Category Archives: Abuse

Painful memories through the lenses of the Exodus and Passion stories


Chapter 5 of Volf’s The End of Memory introduced us to the concept of viewing our memories of wrongdoings through the framework of the Exodus and Passion stories. Volf begins the sixth chapter by telling us that,”I will start by exploring the significance of the memory of the Exodus for remembering wrongs suffered and then expand how the memory of the Passion both reaffirms and readjusts the lessons drawn from the memory of the Exodus.” (104) He believes that if “we remember a wrongdoing…through the lens of remembering the Exodus, we will remember that wrongdoing as a moment in the history of those who are already on their way to deliverance.” (108-9). Continue reading

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Memories observed from 40,000 feet


In the fifth chapter of The End of Memory Volf continues his quest to find the answer to the question, “How can we enjoy the blessing of memory without suffering its curses?” Thus far he has called us to remember truthfully, and to remember intentionally so as to seek healing for all. To remember wrongs done to us this way causes us to not be preoccupied with self but to remember for the sake of the good of others. But he reminds us that memories of wrongs suffered seem to speak confusing messages. So, how do we remember well? From 40,000 feet. When we are able to survey the entire landscape, we have a greater chance of seeing not merely the most intrusive memories but also how they fit into the sacred story of God’s creation. Continue reading

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Blunting the ‘wounding blade’ of painful memories


In chapter 4 of Volf’s The End of Memory, we find that memories are not healed merely by remembering them truthfully. We saw in the 3rd chapter that truthful memory is a beginning but now he points out that memory is not merely a cognitive act. They are “also a form of doing (67).” Memory is both passive (pops into our heads without our consent) and actively pursued. We use or “act on” our memories and they, in turn, “act on us, too.” Volf uses most of this chapter to explore this problem: “But how is it possible to remember truthfully when distortions of memories are a deep wound’s most frequent manifestation?” [because of the truth of the victimization is too difficult to bear]. He asks, “How can we blunt the wounding blade of painful memories without sacrificing their truthfulness?” (76). Continue reading

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Euphemisms: Using language to hide evil


I want to share some lines from a statement purportedly made (dated 12/15/06) by the outgoing Ambassador John R. Miller, Director of the  Office to Monitor and Combat Trafficking in Persons. These lines are an excellent example of how the use of names/euphemisms cover up the reality of grotesque evil. [NOTE: I received a pdf document with Miller’s signature from a reputable source but I can’t validate it by finding it on the U.S. Department of State website. If someone locates this statement, let me know.]
It is my belief that we image God when we follow in Adam’s footsteps naming things as we see fit (Gen. 2:19-20). But unlike Adam (at the time of naming the animals), we are fallen creatures–prone to distorting names and calling things that are evil by flowery or neutral names. In fact, that is exactly what the Serpent does to Adam and Eve. He calls eating the forbidden fruit “seeking wisdom” when it is really a coup d’etat.

Enter Ambassador Miller’s statments. Here are some excerpts: Continue reading

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Filed under Abuse, Cognitive biases, Great Quotes, News and politics, self-deception, suffering

Volf: Speaking truth, practicing grace


In the previous chapter of The End of Memory Volf determined that memory of wrongs suffered was an ambiguous event that could either heal or be used to harm self and other. In this chapter (3) he takes on the issue of determining how one benefits from memories of evil without also drinking the oft accompanying poison of hate or fear. On p. 42-3 he sets up his belief and concern:

Learning to remember well is one key to redeeming the past; and the redemption of the past is itself nestled in the broader story of God’s restoring of our broken world to wholeness–a restoration that includes the past, present, and future….Will I feel secure in the midst of abiding insecurities in the world, or will I always feel exposed to threats? (He offers many more similar questions regarding healing, justice, and meaning on p. 43).

To make movements toward healing, one must remember AND speak truthfully wrongs suffered by the hand of another. How do we do this? Volf explores 3 areas: Continue reading

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Volf on memory: Is it a sword or shield?


Volf’s second chapter (Memory: a shield and a sword) considers whether memory “saves us”–contributes to our well-being, or whether it leads us into destruction. He plays off Elie Wiesel’s idea that salvation is found in remembering and not forgetting. But is this always true, Volf asks, as memory of pain can lead to our inflicting pain on others.

