Tag Archives: trauma

Diane Langberg on Shame


A few years ago, Dr. Diane Langberg presented on the topic of shame at the 2014 Community of Practice hosted by the American Bible Society. She describes the toxicity of shame as a distinct part of trauma, especially betrayal trauma. You will learn about the cognitive phase of shame, kinds of shame experienced and how the response to shame takes one of 4 common forms (i.e., withdraw, avoid, attack self, attack others).

Make sure you watch to the end as she shares some insights to how God understands and responds to our problem of shame. See how Jesus enters in to our shame.

1 Comment

Filed under Abuse, Post-Traumatic Stress Disorder, sexual abuse, trauma, Uncategorized

Why we need a theology of trauma


[Previously published April 2015 at http://www.biblical.edu. The faculty blog no longer exists there thus re-posting here]

We live in a world shaped by violence and trauma. This week that I write 147 Christian Kenyan university students were killed because of their faith. Such horrific forms of violence shock us. But they shouldn’t given that in our own country violence and trauma are everyday occurrences. While some of our local brothers and sisters face actual death, all of our communities are shaped by soul-crushing abuse and family violence. Take the most conservative numbers we have—1:6 males and 1:4 females have experienced sexual assault before age 18—and realize that a large portion of your friends and acquaintances have traumatic experiences.

In a congregation of 100, 20 of your fellow church members are walking around with invisible wounds of sexual violence on their bodies and souls. And that number says nothing about those walking around with other invisible wounds, such as caused by domestic violence, racial prejudice, sexism, bullying and the like. Were we to include these forms of interpersonal violence the number would likely reach 70!

As my friend Boz Tchividjian asks, what would the sermons and conversations look like if 20 of our mythical congregation of 100 had just lost a house in a fire or a child to premature death? Wouldn’t we be working to build a better understanding of God’s activity in the midst of brokenness rather than passing over pain as a mere hiccup of normal life?

Yet, we continue to imagine trauma as some sort of abnormal state.

Ruard Ganzevoort[1] tells us that, “When one looks at issues like these, we must conclude that our western societies are to no less degree defined by violence and trauma, even if everyday life is in many ways much more comfortable” (p. 13). Thus, Ganzevoort continues, we must “take trauma and violence not as the strange exceptions to an otherwise ‘nice’ world” (ibid, emphasis mine). He concludes that while we have a strong theology for sinners, we have a less articulated theology for victims.

What if we were to read the Bible in such a way to build a theology of trauma for victims? What would it look like? I would suggest that Diane Langberg’s maxim sets the stage quite nicely: the cross is where trauma and God meet. Jesus cries out due to the pain of abandonment by the Father. Since we do have a high priest who understands our trauma (Hebrews 4:15), we can read the entire canon from the frame of trauma—from the trauma of the first sin and death to the trauma of the cross to the trauma just prior to the coming new heavens and earth.

Key Themes in a Theology of Trauma

Reading the Bible through the lens of trauma highlights a few key themes beyond the foundation of a God who Himself knows trauma firsthand in the unjust torture and death of Jesus:

Anguish is the norm and leads most frequently to questions

When more than 40% of the Psalms are laments (and that doesn’t count the primary themes of the prophets!) we must recognize that anguish is most appropriate forms of communication to God and with each other. But we are not alone in the feelings of anguish. God expresses it as well. Notice God expresses his anguish over the idolatry of Israel (Eze 6:9) and Jesus expresses his when lamenting over Israel (Luke 13:34) and cries out in questions when abandoned by the Father (by quoting—fulfilling—Psalm 22).

Despised and rejected, a man of sorrows, acquainted with grief.

Peace happens…in context of chaos

Psalm 23 comes to the lips of many during times of trouble as it expresses peace and rest during times of intense trouble. Shadows of death yet comfort; enemies around yet feasts. Peace happens but rarely outside of chaos and distress. Consider Jeremiah 29:11, frequently quoted to those going through hardship to remind them that God has a plan. He does have one, but recall that the plan was to live in exile among those who see the Israelites as foreigners and second-class citizens!

