An Introduction to Suffering and Crisis
by Scotty Cameron, Jr. Nouthetic Counselor
Not one person is exempt from suffering. Disease, war, acts of terrorism, and natural disasters are only a few of the major events that ravage mankind the world over. Large-scale trauma incidents induce direct and widespread suffering to mass populations and vicarious trauma to first responders who mobilize and provide aid. Our everyday crises, accidents, illnesses, and injuries are personal examples of our significant mortal suffering and are just as important as the grander incidents. Likewise, when called to help, first responders are quick to sacrificially bear the burdens of their neighbors—an honorable calling of sacrifice and duty. But, as many people have noted, the weight of sin, suffering, and death can be devastating and destructive to individuals, families, and communities that are without appropriate aftercare and intervention. Victims fail to recover, and first responders suffer alone.
For the Christian, no matter how minuscule or grand, all suffering must fit within a broader theology that encapsulates both a sovereign and loving God. To understand how to respond, and to shape our understanding of suffering, and guide our efforts in human intervention, we must first look to Christ as He is and revealed throughout Scripture.
Jesus was a man well acquainted with sorrow. He was no stranger to suffering, and He bore our grief and pain (Isa. 53:2-6). He is fully aware. He humbly subjected Himself to our human weakness and frailty to sympathize with and for us (Heb. 4:14-16). Even before the cross, Jesus suffered in the flesh (1 Peter 4:1), and in His crucifixion, He fulfilled and experienced the greatest of all suffering. Remarkably, in God’s sovereignty, His immeasurable suffering as Christ was for our good, our salvation (1 Peter 2:24, Acts 26:33-23). Our Lord Jesus emptied Himself to be in our likeness (Philippians 2:7). Even so, the God-man, Jesus, was still one with God the Father. Although He limited His divinity in the flesh to honor Himself as God the Father, He remained omniscient and displayed this at times.
Just as Jesus knows every heart (1 John 3:20), He knew Nathaniel's very closely: "When Jesus saw Nathanael approaching, he said of him, ‘Here truly is an Israelite in whom there is no deceit" (John 1:47 NIV). Christ has the capacity to know every thought and intention (Luke 68, cf. Psalm 139:4). All of this being true, there is no crisis or tragedy beyond His intimate knowledge and sovereignty. In fact, I would argue that He knows and experiences our trauma in a deeper, more profound manner than the humans involved! For doesn’t He love us more than we could love ourselves? When He looks upon our suffering, does He not experience it? We must remember "Jesus wept" (John 11:35 NIV).
Of course, there wasn’t always suffering. At either bookend, there was and will again be ultimate goodness. Genesis 1:31 teaches that in the Edenic state, God looked upon everything He had made, and "it was very good" (NIV). When this age comes to pass, and He creates the new heavens and earth, He will wipe every tear, and there will be no more mourning or death (Rev. 21). All will be very good once again. Yet, in this age, there is suffering, and although historically, not all suffering is related to trauma, all trauma is related to suffering.
When we lose someone we love, we hurt. Our hearts cave in. Similarly, when something bad happens to us, such as an accident, we can be overcome by feelings of fear. Likewise, a firefighter may respond to a gruesome accident, witness the death of someone they never knew, and feel deep and honest remorse. These are normal feelings, of course. We would be more concerned if someone rejoiced over death or craved visceral danger, as such a response is opposed to God’s design. After all, God created humanity in His image; He cares for all (Matthew 5:45), and likewise, we should care or all. We were made to despise the evil in this world. Evil should not bring us joy but pain. Yet some pain goes beyond what we believe is our threshold. This is true for victims and for first responders.
When pain or danger crosses that line, the event may be discussed as a critical incident. There exists a real potential for the incident to become very traumatic, and all who are involved could experience post-traumatic stress. Some may experience the disruptive and disorienting symptoms of post-traumatic stress over an extended duration, for weeks to years, and to the point of receiving a medical diagnosis as post-traumatic stress disorder.
