Material Statement

Jesus experiences our mental health journey with us.

Path Point Contributors:
Andrew Rillera · Jaja Chen · Mondo Scott · Nat Maxey · Osheta Moore · Salena Marie Scott

Art By:

Nat Maxey

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Teaching | Inspiration

Our Minds Reveal the Imago Dei in Times of Struggle

Jaja Chen

Jaja Chen

Jaja Chen is a licensed clinical social worker and supervisor in private practice, specializing in trauma, racial trauma, EMDR therapy, perinatal mental health, and burnout. Jaja is also co-owner and chief of strategic initiatives & business partnerships of Cha Community (formerly Waco Cha) a boba tea company based in Waco, Texas, with a mission of bridging cultures and creating community. Jaja's joys in life include thrifting, traveling with her spouse, Devin, enjoying afternoon tea, practicing yoga and swimming, and playing with her English bulldog Momo.

Jaja Chen

Jaja Chen

Jaja Chen is a licensed clinical social worker and supervisor in private practice, specializing in trauma, racial trauma, EMDR therapy, perinatal mental health, and burnout. Jaja is also co-owner and chief of strategic initiatives & business partnerships of Cha Community (formerly Waco Cha) a boba tea company based in Waco, Texas, with a mission of bridging cultures and creating community. Jaja's joys in life include thrifting, traveling with her spouse, Devin, enjoying afternoon tea, practicing yoga and swimming, and playing with her English bulldog Momo.

Growing up, my father taught me to ask questions about faith. I'd sit on the couch in his office reading C.S. Lewis and other books on theology while he read for his seminary classes. I'd ask him existential Christian theology questions on what happens to humans when they die and questions on if you could lose your salvation. As I look back, I think many of my childhood questions about the afterlife and faith were rooted in anxiety about not having all the right answers.

I am thankful for my father’s example, as it helped me lean into exploring all thoughts and emotions in my relationship with God from a young age. God welcomes questions and desires connection with Creation.

Anxiety, Trauma, and the Need for Certainty

We see this throughout the Creation account. As early as Genesis 3:9, God sought out Adam and Eve, and asked, “Where are you?” after they ate the fruit. Adam and Eve immediately hid from God; they froze in their feelings of shame. God’s response, however, was to seek connection and provide garments of clothes.
Our nervous system’s responses are a protective part of us trying to navigate trauma, grief, and pain.
I'm also reminded of Elijah in 1 Kings 19:11-13, when he encountered God in a gentle whisper. Elijah was deeply exhausted after running for his life. His depression led to difficulties eating and getting up. Yet even when Elijah was experiencing doubt, trauma, and mental health challenges, God sought to bring comfort and care.

Reading these two passages from a trauma-informed perspective reveals Adam, Eve, and Elijah’s immediate nervous system responses. They experienced a common emotional response when we experience trauma.The need for certainty within one’s faith and life can be an anxiety or trauma response.

Jo Luehmann, who writes on decolonizing theology, explains, “It has been my experience that certainty is often an illusion to attempt to regulate a neglected nervous system. . . . When the way you’ve been taught to deal with everything is by bypassing your emotions, ignoring your intuition, and demonizing your humanity; then you’ve been neglecting your own nervous system. . . . That’s why it is so hard for so many people to even consider challenging the beliefs they’ve held so tightly, because certainty in regards to those beliefs is what keeps them feeling somewhat regulated and somewhat safe.”

How the Brain Guides and Protects

God created our brains and nervous systems as gifts to help us navigate stressors, uncertainties, and challenges. Our brain has more than 86 billion neurons to help us navigate connection and discernment in life. Information from our brain travels up to 268 miles per hour. Our brains are like roadways sending electric impulses from cell to cell, generating enough energy to power a lightbulb. This is why we need sleep at night, allowing our brain to integrate memories and information as we rest.

Even in seasons of struggle, our minds and bodies, with support, can continue to point us to God.Our minds and bodies are interconnected, and our nervous systems desire to move in regulation. We feel most connected with ourselves, with others, and with our faith when we are within what psychologists call our window of tolerance. Each individual’s window of tolerance is unique to them. These systems support us in social connection. Our nervous systems also help us to access trust, safety, rest, danger, threat, and times of survival.

