Page 23 - EMCAPP-Journal No. 24

Comment

Logan and Bufford draw into the light an issue o�en concealed
in the shadows of both clinical prac�ce and personal awaren-
ess. Moral injury—frequently hidden not only from therapists
and family, but even from oneself—represents a form of suffe-
ring that is avoided, unspoken, and o�en unnamed. The aut-
hors argue persuasively that the biopsychosocial model, for all
its strengths, has inadvertently contributed to this neglect. By
avoiding conversa�ons about conscience, responsibility, and
morality, mental health professionals may overlook wounds
that cut far deeper than fear or dysregula�on. In the absence of
moral language, the very terrain where clients most long for ho-
nesty and meaning remains uncharted.

A major contribu�on of the ar�cle is its clarifica�on of what dis- Dallas Gold (Canada)
�nguishes moral injury from trauma, par�cularly PTSD. While served as a pastor for
PTSD reflects a fear-based autonomic response, moral injury in- seven years before
volves viola�ons of one’s deepest moral beliefs and values. Lo- transi�oning into the
gan and Bufford’s vigne�e illustrates that not all psychological counselling field. With
harm is rooted in fear; some wounds come from betrayal, mo- a Master of Arts in Cli-
ral failure, or the collapse of one’s inner ethical world. Therapy nical Pastoral Counsel-
that ignores this dimension risks trea�ng symptoms while lea- ling, he specialize in in-
ving the core of the wound untouched. tegra�ng faith and
mental health, helping
The authors also highlight how clinical culture inadvertently individuals walk in the
contributes to this avoidance. Moral concerns are o�en displa- fullness of life Christ
ced by medicalized defini�ons, insurance-driven diagnos�c ca- offers. He is passionate
tegories, and secular discomfort with concepts like guilt, sha- about guiding others
me, responsibility, and grace. As they note, this reflects a model toward healing, who-
that explains behaviour almost exclusively in terms of biology leness, and the abun-
and environment, with limited considera�on of human agency dant life found in Him.
or the will. Acknowledging the moral wound, rather than tur-
ning away from it, becomes the first movement toward repair.
Moral repair, the authors argue, is neither linear nor simple.
The tempta�on to offer oversimplified solu�ons is strong—yet
unhelpful. Drawing on the Transtheore�cal Model, they show
that healing involves nonlinear cycles of engagement, avoi-
dance, lament, honesty, and gradual reconstruc�on of iden�ty.
Logan and Bufford’s approach encourages clinicians to accom-
pany clients into territory few are willing to explore, but where
profound transforma�on becomes possible.

Theologically, the ar�cle traces how care for moral suffering has
historically shi�ed. What once belonged primarily to pastors,
priests, and spiritual directors has migrated into the therapy
room. Rather than advoca�ng for a return to exclusively reli-
gious or exclusively psychological care, the authors call for a ho-
lis�c dialogue between psychology and theology. Such collabo-

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