“On Being a Reluctant Catholic” (By: Michele Babcock-Nice)

Female Praying Hands with Rosary (Retrieved from http://rachelhelie.com/?p=404 , December 23, 2013)

Female Praying Hands with Rosary (Retrieved from http://rachelhelie.com/?p=404 , December 23, 2013)

For the past few years, especially, I have been and would consider myself a reluctant Roman Catholic.  There are many reasons for this, as I will reflect upon herein; and these are thoughts and feelings that I have personally encountered and coped with in the past, as well.  While I do have my own internal, personal struggles with being Roman Catholic, I have always returned to the same realization after much introspection and contemplation – to remain Roman Catholic.  I am sure that the internal struggles that I feel about being Roman Catholic will not just go away, and in fact, they seem to increase with time.  However, for now, I continue to remain Roman Catholic, whether more or less involved as I have been in the past.  My religion and spirituality are a strong part of who I am as a person, and are not things about myself that I take lightly.  And so, serious understanding, thought, awareness, introspection, and consideration are concerns that I bring to my own table in contemplating what being Roman Catholic means for me.

I was born, baptized, and raised Roman Catholic in the Greater Buffalo Area of New York State.  My mother is of purely Polish descent, and was born and raised Roman Catholic.  When my parents married, my dad converted from being a nonpracticing Quaker to Roman Catholicism.  My mother, especially, and my dad, often, attended weekly mass on a regular basis even before I was born.  Therefore, it was a sure thing that I would become Roman Catholic, being indoctrinated in the ways of Roman Catholicism.  It was an expectation that, as the offspring of my parents, I would be Roman Catholic.  My mother made sure that my brother and I received religious education.  We attended public school, and so, took religious education classes every Sunday before going to mass since religion is not taught in public schools.  We both attended religion classes at my hometown church and school from our ages of 5-16.

Even at a young age, the thing that struck me the most about Roman Catholicism was that there were few female role models in my church, and even fewer who were visible, appreciated, or recognized in any way.  Certainly, in the parochial school in my hometown, there were nuns who were principals and teachers, however I did not attend Catholic school and did not regularly experience women’s leadership involvement in my religion.  I attended religious education classes for one hour each Sunday, and went to mass for one hour each Sunday.  Therefore, it was the men in the leadership positions of the church whom I always saw, and who were always prominent in speaking, performing mass, and being at the forefront of the faith.

As a young girl, these experiences caused me to feel that the male leaders of the church were out-of-touch with children.  Of course, they spoke about God, Jesus, His family, and His followers, and how we should love Jesus, however their words always seemed so far away.  They seemed to preach about what they did not practice.  Jesus showed the example of being caring and compassionate for children, but I did not observe any of them being that way.  They did not know how to interact with children, how to appreciate children, how to respect children, how to relate with or reach children.  They were – and, often, still are – out-of-touch.  There was alot more spiritual need that I had as a child that went unrecognized, unnurtured, ignored.  As a result, I felt invisible and unappreciated by the male leadership of the church when I was a child.  They did not know, understand, or care about me.  They preached what they did not practice.  How is a young girl supposed to gain respect for those who are so distinctly separate from her?

When I was five or six, I had my weekly religion class with Sister Mary.  Sister Mary was a very young nun who always dressed in her habit, and who was a role model for me.  She was kind and caring to children, especially to me.  I was one who wanted to stay after class and help Sister Mary clean the chalk boards.  I had alot of questions for Sister Mary who probably thought I was more of a chatterbox.  She seemed to look for reasons for me not to remain after class to talk with her, however I ignored and overlooked her hints, and asked more questions.  Always, she was very kind, compassionate, and understanding.  To me, she always had the right answers, could relate with me, and placed me at ease and at peace.  The next fall, it broke my heart to learn that Sister Mary had been relocated.  I never saw her again.  Sister Mary was like an angel to me – and worse, an angel who had been ripped away from me.  I cried over the loss of my relationship with Sister Mary.  I needed a female role model to look up to, and to whom to ask all of my curious questions, and she was gone.