Persons working in crisis intervention, disaster response, and trauma care are acquainted with trauma stories and encounters. Many people and communities have been wrecked by acute and intense levels of post-traumatic stress and need healing, whether they are Christian or otherwise. Our military, police, fire, and EMS communities are at high risk for chronic exposure to post-traumatic stress and are deserving of our care and conversation.
Before we consider the further nuance of biblical trauma care and crisis intervention, we should have a robust understanding of the mainstream theories, tools, and therapeutic modalities utilized.
Mainstream Crisis Theories and Practices
Although crisis theories are largely undeveloped, some emerging theories are these:
system crisis theorySystems crisis theory suggests all crises are rooted in the relationships individuals have with each other or with a traumatic event. The theory emphasizes the interconnectedness of relationships and their significant impact on how crises are experienced and managed.
Adaptational theory implies that individuals can overcome crises by changing their negative attitudes about their experiences. The theory highlights the importance of cognitive flexibility and positive thinking in effectively managing and resolving crises.
Interpersonal theory encourages individuals to gain personal control over a situation rather than relying on others for support or validation. This theory emphasizes the development of self-efficacy and personal agency in managing crises. The theory suggests that individuals can better navigate and overcome challenging situations by fostering independence and self-reliance.
Ecological theory addresses crises on a large scale, typically resulting from natural disasters, and considers the impact on both people and their environment. The ecological theory highlights how environmental factors, such as community infrastructure and resource availability, influence the impact of crises. The theory underscores the importance of a holistic approach to crisis management and attempts to understand the interconnected dynamics so interventions can be more effective in mitigating wide-ranging effects of large-scale crises.
Although these theories offer wonderful insight, a Post-Edenic theory aligns more with Scripture. This theory suggests that crises can and will exist and become amplified to the greatest extent possible due to our fallen state as sinners and the pervasiveness of sin and its effects on all of creation. As such, all individuals and communities must rely on Christ and His body (the church) to restore, redeem, and reconcile. The Post-Edenic theory uniquely puts Christ and Christians at the center of crises.
Regardless of the specific method used, crisis counseling often incorporates several key elements. In most models, the first step is assessing the individual's situation. This involves asking questions and actively listening to responses to define the problem. Crisis counseling usually involves debriefing what occurred and clarifying the facts and perceptions. Counselors are taught to be empathetic, accepting, and supportive during this process, aiming to determine what the individual needs in order to cope with their crisis.
Educating those in crisis is also considered vital, as information intends to help the individuals understand their situation and realize that their reactions are normal and temporary. The goal is to help them see that they will eventually return to normal functioning.
Again, in most models, developing an action plan of steps is another crucial element. Many crisis counselors work with individuals to develop skills, such as stress relief techniques or positive thinking, to help them cope with their current crisis and future challenges.
For many counselors, providing an environment of safety and non-judgmental support is the most important aspect of crisis intervention. They firmly believe that individuals need to feel accepted and reassured that they can receive the help they need, either directly from the counselor or through referrals to other resources. There are many specific tools, including the following models often used for and within the first responder community: Critical Incident Stress Debriefing/Management, ABC/ABCD, ACT, SAFE-R, and the NOVA model.
These tools are by no means anti-Christian, nor should they be avoided. However, for my Christian brothers and sisters and my fellow biblical counselors, can we go further? Can we offer Christ in the crisis? Is there a God-glorifying means to speak the truths of Scripture to victims, their family members, and each other? As supervisors and leaders in the emergency services and first responder community, can we speak these truths boldly to the men and women in our care? Or is this something we should compartmentalize for our chaplains and faith leaders?
The Crisis in Luke Chapter 13
The Gospel of Luke, chapter 13, introduces a unique situation and offers insight into the heart of two separate crises and how humans tend to think. Jesus had just finished teaching publicly when some listeners spoke about a seemingly well-known event. The text reads, "Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices" (Luke 13:1 NIV). We are spared further details, but it goes without saying that this tragedy was fresh and of serious significance to the audience. Perhaps they had witnessed the brutality firsthand or lived in fear that they would next fall victim to vicious act. Perhaps some of them knew the first responders who entered and discovered the massacre or helped recover from it.
