Concrete Rose has at its heart a Christian ethos. We do not impose these beliefs on others and we support, work alongside and employ those of all faiths and none. Nevertheless, our Christian ethos informs the ways in which we work and creates a culture which values the individual (and recognises their immeasurable worth and innate talents and abilities), takes care of, and empowers, the vulnerable and demonstrates a love and commitment that is long-term and resilient. We desire to see the young people we support live life to the full, realise their God-given potential and positively shape their future and the world around them.

In this blog our Operations Lead and co-founder, Mike Farrington, explores the central role of trauma in the Christian faith – particularly demonstrated in the death of Jesus – and the interplay between the trauma-informed themes articulated in the Christian message and our very own therapeutic approach. Much of this thinking is inspired by the excellent book ‘Trauma + Grace’ by Serene Jones (2019).

1.0 Introduction

Our name, drawn from the Tupac poem “the rose that grew from concrete”, recognises both pain and beauty. In its simplest interpretation it speaks of the ability of beauty to triumph over difficult beginnings but, at a deeper level, it also recognises that trauma produces life-long scars (and damaged petals) that, though they should not define us, are carried with us. It is this stark reality along with the message of hope that makes the poem, and its imagery, resonate so profoundly, and in many ways echoes strongly with the visceral trauma, grace and hope communicated in the Christian message.

2.0 Jesus understands trauma

The Christian faith does not shy away from trauma and in Jesus we have an example of someone (similar to many of the young people we work with) who bears the scars, scratches, thorns, and damaged petals of a broken world.
A traumatic event can be defined as one “in which a person or persons perceives themselves threatened by an external force against which they are unable to resist and which overwhelms their capacity to cope” (Jones 2019: 13). Such events, and especially those of a relational nature – (abuse as opposed to an earthquake) – often have consistent ‘hallmarks’. All of these hallmarks are met in the death of Jesus on the cross:

a. A lack of agency: This is the sense that one cannot respond to prevent the traumatic event from happening. In essence, being overwhelmed by it and unable to do anything about it. From a Christian perspective whilst Jesus (being fully God and fully man) may have been able to respond (there are a few other examples in the bible where Jesus escaped perilous situations somewhat miraculously) he chose to give up this divine right and become “obedient to death – even death on a cross” (Philippians 2: 6-8). One iconic moment that many may be aware of in scripture (and the subject of many works of art) is that of Jesus crying tears of blood in the garden of Gethsemane as he asks God to take away the cup of bitterness he is about to face yet concludes with the words “Yet not my will but yours be done” (Luke 22:42).

b. The threat of annihilation/significant personal injury: This is perhaps easier ground to cover. Jesus was (physically at least) annihilated in being killed on the cross. Few would question the historical accuracy of this event.

c. Feelings of Shame: Feelings of shame are particularly associated with relational trauma and are two-fold in nature. Firstly, the sense that “I must be bad person for this to be happening/have happened to me” and secondly, “I am spoilt, disgraced, dirty and shameful” because this event has happened. In the case of Jesus, the Romans stripped crucifixion victims completely naked for a public execution and thus, unlike many portrayals, Jesus’ modesty was unlikely to have been covered with a loincloth. Admittedly, death was only hours away and therefore the repercussions of shame may have been short-lived but nevertheless they were in evidence. Hebrews 12:2 acknowledges this when it says: “For the joy set before Him, He endured the cross, scorning its shame, and sat down at the right hand of the throne of God.”

d. A sense of rejection and betrayal: Again, this is most common with relational trauma where those who ought to protect you and who you ought to trust may be the ones who inflict the traumatic experience. Jesus was betrayed by his close disciple (Judas), denied (three times) by his friend Peter, and mocked by the crowd. In his final words on the cross, he cries out “My god my god, why have you forsaken me?” which, whilst undoubtedly a reference to Psalm 22 (which has the same beginning), to me, at least, reflects the agony of a sense of abandonment as he is spiritually separated from God, His father.