I never got that feeling back about anyone in a leadership position in the church even coming close to understanding me, as a person, until I took my Confirmation classes with the deacon of my hometown church.  Deacon Louis was extremely knowledgeable, and also very upbeat and enthusiastic about Roman Catholicism and people’s individual spirituality.  I told Deacon Louis that I was interested to learn more about the Rosary, and that I wanted to pray the Rosary but did not know how.  Deacon Louis provided me with a beautifully-pictured and colored pamphlet about how to pray the Rosary.  Wow!  For once, someone who actually listened to me – amazing!  As time progressed, I learned that Deacon Louis was very understanding and respectful about individuals’ faith and spiritual development.  Again, I privately spoke with Deacon Louis and let him know that I was contemplating a few saints to be my patron saint at Confirmation.  He made photocopies of a few pages of a book for me that he had about the saints that I had identified to him.  Based on that information that he provided to me, I chose my patron saint, St. Joan of Arc.  I had a great respect for Deacon Louis.  He was a man who was married and who had three daughters; he understood me and my need for faith and spiritual fulfillment in my religion.

Throughout my life, I have always tried to reach out to priests in the churches that I have attended and/or those in which I have been a member.  In most cases, I have not had good experiences in that the men seem unable to relate with or understand my experiences as a woman.  Most priests are extremely uncomfortable in speaking with me, as a woman, about women’s issues and traumatic life experiences, for examples.  Even less so, most are unable to understand and relate with me about relationship, marital, divorce, children’s, and even career and financial issues.  They often seem to feel threatened by or unable to cope with such topics.  One expects to go to a priest for support and guidance, and when it is not received, it may lead to one questioning his or her faith.  It makes me wonder if they are simply like most men who, when faced with a problem, want to “fix” it; or if they are truly unable to relate with or understand the issues that women, children, and families face.  Certainly, fixing problems is good, however there are often times when women simply want to talk out and vent their concerns, seeking emotional support; most priests seem to be unable to understand and provide that.  For these reasons, I have learned that it is often better not to approach priests with such issues because they are typically unable to understand about and relate to them with me, at least on a personal level.

In my mid to late 20’s, I seriously contemplated becoming a nun in the Roman Catholic Church.  As a person with a strong religious faith and who was single with no committed intimate partner in sight, I thought that religious life might be suitable for me.  I sought to understand whether or not I had “received a call” from God to become a religious.  I was a member of two Roman Catholic Singles groups in Western New York State, and had opportunities for interactions with many religious, both women and men.  In this capacity, I also learned more about religious life and took several opportunities to go on religious retreats with my peers.  I participated in one weekend retreat at a convent in Cheektowaga, New York.  I also personally interviewed with a nun at the convent in Athol Springs, New York.

While both of these experiences increased my faith and spirituality, they did not convince me to pursue religious life.  In fact, they did the opposite.  At the first convent that I went to, I saw women who appeared to do much praying and sitting.  Most of the women were older or elderly, and many did not have the medical assistance they needed.  It seemed that the convent was more like one big dormitory building for women of the same faith who prayed alot.  I did not see their good works, but only saw them living amongst each other in lives that caused them to be excluded from society at large.  I similarly observed and felt this at the second convent where I interviewed.  The elderly woman who interviewed me did so in her small bedroom.  She appeared to have no family, no nothing.  To me, she appeared to have lived an empty and solitary life, and was very much unappreciated.

After more thought, I realized that I did not want any of what I observed at the convents.  I felt sorry for these women, and angry at the Roman Catholic Church for requiring them to make such huge sacrifices in their lives.  I was also upset that the Church required priests to be single.  I did not believe that was fair, or took basic human nature into serious consideration.  It seemed to me that the Church wanted fewer people for which to pay simply by requiring that religious did not have families.  Conversely, I desired the opportunity to be married and have a family.  I also realized, after more thought, that I was pursuing religious life for some of the wrong reasons.  I had experienced a traumatic experience at college as an undergraduate, and pursuing religious life was a way of escaping from it.  I realized that, and decided to deal with it – and did.

As a woman in the Roman Catholic Church, I also realized all of the limitations on and misjudgments about women that it practices.  The Roman Catholic Church is often extremely rigid and insensitive toward people and understanding the basic needs of people.  Certainly, there are many wonderful things that the Catholic Church does in helping and supporting people throughout the world.  I have also received assistance and support from the Roman Catholic Church, but this has only begun being received after having been a member of the faithful for 41 years.  Most people cannot wait 41 or more years before some of their basic needs are met; they would be dead, otherwise.

