Introduction
In preparation
of this paper, it is reminded that I had a severe car accident five years ago.
In order not to be late for my night shift as a security guard, I took an
adventurous turn at the end of enduring yellow right. While I was physically
fine and it appeared that I was not damaged at all, the passenger area of my
car was seriously damaged wherein the write-off was established. But, one day
after I had the car accident, I experienced as if the electricity was in flow
inside of my left fifth finger. When I went to the clinic, a doctor’s medical
explanation went like this; Once external impact befall on us, our body is
supposed to absorb the impact, starting reorganizing our internal structures
such as bones, muscles and ligament and make re-adaptations to our daily physical
activity in ineffective or painful way. In my case, the intervention of
physiotherapy was quickly established before the impact my body absorbed had a
drastic influence on the multilayer of muscles, bone, and other bodily
components. The opportune intervention of medical aid relived me of initial
symptom of chronic headache, which may develop into the endless pain in my neck
until my death.
The reason why I
share my story is that the development and impact of traumatic event on the
human psyche or the healing of the exposure to traumatic period have lots of
similarities with my personal experience. In this paper, it is explained that
why the traumatized, especially those who have war experiences, have the
significance of cause in the context of pastoral counseling. With detailed
explanation of symptoms and analytical approaches, the in-depth examination of
stages and skills of counseling will be demonstrated. And finally, how an
application of the spiritual and biblical approaches can be effective will be
talked about.
Significance of the trauma and symptoms of war-related trauma
A hazardous
event or period, which might be another name of traumatic experience, always
creates crisis. In times of crisis, it is commonly presumed that the
traumatized experience mental health problems. That is to say, from a
hierarchical perspective, the prevention of traumatic event does make the
crisis intervention unnecessary. Furthermore, the crisis intervention does not restore
the internal components of individuals prior to the aftermath of traumatic
events. Despite this fact, when potential symptoms are met by the pastoral
counselor in a timely manner, the outcome differs in a positive way, which is
consequently better than the absence of traumatic events. In this context, it
seems that the opportunity for crisis intervention is restricted in combat
environment compared to those who experience the traumatic event in the general
society.
And in combat
environment, the commonly accepted standard and values become distorted. In
other words, many types of abuse or cruel activities are easily imaginable.
Judith says “To many veterans, it reminded them of their exploitation of women
during the war.”[1]
And the relationship among comrades is very different from every relationship
we can experience in our society. Judith says “The veterans’ remembrances of
the comradeship they had with other men in their units revealed that this form
of love still` existed for these veterans.”[2]
Based on this, it seems that the intensity of cohesive bond among comrades is
unimaginably strong. In this specific nature of relationship, it is very likely
that the witness of sudden death by enemy’s attack among comrades would shake
the layers of internal elements in an individual in a more destructive way than
any other traumatic events happening in a regular society.
It is evident
that in a war environment, unexpected events may occur, which put individuals
into vulnerable situations which do not give them the option to either “flight”
or “fight.” The repetitive encounters of these types of vulnerable situations,
if intensively and extremely experienced by the veteran, becomes the
significant provider of mental problems. Deborah states “when neither fight nor
flight seems possible, the physiological response of the body is to freeze.”[3]
When an extremely painful event happens to an individual, it seems that the
forcible shut-down of physiological component or the separation of one element
in our internal layer becomes compartmentalized. Even if this mechanism seems
God’s technical invention for immediate pain relief, the experience would in
most cases lead to the disastrous progress in layers of elements in comrades
which causes Post Traumatic Stress Disorder (PTSD). The term of PTSD is defined
by Judith as
“anxiety disorder including three
symptom clusters: re-experiencing the trauma through nightmares, flashbacks, or
intrusive memories; autonomic hyperactivity, such as exaggerated startle
response, night sweats, and irritability; and avoidance symptoms, including
social isolation, restricted range of emotion, and absence of intimacy in
relationship.”[4]
The symptoms of
PTSD seem to gain more strength by the aid of temporal pain-proof system in war
situations. Deborah states “the capacity
of the mind to dissociate like this may reduce the immediate pain and horror of
the event, but it does so at a high cost. Studies now demonstrate that people
who enter a dissociative state at the time of the traumatic event are among
those most likely to develop long-lasting PTSD.”[5]
It is very
likely that the dichotomy of dissociation of the body and mind can be observed
in other traumatic events such as sexual victims, violence victims and intense
physical abuse. But, the destructive combination of these three categories is more
clearly seen and accepted in the war-related environment than in other
environments. This indicates that war-related trauma is one of the hardest cases.