Christ, knowing their hearts, spoke directly to their central concern by asking, "Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way" (Luke 13:2 NIV)? Then our Lord asked about the Tower of Siloam in Jerusalem. That incident, like the tragedy at the temple mount, was grotesque and terrible. Eighteen seemingly innocent lives were taken in a collapse. Although we don’t have much information, we can juxtapose this crisis to the previous incident as being a natural disaster or accident instead of a deliberate act of evil. Yet, Christ answers in the same way: "Do you think they were more guilty than all the others living in Jerusalem" (Luke 13:4 NIV)?
No.
In light of both tragedies, Christ reminded the listeners of the central theme of His life and ministry: death comes suddenly upon all, so repent and accept everlasting life.
Many readers may look upon this story and feel that our Lord’s response was cold or insufficient. Again, we do not know the tragedies’ full ramifications to that society, yet we should at least understand them to have some significant relevance, otherwise God would not have included the accounts in His Word! These crises were impactful enough that there was a buzz on the street, and people wanted to make sense of what had happened. In both, the immediate victims died. Family members and those who responded to help were left to carry the weight of the trauma and grief.
In my roles as a fire chief and a domestic and international aid worker, I have seen one common thread. When a tragedy hits, we look for a reason. We naturally want to make sense of it all.
In Luke 13, the people expected the reason for the tragedy was the victims’ sinfulness or God’s judgment. Today, our more secular and materialistic society does the same. We look at a car crash and blame the weather; we examine an act of public violence and scrutinize and psychoanalyze the perpetrator. Even first responders do this. We want to make sense of things that just don’t make sense.
On many occasions, I have sat on the tailboard of a fire engine, contemplating the totality of circumstances in my need to reason a cause for tragic events. In our overly humanistic modern life, we often initially overlook any divine role. Even so, in time, we ask, "How can bad things happen to good people?" or "Why does God allow bad things to happen?"
Particularly in the Luke 13 story, the crowd was very much aware of God’s role regarding both assumptions. Based on Christ’s response, we can assume they thought the incident of human suffering was proportional to human sinfulness. This belief wrongly assumes they could have avoided suffering through righteousness and that the victims were doubly condemned as unworthy of receiving God’s grace! Likewise, the crowd could have reasoned that the tragedies were an act of God’s judgment, leaving them searching for their wrongdoings. So, in their human view of the tragedies, God had either been momentarily absent or bad things should only happen to bad people who indeed (if even unspoken) deserved what they received. This may seem odd, but let me put these stories into a modern scenario.
We hear of a terrible school shooting and the innocent lives lost, and we have significant difficulty processing the crisis because we cannot reason how the children and their families deserved such a thing. Obviously, they couldn’t have been bad kids. So, we’re frustrated and ask, "Where was God?"
First responders struggle as they grapple with insurmountable pain. As their doubts grow deeper, they begin to question their own actions. "Did this happen because I didn’t . . . " or "If only I would have . . ." They place themselves in a self-condemning role that says the suffering of the children and their families is somehow directly correlated with and proportionate to their own perceived sinfulness, be it indecisiveness, cowardice, or lack of preparedness.
The community staggers in darkness as division emerges, and a hierarchy is assigned to victims and their families on the perverted inverse that some deaths were more tragic than others due to certain victims’ contributions to society and future their potential, mistakenly suggesting that one life was more valuable than another. Jealousy creeps in unnoticed, and some victims are positioned as more "good" and others as more "bad." To the unforeseen extreme, people are suggesting who should have been there or shouldn’t have been there.
Of course, no one would ever want any of these experiences or thoughts. The pervasiveness of sin makes such a horrible tragedy all the worse. Our broken hearts quickly twist when we’re emotionally weak. Proverbs 4:23 reads, "Above all else, guard your heart, for everything you do flow forms it" (NIV).
Our call is to respond and intervene in suffering and crisis when we are able, and as Christians, to offer the hope of Christ. We must be active in guarding not only our hearts but those of the vulnerable who have experienced a tragedy.