The Roman Catholic Church is also extremely patriarchal.  Women are excluded from high-ranking positions in the church.  Women are not allowed to be priests or deacons, bishops or cardinals, or popes.  Even if a Roman Catholic woman becomes a priest, she is often not recognized or supported by her followers.  Women – often but for the Virgin Mary – are viewed in a negative light in Roman Catholicism.  After all, followers are typically taught that it was Eve who led to Adam’s downfall, and the resulting exit from Paradise.  There are different versions of this story that place equal responsibility on both Adam and Eve for being removed from Paradise, though those are the stories that one does not hear and that are not taught in the faith.  Whether consciously or unconsciously women are, therefore, blamed and condemned by the Roman Catholic Church.

Additionally, the Roman Catholic Church is also sexist.  In viewing Jesus’ mother, Mary, as a virgin and placing her virginity on a pedestal, the Roman Catholic Church has elevated a woman to a position in the natural world that is unrealistic for all other women.  Certainly, virginity and chastity are important for women, however they are also ideals that are not realistic.  Often, for example, the Roman Catholic Church does not hold the same ideals for men, and this leads to a sexist double standard.  Such standards are biased and unfair.  Further, the many prayers and recitations in the Roman Catholic Church are sexist because they are not gender neutral, therefore excluding and purposely ignoring the need for increased rights, equality, and freedoms of women within the Church.

The Roman Catholic Church is also sexist in regard to its views regarding abortion.  I am a Roman Catholic for whom the choice for life is extremely important, however I also understand that it is important to provide choice, as well.  As a person who has only had one pregnancy, and who has never had any abortions or miscarriages, I believe in the value or life, though I also support the importance of choice.  It must be understood that there are situations and experiences that girls and women have that may be traumatic, out of their control, and/or life-threatening.  The are other situations in which females simply decide against continuing their pregnancy.  Women and girls must have opportunities for choice in whether or not to give birth to children.  It is wrong when the Roman Catholic Church preaches about life, but then, does not provide support or assistance to girls or women who are in need of it.  And, what about the male who has caused a pregnancy to occur?  Typically, the Roman Catholic Church does not hold males accountable to a role of responsibility when women and/or girls whom they impregnate obtain abortions.  Again, the responsibility is usually all upon the female, and the male is absolved of responsibility.  The female, again, is often blamed, stigmatized, and lacks support she needs in the very place that should provide it.

In marriages in which there is difficulty, abuse, or domestic violence, Roman Catholic priests are not consistent in their views regarding what steps should be taken to either maintain or dissolve the marriage.  Such views contribute to confusion and increased sexism in the Roman Catholic Church.  Some priests maintain the view that the wife and children must be subservient to the male, whom they view as the head of the household and the absolute, all-powerful leader of the family.  Such a view is harmfully patriarchal, and in fact, can contribute to a worsening of the situation in which the victims continue to be victimized, blamed, and unsupported.  Men should not necessarily be believed or obeyed at all costs, or it could cost one her life.  (Then, of course, people will ask why she did not just leave the marriage.)   On the other hand, there are priests who encourage marital counseling for a couple who is in trouble, however none of those with whom I have ever interacted are qualified to provide it.  First, they are not licensed counselors, nor do they have experience in marriage, or in having a wife and family of their own.  Then, there are those priests who say that if counseling does not help and if the situation is so bad, then divorce is the best option.  Wait, I thought marriage was supposed to be forever.  Sometimes, however, no matter how much a woman may try to improve and maintain her marriage, divorce is the only viable alternative that remains, whether it is initiated by her spouse or herself.

There is also the issue of homosexuals in the Roman Catholic Church.  I am an individual who is and who always has been heterosexual, though I recognize that there is a need in the Roman Catholic Church to provide support and equality to all peoples, including those who are homosexual.  I am also one who believes that marriage should be – notice that I said “should be” – between a man and woman, though I recognize this as one of my values because this is what I was taught.  I also take care not to impose my values about this issue onto others.  Therefore, I maintain the view that marriage should be between two partners who love and are fully committed to each other, for the benefit of themselves and their families, if they have them.  Therefore, I believe that the Roman Catholic Church should not exclude or condemn individuals who are homosexual, nor create guilt in them or cause them to feel sinful simply because of their sexual orientation.