Trauma and stress can inhibit access to the window of tolerance and lead to overactivated or under-activated nervous systems. Being above our window is like hitting the gas pedal in a car. Anxiety disorders, post-traumatic stress responses, and "fight" trauma responses are often expressed as racing thoughts, nightmares, nausea, tension, and panic. Below-the-window responses can lead to depression, disconnection from self and others, dissociation, freeze responses, and feelings of numbness.

We cannot control these responses; our minds do this automatically. Our nervous system responses are like a compass pointing to unresolved, unprocessed memories and stressful situations, particularly if we have experienced trauma. In my work as a trauma therapist, I often tell clients that our nervous system’s responses are a protective part of us trying to navigate trauma, grief, and pain. These protective responses, even when they seem like they are working against us, reveal that we have a functioning nervous system that is seeking to regulate.

Trauma is held within our bodies, as well as our memories and minds. In My Grandmother's Hands: Racialized Trauma and the Pathway to Mending Our Hearts and Bodies, psychotherapist Resmaa Menakem shares, "Trauma is also a wordless story our body tells itself about what is safe and what is a threat." When our minds and bodies are struggling with unprocessed trauma and mental health concerns, connecting to God may come to a standstill. Physically and mentally, we cannot serve God and others in the ways we used to. Such challenges may lead to immense questions and doubts surrounding our faith.

God’s Presence in Our Mental Health Struggles

God created our minds and breathed “the breath of life” into humanity (Gen. 2:7). Because we are made in the image of God, God cares deeply for our mind, body, and spirit. Our minds reflect the imago Dei, or image of God, and have the capacity to remember, contemplate, discern, process, question, analyze, and learn. Just as God is Creator, our minds are able to create narratives and bring visions and dreams into reality. But simply showing up, taking the courageous steps to live another day, embracing the needs of our mind and body, and pressing on in treatment can be an expression of our love for God.

During times of mental health struggles and grief, however, our minds may have trouble remembering, thinking, or processing the way we would prefer. In such times, we honor our God-given minds and express love for God, neighbor, and ourselves by asking questions, wrestling with our faith, facing our emotions, and potentially seeking professional support. This can include therapy, support groups, medications, or other forms of professional mental health assistance.

Even when we don't have answers for doubts, faith deconstruction, complex trauma, chronic pain, illness, grief, or suffering, and even when we don’t understand or feel like God is near, we can still hold onto the evidence–intellectual, intuitive, and communal–that God is present. We can rely on wise words from Scripture or sermons, encouragement and affirmation from caring individuals, or reminders from therapists. We can tangibly see the goodness of God through other people who demonstrate care, hospitality, support, and a willingness to grieve with us. We may even experience intuitive felt sensations of God’s presence in our heart and bodies, perhaps through music, art, or nature. Even in seasons of struggle, our minds and bodies, with support, can continue to point us to God.

In A Year of Biblical Womanhood, Rachel Held Evans wrote, "Faith isn't about having everything figured out ahead of time; faith is about following the quiet voice of God without having everything figured out ahead of time."

It is in times of grief and mental health challenges that we may encounter God as Comforter, Provider, and Caregiver. We may not be able to serve God and others in what seem like productive ways. But simply showing up, taking the courageous steps to live another day, embracing the needs of our mind and body, and pressing on in treatment can be an expression of our love for God.

Our relationship with God is cultivated not only through service but through rest, play, self-care, and community care. When we experience mental health struggles, we can learn to connect with God, rely on God, and be interdependent on God and others in new, supportive ways. We can learn what it means to be alive–trauma responses, mental health concerns, and all–and to exist in our God-reflecting humanity.

To this day, I attribute those early years in my father's study as part of the reason I have been able to continue in the Christian faith. The gift of using my mind to love God from a young age through questions and doubts has helped me to find peace in not knowing all the right answers. As I’ve journeyed through my own seasons where faith and God seem far off, while anxiety, burnout, grief, and trauma responses remain close, I’ve been encouraged to let go of the need for certainty and hold onto faith and trust in God. When I’ve asked God, “Where are you?” in times of anxiety and doubt, I am reminded that God responds back in a gentle whisper, “Where are you?” God continues to draw each of us into closer connection–one full of questions, dialogue, and the shared search for understanding.

