Page 84 - EMCAPP-Journal No. 12

Kenneth Logan (USA)
Trauma and Christian Kenneth A.
Logan, Psy.D.,
Identity Professor of
Counseling,
Western Semi-
One could explore the concept of Christian nary, Portland
identity by studying scripture and exploring OR. Dr. Logan
what it means to be a Christian (e.g. John 1:12, is a licensed
Ephesians 1:5, 1 Corinthians 6:17, Romans 6:6, psychologist in
1 Peter 2:9, Galatians 3:27-28, Colossians 3:1-3, California and
and 1 John 3:1). Likewise, we could consider an Oregon. Aca- demically, he specializes
applied approach to understanding Christian in neuropsychology, integration of psycho-
identity as it being a facet of a Christian’s self- logy and theology, and clinical supervisi-
identity. In an attempt to explore the effects of on. Clinically, he specializes in stress and
vicarious trauma on identity, I’d like to address trauma work with first responders, milita-
the latter and utilize the former as a possible in- ry, and families in ministry.
tervention in working with care providers who
may be suffering from the negative impacts of
vicarious trauma on Christian identity.
Lenore, a Christian counselor in private prac- Treating human suffering not only has a trauma
tice, was seeing me in therapy struggling with impact on us, but it can also impact our sense of
feelings of disillusionment, burnout, and de- personal and spiritual identity as well.
pression experienced after she completed treat- If you have worked with trauma long enough,
ment of a highly traumatized client in her prac- I am sure you have seen how it manifests into
tice. About four weeks into our treatment we anxiety symptoms (e.g. PTSD or acute stress
were processing her feelings of disillusionment responses). Trauma also can affect our inner
when she shared, “I didn’t feel this way when I sense of identity as well. Vicarious traumatiza-
first started counseling. It’s not just about this tion is experienced by care providers in similar
recent tough case. I think caring for people in ways, leading to similar symptoms including
pain over time has been changing me and it is the loss of the therapist’s sense of identity. Our
affecting how I view myself and the world. It is body, mind, emotions, and spiritual self is im-
even changing my view of God. I don’t know pacted in response to our client’s experience.
how, but I find myself questioning things that I Erikson (1959 & 1968) wrote at length on the
believe and it makes me wonder if I even have topic of how identity creates a model for how
a faith anymore. I know I am a Christian, but I to do life and plan for the future. We use this
don’t feel like one. I can’t get over the magnitude “model” to make decisions, deal with situations,
and amount of suffering I see in the people I am and create a sense of relative safety for ourselves
working with. I feel depressed, but I think I am and others. However, if we perceive a person,
just… angry. I really don’t feel confident in my situation, or experience to be safe and then find
ability to help people anymore.” While Lenore it to be traumatic, we begin to question reality,
was depressed and burned out, she was strugg- which compromises our sense of identity. In the
ling existentially. The more we processed it be- experience, we lose a sense of safety, feel more
came clearer that she was not only dealing with vulnerable, and lose confidence.
the classical effects of vicarious traumatization, Likewise, in our identity as a Christian, we have
but her work had also impacted her identity as a model of who God is, how He acts, and how
a Christian. While her experience was more life is supposed to go with his involvement.
profound, I found it easy to relate to Lenore’s Trauma can impact this identity, and put us
feelings and situation. Her experience is not un- into an existential tailspin. I have heard many
common to those of us who do soul care work. believing clients say, “ this is not how it was

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