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Dissident Discipleship: A Spirituality of Self-Surrender, Love of God, and Love of Neighbor
We all want to improve our spiritual lives, but the task often can seem overwhelming. And while there is no shortage of self-help gurus hawking their wares, not enough Christians are making meaningful progress toward a deeper relationship with God. Now best-selling author David Augsburger reveals the life-giving nature of surrender and service in Dissident Discipleship.
Moving beyond self-centered therapies and "Lone Ranger" spirituality, Augsburger reveals that our spiritual lives will grow when we look outside of ourselves and lay down our lives in service to God and neighbor. Anyone interested in the topic of spiritual growth, from pastors to counselors, will be sure to welcome Augsburger's balanced approach.
Moving beyond self-centered therapies and "Lone Ranger" spirituality, Augsburger reveals that our spiritual lives will grow when we look outside of ourselves and lay down our lives in service to God and neighbor. Anyone interested in the topic of spiritual growth, from pastors to counselors, will be sure to welcome Augsburger's balanced approach.
246 pages, Paperback
First published June 1, 2006
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Displaying 1 - 13 of 13 reviews
March 10, 2010
It's so important to read outside one's Christian tradition. If you don't, then you miss challenging and provocative books like this. Augsburger provides a powerful introduction to the way of the Cross, full of insight, maturity, stories, and engaging writing. His initial discussion of different kinds of Christian spiritualities opened up doors I'd never even noticed before. Even with five stars I object to moments, but the book's challenge and greatness overwhelms. Put this at the top of your book list. Parts will blow your mind, if you've got ears to hear.
Quotes:
"A minister was showing his new church to Clarence Jordan, the theologian in overalls who founded the interracially reconciled Koinonia Community near Americus, Georgia. He pointed out the architect's distinctive touches, the imported pews and stained glass. As they stepped outside, a spotlight illuminated the large cross at the top of the steeple. The pastor couldn't keep from saying, 'That cross alone cost us ten thousand dollars.'
'You got cheated,' Clarence said. 'Time was when Christians could get them for free.'" (209)
"Spirituality of conventional wisdom offers the believer a breath of hope in a congested world, a bit of courage to face the complexities of a confusing environment, sustaining support in the midst of trying and frustrating times. (All of these are great, but they are not enough.) Subversive spirituality calls for active resistance to the prevailing disorder of the world." (203)
"In Jesus' time, one had to know a disciple to become one -- truth was embodied not published; the good news was visible in changed people, not promised by impersonal media." (177)
And Augsburger quoting Tolstoy:
"And the meaning of the fraud is merely that there are people who are beside themselves with the desire to teach their religion to other people. And why are they so anxious to teach their religion to other people? If they had a real religion they would know that religion is the understanding of life, the relation each man establishes to God, and that consequently you cannot teach a religion, but only a counterfeit of religion." (178)
"Those who read the Bible from a patriotic, nationalistic, 'God Bless My Country' perspective will have a security-based, trust in armaments and military as God's way of making us 'the possessors of might and the heirs of what is right' and will go to a church where they and the Christ they follow recognize Caesar's prior claims to our sons and daughters when we are threatened." (133)
"In false community, the group is always superior to the individual, the safety and security of the institution more important than that of the member, so a few casualties are expected; necessary injuries are tolerated for the greater good. In true community, the person and the group have an equal claim on truth, integrity, and compassion. Neither is sacrificed for the advantage of the other." (70)
"One can be familiar with the Jesus story, be an admirer of Jesus as a uniquely self-aware yet selfless person, know a great deal about the historical Jesus, be taught a helpful perspective on who Jesus is from the practice of a religious faith, and love Jesus in an experience of personal piety, yet fail to enter the encounter of discipleship in which one recognizes Jesus not as the popular, the mythical, the devotional, or the civilly religionist, but as the one who said 'come and die.'" (24)
Quotes:
"A minister was showing his new church to Clarence Jordan, the theologian in overalls who founded the interracially reconciled Koinonia Community near Americus, Georgia. He pointed out the architect's distinctive touches, the imported pews and stained glass. As they stepped outside, a spotlight illuminated the large cross at the top of the steeple. The pastor couldn't keep from saying, 'That cross alone cost us ten thousand dollars.'