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Art By:

Artist

Mondo Scott

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Mondo Scott is a co-founder of PAX and served as its creative director for five years. His other creative side hustles include design, photography and mentoring urban youth in the digital arts at AMP Los Angeles, where he serves on the Board of Directors. He also serves on the pastoral team at Ecclesia Hollywood in Los Angeles, where he lives with his wife Salena and daughter Selah.

Poetry | Reflection

Jesus Weeps and So Do I

Salena Marie Scott

Salena Marie Scott

In the beginning of adulthood, Salena muzzled her artistry, worked in the stock market, married a pastor and had a daughter. She then crawled through severe illness for a decade. In her 11th hour, Jesus gave her a seed of hope. Since then, she has been on a journey of unmasking the poet that God made her to be and finding healing through sharing her story. In her spare time, Salena likes to write poetry published in her orange journal and play piano for her houseplants. She lives in Los Angeles with her husband Mondo, her daughter Selah, her enemy Ehlers-Danlos Syndrome, and her companion Holy Spirit. See more of Salena's work at www.salenamariescott.com

Salena Marie Scott

Salena Marie Scott

In the beginning of adulthood, Salena muzzled her artistry, worked in the stock market, married a pastor and had a daughter. She then crawled through severe illness for a decade. In her 11th hour, Jesus gave her a seed of hope. Since then, she has been on a journey of unmasking the poet that God made her to be and finding healing through sharing her story. In her spare time, Salena likes to write poetry published in her orange journal and play piano for her houseplants. She lives in Los Angeles with her husband Mondo, her daughter Selah, her enemy Ehlers-Danlos Syndrome, and her companion Holy Spirit. See more of Salena's work at www.salenamariescott.com

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Art By:

Artist

Mondo Scott

Read Bio

Mondo Scott is a co-founder of PAX and served as its creative director for five years. His other creative side hustles include design, photography and mentoring urban youth in the digital arts at AMP Los Angeles, where he serves on the Board of Directors. He also serves on the pastoral team at Ecclesia Hollywood in Los Angeles, where he lives with his wife Salena and daughter Selah.

Artist Statement

Imagine being an early follower of Jesus the Christ, socially located in the ancient Near East and surrounding provinces. There were no televisions, tablets, or photographs. Beyond the rare mystical encounter with the living Christ testified about in early church writings, Christian imagery and paintings–artwork–became a way through which ancient sisters and brothers experienced the Divine. These tactile objects became meaningful conduits of worship, generating deep emotional experiences to cope with the hardships of life: trauma, hardship, suffering, and yes, even, mental health struggles.

In these ancient icons, artists weren’t just painting “nice” pictures from the Bible. They were using all their divinely inspired gifts and sensibilities to create an experience for people to engage the Great Creator. This, of course, was secondary to the actual icon of God, who became flesh to dwell among us. In Colossians 1:15, Paul tells us that Jesus is the " image of the invisible God.” This literally means that Jesus is the icon of God. Jesus shows us what God is like–fully (John 1:14,18, Heb. 1:3, Col. 1:15).  

For this piece, I wanted to remake and reinterpret one of the most known ancient Byzantine icons, Christ Pantocrator.  The most common translation of Pantocrator is Almighty or All-powerful. A more literal translation is Ruler of All, or, less literally, Sustainer of the World. For this StoryArc on Mental Health, I wanted to create an icon that fuses the ancient with the current, exploring the reality of Jesus’ humanity and divinity. Too often, our understanding of Jesus' humanity is diminished at the expense of his divinity. Then, when we experience trauma and hardship, we have trouble imagining Jesus’ relating to us. But the truth is that God became human (Phil. 2) and Christ knows what it means to be human. As a Christian, I confess this to be true more than I can fully comprehend it. But this is the great mystery we are invited into. This is a revelation we grow in only through embodied participation. I pray that this visual meets you in profound ways as we look at the almighty, all-powerful Jesus Christ, who is not merely aware of our sufferings but with us in them.

