Words That Heal: Preaching Hope to Wounded Souls

Summary

Words That Heal: Preaching Hope to Wounded Souls, by Joni S. Sancken, is a powerful

book on preaching to those who have been wounded spiritually. To preach the gospel of healing

to those who have been wounded by previous personal or communal traumatic experiences, this

book is a useful yet informative resource. Using a trauma-sensitive preaching approach, Sancken

aims to help people recover from the effects of traumatic experiences.

According to Sancken, a person experiences trauma when "the breadth or depth of the

event itself is more than one's capacity to integrate experience" after surviving or losing a loved

one (p xiii). However, it also discusses incidents that may not have been as severe but still

generate anguish and brokenness, which are also addressed in the book. whether or not they are

traumatized, the "unattended and unhealed impacts of traumatic and other suffering that damage

people, communities, and the world at large" are known as "soul wounds. " (pp. xiii-xiv).

Preachers have an obligation to speak.

Soul wounds are discussed in the book's first chapter, which provides explanations and

advice on how to deal with the problem. In her mind, curing and healing are two different things.

If you're looking for a cure, you're probably looking for something that's eschatological in

character, whereas healing may be seen as "the fruit of the resurrection bursting into our world

right now" (p. 3). Consequently, she provides definitions and assistance for acquiring a grasp of

the topic.

Bible stories include the Exile, the crucifixion of Jesus and persecution of the early

Christians, which are all traumatizing. "The Bible serves as a sacred method of connection to our
God who follows and supports us in the middle of trauma, takes on pain on our account, heals us,

and changes us into the image of Christ," she says (p. 25). Among the interpretative tools she

introduces are assigning guilt (yes, God is accused in Scripture), typology (an old technique),

and the crucifixion and resurrection as a lens for preachers to utilize in their sermons. Unless

treated with care, she says, there are writings that may itself cause trauma and harm. Among

them is Genesis 22, when Isaac is tied to a tree. Preachers may want to avoid it, yet it has an

important part in Christian theology. While she doesn't shy away from the issue, she also enables

the text to be preached without causing extra harm, which was a huge plus in this case. We may

be able to assist in God's work of mending wounds if we make good use of these resources.

Unfortunately, even inside the walls of the church, wounds may be inflicted. Even if it

isn't on purpose, the institution may do harm. Priestly/pastoral sexual assault is sometimes the

result of human actions. Theologian John Howard Yoder, a prominent Mennonite (she is a

Mennonite) who sexually abused women, both pupils and non-students, is one example she cites

in a very intimate manner. She explains how to deal with this in order to bring healing to the

scars. It's not simple, but it's essential. To be guided, we need someone with experience and

discernment on our side. She's the one who lends a sensible ear. The topic of trauma, scars, and

healing, as well as the role of the preacher, is brought home by Sancken. To address difficulties

and concerns that arise from inside and beyond the congregation, she offers suggestions for

effective methods of listening and addressing such issues and concerns. It is her advice on how

to organize sermons that may help heal people that she offers here.

One of its greatest strengths is the way it uses trauma psychology to tackle healing

sermons from a different perspective. A homiletical discourse of healing through using trauma

theory is still unusual, despite many homileticians and preachers dealing with pastoral preaching
for recovery, which is why this study is significant. Preachers who are struggling to share the

gospel in the wake of a devastating worldwide epidemic may find this book a helpful resource.

Because of this, I feel that the pastors may learn more about dealing with congregants who have

been through horrific events and how to more effectively preach to them. In addressing the

process of recovering from trauma, it would be beneficial if this book featured a more in-depth

explanation of the storyline of the gospel. Sancken, on the other hand, may go into more detail

on how preachers can build sermons that represent the healing journey from trauma. These two

examples of homiletical transitions from sorrow to celebration and from hardship to grace might

be examples for how to express the recovery journey from trauma in the sermon.