The kingdom of God in the present does not promise protection of bodies

Try reading Psalm 121 aloud among those who have survived genocide or been raped repeatedly by soldiers. “The Lord will keep you from all harm.” Really? You lost 70 family members? You cannot maintain your bladder continence due to traumatic injury to your bladder? Where was your protection? Our theology of God’s care must take into consideration that He does not eliminate disaster on those he loves. Recall again the trauma wrought on those God chose to be his remnant. They were the ones ripped from families and enslaved by the Babylonians.

God and his people are in the business of trauma prevention, justice, and mercy responses

The kingdom of God is not for those who have pure beliefs. The kingdom of God is for the poor in Spirit, the persecuted, those who provide mercy and those who hunger for justice (Matthew 5). True or pure religion is practiced by those who care for the most vulnerable among us (James 1:27). Jesus himself is the fulfillment of healing as he claims Isaiah 61 as fulfilled in his personhood and mission (Luke 4:18-21). We his people are the hands and feet to carry out that binding up and release from oppression.

Recovery and renewal during and after trauma likely will not eliminate the consequences of violence until the final return of Jesus Christ

Despite our call to heal the broken and free those enslaved, we are given no promise that the consequences of violence are fully removed until the final judgment. Rarely do we expect lost limbs to grow back or traumatic brain injuries to be erased upon recovery from an accident. Yet sometimes we assume that traumatic reactions such as startle responses, flashbacks, or overwhelming panic should evaporate if the person has recovered. A robust theology of trauma recognizes we have no promise of recovery in this life. What we do have is theology of presence. God is with us and will strengthen us guiding us to serve him and participate in his mission to glory.

There is much more to say about a theology of trauma for victims. We can discuss things like theodicy, forgiveness, restorative justice, and reconciliation. But for now, let us be patient with those who are hurting as they represent the norm and not the exception. And may we build a missional theology of trauma, not only for victims, but also for all.

[1] Ganzeboort, R. Ruard (2008). Teaching that Matters: A Course on Trauma and Theology. Journal of Adult Theological Education, 5:1, 8-19.

10 Comments

Filed under Abuse, biblical counseling, christian counseling, counseling, counseling skills, Counselors, Doctrine/Theology, Post-Traumatic Stress Disorder, teaching counseling, Uncategorized

Trauma and the Church presentation this Friday night


This weekend, Foundations Christian Counseling is hosting a 2 day conference, Counsel From the Cross at Spruce Lake Retreat. I will be speaking Friday night (8 pm) on “The Cross, the Church, and Trauma: Making the Church a Safe Place for Victims of Trauma.” Use the 2nd link above to register for the day or the weekend.

2 Comments

Filed under "phil monroe", Abuse, Christianity, counseling, Counselors, Post-Traumatic Stress Disorder, ptsd, trauma, Uncategorized

PTSD: A New Theory? An Old Treatment


Researchers Liberzon and Abelson at the University of Michigan have published an essay articulating a new way of conceptualizing what is happening in the brains of those with Posttraumatic Stress Disorder. While you can’t read their essay for free, you can read this good summary here.

What is their new theory? the neurobiological problem of PTSD is “disrupted context processing.” In simple terms, I fail to respond to the “stimulus” in its proper context when I am triggered by old experiences in a new setting. Even more simply, when I wake up on full alert in the middle of the night after smelling wood-smoke in my sleep I initially fail to recognize the context (my neighbor burns wood) and immediately think my house is on fire (as it once was). Thankfully, the alertness is less than it used to be and I don’t always get up to check on my house.

The authors suggest that 3 separate and current brain models are inadequate in their scope of understanding the brain’s activities in PTSD. From their perspective the “fear model” (Fight/flight learning), the “overactive threat detection model” and the “executive functioning model” work best when integrated into one unified theory with their new label. And, in true humble researcher fashion, they request help in testing this model to see if indeed it can carry the freight.