Lynn and Barbara state that “veterans who experienced war-related traumatic
events exhibited significantly more symptoms than those who experienced non-war
traumatic events.”[6]
Furthermore, all these symptoms start arising when soldiers are experiencing
readjusting processes from being on the battle fields to becoming civilians in
their own country. Stephen affirms that “the symptoms arise after discharge as
the tensions produced from readjustment to civilian life increase to a level
threatening adjustment.”[7]
It seems that the adjustment previously done by an individual in war-related
environment overwhelms the readjustment the veteran tries to achieve by becoming
a civilian.
At this stage, distorting
values which are generally accepted in the war environment becomes the powerful
barrier for the adjustment from war veterans to civilians. It seems that if one
individual is highly capable and qualified for the survival in war-related
environment, it means they will be paying a higher price for the adaptation to
becoming civilian. Deborah says “those honored for bravery in war may suffer
repetitive nightmares or else wreak terrible violence on their families as they
struggle with mental pain.”[8]
It is evident that all the abnormalities arising from the traumatic events in
the war-related situations and survivor guilt become “a kind of seething
cauldron beneath the surface, ready to burst forth in a symbolic re-enactment
of the original horror, often with tragic results.”[9]
Therefore,
it is evident that pastoral counselling is necessary to deal with patients that
have either PTSD linked with the traumatic events or survivor’s guilt. This is because it combines the counseling
skills and strategic application of counseling with the therapeutic alliance
formed from a counselling relationship with the patient. Thus, it is arguable that pastoral counselors are
the most effective in helping people traumatized of war since they do not focus
on only one method of intervention but combine both.
A recommended model of pastoral counseling
Based on the
nature of war, the immediate intervention of crisis in the war environment is not
readily available compared to other traumatic events in the civilian society. It
is very evident that the intervention of pastoral counseling can only be
established when the traumatized are experiencing the ineffective coping. That is
to say, the toxin of traumatic events had already established the destructive territories
within the layers of an individual in comparison to the situation where
immediate intervention of counseling aid is accessed. This initial condition
formulated by war-related trauma experiences would ask pastoral counselors to
spend more time and energy than other cases in terms of “establishing rapport
and developing a therapeutic relationship.”[10]
Instead of using any skills and techniques rapidly, it is likely that effective
silence, patience and tenacious calmness are highly required in the initial
establishment of therapeutic alliance while “remembering the maxim that “the
slower you go, the faster you get there.”[11]
Once the initial
stage is established, “the beginning point in intervention following trauma is
inviting the individual to relate the facts regarding the trauma event.”[12]
At this time, it seems that the pastoral counselor must be careful when passing
through the exploration phase due to the acute toxin that war survivors have in
their intense narratives. “As the survivor thus processes a piece of the
trauma, the atmosphere of the interview becomes charged, and may trigger
unexpected emotional reactions, both in the narrator and in the interviewer.”[13]
Being fully emphatic would be very challenging without being judgmental.
Perhaps, it might be that the internal world of pastoral counselors would be
shaken or experience the counter-transference. So, the strategic use of a pause
during the session should be established at the discretion of pastoral
counselors because of the probable impact the counselees have on the layers of
counselors.
