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ce-seeking when restora�on is out of reach. At them alienated from the very sources of hope
the same �me, the theology of the cross insists and meaning that could sustain recovery. Psy-
that God is present even in the depths of betra- chotherapy can do much to ini�ally address
yal and abandonment, assuring survivors that symptoms, provide emo�onal regula�on, and
their anguish is not endured alone. create a framework for processing trauma. Yet
Tradi�ons of theosis and sacrament can further the limits of therapy s�ll become evident when
expand this vision. Psychology may help indivi- it comes to addressing the moral and spiritual
duals regain stability and reclaim agency, but dimensions of the harm. Without engagement
theological voices add the promise and reass- of the soul, on some level, therapy s�ll risks
urance of transforma�on and embodied grace: stopping short, leaving clients somewhat more
the idea that the distorted image within can be stable but s�ll morally unse�led. In light of this,
restored, and that healing can be enacted not an integra�on perspec�ve becomes even more
only through words but through tangible rituals essen�al.
of forgiveness, belonging, and return. Libera�- Chris�an clinicians or careproviders outside the
on, feminist, and womanist perspec�ves fur- church can be a bridging subs�tute, crea�ng
ther refine this work by demonstra�ng that mo- safe spaces for honest struggle, where individu-
ral harm is never solely personal; it is linked to als can express anger at God, disappointment
other contexts, silenced perspec�ves, and un- in faith, or doubt about meaning without judg-
just systems. Healing, then, includes empower- ment. Chris�an caregivers serving outside the
ment, advocacy, and reclaiming dignity, work church must embody humility and a nonjudg-
that resonates with Levinas’s insistence that mental presence, crea�ng space for clients to
the face of the Other places us under a sacred express doubt, anger, and disappointment in
responsibility to respond. their faith without rushing them toward a reso-
Taken together, these perspec�ves weave a ri- lu�on. They need theological grounding with
cher path of conceptualiza�on and interven�- the ability to translate Chris�an truths into
on. Psychology grounds us in processes of bridge language—such as conscience, dignity,
change, accountability, and symptom relief, forgiveness, and reconcilia�on—so that spiritu-
while theology opens horizons of grace, recon- al depth can be engaged without exclusion.
cilia�on, and transforma�on. Both insist that Above all, they must combine empathy,
healing moral harm involves more than redu- discernment, and integra�ve imagina�on to re-
cing PTSD symptoms; it requires truth-telling, store both psychological stability and the dee-
lament, repair, jus�ce, dignity, moral iden�ty per moral and spiritual dimensions of healing.
development, and the rediscovery of hope. Clients may then gradually reengage life-giving
When held together, these resources equip spiritual prac�ces or discover new spiritual
caregivers to walk with clients into the deepest groups and pathways for moral repair.
wounds of conscience, offering not only psy-
chological support but also moral and spiritual Engaging Non-Chris�an Perspec�ves in Moral
restora�on. Repair
While the frameworks we have developed for
Addressing Spiritual Struggle and the Limits of this ar�cle are based on Chris�an theology,
Psychotherapy acknowledging how non-Chris�an tradi�ons
A barrier to integra�ng theology and spirituali- engage the work of moral repair can broaden
ty into trea�ng moral harm includes the issues their relevance and open pathways for dia-
of religious harm and spiritual struggle. When logue. Moral injury is not confined to any single
faith has been a source of wounding, the very faith or worldview. People across cultures and
prac�ces that might otherwise bring repair— tradi�ons struggle with guilt, betrayal, shame,
prayer, confession, forgiveness, worship, or and iden�ty disorienta�on when moral expec-
communal rituals—can feel unsafe or even im- ta�ons are compromised. Naming this univer-
possible to approach. For some, the wound is sality affirms that the conversa�on is not closed
compounded by a sense of abandonment by but invites par�cipa�on from all who grapple
God or betrayal by spiritual leaders, leaving with conscience and integrity.
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