Further, there are many experiences that I have had in the Roman Catholic Church – a church that promotes Jesus and Christianity – that have been extremely unchristian.  Within individual Roman Catholic churches, schools, groups, and/or organizations affiliated with it, there have been a great number of situations I have had in which people who contend to be Catholic and Christian behave in decidedly unchristian ways, in ways of which Jesus would not approve.  There are many Roman Catholics who are basically hypocrites because they preach about and say they believe what they actually do not practice.

As an example of such hypocrisy, a number of Roman Catholic men throughout my life (both as a child and as a woman) have been sexually harassing (or worse) of me, and have outright wanted to have an affair with me, even though they are married and/or we were both married to other spouses at those times.  I am a person who has never – I repeat, never – had an affair with any man.  Even in a difficult (to say the least) marriage in which there were temptations to be unfaithful, I remained faithful to my then-spouse.  I have also turned down every man who has wanted to have an affair with me.  I understand that he is seeking something temporary and for his own gratification, and does not understand the seriousness or implications that having an affair would create on himself, his wife, and his children.  The Roman Catholic Church and society must teach men to be faithful to their wives and families, even when times are tough.  When times are tough, it is taking the easy way out to throw in the towel regarding one’s marriage and commitment.  More instruction and better role models are needed for Roman Catholic men (and all men) in regard to maintaining and developing healthy marriages, at least from my perspective.

Another major issue in the Roman Catholic Church is abuse and sexual abuse, sexual harassment, and/or harassment by priests toward female and male congregants, particularly those who are younger and/or who are in positions of vulnerability.  In churches and dioceses throughout the United States, in Ireland, and elsewhere, there have been numerous instances of sexual abuse by priests.  While I have not personally experienced sexual abuse by any priests in the Roman Catholic Church, I do know of those who have and those who have perpetrated abuse that was unrecognized by the greater congregation and not at all addressed, corrected, or resolved by higher level diocesan church leaders.  Such abuses have ripe ground to occur in such a closed, structured, hierarchical organization of men who all too often have ignored, overlooked, and not considered the seriousness of the situations.  Instead, and all too often again, abusive priests are ushered along to different parishes where they continue and/or escalate their abuses, and/or continue them unrecognized.  Certainly, there are many good priests, and those who perpetrate abuses give a bad name to those who do not.  And, the Roman Catholic Church has implemented serious steps at preventing future abuses, as one good thing that has come from these situations, however they do continue to occur.  Such abuses by priests have caused many followers to leave the faith, and to lose hope in the very people who are supposed to be Christ-like.  I personally know of several people who have left Roman Catholicism because of these issues – such issues that should never occur.

Because of all of these experiences that I have had as a Roman Catholic, and more, I have become a reluctant Roman Catholic.  In the past couple of years, I have actively sought out and have considered other faiths.  All of the faiths that I have considered are still within Christianity, though they have been either less Catholic or more Protestant than Roman Catholicism.  In these faiths, however, I have found many issues that are similar to those I have encountered in the Roman Catholic Church.  Certainly, in some faiths, women have higher positions of power and might actually be the highest leader of their faith, however I observe that being practiced to the most minimal extent in the area where I live around Atlanta, an area that is mostly Baptist and thus, also highly patriarchal based on related religious and cultural views.  Also, in other faiths, the Virgin Mary is not held in nearly the same regard as she is in Roman Catholicism.  While Roman Catholics may place her on a pedestal and view her unrealistically in regard to virginal expectations of women in society, she is completely absent in some other faiths, leaving me with a feeling that I could become a member of such a faith, but that is the only thing holding me back – that faith’s exclusion of Mary as the Mother of Jesus.

So, I always return to the same crossroads – do I remain Roman Catholic or do I convert to another faith?  While there are many things in Roman Catholicism with which I disagree and do not support, I always reach the same answer – to remain Roman Catholic.  The most important part of my decision always includes that I am a faithful follower and believer in Jesus.  I might not agree with many of the practices of Roman Catholicism, however I do believe in the teachings of Jesus.  I have always come to the conclusion that I can pray for myself, and my friends and enemies.  I can pray that the eyes of those who have sight but who are blind can be opened.  I can work to do more to bring awareness about the importance and value of women and children in the Church, rather than support the male leadership’s exclusion of them.