An Old But Essential Treatment?

It is good to have a better handle on what is happening in the brain when someone experiences PTSD. Neurobiological research is growing by leaps and bounds. It is hard, frankly, to keep up. And yet, let us not forget an old but essential part of PTSD treatment, the person of the therapist. Humans are designed to be in relationship. PTSD has a way of shattering connections with others and thus the treatment must reverse the disconnect. Being present and bearing witness to trauma will always be the first and primary intervention every therapist must learn. Our temptation is that we want to move beyond the bearing witness phase into change phases. While this is understandable (we want others to get better as fast as possible), we sometimes want this for our own reasons–to avoid the pain we experience in sitting with traumatic experiences of others.

Let us remember that we therapists (and pastors, friends, etc.) are the primary intervention when we are present with those who suffer, when we become a student of their suffering. All other treatment activities stem from this foundation. To use a different analogy, consider Dr. Diane Langberg’s meditation, “Translators for God” (Day 26 of In our Lives First). In this meditation she describes the experience of being translated in a seminar. The translator must fully understand both languages in order to accurately communicate the speaker’s words into the heart language of the hearers. Counselors are translators for God and for healing. And yet, if they do not deeply learn the heart language (pain and trauma experience) of the client, they will not be able to connect the client to healing and to the God who heals.

6 Comments

Filed under christian counseling, counseling science, Post-Traumatic Stress Disorder, ptsd, trauma, Uncategorized

Is God eternally traumatized?


The first words of Alwyn Lau’s “Saved By Trauma” essay remind us that the work of Jesus Christ on the cross is the foundation and center point for all of Christianity.§ Without the cross, there is no Christian faith.

The Christian faith is centered around the historical trauma of the suffering, death, and bodily resurrection of Jesus. Christian theological reflection starts from and eventually relates back to the work of Christ. Indeed, for some theologians, the resurrection points back to and affirms the cross. The apostle Paul’s declaration that the Christian pronunciation is essentially “Christ crucified, a stumbling block to the Jews and foolishness to the Gentiles” (1 Cor 1:23) ontologically entrenches trauma, destabilization, and anxiety at the heart of kerygymatic [sic] proclamation. (p.273)

Sit with that last sentence a bit. Christianity is at its core or essence a faith wrapped up in trauma. Yes, there is an all-important resurrection, but a resurrection cannot happen without a traumatic story (false-blame, injustice, torture, abandonment, and death). If Christianity is ANYTHING, then it is a faith that takes seriously the impact of brokenness.

So then, Lau makes an important next point about what a Christian theology should provide:

Theology proffers a distinct vocabulary to talk about personal and interpersonal wounding and trauma; the Christian community approximates a traumatic community. (ibid)

Victims of trauma ought to find great comfort and help from Christian leaders and communities because they observe a community that really gets their experience, both by word and deed.

Are we that community?

Or, are we a bit more like Job’s friends? Consider Lau again,

 Job’s friends, in presenting all kinds of explanations for why Job suffered the tragedies he did, were attempting to obscure the trauma of the truth of evil in the world. Job’s disagreement–and God’s eventual vindication and endorsement of his views over against that of his friends–demonstrated resilience in the face of such tempting illusions of closure. Job refused to look away from the void in his pain. He refused to accept cheap solutions to the problem and “causes” of his suffering. (p. 274)

To become a safe community for victims of trauma, we must continue to highlight that God and trauma are put together (albeit willingly) for eternity in the abandonment and death of Jesus on the cross. In this God takes trauma (injustice, torture, and death) into his own being–no longer does it exist in creation.  Again in the words of Lau, we need a “theology of Holy Saturday” if we are going to show that “hope can be spoken of only within the context of injustice, negativity, and despair; the joy and the Lordship of Christ takes place in and through sickness, death, and sin.” (ibid)

“If God’s being cannot be comprehended without factoring in the suffering and death of Jesus Christ…” (p. 275) then consider this statement:

“If indeed God suffers in the cross of Jesus in reconciling the world to himself, then there must always be a cross in the experience of God as he deals with a world which exists over against him.” (quote of Paul Fiddes in Lau, p. 275)

God is defined by trauma. But he, unlike creation, is not weakened by this trauma. Rather, Lau encourages us to see that “the God self-revealed  and depicted in the Judeo-Christian tradition is a begin who, out of love for the created order, chose the trauma of death as a central facet of God’s self-definition.” (276) In an immeasurable act of love that had been present in God from eternity past, God chooses self-sacrifice to break the power of sin and death. And since this love is not temporal, then neither is God’s character ever without the knowledge and drive to reconcile a people to himself–even through trauma.

So what? What if we really understood God’s experience of trauma?

  1. The church would follow her head in the care of the most vulnerable even at the cost of her own comfort and safety. “A bruised reed he will not break, and a smoldering wick he will not snuff out, till he has brought justice through to victory.” (Matt 12:20, quote of Isaiah 42:3)
  2. The church would regularly make room for lament (individual and corporate) as acts of faithful worship. Like Thomas, we need to see the wounds that remain in the risen Christ.
  3. Hope would be illustrated in her ability to equally cry out about the “not yet” part of God’s present kingdom even while she looks for the “already” present redemption and healing. There is as much hope in Psalm 88 and Lamentation 3 as there is in Revelation 21.

 

§Lau, A. (2016). Saved by trauma: A psychoanalytical reading of the atonement. Dialog, 55, 273-281.

 

3 Comments

Filed under Abuse, Christianity, Doctrine/Theology, Gospel, trauma, Uncategorized

Abusive Marriages: Restoring the voice of God to the Sufferer


In breakout format, Darby Strickland presented on this topic today at #CCEF16. She defined emotional abuse using the word oppression instead. She defined it as a pattern of coercive controlling and punishing behaviors whereby one spouse seeks to control and dominate the other. Oppressors enslave others, but tend to self-justify behaviors.  The oppressor tends to be entitled (people are there to please them; people should sacrifice for their well-being). They tend to dominate others and threaten as a means of control. Oppressors are willing to wound to keep control (which Darby reminds us is the opposite of how Jesus wields power–he was willing to be wounded for others). On the other hand, oppressors tend to be self-deceived, lack remorse and blameshift when accused.

Sometimes abuse is misunderstood as an anger problem. But the reality is that the root is self-worship and control. The only thing that matters are their words, their rules, their emotions, and their physical and sexual needs that must be obeyed. It is “enforced worship.”

Darby then explored emotional abuse in particular. Symptoms include a chronic pattern of rejecting, neglecting, degrading, terrorizing, isolating, exploiting, belittling, deceiving, blaming, ignoring, shaming, and threatening. She also talked about “gas lighting” which is the attempt to make someone think that something that did happen never happened. Within emotional abuse is also spiritual abuse. The use of Scripture, doctrinc, or position of leadership to abuse. It can be subtle but it lording power over others, demanding submission, and use Scripture to shame.

Darby pulls no punches when she describes behaviors by oppressive and abusive men (yes, women can do this as well, but this talk is focused on the experience of oppressed women). It is destructive to souls and does not reflect any part of Jesus Christ. She was equally clear on the destructive impact on victims. Eccl 4: the dead are happier than the oppressed.

What does God say about oppression?

