Healing PTSD and "the ultimate spiritual crisis"

I have not been posting as much lately because I've been researching more material for a new book about combat trauma and faith. One of my friends, who is an ordained pastor, and I have begun to work on this after many conversations about faith after trauma. I came across this and thought it was worth re-posting from last year. It is right on the mark when it comes to the spiritual connection and healing PTSD.

If you want to share your story about faith and healing for this book, just email me at namguardianangel@aol.com.

As for this article, after you read it, you may want to watch my video on PTSD Not God's Judgment. It may help you understand that God did not abandon you.

EXCLUSIVE:Healing the Wounds of War

November 30, 2007

Healing the Wounds of War
by Benedicta Cipolla

Photos by Suzanne Opton

War is, in some ways, the ultimate spiritual crisis.

By its very nature, it requires participants to perform acts that would be considered legally and morally wrong in civilian life. "Your whole life, regardless of religion, you're told, 'Don't kill, don't kill, don't kill.' Then all of a sudden it's, 'Here's a gun.' It's hard to reconcile that," says Linda McClenahan, a Dominican nun, trauma counselor, and former Vietnam Army sergeant who lives in Racine, Wisconsin.

In a 1995 study, 51 percent of veterans in residential post-traumatic stress disorder (PTSD) treatment in a Veterans Affairs facility said they had abandoned their religious faith during the war in which they fought. In the same study, 74 percent of respondents said they had difficulty reconciling their religious beliefs with traumatic war-zone events. Battle creates moral confusion, and it can leave a soldier spiritually as well as physically wounded.

Unlike many other traumatic experiences, combat can cause "moral pain" arising from "the realization that one has committed acts with real and terrible consequences," according to a seminal 1981 article in PSYCHOLOGY TODAY by Peter Marin. He was writing about Vietnam, but his overarching thesis could be applied to any military conflict. Profound moral distress is the "real horror" of war, yet its effect on those who fight is rarely discussed.

The difficulty of talking about the spiritual wounds of war was apparent in October when the Episcopal Society of St. John the Evangelist in Cambridge, Mass., announced a four-day retreat at its monastery called "Binding Up Our Wounds," for men and women returning from places of war. Nobody showed up.

A November report published in the Journal of the American Medical Association underscores the magnitude of the problem. After they return from combat in Iraq, one-in-five active-duty soldiers need mental health care. For reservists, the numbers were even higher: Two out of five need treatment. And one 2004 study concluded that veterans who avail themselves of mental health services appear to be driven more by guilt and the weakening of their religious faith than by the severity of their PTSD symptoms.

"In a war, in a firefight, you're both victim and perpetrator at the same time," says the Rev. Alan Cutter, general presbyter of southern Louisiana for the Presbyterian Church (USA) and a former Navy officer who served in Vietnam. "At its heart, a trauma, and especially a war trauma, leaves a wound to the human spirit. When I came back, my spirit was pretty well shredded and ripped."

Marin wrote that moral pain or guilt erroneously remained a form of psychological neurosis or pathological symptom, "something to escape rather than learn from," and he alleged that therapy failed to take moral experience into account. More than a quarter-century later, many experts feel little has changed.

"Once the category of PTSD was established in the early '80s, that swallowed the veteran whole," says William Mahedy, an Episcopal priest and former Army chaplain who has spent 33 years working with veterans in southern California. "Combat creates far more wide-ranging problems than stress."

It's not just the act of taking a life that raises the kinds of questions Mahedy says can only be addressed spiritually and philosophically. Witnessing death and suffering also goes to the heart of life's meaning: Why did God, if there is a God, allow this? Why is killing the enemy not a sin? How can I be forgiven? Why couldn't I save my comrade? Why am I alive when I don't deserve to be? Psychology isn't always equipped to answer such questions.

"Trauma can be characterized as a sense of betrayal of one's experiences: life wasn't supposed to be this way," says the Rev. Jackson Day, an Army chaplain in the central highlands of Vietnam from 1968 to 1969 and now the pastor of Grace United Methodist Church in Upperco, Maryland. "The faith parallel to that would be the statement, 'God has let me down. I did my part, and God didn't do his.'"

In his book ACHILLES IN VIETNAM (1995), clinical psychiatrist Jonathan Shay explored combat trauma through a close reading of the ancient text of the Iliad and his own experiences treating Vietnam veterans with chronic PTSD. Those with lifelong psychological injury, he argued, had suffered a betrayal of "what's right" -- of leadership, trust, the dead, the social and moral order -- above and beyond war's "usual" horror and grief. Those whose belief in God's love was shattered by war suffered another betrayal: their worldview and sense of virtue were obliterated.
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http://www.pbs.org/wnet/religionandethics/week1113/exclusive.html