I recognize that I am one who is not content to simply accept the rigid, patriarchal, and sexist nature of the Roman Catholic Church, but who is one who strives to bring increased equality and support to marginalized groups, including women and children.  While Blessed Teresa and Pope Francis, for examples, are excellent role models within the Roman Catholic Church, and have brought much compassion and support to people around the world, I, personally, continue to experience much rigidity, patriarchy, sexism, and inequality in my faith.  I doubt that the Roman Catholic Church will ever provide full equality, understanding, or acceptance in the Church for women, and while I am intolerant of that, I do accept Jesus as my Lord and Savior.  Thus, I continue to remain a reluctant Roman Catholic, and will likely revisit this issue at many points throughout the remainder of my life.  I place my faith in God that He will continue to guide me on the path that is right for me.

“Completed Suicide Risk Highest Within First Six Months After Incomplete Suicide” (By: Michele Babcock-Nice)

Child mental health is becoming an area of ever-increasing concern and research, including within the area of child sexual abuse, depression, anxiety, suicidality, and bullying that lead to suicide.  Recently, within the past two months, I had opportunities to visit a large metropolitan hospital in Atlanta at which mental health care is provided on an inpatient and outpatient basis for people of all ages.  I primarily made observations in the children’s mental health unit in which children from ages 4-12 were hospitalized as inpatients.

Since making my observations, I have done much research in the area of medicine and counseling related to depression, anxiety, suicidality, and bullying that ultimately ends in the suicide of the victim.  I have also consulted with many professionals in these areas, including pediatricians, psychiatrists, psychologists, and licensed professional counselors.  Further, I have communicated with school teachers, school administrators, school mental health professionals, school system administrators, and religious about these issues.  This blog article will share some of what I discovered related to these critically important issues in mental health care.

At the hospital in Atlanta at which I made my observations regarding inpatient child mental healthcare, the most significant part about it that was very noticeable was that most of the children were boys.  On one particular day, there were 16 children housed in the unit, and 12 of them were boys, with the majority of the boys being African-American.  Of the girls present, the majority of them were Caucasian.  It was also my understanding that the majority of the boys were hospitalized due to suicidality (and/or other mental health concerns related to it, such as depression, anxiety, and/or sexual and/or physical abuse or neglect).

To me as an untrained observer, I found this to be very significant because my personal expectation was to observe there to be a greater number of girls than boys present in the unit.  Because there were significantly fewer girls than boys present in the unit over a period of several days, it became important to me to understand the reasons for it.  I got to thinking about several possibilities to explain this reality.

Perhaps girls are more open about their feelings and experiences, and/or a depressed or otherwise upset mood in girls may be more visible to others.  Perhaps boys are keeping their feelings too much to themselves due to the societal and cultural expectations for them to “be a man,” and thus, not to show their feelings.  Possibly, adults were unable to recognize signs of suicidality or depression in boys compared to girls.

Further, it may be possible that adults did not view boys’ depression or suicidality to be as serious as that of girls until a crisis point was reached.  Culturally, it is also significant that most of the children housed in the unit were African-American boys.  Specifically related to cultural or ethnic differences, I do not yet have particular potential explanations for this.  Additionally, perhaps there are other general explanations and reasons that I have not thought of for there being significantly more boys in the unit than girls.

As I stated previously, since the time of my observations of the children’s mental health unit in the metro Atlanta hospital, I have researched several issues relating to child mental health, and I have consulted with many professionals in the field.  In a study completed by Cynthia R. Pfeffer (2001, p. 1057), she stated that during prospective follow-up into adulthood of children at risk for suicide showed that a “history of sexual abuse (RR: 5.71, 95%; CI: 1.9-16.7) imparted the greatest risk” for it.  Reading this was saddening and disheartening for me because it appears that most suicide attempters and commiters have internalized their pain and suffering, are taking it out on themselves, and appear not to be able to successfully cope.  They were hurt, have lost hope and trust, and are now hurting themselves, possibly in efforts to make the painful memories disappear.  For them, suicide seems to be the only answer for removing and escaping the emotional pain.