'You got cheated,' Clarence said. 'Time was when Christians could get them for free.'" (209)
"Spirituality of conventional wisdom offers the believer a breath of hope in a congested world, a bit of courage to face the complexities of a confusing environment, sustaining support in the midst of trying and frustrating times. (All of these are great, but they are not enough.) Subversive spirituality calls for active resistance to the prevailing disorder of the world." (203)
"In Jesus' time, one had to know a disciple to become one -- truth was embodied not published; the good news was visible in changed people, not promised by impersonal media." (177)
And Augsburger quoting Tolstoy:
"And the meaning of the fraud is merely that there are people who are beside themselves with the desire to teach their religion to other people. And why are they so anxious to teach their religion to other people? If they had a real religion they would know that religion is the understanding of life, the relation each man establishes to God, and that consequently you cannot teach a religion, but only a counterfeit of religion." (178)
"Those who read the Bible from a patriotic, nationalistic, 'God Bless My Country' perspective will have a security-based, trust in armaments and military as God's way of making us 'the possessors of might and the heirs of what is right' and will go to a church where they and the Christ they follow recognize Caesar's prior claims to our sons and daughters when we are threatened." (133)
"In false community, the group is always superior to the individual, the safety and security of the institution more important than that of the member, so a few casualties are expected; necessary injuries are tolerated for the greater good. In true community, the person and the group have an equal claim on truth, integrity, and compassion. Neither is sacrificed for the advantage of the other." (70)
"One can be familiar with the Jesus story, be an admirer of Jesus as a uniquely self-aware yet selfless person, know a great deal about the historical Jesus, be taught a helpful perspective on who Jesus is from the practice of a religious faith, and love Jesus in an experience of personal piety, yet fail to enter the encounter of discipleship in which one recognizes Jesus not as the popular, the mythical, the devotional, or the civilly religionist, but as the one who said 'come and die.'" (24)
February 26, 2013
This last week I had the double blessing of reading David Augsburger‘s Dissident Discipleship AND hearing him speak in person.
The subtitle of his book is a mouthful: “A Spirituality of Self-Surrender, Love of God, and Love of Neighbor.” It’s what he calls “tripolar spirituality”–in contrast to monopolar spirituality that focuses only on self-discovery and in contrast to bipolar spirituality which focuses only on the self and seeing God. Tripolar spirituality “links discovering self, seeing God, and valuing people into a seamless unity.” (7)
“Spirituality,” “spiritual practice,” and related words are sometimes vague, so I appreciate David’s careful work in defining what he means by spirituality. In his view, authentic spirituality is not only an inner sense of peace, not only an upward response to God, but it is an outward journey also with others.
Read more of my review: http://aprilyamasaki.com/2013/02/25/d...
The subtitle of his book is a mouthful: “A Spirituality of Self-Surrender, Love of God, and Love of Neighbor.” It’s what he calls “tripolar spirituality”–in contrast to monopolar spirituality that focuses only on self-discovery and in contrast to bipolar spirituality which focuses only on the self and seeing God. Tripolar spirituality “links discovering self, seeing God, and valuing people into a seamless unity.” (7)
“Spirituality,” “spiritual practice,” and related words are sometimes vague, so I appreciate David’s careful work in defining what he means by spirituality. In his view, authentic spirituality is not only an inner sense of peace, not only an upward response to God, but it is an outward journey also with others.
Read more of my review: http://aprilyamasaki.com/2013/02/25/d...
