The Ministry of God’s Presence Role in Addressing Urban Trauma

Mary Glenn1

Abstract

As a law enforcement chaplain, I have experienced rsthand God’s ministry of presence when responding to critical incidents and traumatized individuals. Mission practitioners have an opportunity to embody this sacred ministry of presence that encompasses physical, emotional and spiritual care and reveals God’s love and peace through being with people during times of trauma. is presence communicates the beloved value of God over each person no matter where they are on the faith journey. A rmation can bring healing and hope to city dwellers impacted by instability, pain and fear in the city. is paper explores the shared reality of urban trauma, the de nition and expressions of the ministry of God’s presence, and how the urban context provides unique opportunities for the sacred presence of God.

Several years ago I was called out to the police station to meet with a family. One of their sons was killed at a party in a case of mistaken identity. e family had three sons, the younger two were eighteen-year old twins. While attending a high school party, one of the twins was thought to be the other. e twin that was intended to be killed was a gang leader, and the opposing gang killed his twin brother instead. e family had no awareness of their son’s gang involvement. In addition to helping the family plan for services and care of the body, I sought to embody the ministry of God’s presence in the midst of their pain. I was unable to answer their questions, but I was able to sit with them in their despair, confusion, and loss.

I declined to o ciate the memorial service at the local funeral home due to safety concerns. My police agency agreed to my attendance with the caveat that they would be outside patrolling and ensuring the safety of all in the building. At the same time, the gang provided presence to ensure all of their leaders and members would be protected just in case the rival gang decided to make an appearance. To minimize attendance, the service was held at seven in the morning. Over three hundred people came, less than ten of whom were adults. Young people were on their own to navigate their fear, grief, and despair. For many young people at this funeral, they found belonging, purpose and protection in the gang family. eir brothers committed to have each other’s backs.With the death of this young person, their vulnerability was laid bare. I was mindful of the impact of my presence and more importantly the ministry of God’s presence in that moment. e ministry of God’s presence communicates value, belonging, peace, and hope. It is an opportunity to engage with God’s missional work in the city. God calls, restores, and reconciles each of us to himself and to each other as well as to lands we call home. is transformative work of healing is a result of the sacri ce of Jesus, who laid down his life so that all might have life. One of the entry points of this understanding is the ministry of God’s presence, which facilitates a tangible face-to-face encounter with God’s love. is paper explores the shared reality of urban trauma: the de nition and expressions of the ministry of God’s presence and how the urban context provides unique opportunities for the ministry of God’s presence. e hope is for those engaged in God’s missional work in the city to respond to the call of presence.

When I re ect on the “call outs” I have responded to, the speci cs were unique but the desperation and trauma were common. As a chaplain I have delivered death noti cations, responded to crisis situations, assisted in domestic disputes, and walked with people as they recovered from losing loved ones to homicide, suicide, and tra c accidents. e daily challenges of urban living and the trauma one experiences in the city can lead to depression, isolation and hopelessness. As a new law enforcement chaplain I quickly learned the power of God’s ministry of presence especially when responding to critical incidents.

e Shared Reality of Urban Trauma

For most of my life I have lived in an urban context. e density, limited land, and lack of green space can intensify the challenges (and joys), experiences, and realities shared in the city. City life is hard. ere is no sugar coating of the pain. Reality can be harsh. Neighbors are not sheltered from crime, pollution, or noise. Space is limited as is privacy. Several years ago I lived on a vineyard in Northern California. I had to look long and hard to see the nearest neighbor’s house. In the city, living in close proximity to others provides access to community at the sacri ce of personal space and a bu er from trauma. e Family Informed Trauma Treatment Center 2010 Executive Summary provides staggering statistics regarding trauma in the U.S.:

Trauma is experienced in many di erent ways, whether people are returning from military service, serving in law enforcement, living in gang territories, feeling isolated and alone, struggling to make ends meet, looking for a ordable housing, surviving abuse and neglect, or fearing deportation. ough experiences may be unique, the trauma is common.

Although the original cause of trauma can’t be changed or reversed, the response to the trauma and care o ered can make all the di erence to the healing one nds. One response that can make the di erence is the embodiment of God’s presence. e solidarity found in tragedies, although temporary, can have lasting impact. Approximately twenty percent of people traumatized will be formally diagnosed with PTSD (post-traumatic stress disorder). PTSD can be impacted and determined by heredity, environment, as well as past experiences. Mitigating trauma is as complicated as the various causes and contributing factors. What is known is that exposure to and experience of trauma is on the rise.