In a study by Stanley, Brown, Brent, Wells, Poling, Curry, Kennard, Wagner, Cwik, Klomek, Goldstein, Vitiello, Barnett, Daniel, and Hughes (2009, p. 1005), the researchers reported that individuals who attempted incomplete suicide are at the greatest risk for repeat attempts and/or actually committing suicide within the first six months following the incomplete attempt (as this study particularly relates to adolescents, aged 13-19 years old).  This is extremely important to understand because those who are untrained in this area do not understand the seriousness or severity of it, or are, perhaps, in denial that the situation is serious or severe.  Regarding children, I believe this particularly applies to those in education, including teachers, administrators, and other staff because they are not equipped with the knowledge and understanding about the manner in which to best support students who have been suicidal.

And sometimes, those adults in education who are bullies toward children truly have absolutely no understanding or compassion toward students who made an incomplete attempt at suicide because they simply do not seem to care.  In fact, those type of adults may even do more damage to the child through their insensitivity and failure to understand the situation by being even more punitive or retaliatory toward the student because the issue is one with which they, themselves, are unable to successfully cope.  It remains easier for such adult bullies of students in education to bully, blame, and revictimize the student victim.

Also unhelpful are the student peer bullies with whom the suicide attempt survivor must cope.  Student peer bullies of the victim seem to bully the survivor even more because they are aware of the emotional vulnerability of the survivor, and they capitalize on that because it makes them feel good.  Therefore, in a school environment in which bullying goes unchecked, unresolved, and not corrected, suicide attempt survivors are at an even greater risk for a future successful suicide attempt because they experience bullying from adults and peers.

Additionally, O’Connor, Gaynes, Burda, Soh, and Whitlock (2012, p. 15) reported in their study that “psychotherapy did not reduce the risk for suicide attempts in adolescents in contrast to adults.”  They (O’Connor, Gaynes, Burda, Soh, and Whitlock, 2012, p. 11) further reported that “psychotherapy did not reduce suicide attempts in adolescents at 6 to 18 months” into a suicide prevention treatment program.  They (O’Connor, Gaynes, Burda, Soh, and Whitlock, 2012, p. 11) also stated that “psychotherapy had no beneficial effect on suicide ideation beyond usual care” in adolescents.  These findings are shocking, disturbing, and disheartening, particularly when there may be the extant societal belief that counseling and psychotheraphy benefit individuals with emotional disturbances and/or self-destructive ideations.  If psychotherapy is not beneficial to adolescents who have attempted suicide and/or who have suicidal ideation, what benefit is psychotherapy to children who have had similar experiences and/or beliefs?

A professional friend of mine who is a psychiatrist provided me with an article written by a women who is a sexual abuse survivor, and who was hospitalized on three occasions throughout her life due to depression and suicidality related to her traumatic experiences.  The article, “How ‘Person-Centered’ Care Helped Guide me Toward Recovery from Mental Illness,” by Ashley R. Clayton (2013), was extremely helpful to me in better-understanding what is going through someone’s mind when they are hospitalized for a mental health crisis.  The article was further assistive to me because, as a graduate student in counseling who is working on my second master’s degree, it was important for me to perceive and understand the great value of Person-Centered Therapy in counseling suicide and sexual abuse survivors.

Because so much hope and trust has been lost in survivors of sexual abuse and suicide, it is obviously critically important for others, including mental health professionals, to be as sensitive and supportive as possible of them.  The author shared that she experienced the greatest improvement through the person-centered approach and caring relationship that a particular nurse developed with her.  This is something important for me to remember and put into practice in my own counseling of trauma survivors.

Further regarding children’s mental health in relation to surviving trauma and suicide attempts, as well as those areas in relation to children’s school attendance, I spoke with two pediatricians regarding the issues.  Both pediatricians took the issues seriously, however, they did not desire to take responsibility for children who were suicidal because they stated they were not trained or highly-experienced in those areas.  Both pediatricians also desired for parents to work with the expectations of schools, even though such expectations, stresses, and pressures may be too overwhelming for some children.  Regarding the experience of child sexual abuse, both pediatricians believed that counseling was needed for child survivors, however they both believed that medication to manage the child survivors’ moods were necessary as long as they believed the child was “functioning.”