January 14, 2023
David Augsburger book, A Spirituality of Self-Surrender, Love of God, and Love of Neighbor is an interesting book. I have to be honest, I was not a fan of this book. I was really intrigued by the title, and was looking forward to reading it, but was disappointed. I was trying to figure out what it was about this book that set me off. I think it was how the author used so many negatives to prove a point before finally getting to a positive. He would say things like, “You cannot; You will not; It is not; One does not.” Etc. I started looking at how many times he said things like that before he said “But this is how it is.” I felt myself being repulsed by how he wrote. I felt like (I even wrote in the margin at one point) he was trying to put God in a box, saying God can only do, or move in this certain way.
Setting aside my personal taste, Augsburger wrote from an AnaBaptist point of view; definitely pacifist. It was interesting, because I don’t think I have ever read anything with that perspective, however it is an oxymoron but I would describe his writing as militantly pacifistic. I don’t agree with that viewpoint for many reasons. But it was interesting to see why he felt that way.
I found chapter seven to be interesting, and informative. One point the author makes comes from Luke 10:8-9 that describes how Jesus sent his disciples out and told them first to eat what was put in front of you, i.e. accept hospitality, then heal their sick i.e. minister to the needs of the people, and then present the Gospel. We often take an opposite approach.
Overall, although chapter 7 was well written, and had a lot of good information, I really didn’t care for this book. I probably would not recommend this one, although it does talk a lot about the Anabaptist view of pacifism. I did also like the concept of peditation (basically a walking meditation).
Setting aside my personal taste, Augsburger wrote from an AnaBaptist point of view; definitely pacifist. It was interesting, because I don’t think I have ever read anything with that perspective, however it is an oxymoron but I would describe his writing as militantly pacifistic. I don’t agree with that viewpoint for many reasons. But it was interesting to see why he felt that way.
I found chapter seven to be interesting, and informative. One point the author makes comes from Luke 10:8-9 that describes how Jesus sent his disciples out and told them first to eat what was put in front of you, i.e. accept hospitality, then heal their sick i.e. minister to the needs of the people, and then present the Gospel. We often take an opposite approach.
Overall, although chapter 7 was well written, and had a lot of good information, I really didn’t care for this book. I probably would not recommend this one, although it does talk a lot about the Anabaptist view of pacifism. I did also like the concept of peditation (basically a walking meditation).
March 16, 2010
Awesome. There are bits I don't agree with, but there is LOADS to go back and read up again and note, quote and follow through.
Notes on Competition and Ambition in David Augsburger, Dissident Discipleship.
Competition
“..is it malevolent and destructive or benign and constructive?”
“Malevolent competition competes for its own sake, for the gratification of winning and seeing the other lose, not for the reward that comes from excellence in performance or service.”
Benign competition competes with itself, attempting to go beyond its own level of performance, seeking to better its service and working for the betterment and welfare of the larger group or community”.(161)
“Benign competition is collaborative each party strives to achieve a personal goal and to facilitate others in reaching their highest aspirations. It is dialogical because in debate one side presents the best arguments for its position yet also contributes to strengthening the other side, when appropriate, to bring out the best in other positions. It sees the dignity and beauty in a performance, the art in a project, the integrity in a piece, and acres for the highest expression of the work, seeking to express all that is possible in excellence.
Mature service leans toward the collaborative; it questions competitive striving that elevates ego, requires the others defeat, and accelerates self-inflation. Competitive striving is better associated with pride than humility; with monopolar spirituality than tripolar integration of one’s working relationships with one’s deepest commitments of character.”
Notes on Competition and Ambition in David Augsburger, Dissident Discipleship.
Competition
“..is it malevolent and destructive or benign and constructive?”
“Malevolent competition competes for its own sake, for the gratification of winning and seeing the other lose, not for the reward that comes from excellence in performance or service.”