Here are some of his ideas/questions from the chapter:

1. Remembering painful past events is going to happen.
2. Memory is not a passive event but somethings that “breaks into the present and gains a new lease on life” (21).
3. Not only does memory break in on our present but it also shapes our identity.
4. Our identity is not only shaped by our own memory but also by what other people “remember” and tell us about ourselves.
5. Identity does not develop from averaging all our experiences but collecting some “facts” and rejecting others. The experiences of trauma and abuse (especially as a child) form a rubric which shapes which memories are kept and which are rejected. (By the way, I am not suggesting that we often really forget certain memories. What we do is we file certain experiences away as “not really me” and so we do not let them shape who we are. If I see myself as a failure, then I am going to “forget” the various successes and remember the failures.

If memory is going to contribute to our well-being, how might it do that? Volf suggests 4 ways that must be interconnected:
1. Healing. The simple act of repeatedly remembering trauma and related feelings while viewing them in a new light–the light of truth from the Lord’s perspective. In this way Volf says that memory is the “prerequisite” for healing but interpretation is the means by which healing takes place.
2. Acknowledgement. Truthful remembering is part of the means of healing. “If no one remembers a misdeed or names it publicly, it remains invisible. To the outside observer, its victim is not a victim and its perpetrator is not a perpetrator: both are misperceived because the suffering of the one and the violence of the other go unseen” (29). Truthful acknowledgement is a hairy subject. It suggests that victims may not remember accurately. While undoubtedly true that certain facts are not remembered correctly (we may forget a loving act by an otherwise abusive person or we may misperceive the intensity of some feeling), we must be careful not to assume that we have made up, wholesale, abusive histories.
3. Solidarity. Remembering our own suffering can make us feel connected to other people’s suffering and motivated to do something about it.
4. Protection. Volf quotes Wiesel again, “memory of evil will serve as a shield against evil.”

Finally, Volf concludes this chapter with a problem. He notes that “easily does the protective shield of memory morph into a sword of violence” (33). Memory all too often wounds. It maintains lies about oneself and the world. It condemns the victim and the perpetrators both to repeat and be imprisoned by the past. In order to avoid these problems, memories must be redeemed so that they bridge the chasm between adversaries and lead all to live in the present and not merely the past.

But, here’s a challenging question! Wouldn’t it be best for those who suffer abuse and trauma to forget it? Volf seems to suggest that that is what St. Augustine thought: “The life of the blessed involves not only remembering past wrongs but also forgetting–forgetting how suffering and evil felt.” (23). Forget abuse? No. But maybe fade the intensity and definitely change the meaning and interpretation of the self. Here’s why we might not want to forget.  If I believed that I live in a world ruled by a sovereign God, then I have to also believe that the experiences that shape me and make me who I am are part of his redemptive plan for me. This does not mean that Joseph’s experience in the jails of Egypt was good or bearable or something to celebrate, but that his presence in them shaped him in ways, though we might never know how, that enabled him to lead an entire nation. Maybe this is why many people who suffer greatly have the sentiment that they would not change the events for it shaped their lives.

A thought of hope for those struggling with the shaping power of trauma in their lives: We are not, as Volf points out, slaves to our memories and our past. We can be shaped by our hope for a future. We can resist certain distortions of the truth and demand that the promises of God for our present and future have greater power to stitch a different quilt (story).

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Volf on remembering trauma rightly, ch. 1


Recently, Scot McKnight at JesusCreedbegan blogging on Miroslav Volf’s new book, The End of Memory: Remembering Rightly in a Violent World(2006, Eerdmans). It was his blog that turned me on to the book and I commend his blog as one of the best on the net. Rather than try to compete with his thoughts, I intend to relate Volf’s work to the clinical aspects of dealing with trauma. Continue reading

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Science Monday: Does everyone respond to grief and trauma the same way?


**Warning: this post is about trauma and trauma responses. Given the number of folks who have had traumatic experiences, it stands to reason that some readers may find the post below troubling (nothing graphic though!) because they struggle with the aftereffects of trauma in their lives. If you do read, make sure to read to the bold print at the bottom. I write to highlight to counselors that we still do not fully understand why some seem to be resilient and others struggle after a trauma.** 

There is an assumption in the counseling world that everyone who faces tremendous loss or trauma will experience serious side effects. They will need to “work through” their grief or trauma. Those who show absent grief are just in denial or avoiding reality or they had superficial attachments. Absent grief means that the person will surface these problems later in a delayed fashion. Finally, counselors tend to believe that everyone who experiences grief or trauma could benefit from professional help and active coping mechanism.