At the same
time, the action stage can be facilitated by helping veterans readjust to their
civilian life. In case of war-related traumas, the action stage is “environmentally
settlement” based and not “insights” based. Because traumatic symptoms are
reported during the transitional phase from previous adjustment of war-based
environment to the adaptation to the civilian life, it seems ideal that the
combination of exploration stage and action stage by helping civilian life
should be established. Stephen expresses that “a mature pastor can provide a
relationship that will aid the veteran to work through his readjustment to
civilian life.”[14]
In the implementation of differentiated action stage, it seems obvious that the
settlement of new environment should be emphasized more than the arousal of
action stage which has a foundation of new insights and interpretation related
to traumatic events. In addition, if it is possible, it is highly recommended
to collaborate with the community center or organize a certain group at
churches. It is very likely that the success of discharged soldiers
transitioning into settlement as civilians stimulates the focus on the
treatment of traumatic events. In other words, frustrations in becoming civilians
may worsen the trauma-related symptoms or distract counselees from focus of
treatments.
On top of that,
it is very plausible that healing groups such as Alcoholics Anonymous (AA) can
be an effective model for war-related veterans at either churches or
communities. If a “combat is a group experience that leads to stress and
frequently to personal disruption,”[15]
the assertion that the different type of group dynamics can contribute to the
healing of an individual should be accepted. Even if it seems somewhat
challenging to build the cohesion among veterans, the certain period of
war-related experiences can become a common and very powerful denominator which
causes them to share a solid bond. In this healing group, if those who had
similar experiences emotionally in acute situation of war show the strong emphatic
agreement, one traumatized individual would feel relieved in a different way
compared to the way they would in a session with the counselor who has had no experience
of war. That is to say, the void that is not taken care of in the clinical and
individual setting can be filled up with healthy people who passed through the
traumatic experiences of war. Furthermore, it can be conceivable to establish a
Bible study group which help them facilitate spiritual awareness and exploration
of emotions among veterans. It seems that reflection of the Biblical scriptures
related to the traumatic experiences can be one of methods which help veterans
narrate the secret locked up inside. More importantly, spiritual issues in this
setting such as “forgiveness, letting-go and anger at God”[16]
can be accompanied by interpretation of unspeakable events.
At this point,
it is very likely that the support of church is required since the use of
biblical scriptures is unthinkable in the clinical setting. Even if the
counselor is a faithful Christian, it is expected that many realistic barriers
would impose on the counselor so that biblical applications may not be
permitted. Furthermore, it is evident that the assistance of intercessory
prayer can be a determinable factor in helping the traumatized of war. Although
it seems unrelated, as a Christian, the pastoral counselor needs to obtain
those who can pray for the intervention of God, for the prayer seems to be the
main source for the healing occasionally.
In Acts 12, Peter experienced the miraculous
escape from prison due to the passionate prayer of many people. Even if the
prison in this passage is of itself a physical prison, it can be interpreted
that the prison has various meanings which includes incapacitated people in
terms of the obstacle preventing all internal components from being integrated.
It is strongly believed that as pastoral counselors, we need to leave the
veterans in the hands of God by persistent pleading despite the uncertain
scenario in which only God knows the outcome, while all the intellectual
approaches and technical skills are launched.
Critical reflection on the integration of spiritual resources
In
biblical scriptures, it is observable that there are many people of God who
experienced the period of traumatic events. Biblically speaking, it is often
heard among Christians that they were experiencing the “phase of wilderness” or
entering the “school of wilderness.” When they successfully graduate from this
unique school of God, they showed the depth of character which can never be
molded through secular methods. At this point, it is really intriguing to see
that the traumatic events are the most important resources for curriculum at
the school of wilderness. The problem is that the rate of failure at the school
is significantly high. From a perspective of spiritual journey, it is highly
indicative that many Christians experience a lethal temptation during the
period of wilderness. Bidwell says
“Trauma victims and their families face
a variety of temptations in the wilderness of the trauma experience. They may
be tempted to reject or condemn God for what has happened; to put all of their
hope in medical technology and physicians; to see continued life, at whatever
cost, as the only good option; to value their life and loved ones more than
they value God; to cling to material possessions; and to invest themselves in
many other “minor gods” and idols. One man I worked with told his dying wife
several times that he was going to put their wrecked truck in the front yard so
she could see what she did to the truck he worked so hard to purchase. A
21-year-old man whose father hung himself and survived told me: “If my father
doesn’t recover completely, with no brain injury, I’m going to lose my faith.