Developing a Christ-Centered Approach
So, how can we develop a biblical model for crisis intervention? How can we equip biblical counselors and the faithful first responder community to engage in a crisis with the supremacy and adequacy of Scripture? Let me offer the following acrostic to further the discussion and help our progress.
E - Express your lament for the events that have occurred.
G - Grieve before God for His glory.
A - Accept His gifts of mercy, grace, and love.
M - Move your heart and mind into worship.
I - Identity is in Christ, not in the crisis or trauma.
E—Express your lament for the events that have occurred. Psalm 130
Those in crisis need to express their lament. When Job lost his children and livestock, he immediately lamented. He shaved his head, cast himself to the ground, and cried out to the Lord. Following the second wave of personal suffering, Job sat in silence for seven days and seven nights in great emotional and physical pain. Then, he broke his silence with a remarkable expression of lament, regretting his birth and longing for death.
We, too, need to allow people who are suffering greatly to lament greatly. We need to allow them to describe in their own words and desperate honesty the events and facts they witnessed or perceived. We need not stray away from such darkness nor attempt to hush or rush the lament too quickly.
A family victimized by fire needs to weep their losses as much as a firefighter needs to express their heaviness for the victims. A police officer needs to have the opportunity to express their anger and frustration after a difficult call as much as an EMT needs to weep for the loss of their patient. Again, remembering Eden, such allowances were not even an option, would never have existed, nor would pain processing have been made possible. In times of crisis, expressing lament is essential for those suffering. The Bible provides profound examples, such as Job’s story.
Psalm 130 is my favorite text for a framework of lament. Even the opening verses alone are so powerful. "Out of the depths I cry to you, Lord; Lord, hear my voice. Let your ears be attentive to my cry for mercy" (NIV). There is no depth too deep for God to hear us. We can cry out to Him from the deepest and darkest parts of our experience and our beings, and He hears and listens. We must encourage people who are suffering to cry out to Him.
In the face of community-wide tragedies, collective lament can also play a significant healing role. Uniting individuals in their shared and similar losses can foster a sense of solidarity and mutual support that reinforces that no one is alone in their suffering.
Expressing lament is a crucial step in the healing process. Allowing individuals to pour out their hearts honestly and openly, we acknowledge the depth of their pain and provide a pathway for encountering God's comfort and mercy. Psalm 130 is a profound guide reminding us that God hears our cries and responds with compassion. As we walk alongside the suffering, let us encourage them to lament deeply and authentically, trusting and encouraging that God is attentive to their pain and ready to offer His healing presence.
G—Grieve before God for His glory. 1 Thessalonians 4:13-18
When we examine the death of Lazarus from John 11, we see Christ grieving with Martha and Mary, though He is fully aware of the coming miraculous resurrection. Why does our Lord, who knows both the temporal and eternal destiny of Lazarus, grieve? Is it not to give God glory?
In our fallen world, death consumes selfishness, and although death has lost its sting (1 Corinthians 15:55-58), it is still a temporary condition of our humanity. Christ knew this full well. He will someday wipe every tear. But for now, grieving the effects of sin is appropriate and righteous.
We should not muscle through grief nor suck it up. We should not expect our first responders, victims, families, or communities to be cold, lacking emotion and expression. In this current epoch, God has given us grief and the faculties of emotional expression for His glory. Grief does not negate His goodness nor portray us as hopeless. In the account of Lazarus, Jesus's tears demonstrated the depth of His compassion and His identification with human suffering. His grief was not a sign of weakness or lack of faith but an expression of love and empathy. His example encourages us to embrace our grief to glorify God and shows us that expressing sorrow and mourning the impact of sin and death can bring Him honor.
Practically speaking, grief is more than a five-stage process, and every individual expresses their grief differently. We should seek to be honest and humble. We do not need to hide our tears, yet we must not grieve as those without hope (1 Thessalonians 4:13-14) for Christ is victorious over all, even death. Show empathy and compassion as Christ did with Martha and Mary. Your presence and willingness to share in someone’s grief can be a powerful testament to God’s love.