Enter George Bonanno of Columbia University. He’s researched and written extensively on the topics. I highlight his 2004 American Psychologist article where he makes these three points in his critique of the above beliefs, which he finds little to no support for. He makes these three points in the article:
1. Resilience is different from recovery. Some people are resilient in the face of distressing events. It doesn’t mean they don’t feel sadness or have other evidences of grief, but they do not lose their equilibrium for long periods of time. Some people do suffering chronic grieving and instability that takes time to recover from (e.g., 1-2 years). Some research suggests offering debriefing of trauma experiences or “working through” grief can be harmful to the resilient population. Those struggling will benefit from counseling help (those showing prior trauma, low social support, and/or hyperarousal). Therefore, we need to do a better job screening for risk factors rather than forcing everyone into debriefing work.
2. Resiliences is common. Some believe that those not showing prolonged distress from a death of a close loved one are experiencing a pathology called “absent grief.” One study showed 65% of therapists believe the above assumption. Unfortunately, there is not only no data to support this but real data to support the opposite. Some people are quite resilient. About 10-15% show chronic depression and distress after a loss. About 50% of participants in another study showed only low levels of depression and grief through 18 months after their loss and not problems 5 years later. The same is true with trauma responses. Some 80% exposed to serious trauma do not evidence PTSD. A very small percentage of that group may show delayed trauma symptoms but the vast majority cope well without therapy.
3. There are multiple pathways to resilience. So, what promotes resilience? We know that prior trauma, poor social support and family violence increase the likelihood of chronic symptoms from a future traumatic event. Bonanno says the research points to

a. Hardiness (defined as having a commitment to finding meaningful purpose in life, belief that one can influence outcome of events, and that belief that one can grow from positive and negative events). Makes sense. Also makes sense that victims of repeated child sexual abuse experience more trauma symptoms as the second and third parts to hardiness do not get formed. They do not have the power, in their experiences, that they can influence the outcome of events.
b. Self-enhancement. Those who have more narcissistic tendencies may experience less trauma. Does denial protect us from some trauma symptoms? Put a better way, those who have positive biases in favor of themself (high self-esteem) may be able to maintain confidence that they will survive and be successful. Of course, it may come at a cost of losing one’s friends as self-centered folks can be quite full of themselves. I wonder how one’s confidence in God’s sovereignty and goodness would help here. I suspect it would. Maybe its less about self-esteem and more about confidence in God’s economy of love.
c. Repressive coping. Sounds bad…but some people seem to be able to avoid unpleasant thoughts, memories and emotions. This group may experience more physical symptoms and autonomic arousal. I question whether this is truly a sign of good coping. Further, repression, as defined here is not the inability to recall bad events but a cognitive capacity to avoid thinking about something. We still don’t know why some people are able to not think about something but others ruminate against their will.
d. Positive Emotion and laughter. Those that express more gratitude, interest, and love seem to be more resilient than those who cannot smile and laugh when speaking about some of their life during the traumatic events.

While Bonanno has helped us to see that those who exhibit resilience in the face of grief and trauma are less rare than we thought, we still do not have great details on the personal, genetic, and environmental factors that help individuals respond well to difficult events. It would be easy for those who do struggle to become even more self-condemning after reading this. I warn against this as healthy trauma response is not merely a matter of the will. In fact, I have met many victims of trauma that have suffered many symptoms. In my estimation, they still show a great capacity to survive despite the evil perpetrated against them. For therapists, it’s helpful to remember not to force everyone into the same treatment mode or to suggest that those who seem to be doing well faster than what we might expect are somehow dysfunctional.    

Bonanno, G.A. (2004). Loss, trauma, and human resilience: Have we underestimated the human capacity to thrive after extremely aversive events? American Psychologist, 59:1, 20-28.

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Ponder this: Volf on forgiveness of abuse


I’ve probably beaten this topic of leader abuse to death. Its good to remember this topic isn’t about others but about myself too. All are capable of violating another with our power. Power is that thing we wield but don’t really see from others’ points of view. I can feel powerless but still control others just the same (those who project a martyr complex can have great power to manipulate others. While we may not violate another in a grotesque way (e.g., sexual abuse), our violation may still damage others in its subtler forms. For example, when I stand over others in judgment I may act as if I am God Himself passing judgment and so do damage to their soul.

So, a good reminder from Miroslav Volf in his Exclusion and Embrace that our self-righteousness about others’ sins can cause tremendous division and pain among us. When we fail to :

“Forgiveness flounders because I exclude the enemy from the community of humans even as I exclude myself from the community of sinners.” (p. 124).

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Why we don’t like to label leaders as abusers


Yesterday I wrote on the power of self-deception in the particular sin of leader sexual abuse/abuse of power in sexual entanglements. Today, I’m thinking about how part of our revulsion of the term “sexual abuse” or pastoral abuse between what looks like two consenting adults is because of (a) we like our categories of victim and offender neat and clean, and (b) we assume we would have/use the power to say no if it happened to us. Continue reading

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