Teaching | Inspiration

“A Man of Sufferings and Acquainted with Grief”: Jesus as Co-Sufferer

Andrew Rillera

Andrew Rillera

Dr. Andrew Rillera joined the movement in 1999 when he left the Jehovah’s Witnesses and accepted the triune God revealed in Jesus Christ. Andrew finds Pax by playing games with his family, reading, playing ice hockey and disc golf, and finding solitude. He has a bachelor's in biblical studies from Eternity Bible College, an MA in theology and ministry from Fuller Seminary, and a PhD in New Testament from Duke University. He is assistant professor of biblical studies and theology at The King's University in Edmonton, Alberta, in Canada. He co-wrote Fight: A Christian Case for Nonviolence with Preston Sprinkle (now retitled as Nonviolence: The Revolutionary Way of Jesus) and is currently writing a book titled Lamb of the Free: Recovering the Varied Sacrificial Understandings of Jesus’s Death. He and his wife, Karianne, and their two kids, Eden and Zion, live in Edmonton, Alberta.

Andrew Rillera

Andrew Rillera

Dr. Andrew Rillera joined the movement in 1999 when he left the Jehovah’s Witnesses and accepted the triune God revealed in Jesus Christ. Andrew finds Pax by playing games with his family, reading, playing ice hockey and disc golf, and finding solitude. He has a bachelor's in biblical studies from Eternity Bible College, an MA in theology and ministry from Fuller Seminary, and a PhD in New Testament from Duke University. He is assistant professor of biblical studies and theology at The King's University in Edmonton, Alberta, in Canada. He co-wrote Fight: A Christian Case for Nonviolence with Preston Sprinkle (now retitled as Nonviolence: The Revolutionary Way of Jesus) and is currently writing a book titled Lamb of the Free: Recovering the Varied Sacrificial Understandings of Jesus’s Death. He and his wife, Karianne, and their two kids, Eden and Zion, live in Edmonton, Alberta.

Jesus of Nazareth was a human being. As a confessing Christian, I also believe that Jesus was the incarnation of the God of Abraham, Isaac, and Jacob, who delivered Israel from Egyptian slavery. But since ancient times, people have debated this about Jesus: Just how human was he? How far and deep into the human condition did he enter? And why does this matter for thinking about mental health?

Just How Human Was Jesus?

Fourth-century theologian Gregory of Nazianzus, a major influence on the Nicene-Constantinopolitan Creed, argued it is crucial that Jesus was fully human. One of the heresies Gregory argued against was the notion that Jesus did not possess a human “spirit” (also sometimes called “mind”). Some believed Jesus’s mind was completely divine but encased in human flesh. Colloquially, this heresy is known as the “God in bod” teaching. In short, Jesus was mostly human, but he wasn’t fully human.

From Scripture, we see that Jesus is not only fully human, with a human body and spirit, but he has also experienced the fullness of the human condition in all its aspects—what we would call trauma, anxiety, and depression Against this idea of Jesus as a “Man without a human mind,” Gregory writes, “that which He has not assumed He has not healed; but that which is united to His Godhead is also saved.” He goes on to note that “Godhead [united] with only flesh, or even with only soul, or with both of them, is not [fully] man if lacking mind which is the even better part of [hu]man [nature].” [1]

Gregory’s point is that Jesus has to take up all of the human experience in the incarnation. Otherwise, the part of humanity that Jesus did not possess would not be “healed” in the union of the divine with the human. Whatever Jesus left out would be left without salvation.

Using Gregory’s line of reasoning, we can and ought to affirm that this includes our mental health and the inner workings of our mind. From Scripture, we see that Jesus is not only fully human, with a human body and spirit, but he has also experienced the fullness of the human condition in all its aspects—what we would call trauma, anxiety, and depression—save without sinning (Heb. 4:15; 2 Cor. 5:21).

A Man of Sorrows and Anxiety

Many scriptural demonstrations of Jesus’s humanity tend to focus on his thirst (John 19:28); hunger (Mark 2:16); exhaustion (Mark 4:35–38); grief at a close friend’s death (John 11:33–36); and—it almost goes without saying—actual death (Matt. 27:50; Mark 15:37). But there are other Scriptures that speak to the human experiences of Jesus that we might connect with trauma and mental health. [2]

Through his incarnation, Jesus is a co-sufferer with all of humanity. Jesus epitomizes the “suffering servant” in Isaiah 53, who is “a man of sufferings and acquainted with grief” (53:3; my translation). This solidarity in suffering provides us important insights on the character of God and the deliverance the Creator brings for all suffering creation (Col. 1:20; Rom. 8:19–22).

