We all experience trauma in one way or another in life, even Jesus. But he did not ever play the victim card. He was victorious over the trauma of his passion and crucifixion in his resurrection and ascension from the dead. As victorious, he is able to heal us of our own trauma.
I don’t believe in a moralistic therapeutic deistic God, but I do believe in the triune God—Father, Son and Spirit—who is morally good and who enters into our struggles and heals us of trauma. In fact, the God revealed in Jesus is the ultimate “wounded healer,” to draw upon Henri Nouwen’s image.
Jesus’ entire earthly existence was atoning: his incarnation, crucifixion, resurrection, and ascension. He identified with us in his incarnation, even with our suffering and trauma, as he was victimized in his horrific passion and death on the cross. He was raised victorious, and ascended to transform and perfect us, even as his Spirit descended to indwell us until Jesus’ return. Here are some biblical examples of Jesus’ identification with us, not simply in his life on earth, but even now in his ascended state:
For because he himself has suffered when tempted, he is able to help those who are being tempted (Hebrews 2:18; ESV).
For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin (Hebrew 4:15; ESV).
In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence (Hebrews 5:7; ESV).
The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them (Hebrews 7:23-25; ESV).
Then there is that amazing and mysterious text from Isaiah: “But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed” (Isaiah 53:5; ESV). As the Suffering Servant, his people find healing in his identification with them in their wounded and broken condition.
While I maintain that Jesus was a wholly satisfactory substitute to take upon himself our guilt and penalty for sin before God, he was more. He healed us of our own wounds, no doubt in many ways; his healing work continues on.
All too often, we cut people off and shortchange their suffering rather than identify with them and listen to them. It’s almost as if we are saying, “Jesus paid it all. He will come again. So, get over it.” But what about the in-between time—from his ascension to his return? Is it the case that sometimes we affirm penal substitution way back then as a substitute for Jesus identifying with us now, and/or as a substitute for us needing to identify with one another here and now?
In light of Jesus’ atoning work, it is so important that we play the role of priests as well, not to offer up sacrifices for sin, but to listen to one another as we confess our sins, and pray for one another. Shared confession, empathetic listening and prayers on one another’s behalf are healing and transformative: “Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working” (James 5:16; ESV).
I love how Nouwen compares and contrasts medical doctors and ministers: “A minister is not a doctor whose primary task is to take away pain. Rather, he deepens the pain to a level where it can be shared.”* So, as we enter into Jesus’ identification with us in our suffering, may we share in one another’s suffering during Lent and beyond so that together we may be healed.
The Institute for Cultural Engagement: New Wine, New Wineskins will be hosting “Trauma and Resilience,” an interdisciplinary and multi-dimensional conference, Saturday, March 18th at Multnomah University and Multnomah Biblical Seminary in Portland, Oregon. Please join us!
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*See Henri J. M. Nouwen, The Wounded Healer: Ministry in Contemporary Society (New York: Image, 1979), pages 92–93.
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