scham in Schamlosigkeit oder Schamfülle verzerrt werden kann, die sich jeweils als Formen von Sünde auffassen lassen. Schließlich wird in Auseinandersetzung mit einigen erbaulichen Texte Kierkegaards danach gefragt, wie die existentiellen Dynamiken von Glaube, Hoffnung und Liebe zu einer “Freiheit-in-Scham” für sich selbst und für andere führen können.

Talking about the relevance of the church is not a new phenomenon. Through history numerus initiatives like renewal of the liturgy and language in the sermon and “Grøn Kirke” which seeks to spread the message of climate consciousness has been attempted. When working with relevance, it is common that the topic expands into the relationship between relevance and identity. In the context of the contemporary Evangelical-Lutheran Church in Denmark it is especially the concept of co-production which is emphasized when discussing relevance. When attempting to ensure the relevance of the Evangelical-Lutheran Church in Denmark, the question of whether a loss of identity arises in response. This exact question is the subject of thesis. To investigate this subject an investigative method has been developed based on Der gekreuzigte Gott - das Kreuz Christi als Grund und Kritik christlicher Theologie by professor emeritus Jürgen Moltmann. The method tries to establish the relationship between identity and relevance, not as a zero-sum game, where gains on one parameter is countered by an equal loss on the other, but rather as a positive-sum game where the combined gains outweigh the losses that occur. The main argument of Moltmann when considering the relationship between identity and relevance as a positive-sum game is found in the Christ hymn in Phil. 2:5–11, where the act of God becoming human in Christ to partake in relevant interactions with humans is described, defined as the kenosis. To frame Moltmann in the context of the Evangelical-Lutheran Church in Denmark this thesis leverages the thoughts of Danish professor in theology Theodor Jørgensen, who shares similar views on the kenosis, and work with the idea of cultural identity and Christian identity. The thesis uses the described investigative method to analyze the book Skabelse og samskabelse – Folkekirken på vej ud af skabet? from 2021. This book is a portrayal of main thoughts concerning co-production and how it c

The Corona-virus has implications for the Christian church as a liturgical community. From within a Danish context, this article explores some possibilities and pitfalls of continuing to celebrate the Lord's Supper during this time of crisis., Corona virus is a biological phenomenon that affects our social world. But what about the existential alterations? The article explores three interpretations of the concepts of fear and anxiety in Søren Kierkegaard and relates those interpretations to Corona isolation.

Corona virus is a biological phenomenon that affects our social world. But what about the existential alterations? The article explores three interpretations of the concepts of fear and anxiety in Søren Kierkegaard and relates those interpretations to Corona isolation.