  • Not your fault. Evil comes out of the heart of the one doing it: Mark 7. You might be a stressor by just being a person.
  • You do not deserve this. (Victims and leaders look for reasons, like Job’s friends). Heb 10:17. Your sins and lawless deeds I will not remember anymore. God is your rescuer, not your punisher
  • It is not a marriage problem. Luke 6:45 shows us that evil comes out of the evil person’s heart. It is not merely some interaction problem. Do not ask the oppressed to serve the oppressor more. It emboldens oppressors.
  • Oppression violates God’s design for marriage. It is not to be submitted to but rather brought into the light. He tells the head to reject control for self sacrifice.
  • God sees your suffering. Jesus sees and knows oppression too.
  • God cares about your safety. Do you think that God cares more about you keeping your vows than he does about your safety? 
  • God’s desire is to rescue you. I will rescue my flock and they show no longer be a prey (Ex 34:22)

Draw near to God through laments; he does not ask you to forget your suffering. Learning to lament is a process. It may not be “sanctified speech” when you first start to speak. That is okay, just begin to speak. Listen for the content, less focus on the tone. Then, you can ask God to help shape your expression. To counter the shaming words, remember who God says about you. “Remember who Jesus is because he is everything your oppressor isn’t.” He woos you, he does not demand subjection.

She closed with Proverbs 12:18: The words of the reckless pierce like swords. But the tongue of the wise brings healing.

_____

You might find it interesting that Darby chose to not take questions at the end. Her reason is that knowing that 25% of the christian world has experienced domestic abuse. Thus, she expected a number of victims in the room. She felt that taking questions might subject some, inadvertently, to further pain. (She was willing to take questions afterwards in private).

I very much appreciated her strong words to identify the pattern and indicate the primary concern for care for the victim. I know she has written and spoken on the topic of working with oppressors. This was not that talk.

9 Comments

Filed under Abuse, CCEF, christian counseling

Reliving memories long after trauma. Why does it happen?


I just returned from a week’s trip to Lebanon to train participants in a Scripture-Engaged mental health-informed trauma healing program. It was a wonderful experience. I made new friends, heard important stories of hardship and God’s faithfulness. I ate good (no, great!) food, and saw some beautiful scenery. Now, as I try to get my body clock back on home time zone, I’m waking early. In those wee hours of the morning, many of these memories come without any seeming effort on my part. There are great ones–laughter, sweet times, a poignant story of pain and heartache, a story of courage–and the brief moments of terror in several taxi rides. Since we survived the taxi rides, these latter memories are no longer negative as much as they invoke a chuckle or two.

In a small way, I’m reliving and recalling memories. I can smell the smells. I can feel the tension of riding in the front seat of a taxi going 60 miles an hour on a city street or the driver’s attempt to squeeze between a barrier and a large truck at a high rate of speed with only inches to spare. I can feel it and see it. And I didn’t even try to recall either the good or the bad. They just appeared.

This is how traumatic memory works. You experience a trauma and later flashes of memory–painful, shocking, unwanted–appear after the subtlest of triggers. You do not merely remember it, you feel it. You taste it, as if it were happening again. They come in bits and pieces, flashes and images; rarely in a linear sequential fashion.

While most good and bad memories fade and are replaced by new and more salient experiences, some memories stay powerfully strong and consistently intrude into the present. Even when we tell ourselves, “We’re safe now. We are no longer in danger” or “You’re not a child anymore, you are grown up and don’t have to be afraid of being hit,” the memories and associated feelings keep coming. It is as if your logic and perceptions aren’t able to moderate the response.

Let me give you a little silly example. I once became violently ill  for 4 days after eating deli turkey. To this day I cringe and feel stomach pain when presented with deli turkey. That experience was more than 12 years ago. Yet still I react. I know that what is in front of me is not tainted but it doesn’t seem to matter to my stomach.  Sure, the reaction I have is minimal and faded compared to immediately after my illness. But it is not gone.

Why does this happen? What are the processes in play that keep us experiencing and reliving what may be old and distant–as if it were still present? What follows is brief and a relatively simplistic summary of two very complex processes. Use them to help you understand yourself or a friend and to increase your empathy for those trapped in such processes.