The author of Hebrews says that Jesus “had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God” (2:17). The text is explicit that this meant Jesus’s assuming the “weaknesses” of humanity (4:15). The author highlights Jesus’s “loud cries and tears” (5:7) and “what he suffered” (5:8). This is likely a reference to Jesus’s time of intense, agonizing prayer in Gethsemane, where he reveals that his “soul is very sorrowful” or “extremely agonized” (Matt. 26:38; Mark 14:34, my translation). [3]

Luke even says, “In anguish he prayed feverishly, and his sweat became like great drops of blood” (22:44, my translation). This is a rare but known medical condition called Hematidrosis, which occurs when someone is under such extreme stress, fear, or anxiety that capillaries burst and blood intermixes with sweat. To say that Jesus was merely feeling anxious is an understatement. He was experiencing painful bodily symptoms of trauma.

This was likely not the first time Jesus was anxious. It was just the first time others had witnessed it up close—and it happened to be the most physically intense. Jesus regularly escaped crowds and his closest disciples to pray alone (e.g., Luke 5:16). Gethsemane was the pinnacle of his trauma response. It’s not surprising that Jesus would constantly be beset by anxiety and need to slip away to pray in private.

Jesus began life as a refugee, his parents fleeing to Egypt to avoid Herod’s violence (Matt. 2:1–23). Given what we know about the trauma current-day refugees carry, how could the fully human Jesus not have been affected by his time as a refugee? Or by the fact that when returning to his homeland, he had to settle in the northern region of Galilee rather than southern Judea (where he was born) because of further fears of violence (Matt. 2:21–23)?

Also, Jesus was between age ten to twelve when Judas of Galilee led a failed revolt against Rome in 6 AD. (This is recorded by the historian Josephus and mentioned in Acts 5:37.) By the age of twelve, Jesus already had a profound sense of his messianic identity and vocation (Luke 2:41–52). This means his expectations for his adulthood were formed in the crucible of having his life threatened and seeing how Rome punished those who spoke of liberation from its empire.

Jesus also saw what happened to John the Baptist, his relative, for proclaiming the politically subversive message of the kingdom of God: imprisonment and beheading. Jesus knew a similarly tragic and violent fate awaited him because he preached the same politically disruptive message (e.g., Matt. 17:10–13; Luke 1:46–56).

Jesus was very aware that he was going to face a brutal end. This knowledge pressed on him all his life, but especially after John’s death. Jesus’s reading of the Scriptures only confirmed what awaited him (e.g., Luke 18:31–33; 24:26–27). Indeed, as one claiming to be the Messiah, the King of Israel, he knew his end would likely be crucifixion, the capital punishment reserved for slaves and non-Roman revolutionaries. The brutality of crucifixion also included what we would today call sexual abuse: Jesus was stripped naked, mocked, beaten, and publicly hung naked on a cross. [4]

It’s not surprising that Jesus would constantly be beset by anxiety and need to slip away to pray in private. This all comes to a head in Gethsemane, when the accumulated traumatic stress is so severe that he thinks he might die from the soul-crushing anxiety: “My soul is very sorrowful to the point of death” (Matt 26:38; Mark 14:34, my translation, italics added).
Jesus began life as a refugee, his parents fleeing to Egypt to avoid Herod’s violence (Matt. 2:1–23). Given what we know about the trauma current-day refugees carry, how could the fully human Jesus not have been affected by his time as a refugee? Or by the fact that when returning to his homeland, he had to settle in the northern region of Galilee rather than southern Judea (where he was born) because of further fears of violence (Matt. 2:21–23)?

Also, Jesus was between age ten to twelve when Judas of Galilee led a failed revolt against Rome in 6 AD. (This is recorded by the historian Josephus and mentioned in Acts 5:37.) By the age of twelve, Jesus already had a profound sense of his messianic identity and vocation (Luke 2:41–52). This means his expectations for his adulthood were formed in the crucible of having his life threatened and seeing how Rome punished those who spoke of liberation from its empire.

Jesus also saw what happened to John the Baptist, his relative, for proclaiming the politically subversive message of the kingdom of God: imprisonment and beheading. Jesus knew a similarly tragic and violent fate awaited him because he preached the same politically disruptive message (e.g., Matt. 17:10–13; Luke 1:46–56).