I’ll know God doesn’t answer prayers.” A woman whose husband was in critical
condition after a motorcycle accident said, “He’s the only reason I’ve got to
live. He makes everything worthwhile. I don’t know how I’ll keep living if he
dies.” These statements are primarily about grief, and they are not unusual.
But at a spiritual level, these statements may also be about temptation, about
placing one’s hope and values in something other than God. The stress that
follows a physical trauma can bring the issue of idolatry to a head, and a
person’s response may indicate the spiritual dynamic set in motion by the
event. Is he or she turning toward or away from God in the aftermath of the
trauma?”[17]
The war-related trauma can be applied in the same way as above. In other
words, the experience can be interpreted as the time of wilderness through the
biblical lenses. And the traumatized can be drawn into or turn against God when
adapting to the civilian life. Even if all the intervention skills and human
efforts are established, a positive result is not always expected. Honestly, it
is evident that we, as Christians, need to recognize the spiritual realm
working beyond our intellectual horizon with a humble mind. And the fact that
an acquisition of tacit awareness inspired by Holy Spirit can be the
determinable factor for the understanding for a real interpretation of
traumatic events should be accepted even if all kinds of analytical efforts are
ruined.
At the near end of the book of Job, God started asking Job series of
questions which ultimately overwhelmed Job. The questions God raised were not
simply questions but it seemed to be a method for profound teachings. For example,
God asked “Where were you when I laid the earth’s foundation? Tell me, if you
understand” (In Job 38:4). Between God and Job, there was not any analysis of
misfortune, cause and effects, and any intellectual rationales. Ironically,
this narrative chapters indicates how self-centered humans are and how much we
are embedded in our tendencies of imposing on God with the flaws of our
intellectual process.
Secondly, it is worthwhile to ask that the traumatic events can cause an
individual to permit demons to inhabit in his private world. Such a demons-inhabitation
can develop into a demon-possession if demons can successfully gain ground in
the internal world from the inside out. When someone is possessed by demons,
many Christians seem to be interested in dispelling by using Jesus’ name. In
addition, Christians are able to resist against Satan because Christians are
authorized to use His name. The real problem is that Satan is very good at
deceiving people and masquerading itself into the angel of light. Due to this,
it seems that demons-inhabitation is not seriously dealt with. Therefore, it is
assumed that demons are manipulating the traumatized to dwell on their
miserable memories, in which demonic strongholds are established.
Therefore, “is it possible to forge a path that seeks neither “oblivion”
on the one hand nor “revenge” on the other?”[18]
From a perspective of spiritual warfare, it is highly probable that Satan
tactically schemes many frequent occurrences of traumatic accidents. These
traumatic events may become utilized as the resource for spiritual developments.
This experience of traumatic events occur since even if we are redeemed by His
grace, we as Christians are still influenced by the power of sin because we are
living in a fallen world. There seems to be a fine line we, as Christians, need
to be very careful in discerning.
Conclusion
In the beginning of this paper,
my personal story of car accident was presented. Even if I was not
hospitalized, it took eight months for me to finish the medical treatment. Even
if the quick medical intervention prevented me from the occurrence of chronic
headache, it was true that I experienced something strange in my body. As
mentioned earlier, the body which absorbed the physical impact established by a
powerful external force resulted in the rearrangement of my internal elements. This
resulted in my body weight not being evenly distributed between my right and
left foot. So, I spent considerable time in adjusting myself through physical training
and rehabilitation exercises.