• “Families constitute two- hs of the US homeless population, which increases the risk of trauma exposure and intense anxiety and uncertainty.

• 83% of inner city youth report experiencing one or more traumatic events.

• 1 out of 10 children under the age of six living in a major American city report witnessing a shooting or stabbing.

• 59%–91% of children and youth in the community mental health system report trauma exposure.

• 60%–90% of youth in juvenile justice have experienced traumas.”

Trauma is no longer limited to returning veterans or survivors of war. Trauma is quickly becoming more common in the urban context. According to the Centers for Disease Control and Prevention (CDC), in 2016 suicide was the second leading cause of death among individuals between the ages of ten and thirty-four. ere were more than twice as many suicides (44,965) in the US as there were homicides (19,362).2 ere are varied causes and contributing factors leading to the increase of rates of suicide in the US and globally, including stress, isolation, untreated depression, and trauma.

Chaplains o en utilize CISM (Critical Incident Stress Management) as an intervention methodology for those who have experienced traumatic events. CISM provides a con dential and voluntary process and space for those impacted by trauma to share what they experienced, including their thoughts and feelings and to learn about stress reactions and symptoms. is methodology was rst developed for military combat veterans and rst responders (eg., re, police, and disaster workers) but is now utilized for the general population. It provides validation and normalization of what is experienced and the lasting impact of the trauma. Some refer to this as "psychological rst aid."3

Urban trauma impacts both the individual and community. City dwellers may struggle to nd safety and security in the constant movement around them, bombarded with chaos, pain and fear whether from lack of a ordable housing or politically unstable realities. Although CISM is a helpful resource for those dealing with trauma, for the most part, approaches like these o en do not address spiritual impact. Trauma informed theories and treatment o en focuses on neurobiological, psychological and physical issues. ere is a need to focus on the spiritual implications of trauma. e embodiment of the ministry of God’s presence acknowledges and responds to spiritual issues.

Understanding the Ministry of God’s Presence

e ministry of God’s presence is a sacred presence that reminds us we are never alone. ere is power in the concepts of “being with” and accompaniment. Standing (or sitting) with people in the trauma can have lasting e ects. My grandmother played a foundational role in my life as a child. In the midst of chaos, uncertainty, and anger in my family, I knew that I was safe with my grandma and that she loved me. Her words, prayers, and presence are foundational to who I am today as a law enforcement chaplain. She embodied the peace and presence of God without even speaking a word. is presence is expressed and embodied as we spend time with the other person, listening to them in their moment of crisis and time of su ering. It is a sacramental presence, expressing comfort and care in a holistic way: physically, emotionally, and spiritually. It a rms our value and reminds us that we are indeed God’s beloved. at is more than a title or role. It speaks to the core of who we are: “During the baptism of Jesus, the Father speaks a rmation and value over Jesus in Matthew 3:17, saying, ' is is my Beloved Son, with him I am well pleased.' A ministry of presence communicates the beloved value of God over each person no matter where they are on the faith journey. One of the most important things we can say and do to help someone feel safe and secure is to remind them of their core identity as God’s beloved son or daughter.” (Glenn 2019). No other thing can identify us in greater measure. We are the beloved sons and daughters of God.

Sacred Presence

I entered into law enforcement chaplaincy almost twenty years ago while serving as a local church pastor. As a chaplain I provide spiritual and emotional care to both my o cers and the greater community. A ministry of God’s presence is a sacramental presence expressing care through listening, being with, and a rming a person’s belovedness: “Neil Holm in 'Toward a theology of the Ministry of Presence,' de nes this concept as 'a faith presence that accompanies each person on the journey through life.' is presence in each of us re ects God’s presence, love, and peace. Central to this ministry philosophy is the idea of 'being with.' e love and presence of God is embodied as we are with the other person in their moment of crisis.” (Glenn 2014) is sacred presence is in us and with us directing us into the love and care of our Creator and Savior. As we re ect on our own experiences with God’s presence, we have the opportunity to extend this invitation to those in our cities who might be experiencing trauma and pain.

I can recount several critical incidents when upon arriving on scene; it felt as if it was sacred ground. In places of great su ering, heaven touches earth with a comfort that envelops. In circumstances like these, the presence of God comes in greater measure.