For me, the perspectives of both pediatricians – both of whom are Caucasian women with many years of experience in pediatrics – were discouraging in many areas.  First, both doctors appeared to be very quick in the desire to refer suicidal patients to other medical professionals.  While that has advantages and disadvantages, it places those at risk in the position of believing that their doctors are unable to properly care for or understand them.  Both also believed that child survivors of sexual abuse need not be medicated if they were “functioning.”  I believe that it is one thing to survive, and quite another thing to thrive.  Merely “functioning” is not fully living or thriving, to me.  And also, both pediatricians appeared to also be too quick to go along with schools’ expectations for students, including maintaining the same academic and/or disciplinary standards for students who are trauma survivors.  As an individual who is an experienced teacher, I know that students have different learning styles; placing everyone in the same category is detrimental to those who have suffered trauma.

Both a psychologist and a licensed professional counselor (LPC) with whom I consulted about difficult, damaging, challenging, and/or overly stressful and overwhelming school experiences of child trauma survivors both believed that people in education are or may be unable and/or unwilling to change in a manner that is more supportive, understanding, and compassionate toward them.  The psychologist believed there is not likely any school that would be able to meet the needs of a child who is a trauma survivor.  And, both the psychologist and the LPC believed that schools are part of the problem in not successfully supporting and understanding trauma survivors and their needs.  Those who are in education – perhaps including school counselors and school psychologists – may be unequipped in schools at being able to fully or successfully support children who are trauma survivors; this can and does have devastating effects on such children.

Of all those in the medical and mental health fields, I believe those who are most fully trained and equipped to successfully both treat and understand trauma survivors – in particular, those who have experienced sexual trauma, depression, anxiety, and suicide attempts – are psychiatrists.  Psychiatrists are in the best position to provide urgent and necessary medical and mental health care to suicide attempters, including hospitalization, evaluations, medical care, and medications.

I assume that the psychiatrists are those who most often see patients who are suicide attempters; and they see them at their lowest points, emotionally.  Therefore, psychiatrists who truly have what is best for their patients in mind seem to help suicide attempters and trauma survivors become stabilized and recover as quickly as possible.  Psychiatrists are in a wonderful position with their patients to be supportive, understanding, and compassionate; and to inform and educate society, in general, about the medical issues and needs experienced by suicide attempters and other trauma survivors.

In communicating with several people who are education professionals regarding survivors of sexual trauma, suicide attempts, and bullying (both by peers and adults in school), I have largely encountered  biases against the survivors, as well as an incredible absence of sensitivity toward them.  Such refusals of understanding, sensitivity, and compassion toward survivors by the majority of education professionals with whom I communicated can possibly be attributed to a lack of or refusal toward being educated and informed about the needs of the survivors.  Such outright insensitivity by the education professionals – the majority of those who were insensitive toward survivors were administrators – could also be attributed to a denial about the seriousness or severity, or fear due to stigmas or the unknown, regarding the issues related to survivors.

In some situations of communicating with administrators, upper administrators, and school psychologists of schools and school systems related to student survivors of sexual trauma, anxiety, depression, suicide attempts, and bullying, I also encountered not only insensitivity and a lack of understanding toward the survivors, but also inconsistencies in their behaviors toward them.  In most school and/or school system administrative personnel and school psychologists with whom I communicated, I encountered adult bullying by them toward the child survivors that was sadistic.  In such education professionals, it appeared that their incredible harshness toward the survivors was something that they wanted to occur, regardless of the outcome or effects that may or may not have resulted in actual suicide.

In other situations in communicating with education professionals about such survivors, however, I encountered empathy, compassion, understanding, and sensitivity toward them.  Such supportive actions were those exhibited by other particular school system administrative personnel and/or educators and counselors.  Such desparities in the treatment of survivors by various school personnel reflects that education professionals must be on the same page in order to consistently understand and support, as well as be compassionate and sensitive toward survivors.  This appears to be direly and desperately needed in education in order that students who are trauma and suicide attempt survivors receive the greatest possible support and understanding in their educational environments.

Therefore, it was personally extremely shocking and disturbing to me in a life-changing manner that some of the very leaders of schools and school systems not only do not support said survivors, but are actually bullying and sadistic toward them.  In these situations, I believe it would take not less than a miracle to convince such individuals to even consider a different and more positive and understanding perspective toward said survivors.

In regard to particular religious leaders with whom I have communicated about issues related to survivors of child sexual abuse, anxiety, depression, suicide attempts, and bullying, I have – thus far – experienced their compassion, kindness, and prayers toward survivors.  I have also learned, however, to carefully choose which religious to approach; not all religious are as understanding and supportive as others.  And, I am further aware that there are those religious who would take such information and use it against the victims and/or survivors in order to revictimize them.  Presently, however, that is not what I have experienced in my recent and present communications with particular religious about these issues related to survivors; and I am thankful for and relieved about that.