If the car accident happened to
me in the environment where the rapid intervention of crisis was not accessed,
my body will have experienced a worse case of reorganization than what had
happened in the past. But, apart from the assumption of whether the opportune
intervention of crisis was established or not, this car accident caused me to
decide to go study at the Tyndale Seminary. Although being at the seminary
school does not necessarily indicate the spiritual growth, it is very evident
that God wants me to experience the spiritual development while using all the
events I met in my life. If I ever have the
opportunity to encounter those who are struggling with war-related traumas, I
would praise them when they are able to achieve spiritual growth rather than dwelling
on their personal traumatic experiences. The determinable factor which influences
the traumatized to turn to or against God is still a mystery to me. So, the
ability of a counselor to determine the cause for the individual’s reaction to
God is not the most important thing. It is evident that the acquisition of
patience, love, meekness and other fruits of Holy Spirit are more important
elements comprising of counselor skills.
Personally, it took a considerable
time for me to start interpreting the occurrence of car accident, which could
be traumatic through both biblical and lenses of God. And the support from
churches and God’s people were such a great help to me. But, all these are
secondary since it seems to me that God wanted one individual to stand alone in
front of God at certain phase of each one’s life stages. Consequently, it is
very likely that all the counseling skills, all the humanitarian efforts and
approaches are supplementary are not determinable factors in understanding God’s
secret.
It is a great blessing when the
traumatized come out with the newly established interpretation on the events after
the deep root of significant sources, which had long been unnoticeable, is
painstakingly removed through the traumatic events. After all, it is very
likely that God wants us to experience the paradigm shift from the focus on traumatic
events to the genuine presence of God.
Bibliography
August,
Lynn R., and Barbara A. Gianola. “Symptoms of War Trauma Induced Psychiatric
Disorders: Southeast Asian Refugees and Vietnam Veterans.” International
Migration Review 21, no. 3 (October 1, 1987): 820–832. doi:10.2307/2546624.
Bidwell, Duane R. “Developing an Adequate ‘Pneumatraumatology’:
Understanding the Spiritual Impacts of Traumatic Injury.” Journal of
Pastoral Care & Counseling 56, no. 2 (June 1, 2002): 135–143.
Floyd, Scott. Crisis Counseling: A Guide for Pastors and Professionals.
Grand Rapids, Mich.: Kregel Academic & Professional, 2008.
Getsinger, Stephen H. “Pastoral Counseling and the Combat Veteran.” Journal
of Religion and Health 14, no. 3 (July 1, 1975): 214–219.
Hill, Clara E. Helping Skills: Facilitating Exploration, Insight,
and Action. Washington, DC: American Psychological Association, 2009.
Hunsinger, Deborah van Deusen. “Bearing the Unbearable: Trauma, Gospel
and Pastoral Care.” Theology Today 68, no. 1 (April 1, 2011): 8–25.
Klempner, Mark. “Navigating Life Review Interviews with Survivors of
Trauma.” The Oral History Review 27, no. 2 (July 1, 2000): 67–83.
Sigmund, Judith A. “Spirituality and Trauma: The Role of Clergy in the
Treatment of Posttraumatic Stress Disorder.” Journal of Religion and Health
42, no. 3 (October 1, 2003): 221–229.
[1]
Sigmund, “Spirituality and
Trauma,” 226.
[2]
Ibid.
[3]
Hunsinger, “Bearing the
Unbearable,” 13.
[4]
Ibid., 11.
[5]
Ibid., 13.
[6]
August and Gianola, “Symptoms
of War Trauma Induced Psychiatric Disorders,” 821.
[7]
Getsinger, “Pastoral Counseling
and the Combat Veteran,” 216.
[8]
Hunsinger, “Bearing the
Unbearable,” 16.
[9]
Ibid.
[10]
Hill, Helping Skills,
90.
[11]
Hunsinger, “Bearing the
Unbearable,” 17.
[12]
Floyd, Crisis Counseling,
132.
[13]
Klempner, “Navigating Life
Review Interviews with Survivors of Trauma,” 72.
[14]
Getsinger, “Pastoral Counseling
and the Combat Veteran,” 217.
[15]
Ibid., 218.
[16]
Sigmund, “Spirituality and
Trauma,” 227.
[17]
Bidwell, “Developing an
Adequate ‘Pneumatraumatology,’” 135.
[18]
Hunsinger, “Bearing the
Unbearable,” 16.
