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The Therapeutic Implications of the Imprecatory Psalms in the

Christian Counseling Setting

Article  in  Journal of Psychology and Theology · January 2011

DOI: 10.1177/009164711003800405

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Dominick David Hankle

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Journal of Psychology and Theology

2010, Vol. 38, No. 4, 275-280

Copyright 2010 by Rosemead School of Psychology

Biola University, 0091-6471/410-730

275

The use of scripture in a Christian counselingsetting is a common practice. Scripture canbe brought into the therapeutic context either by the therapist or the client. The integration philosophy of the therapist is a factor in how it is used (Johnson & Jones, 2000) and can vary but its use is quite effective when working in a faith based context. Because many therapists are not theolo- gians the need to respect certain boundaries in bibli- cal interpretation is imperative so that scripture is not misused by either the client or the therapist.

Because the psalms lend themselves nicely to emotional expression, they are an excellent vehicle for resolving emotional stress leading to psychologi- cal and spiritual benefits. Yet, particular psalms like the imprecatory psalms require further discussion because of the theological quagmire they create and the confusion they potentially bring to the counsel-

ing process in dealing with negative emotions. Emo- tions are a useful part of the human experience. Neg- ative emotions can play a part in healing from past trauma when properly experienced. Additionally t h e y h e l p u s r e m e m b e r i m p o r t a n t e x p e r i e n c e s (Phelps, Ling, & Carrasco, 2006) and adjust our pri- orities (Mathews & Mackintosh, 2004) appropriate- ly. Positive emotions are known to increase our curiosity and willingness to explore new ideas and opportunities (Fredrickson & Losada, 2005). If one holds on to the difficult language of an imprecatory psalm to prioritize the anger and hurt one is feeling this could lead to an unhealthy psychological and spiritual state.

SOME THOUGHTS ON THE PSALMS AND SCRIPTURAL USE IN COUNSELING

Biblical interpretation requires the ability to pro- vide a proper exegesis of the text at hand. One must understand the proper context from a historical, cul- tural, and literary perspective to gain full insight into textual meaning (Mickelsen & Mickelsen, 1992). In addition, one can also draw on what has historically been referred to as the four senses of scripture pro- posed by Aquinas and elaborated upon later in this article. Proper understanding of the text from all of these perspectives allows the therapist to implement scripture therapeutically while avoiding pitfalls leading to unhealthy spiritual and psychological conclusions.

In a Christian counseling setting, the theological accountability brought into the counseling relation- ship requires greater consistency in this regard. By the very fact one is providing Christian counseling an excellent opportunity exists where biblical narrative and insights becomes a conduit for the therapeutic work. In this context scripture becomes empowering allowing human beings to mature and grow instead of becoming a reference for quick answers in a pure- ly literal and simplistic way (Wimberly, 1994).

THE THERAPEUTIC IMPLICATIONS OF THE IMPRECATORY PSALMS IN THE CHRISTIAN COUNSELING SETTING

This article addresses the manner in which the imprecatory psalms provide a valuable mechanism for the cathartic release of negative emotion. The psalms in general work very well in providing voice to negative emotions in the Christian counseling set- ting. The difficulty with the imprecatory psalms is that if taken at face value, the client may find them- selves trapped in justified anger. The vindictive lan- guage has value in Christian counseling but must be tempered with proper exegetical and theological understanding. When this is done, these psalms pro- vide appropriate release and resolution of difficult emotions such as anger, hatred, and frustration. By reviewing the nature of the imprecatory psalms as well as the psychological benefits of cathartic expres- sion this article presents some key ideas in how these psalms can be framed for positive interventions.

DOMINICK D. HANKLE Regent University

Please address correspondence to Dominick D. Hankle, Ph.D., Regent University School of Undergraduate Studies, 1000 Regent University Drive, CRB 255, Virginia Beach, VA 23464-9800. Email: [email protected].