Grieving before God acknowledges the reality of our pain and loss in a fallen world while affirming our hope in Christ’s ultimate victory. The grieving process allows us to express our deepest sorrows with the knowledge that God is with us in our suffering. By embracing grief as a means of glorifying God, we reflect Christ’s compassion and we offer a powerful testimony of faith in adversity. Through this, we honor God, support one another, and find healing and hope in His unchanging promises.
A—Accept His gifts of mercy, grace, and love. Psalm 103
Meticulously examining the circumstances when faced with tragedy is natural but often leads to deep speculation. While not inherently sinful, introspection can lead our sinful hearts into unthankfulness rather than gratitude for God's mercy in sparing us, or into pride regarding His provision of safety, as if we deserved the safety more than others. We need to help survivors and first responders accept God’s gifts of mercy, grace, and love while recognizing His goodness, even in the worst situations. This process is neither easy nor quick and it’s not a matter of telling someone to be thankful that they were not more extensively harmed. The process involves shepherding the heavy hearts of those lamenting and grieving to see that God remains good and that we are bearers of His light, even in the darkest moments.
Consider how we might reveal God's mercy, grace, and love to a family mourning the untimely death of their child. Consider how we might address the guilt and anger felt when one firefighter’s life is spared while his fellow crew members are severely injured or perished. Such circumstances present profound challenges that test the very fabric of our faith and our understanding of God's character. Psalm 103 offers this vital lesson: we must first preach to ourselves. We must become empty vessels, ready and willing to receive God’s gifts. Only then can we effectively minister to others.
God is faithful to fill us and those we help with His mercy, grace, and love.
The psalmist reminds us that God is merciful and gracious and does not deal with us according to our sins. This is a crucial truth to internalize, especially when we are tempted to believe that our suffering is a direct punishment for our actions. Such a belief is biblically unfounded and detracts from the truth of God's unconditional love and grace. We must model the compassionate heart of our heavenly Father, who knows our weaknesses and limitations and loves us through them. As we engage with those directly affected by or responding to crises, we share our own experiences of God's mercy, grace, and love, thereby facilitating a connection to His divine compassion.
Our presence and willingness to listen are also crucial when ministering to those in crisis. Allow individuals to express their pain and grief without rushing them to a place of acceptance. Authentic empathy can be a powerful conduit for God's grace. Encourage the perspective that sees beyond the immediate pain. This does not mean dismissing their suffering but helping them recognize the small mercies and graces that still exist. Gratitude, even in small doses, can begin to shift their focus from despair to hope.
As you demonstrate God’s mercy, grace, and love, you become a tangible and present representation of His care. Small acts of kindness and support can reveal His heart to those in crisis. Do not shy away from prayer, specifically intercessory prayer. Pray for God’s comfort, healing, and revelation of His love. Invite others to join in prayer, fostering a direct connection to God’s presence.
M—Move your heart and mind into worship. Romans 12:1-2
After a severe and traumatic incident, individuals are often battered and overwhelmed by thoughts of dread, fear, and confusion. The immediate aftermath can lead to a deep sense of disorientation, where the foundations of one's faith and understanding of God's goodness and presence may feel shaken. As we lament the events, grieving before God and accepting His gifts of mercy, grace, and love, we are actively fighting against the urge to conform to this world. Allowing our hearts and minds to lean into the world often leads us to believe that God is either absent or not good—a powerful lie that Satan, the prince of liars, relentlessly seeks to embed further into our hearts and minds. We must remember that this view is not coherent with Scripture and that God is always present and always good.
Romans 12:1-2 provides a critical framework for renewing our minds and hearts in the wake of trauma:
Therefore, I urge you, brothers and sisters, in view of God's mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is—his good, pleasing and perfect will. (NIV)
This passage calls us to a radical transformation, one that is deeply rooted in worship.