Jesus was very aware that he was going to face a brutal end. This knowledge pressed on him all his life, but especially after John’s death. Jesus’s reading of the Scriptures only confirmed what awaited him (e.g., Luke 18:31–33; 24:26–27). Indeed, as one claiming to be the Messiah, the King of Israel, he knew his end would likely be crucifixion, the capital punishment reserved for slaves and non-Roman revolutionaries. The brutality of crucifixion also included what we would today call sexual abuse: Jesus was stripped naked, mocked, beaten, and publicly hung naked on a cross. [4]

It’s not surprising that Jesus would constantly be beset by anxiety and need to slip away to pray in private. This all comes to a head in Gethsemane, when the accumulated traumatic stress is so severe that he thinks he might die from the soul-crushing anxiety: “My soul is very sorrowful to the point of death” (Matt 26:38; Mark 14:34, my translation, italics added).

The Salvation in Jesus’s Co-Sufferings with Humanity

So, Jesus experienced sexual abuse, profound anxiety, and even a rare trauma response to his agony and anxiety. Why does that matter?

This is where we return to the reflections of Gregory of Nazianzus. Gregory helps us understand the importance of the Creator experiencing the depths of all human existence: “He was actually subject as a slave to flesh, to birth, and to our human experiences; for our liberation, held captive as we are by sin, he was subject to all that he saved” (Oration 30.3). [5] Jesus’s sharing in “our human experiences” is “for our liberation.”

According to Gregory, when Jesus became incarnate, he brought the divine nature into contact with each and every aspect of our fallen human condition. Gregory depicts the incarnation as Jesus “becoming a sort of yeast for the whole lump [of human nature]” (30.21). The divine nature heals our human nature when it comes into contact with each aspect, in the same way yeast spreads to every bit of a lump of flour. Gregory goes on: “He has united with himself all that lay under condemnation, in order to release it from condemnation. For all our sakes he became all that we are, sin apart—body, soul, mind, all that death pervades. The joint result is a man who is visibly, because he is spiritually discerned as, God” (30.21). [6] It is precisely Jesus’s co-suffering with all humanity in our conditions of frailty, grief, abuse, anxiety, and trauma that allows our sufferings to be taken up into God to be healed and liberated.

In this way, Jesus’s co-suffering saves us (see also 30.5). In other words, it is precisely Jesus’s co-suffering with all humanity in our conditions of frailty, grief, abuse, anxiety, and trauma that allows our sufferings to be taken up into God to be healed and liberated. This is in line with Isaiah’s “suffering servant,” who not only was “a man of sufferings and acquainted with grief” (53:3) but who “bore our griefs himself, and carried our sufferings” (53:4). By his actions, “we are healed” (53:5) (my translations).

If Jesus did not experience human trauma, anxiety, abuse, sorrow, and grief, then those aspects would be left apart from God and unable to be healed, whether that healing happens now or only at the resurrection.

Our Response to Suffering

Grief, sorrow, and anxieties are the result of existing in this fallen world and being surrounded by tragedy, loss, sin, and abuses. Our trauma and suffering, including our mental health struggles, do not exist because they had some greater purposes and were “good” after all.  

Suffering happens for all kinds of reasons to every creature, and Scripture names a few of these potential reasons. But Job, Ecclesiastes, Jesus’s healings, and Paul’s own accounts of his sufferings teach us it is deeply unwise to attempt to answer “why” for each instance of suffering happening at any given moment. For instance, God rebukes Job’s friends for trying to explain why Job was suffering (e.g., he must have sinned, God is trying to discipline him against future sin, God is teaching Job perseverance). But God praises Job for having the integrity to express how he really feels about his sufferings and his sense of divine abandonment (Job 42:7).

Staring into the abyss of suffering will conjure up many emotions, and God invites us to express them all. Despite the many questions we may have, the one thing we can be sure of is that God is present with us in our sufferings—even when, like Job, we might feel as if God has abandoned us. This is because, paradoxically, God was in Jesus experiencing the feeling of God-forsakenness as Jesus experienced it (Matt 24:46; Ps 22:1).

God takes all these death-dealing things into himself because nothing can separate the Creator from his creation—not even the pain and sorrows brought on by our own and others’ sin (Rom. 8:35–39). God takes these sorrows into himself and seeks to be with his beloved creations in all their woundedness. Jesus’s co-sufferings reveal that God is not absent in our sufferings. God is intimately present in and with our sufferings.