276 THE IMPLICATIONS OF THE IMRECATORY PSALMS

A therapist can draw on the scriptures to assist clients in giving voice to emotional difficulties they have experienced (Wimberly, 1994; Capps, 1981). For example, the book of Job provides the reader with an expression of how faith can endure the difficulties of exasperating experiences (Estes, 2005). The teach- ings of Jesus in the New Testament assist a therapist in contextualizing character development and Love. The scriptures not only provide the client with a voice for his or her pain, but they also provide a conduit from which the divine speaks to the sufferer (Massey, 2000). The psalms provide clarity and emotional expression important for the pastoral and Christian counseling experience (Capps, 1981). The psalms themselves are poems strongly emphasizing the emo- tions and sentiments of people in a culturally defined way (Estes, 2005) yet also with a timelessness regard- ing the human condition. The form of poetry used in the psalms intensifies the human experience while drawing out common human sentiments leading to a symbolic portrayal of unique emotional states (Schae- fer, 2001). Within the psalms one finds a great amount of somatic and psychological vocabulary expressing emotional distress (Mumford, 1992). Some of the most powerful psalms are the lament and imprecatory psalms. The lament psalms com- prise the largest category. They address strong emo- tions in the form of prayer and the desire for deliver- ance from pressing afflictions. There is a sense of immediacy in their expression and they end with a sense of hope and confidence in God the deliverer (Kselman & Barre, 1990). When working with indi- viduals feeling stuck and trapped these are very pow- erful therapeutic tools. In an article by Hjalmar Sun- d e n ( 19 8 7 ) t h e p s a l m s a r e n o t e d t o c r e a t e a psychological interactional system. Here the “praying man” and God interact leading to psychological and spiritual change (the article emphasizes the transfor- mation of Augustine as an example). This change is transformative and psychologically healing. Theresa Tisdale (2007) describes how the use of psalm 91 had been instrumental in the transformation of a client experiencing depression and anxiety. Psalms are exceptionally effective when working with individuals struggling with physical illness. Myerstein and Ruskin (2007) have utilized them in pastoral care settings to provide a psychological voice for feelings of loneli- ness, despair, and fear. An example from Psalm 3 can clarify this approach. The Psalm reads: “O Lord, how many are my foes! Many are rising against me; many are saying to me ‘There is no help for you in God.’

But you, O Lord are a shield around me, my glory and the one who lifts up my head” (Psalm 3:1-3 New Revised Standard Version). One recognizes the potential in building from such a psalm as a means to give voice to the entrapping and negative emotions a client experiences in their sickness.

THE PSALMS AND THE CATHARTIC EXPRESSION OF EMOTION

The psalms become a vehicle for emotional expression leading to catharsis. Expressing feelings such as anger and resentment can lead to the restora- tion of relationships and spiritual health (Wise, 1956). Although theoretical positions vary on cathar- sis (Bushman,2002; Tavris, 1989) there is some agreement that expression of emotion has important effects in resolving emotional difficulties (Jemmer, 2006; Singer & Singer, 2001). The expression of neg- ative emotion in a nonjudgmental environment is particularly effective with issues around ambiguous loss (Boss, 2010), grief therapy (Worden, 2002), treatment of post traumatic stress disorder (Depart- ment of Veterans Affairs, 2009; New York State Office of Mental health, 2009), and the acceptance of one’s own end of life issues.

Elisabeth Kubler-Ross’(1969) seminal work on death and dying lists five stages an individual pro- gresses through in coming to accept the fact that they are dying. The second stage identified is anger. Her findings demonstrate when the reality of the impending death strikes an individual they experi- ence emotions of “Anger, rage, envy, and resent- ment” (Page 50). Her research discusses the need to work through this stage so one can accept their death. She explains expressions of anger are impor- tant for resolving emotional turmoil accompanying a terminal diagnosis. Although many have challenged Ross’s stage theory, there is significant evidence that news of one’s pending death can lead to trauma. Accompanying trauma is the experience of strong emotions such as fear, loss, hopelessness, and horror (American Psychiatric Association, 2000).

Studies also indicate a common emotion experi- enced when grieving is anger (Rynearson, 2010). Worden (2002) explains individuals feel anger because they are left alone by the deceased. Some- times this anger is the result of feelings of frustration because the death of a loved one could not be pre- vented (and many times this frustration and anger is directed toward God). Without processing this

DOMINICK D. HANKLE 277

anger, an individual can find themselves trapped in complicated grief; a type of pathological grief. Often, emotional resolution requires emotional expression.

Further studies indicate that intentionally holding back emotions can cause harm to those who experi- ence traumatic events. Roemer, Litz, Orsillo, and Wagner (2001) found that intentional withholding of emotional responses as a means to cope with com- bat trauma is uniquely associated with symptoms of post traumatic stress disorder. These findings reflect indications that post traumatic stress disorder can be predicted based on emotional numbing occurring after a traumatic experience. It also indicates that low levels of emotional engagement are associated with poor treatment outcomes from a therapeutic perspective.