Benign competition competes with itself, attempting to go beyond its own level of performance, seeking to better its service and working for the betterment and welfare of the larger group or community”.(161)
“Benign competition is collaborative each party strives to achieve a personal goal and to facilitate others in reaching their highest aspirations. It is dialogical because in debate one side presents the best arguments for its position yet also contributes to strengthening the other side, when appropriate, to bring out the best in other positions. It sees the dignity and beauty in a performance, the art in a project, the integrity in a piece, and acres for the highest expression of the work, seeking to express all that is possible in excellence.
Mature service leans toward the collaborative; it questions competitive striving that elevates ego, requires the others defeat, and accelerates self-inflation. Competitive striving is better associated with pride than humility; with monopolar spirituality than tripolar integration of one’s working relationships with one’s deepest commitments of character.”
October 3, 2011
I wonder how David Augsburger feels about his book being summarized as an answer to personal spiritual hunger, when it is so very much about getting past that kind of self-focus and becoming other-focused in our surrender to loving God and neighbor. Perhaps he just laughs.
There are so many wonderful illustrations, insights, convictions, and challenges in this text, it is one of those books (less than a full shelf) that I will return to repeatedly.
Unitarian Universalists, who, in the U.S., are now a tradition reflecting both the radical side of the Reformation and the less radical side, will meet some familiar concepts in here and also many that will challenge, in fruitful ways. Augsburger is deeply rooted in Mennonite community and practice, a model of being that will challenge those who're accustomed to self-reliant individualism and self-focus as great virtues. Stay, study, really ponder, and then practice prayerfully.
There are so many wonderful illustrations, insights, convictions, and challenges in this text, it is one of those books (less than a full shelf) that I will return to repeatedly.
Unitarian Universalists, who, in the U.S., are now a tradition reflecting both the radical side of the Reformation and the less radical side, will meet some familiar concepts in here and also many that will challenge, in fruitful ways. Augsburger is deeply rooted in Mennonite community and practice, a model of being that will challenge those who're accustomed to self-reliant individualism and self-focus as great virtues. Stay, study, really ponder, and then practice prayerfully.
May 19, 2016
Wow! (I wrote that in the margin of many pages.) David Ausburger really "gets it". Though as with every book, there are moments where I'm not sure I agree. To his credit, he is a deep thinker, presents a convincing argument, and has an incredible ability to craft some of the most wonderful sentences.
This book, coming from a Mennonite/Anabaptist stance, brings a unique perspective to the discipleship discussion—and one that is very important. His perspective was both compelling and challenging.
For those interested in engaging the current discipleship discussion, this book is a must-read!
This book, coming from a Mennonite/Anabaptist stance, brings a unique perspective to the discipleship discussion—and one that is very important. His perspective was both compelling and challenging.
For those interested in engaging the current discipleship discussion, this book is a must-read!
October 21, 2009
A truly thought-provoking book about discipleship based on the Anabaptist traditions. Highly recommended to anyone involved within a Christian community (such as a church, school, etc.). A few of the chapters that really spoke to me were about habitual humility, stubborn loyalty, authentic witness, and subversive spirituality.
February 20, 2013
A good book for those wanting to understand the underpinnings of an Anabaptist approach to spirituality and theology. A thick read - don't expect to get through it quickly. As usual Augsberger has some profound nuggets and a lot to chew on.
June 3, 2015
I picked this up because I read one of Augsburger's other texts. It is worth the read. I believe there is much we can learn from the deep thinkers of the Anabaptist world, even if do not agree on all points of doctrine. Some very important discussion in this on community and service.
April 6, 2008
David Augsburger is a professor of pastoral care at Fuller Theological Seminary. His background is Anabaptist (Mennonite/Brethren) and his books are deeply caring, spiritual, and radiate kindness.
July 26, 2010
This is actually the only book of his I've read. I'll probably read Hate-Work next.
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December 31, 2011Shaun and I are reading this together. So far, so good. I'm enjoying the comparative religion aspects as well as the psychological point of view.
June 29, 2013
Really great book. Enjoyed it.
Displaying 1 - 13 of 13 reviews