In worship, we present our entire selves, ravaged by trauma or crisis, as a living sacrifice to God, and He accepts us. We are not unworthy or too damaged to go before the Lord in worship. This vulnerability acknowledges His sovereignty and goodness, even amidst pain and suffering. As doubts creep in and lies perpetuate within victims and first responders, we need to clearly speak the truth of God. This does not mean withholding compassion and empathy, nor is speaking the truth of God argumentative. On the contrary, God's mercy allows humans to fully vent their frustrations and anger, even to Him. After all, this is the process of lament and grief as we see in Job’s conversations with God. Yet, as we turn our faces from the ground, we begin to gaze up into heaven.
We must encourage those in crisis to move their hearts and minds toward worship with the understanding that God's character and promises remain unchanged despite the circumstances. This vertical focus is crucial because, apart from God, we do not have the capacity or wisdom to work through our emotions and thoughts.
The gospel shines the brightest in the darkest parts of our existence.
Our hope is in Christ alone. By fixing our gaze upon Him, we find strength, comfort, and the assurance of His unfailing love.
So, when appropriate, we must encourage our fellow sufferers not to stray from worshiping God but to move into worship. This encouragement can take many forms, such as guiding them in prayer or sharing Scripture that affirms God's presence and goodness.
Worship becomes a lifeline—a means of reconnecting with the one Source of all comfort and hope, Jesus Christ. As we immerse ourselves in His Word, meditate on His promises, and engage in acts of worship, our minds slowly but surely renew. After a crisis, the renewal is a continuing process that involves the intentional rejection of worldly thought patterns and the active pursuit of God's perspective. This transformation is not instantaneous but gradual, requiring patience and perseverance. Renewal enables us to discern God's good, pleasing, and perfect will (Romans 12:2), which brings clarity and direction even amid chaos.
I—Identity is in Christ, not in the crisis or trauma. 2 Corinthians 5:11-21
In my experience, the most devastating impact of a crisis is the attack on identity. Just as a victim becomes a survivor of trauma, a first responder becomes an image bearer of trauma.
When someone endures a crisis, their perception of themselves often shifts. Victims may begin to define themselves solely by what they have endured. Likewise, first responders who frequently confront harrowing situations can start to see themselves through the lens of the traumas they have witnessed or experienced. This distorted self-perception is a powerful and insidious consequence of crisis that can have long-lasting effects on a person's mental, emotional, and spiritual well-being, which is not their God-given identity. Both victim and first responder were created to be image bearers of God. We fail every victim and responder when we leave them stuck in false identity. In fact, this point is why I chose the acrostic EGAMI. We want to help others reverse and restore their identity as IMAGE bearers.
Our true identity, created by God, is not in the suffering we endure but in the image of God that we bear.
Genesis 1:27 tells us that God created humanity in His image. This foundational truth affirms that our worth and identity are rooted in God's design and His purpose for us, not in the brokenness we encounter in this world. When we allow crisis and trauma to redefine our identity, we lose sight of this divine IMAGE and the hope it brings.
2 Corinthians 5:17 underscores this transformative truth. "If anyone is in Christ, the new creation has come: The old has gone, the new is here" (NI )! In Christ, we are not defined by our past traumas or crises, just as we are not defined by our past sinfulness. Instead, we are new creations, reconciled to God and called to live out this new identity. This reconciliation from death and sin to life and newness means that we are no longer bound by the labels and limitations our experiences may impose on us.
As biblical counselors and faithful members of the first responder community, our role is to help individuals reclaim their God-given identity. This process involves guiding them to see themselves not as perpetual victims or mere survivors but as beloved children of God, made new in Christ. By doing so, we help them move beyond the false identity to embrace the fullness of life that God offers.
To achieve this, we must first understand and internalize this truth ourselves. We cannot offer what we do not possess. Therefore, we must continually remind ourselves and others that our identities are anchored in Christ alone. Holding to this truth allows us to become effective ambassadors of reconciliation, as Paul described in 2 Corinthians 5:20: "We are therefore Christ's ambassadors, as though God were making his appeal through us" (NIV). Our mission is to convey His message of reconciliation and restoration, helping others to see beyond their immediate circumstances to the eternal truth of their identity in Christ.