We Are Never Alone

e ministry of God’s presence proclaims that we are never alone! is is essential for those in the midst of a trauma experience. Although people may not know exactly what the other is experiencing, it is comforting to know that they do not have to go through the pain on their own. First and foremost, God is with us. Psalm 23:4 says, “Even though I walk through the darkest valley, I fear no evil; for you are with me; your rod and your sta they comfort me” (NRSV). As we sit with others, there is a declaration they are not alone by our very presence. It is also important also for them to be explicitly told that God is with them.

e Power of With and Accompaniment

Traditionally, God’s ministry of presence has been de ned as incarnational ministry. In the rst chapter of the book God So Loves the City, 4 Dr. Tiersma Watson asks “What does it mean to be incarnational when we are not the messiah? . . . When we speak of incranational mission, we speak of a theology on the way of accompaniment (del camino—on the way), of walking alongside . . . A key element of incarnational mission is the identi cation of being present with people.” (Tiersma Watson 2005, 9). Jesus walks with us and calls us to do the same. He o ers hope through his death and resurrection so that we can have new life in the city. God’s calling, hope, and presence in our own lives was intended to be shared with others. e invitation to share the journey tells us that we are not alone:

God calls us through people and experiences simply to breath, to continue to run out our own races. But we are never alone .While you may never know the depth of my su ering, depression, or pain, I feel that when I recall stories like these recorded in this book, you can run alongside me as you make your way through your own race of life. I, likewise, have been called to and will continue to run my race alongside others. (Reyes, 140)

All of this would be made easier if we lived as communal people. Life, especially in the city, has changed dramatically over the years. Humans rst experienced shared life, tribal identity and connectedness. is has changed in many regions of the world:

First agriculture, and then industry, changed two fundamental things about the human experience. e accumulation of personal property allowed people to make more and more individualistic choices about their lives, and those choices unavoidably diminished group e orts toward a common good. And as society modernized, people found themselves able to live independently from any communal group. A person living in a modern city or suburb can, for the rst time in history, go through an entire day—or an entire life—mostly encountering complete strangers. ey can be surrounded by others and yet feel deeply, dangerously alone. (Junger 2016, 18) e ministry of God’s presence a rms God’s intent for human connectedness rather than individual isolation. e sacred presence pushes back against the tendency to be on our own in the city especially during times of great pain and su ering.

Standing and Sitting in the Midst of Trauma

Law enforcement responds to tra c accidents, suicides, deaths of young people and infants, domestic violence, and more. As I have responded in my capacity as a chaplain, I have been mindful of my words. Words o en fall short, but presence communicates powerfully. What can we speak that can provide solace in the midst of unspeakable loss and pain? When responding to a thirteen-year-old's suicide, I sat with teachers, school sta , and students grasping for answers. ere are no responses that explain why. However, there is power in standing and sitting with people in the midst of their grief, facilitating a safe space for them to share. God’s ministry of presence tells us that we are not alone in our su ering. When people embody this sacred presence by sitting with us, we experience this in greater depth.

In Tribe: On Homecoming and Belonging, Sebastian Junger discusses the role of tribal connections to our wellbeing, based on his investigative work among combat veterans who come home losing their sense of tribe and identity. is loss of connectedness can contribute to the intensity of the PTSD they experience: e de nition of community—of tribe—would be the group of people that you would both help feed and help defend. A society that doesn’t o er its members the chance to act sel essly in these ways isn’t a society in any tribal sense of the word.” (Junger 2016, 110)

Tribal societies o en promote loyalty, belonging and meaning:

Charles Fritz’s theory was that modern society has gravely disrupted the social bonds that have always characterized the human experience, and that disasters thrust people back into a more ancient, organic way of relating. Disasters, he proposed, create a “community of su erers” that allows individuals to experience an immensely reassuring connection to others. (Junger, 53-54)

While Junger is not advocating for war, disasters or terrorism so that belonging can be experienced, he is describing some of the ways humans o en respond in trauma: they pull together and look a er each other. e trauma itself bonds one to the other for survival. He argues that three things are needed for human contentment: to feel competent, to feel authentic, and to feel connected to others. Junger concludes that we are stronger together.

It’s important for us to share our su erings and to engage in those shared spaces and in our shared humanity. As mission practitioners, we have the opportunity to facilitate this connection to others through the ministry of God’s presence as we stand with them in their pain rather than observing from afar.

Opportunities in the Urban Context

God provides several opportunities to engage with his presence in the urban context. We are God’s image bearers, called to embrace the shared reality of wholeness (shalom) through mutuality and ubuntu and to be a voice of his hope. In all of this, God invites us into relationship and mission with him in the city.