3.0 Therapeutic Approach

The Christian message does not, of course, stop at the cross but is founded on a belief that Jesus, somehow, miraculously, overcame death demonstrating His divinity and providing the hope of something beyond the grave. Yet, as with the famous message from Christian Aid the Christian faith believes in life before, as well as after, death and included in this is healing, recovery, restoration, and reconciliation. This next section parallels the therapeutic approach adopted by Concrete Rose and the one that Christians believe is accessible through faith in Jesus and participation in His church.

3.1 The Foundation – Love

The underpinning of our therapeutic approach is love. As Bruce perry notes “The most powerful therapy is human love” (from ‘The boy who was raised as a dog’, Perry and Szalavitz 2017: 258). This is more than simply a warm feeling inside but a commitment to demonstrate a love that is patient, forgiving, selfless and pursues those most in need (this echoes the words of 1 Corinthians 13 – see endnote).

From a Christian perspective, Jesus demonstrated his love for us by paying the ultimate sacrifice on the cross and fulfilling his own words that “greater love has no one than this: to lay down one’s life for one’s friends” (John 15:13). Serene Jones states: “On the cross Jesus is consumed by violence, sin, and yet he does not let it conquer Love” (2019: xvii). This self-sacrifice is rarely painted more eloquently than in the words of Isaac Watts in the hymn, “When I survey the wonderous cross”:

See from His head, His hands, His feet,
Sorrow and love flow mingled down!
Did e’er such love and sorrow meet,
Or thorns compose so rich a crown?

3.2 The four aspects of our therapeutic approach

From this foundation, Concrete Rose looks to develop four areas of wellness; environmental wellness, relational wellness, personal wellness, and vocational wellness. These can be summarised as Peace, People, Personal significance and Purpose. Strikingly – and despite the fact that our therapeutic approach was developed in conjunction with experts both with, and without, a Christian faith – these areas are also given significant attention in the Christian message and particularly the assurances Christians believe are made available through faith in Jesus.
Let’s examine each of these areas in turn outlining how Concrete Rose specifically looks to respond to the needs of young people in this area and the parallels in the Christian message:

Peace

a) Concrete Rose: From a Concrete Rose perspective the emphasis in this area is to provide access to safe, loving, nurturing accommodation placements. In the first instance this is reflected in our supported lodgings scheme in which young people are accommodated in the homes of our trained, trauma-informed, hosts.

b) Christian message: The bible articulates that the death and resurrection of Jesus gives Christians access to both an eternal and earthly peace. In the first instance, an eternal peace is available through reconciliation to God made possible through the forgiveness obtained by Jesus on the cross. Isaiah 53: 4-5 states “Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities, the punishment that brought us peace was on him, and by his wounds we are healed”. Nevertheless, there is also the promise of a ‘here-and-now’ peace that is not the absence of difficulty and hardship (Jesus is very clear that this is neither possible nor the call of Christians) but that ‘surpasses understanding’ and is present in such challenges: “And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” (Philippians 4:7)

People

a) Concrete Rose: Relational poverty is a significant challenge, particularly to care leavers given that 1 in 10 young people in or leaving care have either no one, or not enough people to turn to. With this in mind, our focus is to create strong relational networks around each of the young people we support. To, again, quote Perry and Szalavitz “In fact, the research on the most effective treatments to help child trauma victims might be accurately summed up this way: what works best is anything that increases the quality and number of relationships in the child’s life….People, not programs change people” (Perry & Szalavitz 85: 2017). To facilitate this, as well as placing young people into host homes each receives support from a local youth worker and is encouraged to build relationships with peers and trusted adults.

b) Christian message: In one sense the Christian message purports that we are all created by God and thus are God’s children. Nevertheless, in the reconciliation obtained through the cross (see above), there is a spiritual crystallising of this connection and the assurance of being ‘adopted’ into God’s family. In this sense, Christians are encouraged to reach out to God as Father (Matthew 6:9 & Romans 8:15) and acknowledge fellow believers as brother’s (and sister’s). Perhaps more pertinently, in the sense of relational networks, Christianity emphasises the physical gathering of believers to worship, prayer, and serve (hence the many and varied expressions of church). In this community each member is encouraged to contribute their own skills, abilities and gifts to the build-up the ‘body’ and minister to the needs of those within, and outside of, the church. Therefore, both theologically and practically relationships are at the very heart of the Christian message.