A Final Example
It was mid-summer, in the early afternoon, when a tragic head-on collision occurred. Two young women from the same small community, traveling their respective ways, became entangled in a split second, wrapped in carnage and metal. Eyewitnesses quickly called 911, and local firefighters and EMS personnel were dispatched. A fire company from my station responded, hoping to render lifesaving aid and perform the rescue. Unfortunately, upon their arrival, they quickly discovered the gut-wrenching reality of the gruesome scene. Neither woman could be saved.
The first responders went about their tasks with as much dignity as they could muster for the deceased women, graciously untangling their lifeless bodies from the wreckage. As a few of my young firefighters recalled, the stillness of the breeze and heaviness in the air were crushing. As in the story of Luke 13, they began to wonder how this could have happened. Of course, the senior personnel offered an initial debriefing at the tailboard of the fire engine, but what hope could be offered? In the days following, several first responders began to experience the unmistakable symptoms of post-traumatic stress.
During that time, I sat with one particular firefighter who was deeply impacted. He couldn’t sleep without reliving some of the sights and smells he had encountered at the scene. He no longer felt safe driving and he was extremely anxious and worried about his fiancé during her commute, becoming unhinged when her text message confirmed that her arrival was delayed. The young man needed help.
As his chief, I could easily push him toward outside professional help—referring him to our employee assistance program or a chaplain or faith leader, although he wasn’t a Christian or religious. Perhaps he would have taken the advice to talk to someone, but that day, the Lord laid on my heart to be that someone.
We talked about what had occurred, and once he realized the opportunity was present, he began lamenting. Of course, he wouldn’t know that term; he had never read Job or studied the Psalms; he had no context for biblical lament. Yet, as we began walking into the valley of darkness, and I reassured him that not only was I hearing him, but so was God, he was struck with new waves of emotion and expression. Anger and sadness, regret and confusion, all welled up, and we cried. Not because of the overwhelming despair but because the trauma was never how "life was meant to be.
My young firefighter understood this. He knew this circumstance was not okay and that there had to be something more. This fragile life, this perishing, can’t be terminal in and of itself. There had to be something beyond. There had to be hope. Yet, at that moment, grief was appropriate. He cried for the loss of life and for the families who lost their loved ones. He cried for his own limited power and for the remorse he had from no opportunity to save them.
I invited him to think about God’s role in this crisis. His mercy, grace, and love manifested through His good pleasure and work through the young man and his crew; the two families were able to have a dignified funeral for a daughter and a grandmother. God enabled the crew with the skills and resources to respond promptly and with care, ensuring the scene was safe. Additional vehicles and passengers were spared from becoming involved, avoiding more injuries and the potential loss of more lives. We discussed how God had prepared him for this first experience after years of training for this type of incident and living in an area with a significant risk for severe accidents of this nature and magnitude. The firefighter began to see a glimmer of light, turning his heart toward gratitude.
During our discussion, I shared Scripture that the Spirit laid on my heart and offered a simple prayer asking God to begin His work through this tragedy: renewing the young man’s heart and mind and bringing him into worship. We looked at and prayed through John 10:10, and he realized that death and destruction are tools of Satan, not God, and he recognized Christ’s words—abundant life could be found in Christ, and there is life despite death and destruction.
The Lord is truly gracious.
This particular firefighter overcame and grew tremendously from the tragedy, recovering from post-traumatic stress. He continues to grow in his knowledge, faith, and worship as an image bearer of God. To this day, that very tragic accident is a springboard for discussing God’s plan for him. Every time we talk about how God used him that day and how Christ can be made known through such crises, the seed of faith gently roots deeper and deeper. I pray to see its completion someday. Today, the firefighter has a life that not overshadowed by death.
We must never shy away from opportunities to speak Scripture into life’s darkest and most tragic moments. As Jesus reminds us, now is the time to repent, for as this life must come to an end, we must not all perish (Mark 1:15, 2 Corinthians 6:2).
by Scotty Cameron, Jr. Nouthetic Counselor
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