Healing from Trauma and Anxiety in Church Attendance
Healing from trauma and anxiety within the context of church attendance involves both spiritual and communal dimensions, drawing on biblical principles and theological understandings of God's restorative power. The Bible frequently speaks of God as a healer, not only of physical ailments but also of deeper spiritual and emotional wounds [2].
The concept of healing is deeply embedded in Christian thought. For instance, the Apostle Paul speaks of rejoicing in sufferings for the sake of Christ's body, the church, suggesting a redemptive quality to affliction when viewed through a spiritual lens [1]. This perspective does not diminish the reality of trauma or anxiety but frames it within a larger narrative of faith and communal support. Augustine, a significant patristic theologian, emphasized the importance of a compassionate spirit in addressing those who are struggling, noting that sometimes it is more effective to pray for someone than to speak extensively to them about God [7]. He also likened Christ to a physician, urging those who are suffering to come to Him for healing, rather than resisting or turning away [8].
The church, as the body of Christ, is understood to be a place where God's Spirit dwells and works [9, 10]. Charles Hodge, one theologian, highlighted that the effectiveness of the Gospel message in bringing about regeneration and subsequent spiritual exercises like joy, love, and hope, depends not just on the clarity of the truth but on the "demonstration of the Spirit" [3, 4]. This suggests that true healing and transformation are ultimately a work of God's Spirit within individuals, often mediated through the community of believers. However, Hodge also cautioned that temporary faith, induced by common operations of the Spirit, can lead to outward reformation without true inner change, indicating that genuine healing goes beyond superficial adjustments [5].
The role of the church in providing a supportive environment is crucial. John Calvin, another prominent Reformed theologian, emphasized the consolation found in the "communion of the Church," where believers share in the blessings God bestows upon His members, thereby confirming their hope [10]. This communal aspect can be a source of security and peace for those experiencing anxiety or trauma. While the focus is often on spiritual healing, some traditions, like the Catholic Church, also connect sacraments to bodily healing. Thomas Aquinas, for example, discussed how Extreme Unction, while primarily for inward healing, can also have the effect of a bodily remedy [6].
Sources
- Colossians “Colossians 1:24 (ASV) — Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the church;”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Sickness — Sent by God -- De 28:59-61; 32:39; 2Sa 12:15; Ac 12:23. The devil sometimes permitted to inflict -- Job 2:6,7; Lu 9:39; 13:16. Often brought on by intemperance -- Ho 7:5. Often sent as a punishment of sin -- Le 26:14-16; 2Ch 21:12-15; 1Co 11:30. One of God's four sore judgments on a guilty land -- Eze 14:19-21. God Promises to heal. -- Ex 23:25; 2Ki 20:5. Heals. -- De 32:39; Ps 103:3; Isa 38:5,9. Exhibits his mercy in healing. -- Php 2:27. Exhibits his power in healing. -- Lu 5:17. Exhibits his love in healing. -- Isa 38:17. Often manifests saving grace to”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 139: regeneration in the limited sense of the word; and there is much that of necessity and (in the case of adults) immediately succeeds it. In all that thus precedes and follows, the truth has an important, in some 685 aspects, an essential part in the work. In most cases conviction of the truth, and of sin, a sense of shame, of remorse, of sorrow, and of anxiety, and longing desires after peace and security, precede the work of regeneration; and faith, joy, love, hope, gratitude, zeal, and other exercises follow it, in a greater or less deg”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: clearness with which the truth was presented, or the earnestness with which it was enforced, but on the attending “demonstration of the Spirit.” ( 1 Cor. ii. 4 .) He gave thanks to God that the Gospel came to the Thessalonians “not in word only, but also in power, and in the Holy Ghost.” ( 1 Thess. i. 5 .) He prayed that God would fulfil in them “the work of faith with power.” ( 2 Thess. i. 11 .) He reminded the Philippians that it was God who worked in them “both to will and to do of his good pleasure.” ( Phil. ii. 13 .) In Hebrews xiii”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: and the sinner relapses into his wonted state of insensibility, his faith disappears. To this class of persons our Saviour refers when He speaks of those who receive the Word in stony places or among thorns. Of such examples of temporary faith there are numerous instances given in the Scriptures, and they are constantly occurring within our daily observation. In the third place, the state of mind induced by these common operations of the Spirit, often leads to reformation, and to an externally religious life. The sense of the truth and i”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Effect of This Sacrament, Art. 2: Article: Whether bodily health is an effect of this sacrament? I answer that, Just as Baptism causes a spiritual cleansing from spiritual stains by means of a bodily washing, so this sacrament causes an inward healing by means of an outward sacramental healing: and even as the baptismal washing has the effect of a bodily washing, since it effects even a bodily cleansing, so too, Extreme Unction has the effect of a bodily remedy, namely a healing of the body. But there is a difference, for as much as ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 13.--OF THE REMEDY FOR THE FOURTH (part 2): compassionate spirit; and, after briefly going over other points, we ought to impress upon him, in a manner calculated to inspire him with awe, the truths which are most indispensable on the subject of the unity of the Catholic Church,(2) on that of temptation, on that of a Christian conversation in view of the future judgment; and we ought rather to address ourselves to God for him than address much to him concerning God. 19. It is likewise a frequent occurrence that one who at first listened to u”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — SERMON XXXVII. (part 13): delights, and come to the Physician, it is the time of healing, not of pleasure. 14. Let us then think, Brethren, of being cured. If we do not yet know the Physician, yet let us not like frenzied men be violent against Him, or as men in a lethargy turn away from Him. For many through this violence have perished, and many have perished through sleep. The frenzied are they who are made mad for want of sleep. The lethargic are they who are weighed down by excessive sleep. Men are to be found of both these kinds. Against ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: Galatians v. 16-26 . Another passage of like import is Galatians v. 16-26 , “Walk in the Spirit, and ye shall not full the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot do the things that ye would,” etc., etc. The Scriptures teach that the Spirit of God dwells in his people, not only collectively as the Church, but individually in every believer, so that of every Christian it may be said, he is a temple of the Holy Ghost. God is”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 83: moved” ( Ps. 46:5 ). So available is communion with the Church to keep us in the fellowship of God. In the very term communion there is great consolation; because, while we are assured that everything which God bestows on his members belongs to us, all the blessings conferred upon them confirm our hope. But in order to embrace the unity of the Church in this manner, it is not necessary, as I have observed, to see it with our eyes, or feel it with our hands. Nay, rather from its being placed in faith, we are reminded that our though”