It can be difficult to name what it looks like for God to be present with us in our suffering—unless we look at the life of the human Jesus. The actions of Jesus reflect how God is present to all of our fallen humanity—even our mental health—because Jesus is Immanuel (“God with us”). When we do not feel God’s presence, we can fix our eyes upon Jesus and his own feeling of divine abandonment, and know we are not really forsaken. The Spirit of Jesus is actually groaning with and within us (Rom. 8:26–27) to such an extent that Jesus’s sufferings are our sufferings and vice versa (2 Cor. 1:5).

Jesus’s co-sufferings reveal that God is not absent in our sufferings. God is intimately present in and with our sufferings. Scars from our wounds may still be there, like the wounds on Jesus’s resurrected body, and they may not be fully healed on this side of the resurrection. But those wounds cannot ultimately extinguish the blessed joy of being with the Creator in eternity. At the resurrection, God will refuse to let pain and death have the last word (Rev. 21:3–4). According to Isaiah and Gregory of Nazianzus, by sharing our suffering, God paves the way for each of us to be touched by the power of the resurrection.

In our own sufferings and experiences with mental health struggles—brought on from inhabiting weak and mortal bodies, or from trauma from external factors—we can find some measure of comfort in Jesus’s own co-sufferings with all humanity. God is not absent to our sufferings. Ultimately, either in this age or the age to come, God’s comfort will come to those who are “crushed in spirit” (Ps. 34:18; Matt 3:4–5; Mark 10:30). For now, God is intimately present in and with our sufferings through Jesus, and he offers unconditional love, acceptance, and belonging.

1. Epistle 101.5–6. Translation, slightly modified, from Saint Gregory of Nazianzus, On God and Christ: The Five Theological Orations and Two Letters to Cledonius, trans. Lionel Wickham (Crestwood, NY: St. Valadimir’s Seminary Press, 2002), 159. Here is an older but free English translation.
2. Here’s
a great thread on Twitter that notably impacted how I thought about this article.
3. The adjective used here (περίλυπος,
perilypos) conveys being “very sad, deeply grieved” and derives from the noun (περιλυπία, perilypia) meaning “extreme grief.”
4. New Testament scholar Erin Heim discusses this in a two-part podcast series on her essay, “Resurrection and the #MeToo Movement”:
Part I, Part II.
5. Translation from
On God and Christ, 94–95. Here is an older but free English translation of Oration 30 from Gregory.
6. Slightly modified translation from
On God and Christ, 111.

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Art By:

Artist

Mondo Scott

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Mondo Scott is a co-founder of PAX and served as its creative director for five years. His other creative side hustles include design, photography and mentoring urban youth in the digital arts at AMP Los Angeles, where he serves on the Board of Directors. He also serves on the pastoral team at Ecclesia Hollywood in Los Angeles, where he lives with his wife Salena and daughter Selah.

Contemplation | Reflection

Where Does My Help Come From?

Personal Liturgies for Mental Health

Osheta Moore

Osheta Moore

Osheta Moore, PAX’s spiritual director, is a Black, Southern, everyday peacemaker. She serves as community life pastor at Roots Moravian Church in St. Paul, Minnesota. Osheta is the author of Shalom Sistas: Living Wholeheartedly in a Broken World, and Dear White Peacemakers: Dismantling Racism with Grit and Grace, on anti-racism peacemaking.

Osheta Moore

Osheta Moore

Osheta Moore, PAX’s spiritual director, is a Black, Southern, everyday peacemaker. She serves as community life pastor at Roots Moravian Church in St. Paul, Minnesota. Osheta is the author of Shalom Sistas: Living Wholeheartedly in a Broken World, and Dear White Peacemakers: Dismantling Racism with Grit and Grace, on anti-racism peacemaking.

What does it mean when we say that Jesus experiences our mental health journeys with us? PAX spiritual director Osheta Moore offers personal reflections on two of the most common mental health challenges: depression and anxiety. She also walks us through a time of personal worship and liturgy if we are struggling with either depression or anxiety. These are opportunities to come before Jesus, to embrace the truth of his love and understanding, and to receive encouragement through Scripture and prayers from the saints. We encourage you to replay these as often as you would like.

Anxiety

Reflection: Jesus Knows Anxiety

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A Personal Liturgy for Seasons of Anxiety

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Depression

Reflection: Jesus Is With Us

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A Personal Liturgy for Seasons of Depression

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