Memory and the Connected Self

Psychology focuses much of its work on the individual person–the self. However, the self never exists outside of social connections (or disconnections) with others. Our understanding of our self begins at birth with billions of interactions (smiles, frowns, words, touch, etc.) with others. As we develop and become aware of ourselves, we often have key experiences of success or failure that continue to shape our sense of self long into the future. Find someone with a powerful sense of failure and you will find someone who will struggle to interpret present success as indicative of who they are. Whether success or failure oriented, both outlooks form on the basis of how we perceive that others see us. It seems that shame and humiliation act as intensifiers making it hard to alter our sense of self even after corrective experiences. They turn me from “bad things happened to me” into “I am bad.”

Memory and the (dis)Connected Brain

In simplistic language, the brain is an amazingly connected and efficient organ firing constantly day and night. Memories are stored and accessed, intensified or eroded, and often altered through the firing of neurons. The efficient brain “learns” to access information quickly. Just as you no longer have to think to insert your key into a lock the right side up, you also no longer have to consciously recall a memory–it just happens. Because multiple hormones and structures in the brain are involved in memory formation, it stands to reason that ignoring a life-altering memory (and the full-bodied experience of it) is next to impossible. Structures like the brainstem, amygdala, hypothalamus, hippocampus are evaluating and communicating (or not) with high-level processing within the cortex even before you know it. Thus, a memory and its reaction is already well-underway before a person can think and critique such a memory.

So, are we doomed to be controlled by our past?

No. There is ample evidence that we can form new connections and minimize intrusive and unwanted memories. The brain is plastic. It is adaptable and changeable. And yet, we are not in the age of the MiB neuralyzer. God does not usually remove us from our histories or make them so distant they have no effect on us. Adaptation takes time and energy and rarely is so complete that the person no longer feels nothing when they recall a painful event (in fact, feeling nothing might be rather dangerous as it would be a denial of reality).

So, the next time you are beating yourself up for still struggling with the past (or are questioning why a loved one can’t move beyond a trauma), be gentle. Consider instead how you might develop a corrective response that accepts what has happened and gives opportunity for a new second response after the first automatic reaction.

 

 

16 Comments

Filed under Abuse, memory, Post-Traumatic Stress Disorder, Uncategorized

Reading the Bible as a Refugee


Because we are enculturated people, we always read Scripture from a particular vantage point. Sometimes it can be helpful to consider the lens we use and to try reading the Bible from the vantage point of others. I’d like to suggest that you take a tour of the Bible through the eyes of a refugee–a displaced person. Some 60 million people in the world today live displaced from their homes due to human and natural caused disasters. They have lost most if not all of their comforts (language, home, family, land, food, community, protection, job, etc).

Does the bible have anything to say about their experiences?

Right off, we see Adam and Eve, forcibly displaced from their lovely home, barred by an angel with a flaming sword, never to return. We often think about their culpability. It was their own sin that caused this trouble. Set aside that fact. Imagine what it was like for them to be removed from the best place ever to live and then to live for over 900 years in exile where nothing could compare to what was lost.

At the other end of the Bible we have John writing Revelation from…wait for it…exile on Patmos. In between these bookends, we have Abraham as sojourner. Israel moves to Egypt to escape a famine only to be enslaved for 400 years. Generations later David is on the run from Saul. Still later, both the Northern and Southern Kingdoms are sent off to exile with only a small remnant able to return after 70 years. Displacement doesn’t stop at the end of the Old Testament. Jesus’ first life experience is on the run from King Herod. Later, after Pentecost, Christians flee Jerusalem to avoid Jewish and Roman persecution.

Refugees from Syria

But there is much more to see in the Bible than examples of displacement. Consider these biblical themes that relate to refugee experiences:

  1. God pursues displaced people. God chases down Adam and Eve after their sin. During the time of the Judges, God becomes impatient with Israel’s misery
  2. God protects even within trouble. When Cain is exiled for murdering Abel, God marks Cain in order to protect him. Israel grows while enslaved. Exiles in Babylon rise to leadership.
  3. God sees our troubles and he is moved by it. Notice God’s special kindness to Hagar.
  4. God wants to hear our complaints. With 1/3 of the Psalms in the form of laments, it is clear God desires to hear our complaints and groaning. He even writes words for us to repeat when we can’t find our own.
  5. God invites us to share in his life by willingly displacing himself to share in our pain. The incarnation reveals a God who willingly leaves perfection in relationship and community and lowers himself into a world of war and brokenness. His work enables us to enter in with those who have been displaced, “for such a time as this.”
  6. God prepares a place where we will one day be at home again. One day, we will all be at home in our true country with bodies that work as they were originally designed.