I believe that society has come a long way in supporting and understanding the experiences and needs of trauma survivors, including those who have experienced sexual abuse, depression, anxiety, trauma, bullying, and suicide attempts, however there is still much more progress to be made.  Those who best-recover from traumatic experiences are those who have positive, stable support in their lives.  Stressful and overwhelming situations are serious set-backs that only cause them to regress, and to continue not to hope or trust.

It is so critically important for sexual abuse survivors and suicide attempt survivors to have the consistent and unconditional support of those around them, including family members, community members, those who are in education, and others.  Without such support, compassion, and understanding – and, in fact, if the survivor experiences the opposite of those – he or she could make a future suicide attempt that is successful.  Such tragedies are avoidable and preventable if everyone practiced more patient, respect, appreciation, and compassion toward each other, particularly trauma survivors who have attempted suicide.

References

Clayton, A.R. (2013).  “How ‘Person-Centered’ care helped guide me toward recovery from mental illness.”  Health Affairs, 32 (3), pp. 622-626.

O’Connor, E., Gaynes, B.N., Burda, B.U., Soh, C., & Whitlock, E.P. (2012).  “Screening for and treatment of suicide risk relevant to primary care.”  Annals of Internal Medicine, pp. 1-22; pp. W-1 – W-5.

Pfeffer, C.R. (2001).  “Diagnosis of childhood and adolescent suicidal behavior: Unmet needs for suicide prevention.”  Society of Biological Psychiatry, 49, pp. 1055-1061.

Stanley, B., Brown, G., Brent, D.A., Wells, K., Poling, K., Curry, J., Kennard, B.D., Wagner, A., Cwik, M.F., Klomek, A.B., Goldstein, T., Vitiello, B., Barnett, S., Daniel, S., & Hughes, J. (2009).  “Cognitive-Behavioral Therapy for suicide prevention (CBT-SP): Treatment model feasibility, and acceptability.”  Journal of the American Academy of Child and Adolescent Psychiatry, 48 (10), pp. 1005-1013.

“Prayers and Support Needed for St. Rose of Lima Parish, Newtown, Connecticut” (By: Michele Babcock-Nice)

St. Rose of Lima Roman Catholic Church, Newtown, Connecticut (Reference: http://www.strosechurch.com/prayers-for-newtown/ ).

St. Rose of Lima Roman Catholic Church, Newtown, Connecticut (Reference: http://www.strosechurch.com/prayers-for-newtown/ ).

Prayers and support are still very much needed for parishioners and employees of St. Rose of Lima Parish in Newtown, Connecticut, as well as for the survivors and residents there for coping with grief and healing.  Postings on Facebook, CatholicVote.org, Change.org, WordPress, LinkedIn, Twitter, and other organizations speak to the continued need for prayers, support, and good works for the people of Newtown, Connecticut. 

My own regional Women’s Catholic Bible Study group at St. John Neumann Parish in Lilburn, Georgia is also involved in spreading this message, as well as in providing encouragement, prayers, and support for – in particular – the religious employees of St. Rose of Lima Parish.  Please continue to spread the word and share supportive, encouraging words and works of healing for the people of this parish and of Newtown. 

The church’s address is:

St. Rose of Lima Roman Catholic Church

47 Church Hill Road

Newtown, Connecticut 06470

Priests at the Church include: Msgr. Bob Weiss, Fr. Luke Suarez, and Fr. Ignacio Ortigas. 

There are also many religious sisters, deacons, education employees, office staff members, and others who are doing their best to emotionally and spiritually support others while also coping with their own grief; and it is my understanding that they really need all of the support that they can get to heal and cope. 

Additionally, the church website that shares prayers of supporters to the parish can be found at the following link: http://www.strosechurch.com/prayers-for-newtown/ .

Please do whatever you can to help, encourage, and support the people of Newtown, Connecticut, and St. Rose of Lima Parish there.  The Church website also has a link where one may make monetary donations for the Sandy Hook families.

References

St. Rose of Lima Roman Catholic Church.  December 28, 2012.  http://www.strosechurch.com/prayers-for-newtown/ .

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