THE NEED FOR THEOLOGICAL CLARITY

Having identified some psychological justifica- tion for the need to express negative emotions and recognizing the psalms as a means of emotional expression one must contend with how this can be done in an orthodox way without causing undue psy- chological damage. Particularly, how can the impre- catory psalms, the ones that give voice most readily to negative emotions be used effectively and in a the- ologically correct way? This concern differentiates Christian counseling from simple theological reflec- tion. In fact, the creative use of the psalms within pastoral visits has a long history of bringing comfort and care to those suffering so it is important to use them effectively and properly (Myerstein & Ruskin, 2007). The renewed interest in spirituality has prompted many mental health professionals to con- sider the use of scripture and other spiritual interven- tions. However, Christian (pastoral) counseling requires a certain commitment to theological princi- ples while working within the context of psychologi- cal interventions (Doering, 2009). Christian pastoral psychology must contend with the idea that it is appropriate to express anger and that the imprecato- ry psalms provide a mechanism to do so. Therefore, one sensitive to the scriptural implications and theo- logical commands of love recognizes a real disparity between imprecatory psalms and the command of the Christian religion to love and forgive. Besides these theological difficulties, evidence demonstrates that holding on to anger and continuing in that emo- tional experience has psychological and sometimes

physiological ramifications. Chronic anger is known to contribute to coronary issues (Friedman, 1996; Rosenman, 1993; Williams, Paton, Siegler, Eigen- brodt, Neito, & Tyroler, 2000; Nelson, Franks, & Brose,2005) and other health concerns. Also, for- giveness is beneficial for psychological healing while holding on to negative feelings is detrimental in the process of healing (Walker & Gorsuch, 2004). If a client uses the imprecatory psalms to justify their emotions without progressing to resolution the client is left in a state no better than when they entered counseling. How does the Christian coun- selor use imprecatory psalms to give voice to nega- tive emotions while assisting the client in discovering peace and resolution? First, we need to understand how one theologically comes to terms with these psalms to successfully build psychological interven- tions. To do so, we must review the theological implications of the imprecatory psalms.

There have been historically a number of sugges- tions used to resolve the implications discussed above concerning the message of love and mercy and the calling down of curses expressed in the imprecatory psalms (Estes, 2005). Some attribute the difficult words to the fact there is no use of quotes in the Hebrew texts and the harsh words we read are those of the enemies of Israel in the psalms. This solution has proven to be difficult at best. Another solution suggests that the language used is human and sinful, an expression of the psalmist alone. However, we cannot discount that these are the words of people bringing their pain and difficult experiences before the Lord in a Godly way through a faith experience. These harsh words were sacred liturgical expressions therefore they cannot be so easily dismissed. Lastly, some argue that the words are a prophetic expression of what will happen to the enemy, not necessarily the wish of the psalmist. Even so, one still must resolve the fact that the mechanics of the Hebrew language do not easily accommodate this idea either. To properly resolve these psalms one must use an expanded exegetical approach to scripture.

Daniel Estes, whom I have been referencing throughout this article, provides solid exegesis of these psalms in his book Handbook on the Wis- dom Books & Psalms. Estes reminds the reader that the psalms are poems and therefore express the language of a particular culture in a particular way. Extravagant expressions of emotion are part of the eastern culture and the more extravagant the more

278 THE IMPLICATIONS OF THE IMRECATORY PSALMS

real the emotions are believed to be (Schaefer, 2001). The psalms provide the reader with a very real sense of human emotion. Additionally, given the Old Te s t a m e n t c o n c e p t o f j u s t i c e b e i n g p u r e l y t h e responsibility of God, the expression reflects a com- plete reliance and trust of God’s theocracy, not a need for personal vendetta. The terminologies we find in the imprecatory psalms are reflective of the trust the psalmist has in God’s commitment to the c ovenant. So what we read in the imprecator y psalms are real human emotion expressed in a man- ner demonstrating a trust in God’s justice and com- mitment to the covenant made with his people. The vindictive nature of some of the psalms (such as psalm 137) conveys the immediacy of the need and the desire for a proper world order (Schaefer, 2001). Additionally, Schaefer (2001) comments in his book Berit Olam, Studies in Hebrew Narrative & Poetry that “When one submits to God by praying a curse he or she is no longer free to take revenge, because vengeance is transferred from the heart of the speaker to God, who plays an interested role in the believers life” (xi). Although at first this sounds as if one is advocating that God will be a destroying force to call upon, in reality it leaves responsibility in God’s hands to make right what appears so wrong. This form of exegesis allows the client to understand they are part of something that may be bigger than individual sorrow and grief and that it is best left to God for proper resolution. In addition to these proper exegetical approaches, one can look at the historical senses of scripture previously mentioned and how they play a part in helping clients under- stand the proper context of the imprecatory psalms. Thomas Aquinas indicates in the Summa Theologica (part I, Question 1, Article 10) that one can approach the word of God four specific ways. There is the lit- eral sense in which the words of scripture, discov- ered by proper exegesis convey meaning “as they are.” This is often where the client stops in under- standing scripture and finds themselves stuck. Much of the therapeutic power comes from understanding these psalms from the allegorical sense where a more profound understanding of events in the psalms can point to Christ. Thus psalm 22 is seen in light of the crucifixion. The therapist can help the client find a connection to the suffering of Christ in their suffering reflective of St Paul’s comments in Colossians 1:24. The anagogical sense of scripture allows the client to discover the eternal significance of what the psalm presents. References to Jerusalem