God’s Image Bearers

e ministry of God’s presence communicates our value and declares we are God’s image bearers. At times, it is a struggle to know our worth and feel valued. e sacred presence declares that all are made in God’s image. As God proclaimed in Genesis a er the creating the universe, it is good. He proclaimed goodness over his creation. We see God’s image, beauty and face in each other. is is not a question of salvation but rather an a rmation of his creation:

In the city there is grit but there is also grace… In a city we have God’s face all around us, if we look for it, not in the sky, but in the faces of others. Whether we’re talking about Los Angeles or Louisville or Bakers eld or Bend, cities can show us how varied we are as human beings: vaired in ethnicity, race, age, style, health. We might think the cityscape hides God, but in a unique way, a metropolis (and place) reveals God’s presence through the diversity of His children, for all are created in God’s image. (Heidish 2008, 4)

Do we see one another as God’s image bearers? Do we see God’s face all around us, in each other? We re ect his image through expressions and acts of solidarity and mercy.

Wholeness is a Shared Reality

Our hope is found when we seek God’s peace and human ourishing together to be community in our cities. Jeremiah 29 declares that our peace is intertwined and interdependent. In this text, God led (carried) the people of Israel into exile to live in a city they didn’t want to be in among their enemies. In that place, God called them to seek its peace, and in the process, they would experience his peace. e Lord himself calls us from exile into home, from injustice into peace, and from isolation into community.

is Jeremiah text challenges our independent worldview and reality. Brian Fikkert and Kelly Kapic, in Becoming Whole: Why the Opposite of Poverty Isn’t the American Dream, bring attention to the ways systems and even national identity can shape individual, church, and community realities and experiences. God’s intent is for us to experience his presence and community both personally and communally rather than in isolation. Although this book addresses a US audience, its principles apply beyond. When we nd ourselves more alone do we feel the necessity to carry and experience pain on our own as well?

Indeed individualism is at the very foundation of Western Civilization, in general and of America, in particular. At its best, individualism has blessed the world with institutions that uphold human dignity, freedom and justice for all. But at its core, individualism re ects a fundamentally unbiblical understanding of human beings and human ourishing. (Fikkert 2019, 28) e ministry of God’s presence counters this individualism and says no, we don’t have to experience life in isolation.

Recovering from trauma demands time, e ort, and the support of others. In community, through a ministry of God’s presence, the individual is guided through grief in ritual, memory and hope as well as in community:

In the deep work of trauma recovery, understanding the human response to tragedy and grief is especially important. is knowledge orients us to a position of grace as we work to create places of safety, rituals of grief and connection, and opportunities to connect for trauma survivors. Walking with others through trauma, attending to our own pain, and engaging in God’s healing work can certainly grow us in mutual transformation. (Eriksson 2015) e shared journey a rms mutuality and shared transformation.

Mutuality and Ubuntu

Mutuality declares that we need each other, that we have something to o er and to receive from the other. e challenge of the city is that o en we view each other adversarially: I need to protect myself from you. God speaks to this directly: we need each other by his design.

If we have no peace, it is because we have forgotten that we belong to each other (Mother Teresa) . . . We belong to each other, and that

Mary Glenn | 261 together we belong to God. For in serving and ministering to people, we can still keep a distance between them and us. When we belong to each other, a prophetic community is formed that begins to erase the lines between them and us, and we understand that there is no platform at the cross of Jesus that elevates me above Diablo. We stand together in our need for God’s grace to redeem and transform us.”

(Tiersma Watson 2015) is interdependence is not a sign of weakness but rather a gi of strength and connectedness in the midst of our su ering. It levels the playing eld and places us all at the foot of the cross.

Father Gregory Boyle, a Jesuit priest and founder of Homeboy Industries (the largest gang rehabilitation organization in the world), advocates for mutuality and radical kinship in the life he shares with those coming out of gangs and prison life. He believes that listening to and sharing stories helps us to recognize the many ways our lives are intertwined by God’s design. e African concept of Ubuntu says that "I need you in order to be me, and you need me in order to be you.” Ubuntu demonstrates the interdependence of our lives: “A person is a person because they recognize others as persons." (Tutu 2003, 26) is idea, that we need each other to be who God called us to be and intended us to be, is a game changer. It keeps us from living an independent and isolated existence.

Being a Voice of Hope

Trauma, and pain and their e ects are real and impactful. As much as I want to, I can not promise to make things better because I don’t have the ability to make it better. One example of what to say so they we don’t bring harm is, “I am sorry you are going through this. I am here. It won’t always be this way.” It is important to sit with people where they are and also speak of God’s hope as a way to help them work through the grief. One thing that cannot be promised is that everything will be okay. A ministry of presence gives space for their pain without promising them that everything will be okay. Hope may be di cult to see and may feel far o . Hope is knowing that God cares. We hope with expectation that he will show up.