These truths do not remove the pain of displacement now. God’s protection in this world is not one that keeps us from all harm. In fact, our relationship with him promises that sharing in his death and resurrection we will face sorrow upon sorrow. However, knowing that God pursues us, sits with us, listening to our complaints, and provides blessings in the midst of hardship gives us hope for the day with all will be made right.

So, the next time you hear about the political and social challenges due to illegal immigration in the United States or the crisis in the Middle East and Europe, let that be a reminder to go to your Bible and read as if you are yourself displaced. Surely, we all need to work together to find solutions to these problems we face today. I suspect, however, we will be more prepared when we have the mind of Christ regarding displaced peoples. See how that perspective shapes how you live your life today and how you decide to respond to those in greater need than yourself.

2 Comments

Filed under Uncategorized

Making the Church a Safe Place for victims of abuse


This Saturday I will be attending and presenting Cairn University’s Faith in Practice conference hosted by their counseling center and department (free but you need to register). I will be speaking about how we can make the church a safer place for adult victims of abuse and trauma. If you want to peak at the slides, click here: 2016 Cairn U Presentation.

The presentation that I will do will only be one hour so that limits what I can do. What I wish I could do is also talk much more about the systemic factors that make churches less safe places for vulnerable people. While we can all grow in better understanding the nature of trauma and how to walk alongside victims, our institutions can be systematically harmful, even when the individuals within the system have no intention to hurt others. Thus we need to keep examining the ways our systems operate that can be toxic to some. While this presentation doesn’t cover these questions, it can be good to ask,

  1. How do we handle recent or older allegations of mis-handling difficult cases?
  2. How do we handle allegations of child abuse (the victims, the family, the alleged perpetrator and family, and congregation)?
  3. Are we a safe place for people who are broken and not all tidied up?
  4. Does our system allow for ongoing lament? (Corporate and individual)?

 

2 Comments

Filed under Abuse, Christianity, church and culture, counseling skills, Post-Traumatic Stress Disorder, suffering, trauma

Conference on Refugees and Trauma, March 15-17


If you are in the Philadelphia area, I want to give a final shout out for an important conference put on by the American Bible Society’s Mission: Trauma Healing. This will be our 5th (I think) Community of Practice conferences where trauma recovery practitioners meet to learn and encourage each other in the work of trauma healing. If you have never been before but want to hang out with folks doing trench work around the world, this is the place to be. Missionaries, mental health experts, ethnologists, linguists, pastors, humanitarians, and everything in between are the common attendees. This tends to be a rather intimate conference where you get plenty of time to talk around tables with folks doing what they talk about.

This year our conference theme is We are Sojourners: Refugees and Trauma (conference information and registration link).  What makes me excited this year is the diversity of presenters. We have well-known psychiatrist Curt Thompson presenting on attachment injuries related to trauma. We have presentations and a documentary unveiling about African Americans in the US (yes! Refugees can live in a land for generations and not be fully “home”). There will be presentations by Diane Langberg as well as presentations by experts on the current refugee crisis from the Middle East.

In addition, there will be this activity on Tuesday night which includes musician Michael O’Brien at historic Christ Church.

Those who have attended before should realize that this is now held in Center City Philadelphia at the office of the American Bible Society and not at the Mother Boniface Spirituality Center in the North East.

If you are interested in the wide world and burdened about trauma and refugees, come and meet your family!

5 Comments

Filed under "phil monroe", conferences, Counselors, Diane Langberg, Post-Traumatic Stress Disorder, Training, trauma