become pointers to the eternal holy Jerusalem that is paradise. The moral sense of scripture demonstrates how one informs their consciousness based on what they have read in the word of God. By allowing for the full breath of the ancient Christian senses of scripture to permeate the understanding of the imprecator y psalms the therapist and client can make connection to the loving message of Christ found in all of scripture. Helping clients extend their understanding of the psalms may free them from being trapped by its negative language when they stay with the literal sense. Examples of extending one’s understanding in spiritual combat abound in the monastic tradition through practices such as lexio divina (Colombias, 1993; Clement, 1993). These ancient practices progress the client through the literal sense to the other senses allowing scrip- ture to provide a healing encounter with God. Chris- tian counselors would be well advised to see scrip- t u r e i n t h e s a m e l i g h t . A u g u s t i n e o f H i p p o demonstrates an expanded sense of the psalms in his Sermon 34 when he writes “There is not one who does not love something, but the question is, what to love. The psalms do not tell us not to love, but to choose the object of our love.” If we follow Augus- tine’s line of thinking even the imprecatory psalms are telling us how and who to love. The job of the therapist is to walk with the client through the expanded exegetical principles of the psalm to encounter Christ within them.

THERAPEUTIC IMPLICATIONS INVOLVING RESOLUTION OF THE IMPRECATORY PSALMS

From this brief survey of the theological difficul- ties and psychological implications of using the imprecatory psalms one sees the need to assist the client in transforming negative emotion to a healthy resolution. Proper exegesis helps one do that. When the therapist understands the proper context of the imprecatory psalms he or she allows the client to experience the anger first and foremost. This is a very good therapeutic act as it keeps the negative emotion from having no voice remaining in the psy- che of the client. However, understanding the impre- catory psalms as a cry of anger expressing negative emotion within culturally contextualized prose, helps the therapist walk the client through the fur- ther implications discussed above while respecting the proper theological principles these psalms carry

DOMINICK D. HANKLE 279

with them. What are these implications? First, that God hears the cry of those he loves and wants them to express in their terms the pain and suffering they feel. Yet, God is the one who administers justice so the client must develop a trusting relationship with God allowing him to take ownership of the situa- tion. This ownership does not mean the resolution of the situation will be what one expects, but rather what God will do given his infinite knowledge of the complexity of the situation. Schaefer (2001) com- ments “Praying like this releases a person and admits that sooner or later, in accordance with God’s stead- fast love, Justice will be done and right will prevail” (xi). The therapists role is to help the client release responsibility for “making things right.” A further psychological benefit of using the imprecator y psalms is they express the violence that is a part of our fallen human nature. The fact that these psalms are in the Psalter and are considered holy by the client’s religious tradition allows the individual to recognize that although what they feel seems so for- eign, it is a natural reaction needing to be acknowl- edged and expressed. Natural does not imply good, but rather a product of fallen nature needing to be redeemed. Therapeutically moving from acknowl- edgement to release into God’s hands is the impor- tant next step.

Lastly, these psalms are very useful in exploring the violence and anger latent in a client. Within the therapeutic context this exploration can lead to growth and self understanding. Again as Schaefer (2001) expresses, “For the devout and believing peo- ple, there is always the risk of allowing the rhetoric of forgiveness to conceal the dark areas of unforgive- ness that lurks deep in their lives” (xlii). Therapy is the arena where a person encounters the whole of who they are. Many theories of counseling acknowl- edge this as an important part of progress, particular- ly Gestalt Counseling (Clarkson, 2003; Polster & Polster, 1973; Zinker, 1977). From the Judeo Chris- tian perspective, this dark side is important to reclaim not so that we can blindly accept it as our own, but rather so that it can be recognized, repent- ed from, and redeemed.

The imprecatory psalms can become a very power- ful therapeutic tool in a Christian counseling setting whether they are introduced by the therapist or by the client. Without a theologically disciplined approach there is always the risk that the client will use them to hold on to anger causing a cognitive dissonance with the message of love, forgiveness and redemption

found in other parts of scripture. By being grounded in good solid theological knowledge as well as having strong sensitivity to the psychological expression of negative emotion, the use of the imprecatory psalms can be quite therapeutic as well as a powerful means for self understanding and healing.

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AUTHOR HANKLE, DOMINICK, D. Address: Regent University School of Undergraduate Studies, 1000 Regent University Drive, CRB 255, Virginia Beach, VA 23464-9800. Email: [email protected]. Title: Assistant Professor of Psychology. Degree: Ph.D. Areas of Specialization: Philosophical, theoretical, and theological foun- dations of counseling psychology.

THE IMPLICATIONS OF THE IMRECATORY PSALMS280

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