Personal Significance

a) Concrete Rose: Trauma-informed approaches (and others in the psycho-social fields e.g. Maslow) recognise personal significance, self-esteem and resilience are impossible without, and thus subsequent to, the establishment of safety and loving relationships. Diana Fosha notes that “the roots of resilience… are to be found in the sense of being understood by and existing in the mind and heart of a loving, attuned and self-possessed other”. This allows young people to (re)build a secure identity in which they feel loved, valued, content and hopeful. A key to emphasis of our therapeutic approach in this ‘stage’ is helping young people to recognise, and celebrate, their progress and feel in-control of their future.

b) Christian message: This is an aspect of the Christian message that resonates particularly strongly with my own faith journey which began whilst reading the bible at the foot of the French alps aged 19. The juxtaposition between insignificance (in comparison to the wonder of creation and an all-powerful, all-knowing creator) and yet, somehow, inexplicably, being significant in His eyes resonated at a deeply personal, and spiritual, level. Perhaps this is best summarised in the words of Psalm 8: “When I look at your heavens, the work of your fingers, the moon and the stars that you have established; what are human beings that you are mindful of them, mortals that you care for them? Yet you have made them a little lower than God, and crowned them with glory and honour.” In fact, God promises that even the very hairs on our head are numbered (Matthew 10:30 and Luke 12:7).

Purpose

a) Concrete Rose: One of our core-values at Concrete Rose is a ‘strengths-based’ approach that focusses on the abilities, skills and interests of the young people we support and providing avenues to develop these. As a part of this we are committed to working with local businesses and education providers to increase employment and training options for young people and develop important character traits in order that young people can thrive in work and life.

b) Christian message: As noted at the start of this section Jesus declares that He has come in order that his followers may have “life and life in all its fullness” (John 10:10). This echoes the words of the old testament prophet Jeramiah: “For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future” (Jeremiah 29: 11). However, the Christian message is clear that purpose is not to be found in self-indulgence or personal ambition but rather in the service of God and others. Jesus is recorded in Matthew 16 as calling his disciples to “deny themselves” and follow Him and to “lose their life” in order to “save it”. There is also a strong emphasis on the individual and unique gifts of every individual and the role of every person contributing their personal ‘ministry’ to the local church with Paul referring to the church as “one body” with “many members” with each member required to contribute fully for the body to function effectively.

4.0 Conclusion

The Christian faith is perhaps unique given the centrality of trauma in which its principal protagonist (Jesus) is violently killed by human hands. Nevertheless, Christians would argue its message is one of ‘good news’ where hope, restoration and reconciliation abound. It is this message of healing, hope and grace, without the denial of trauma and suffering, that inspires much of the work of Concrete Rose. To be clear this message is not one we are looking to peddle to anyone who will listen but rather it is a challenge to demonstrate a unique depth of love and to deliver a wide-ranging therapeutic approach that accounts for the needs of the most vulnerable young people we support. Without doubt we will not shy away from the scars inflicted by a broken world nor belief that change is possible. Finally, below is a poetic reflection of the centrality of trauma in the Christian message penned by Edward Shillito, a Free Church Minister in England during World War 1:

If we have never sought, we seek Thee now;
Thine eyes burn through the dark, our only stars;
We must have sight of thorn-pricks on Thy brow,
We must have Thee, O Jesus of the Scars.
The heavens frighten us; they are too calm;
In all the universe we have no place.
Our wounds are hurting us; where is the balm?
Lord Jesus, by Thy Scars, we claim Thy grace.
If, when the doors are shut, Thou drawest near,
Only reveal those hands, that side of Thine;
We know to-day what wounds are, have no fear,
Show us Thy Scars, we know the countersign.
The other gods were strong; but Thou wast weak;
They rode, but Thou didst stumble to a throne;
But to our wounds only God’s wounds can speak,
And not a god has wounds, but Thou alone.

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Endnote:

“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonour others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails!” 1 Corinthians 13: 4-8