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goodluckandgodspeed@gmail.com
remember working with a family whose child was killed suddenly and in a
particularly violent way. Pulling back the curtain to the trauma bay, I was not
prepared for what I saw. The young boy’s eyes were glassy and his body was
bent at angles for which I had no frame of reference in my mind. This child had
been destroyed by an automobile and the driver had fled the scene leaving the
boy, who had died instantly, the arms of his mother with whom he had been
crossing the street. He had been cleaned as best he could and his family had yet
to take the long walk from the family consult room to the bed where their child
now lay.
The family was surrounded by strangers, all of us cramped into a small sterile
family waiting room. The boy’s father had just arrived at the hospital, oscillating
between disbelief that his son was dead and blaming his wife for what had
occurred. I was one of the strangers who was with them that dark morning as
was a chaplain employed by the first responders present at the accident site,
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garbed in all black with a white clerical collar. Choking on his tears, the child’s
father screamed at him, “Go ahead and tell me that God is real now!”
Everyone was quiet, waiting to see how he would respond, “He is.” The chaplain
responded calmly, “You may not feel him right now, but he is.” His tone was even
and measured, as if he were oblivious to the grieving father’s anger, like a parent
during which a patient is threatened with potential loss of life or limb. While this
remains apt, it does not reflect the alienation from self, others, and existential
meaning that victims of trauma experience. I have begun to think of trauma as:
violent uprooting which takes away all normal props, breaks up our world,
snatches us forever from places that are saturated in memories crucial to our
identity, plunges us permanently into an alien environment, and can make us feel
event must primarily focus on and engage the patient’s interpreted sense of
to traumatic events with patients and their families is necessarily engaging the
without having accounted for it may result in harm being done to the patient and
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their family. The family with whom I was working with was living out a nightmare.
Amongst the flashes of guilt, sorrow, and rage it was clear that their situation had
not yet become a part of the fabric of their world. Failure to cognitively integrate a
by the bereaved. (Jacobs, 1993) Even if the family were to come to the
the present moment as well as hope for the future. I knew viscerally that the way
the other chaplain had responded to the child’s father was inappropriate in those
first crucial hours. That chaplain offered words to them, out of a spirit of
but in the holy sanctuary of this family’s grief and pain it was a violent assertion
Honoring dignity and worth are qualities held as inherent within my own
relies upon walking with patients and their families as they engage the
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non-being between a chaplain and patient and/or family. The call is to
advocacy, connection, etc.) that do not fit the internal logic of their
won’t hunt”.
A Dialectical Approach:
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The other chaplain’s declaration angered me and I wanted to ask him to
leave, but it wasn’t until much later that I realized that this feeling came
family asked to talk with him out in the hallway and requested that he
Those who are not able to walk alongside those for whom they care are
dead. In the aftermath of that trauma, the attempt to fit his child’s death
inefficient mode of coping with anxiety is the result of ineffective modes of death
have been through traumatic events are often more resilient than those who have
not had similar experiences. This is a half-truth. People who have experienced
trauma and have assimilated that experience into their worldview are likely to be
traumatic event and cope maladaptively are prone to sink further into the
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seemingly inescapable abyss of their own heart. Trauma presents a chance for
Paul Tillich wrote that, “the vitality that can stand the abyss of meaninglessness
hypothesize that trauma heightens a person’s sense of their own alienation and
chaplains to journey intentionally with patients through the exile which trauma
imposes on their lives. Ferrying the gulf between the worlds of the embodied self
and the void with the traumatized is a hallowed task. To take up that oar, a
chaplain must endeavor to put aside her or his denial of non-being and learn to
navigate its shores. In being towards death in this way we are able to sing the
vast mineral hymn of the earth, celebrating life. That child’s father’s existence
reassuring him, the first responder chaplain failed to honor his experience.
with patients and their families. After initial inquiry it became clear to me that this
subject lacks a shared vocabulary. Here I have begun to lay the groundwork for
with traumatized people focused on the meaning or lack thereof that those who
are traumatized are able to construct as they engage with threats to and possible
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annihilation of their existence. While many chaplains are able to enter this
Works Cited:
Armstrong, Karen. (2006). The Battle for God: The 4000-Year Quest of
Judaism, Christianity, and Islam. Knopf.
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