Interior Integration for Catholics

Explore King David's difficult childhood in a way you have never seen or felt before. Dr. Peter Malinoski also leads you through an experiential listening exercise to help you understand yourself and others better.

Show Notes

  1. Intro: Welcome to the podcast Coronavirus Crisis: Carpe Diem!, where by God’s grace, you and I rise up and embrace the possibilities and opportunities for spiritual and psychological growth in this time of crisis, all grounded in a Catholic worldview.   We are going beyond mere resilience, to rising up to the challenges of this pandemic and becoming even healthier in the natural and the spiritual realms than we were before.  I’m clinical psychologist Peter Malinoski and I am here with you, to be your host and guide.  This podcast is part of Souls and Hearts, our online outreach at soulsandhearts.com, which is all about shoring up our natural foundation for the Catholic spiritual life, all about overcoming psychological obstacles to being loved and to loving.  
    1. This is episode 41, released on November 9, 2020
    2. Thank you for being here with me.  
    3. and it is the fifth episode in our series on shame.  
    4. and it is titled: Rewind: Trauma and Shame in King David's Childhood
    5. We cover really difficult topics in this podcast -- 
      1. we go to the really challenging places that other podcasts are unwilling or unable to go.  
      2. Because we have to.  Because people are caught in those places and they are hurting, because people are trapped and people are in danger, they are in peril.  
      3. And we need to reach out to them.  
      4. And you know what?  We are those people too.  
        1. We have parts of us trapped in bad places, places we don't understand, places we are afraid of, places that we don't want to go by ourselves, all alone
        2. But together, each of us can understand much more of our unconscious.    
    6. This is the second of a subseries highly experiential episodes -- these episodes are opportunities for experiential learning -- to learn a lot about yourself -- about who you really are, about your history.  
      1. St. Paul
         
        1. Romans 7:15   I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 

        1. Romans 7:18b-19  I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want [that] is what I do. 

        1. St. Paul doesn't understand himself -- St. Paul, a pillar of virtue, author of half the books in the New Testament, St. Paul, who endured outrageous sufferings, amazing self sacrifice -- he's admitting to being dominated by his unconscious.  

        1. Isn't a question of willpower -- Paul had extraordinary willpower, hard to imagine many saints that can best him in terms of willpower.  

        1. It’s a question of insight.  Of understanding.  
          1. Won't be complete
          2. But we can have much more insight and understanding than we do now.  

    7. Continuing story of Princess Tamar, Crown Prince Amnon, Prince Absalom, and King David
       
      1. But diving much deeper into in the inner experience of these characters and others 
        1. Why did they do the things that they did
        2. Why did they say the things that they did
        3. What were they thinking, feeling, sensing, believing, desiring, seeking
        4. And what where they missing, what where they forgetting, not noticing?
        5. What made them tick?

      1. Through clinical eyes.  

      1. Much more to the story than the brief account in 2 Samuel 13
         
        1. We will be using other sources -- e.g. archeology to help us understand the time and culture
      2.  
        1. But also psychological insights about shame, trauma, the motives for the rape, 


      1. Why -- not just to understand this story and the people this story
    11.  
      1. But to help you understand your story and the people in your story 
        1. Really about you understanding you
           
          1. I will be discussing the different internal parts or modes of operating for these men and women to help you gain insight into them. To make sense of their actions to see them in 3 dimensions instead of just in the short account given in the Scripture
        2.  
          1. Scripture is the word of God -- we need to unpack it, we need to decode the human language of revelation as the Pontifical Bible Commission put it in
             
            1. The Interpretation of the Bible in the Church -- 1993 Pontifical Bible Commission, endorsed by St. Pope John Paul II
               
              1.  Psychology and theology continue their mutual dialogue. The modern extension of psychological research to the study of the dynamic structures of the subconscious has given rise to fresh attempts at interpreting ancient texts, including the Bible. 

              1. Psychological and psychoanalytical studies do bring a certain enrichment to biblical exegesis in that, because of them, the texts of the Bible can be better understood in terms of experience of life and norms of behavior. 

              1. As is well known, religion is always in a relationship of conflict or debate with the unconscious. 

              1. It  [the unconscious] plays a significant role in the proper orientation of human drives. Psychology and psychoanalysis… lead to a multidimensional understanding of Scripture and help decode the human language of revelation. 


            1. What I am offering is admittedly speculative --  I am speculating about motives, internal conflicts, internal experience of the real people in the story
               
              1. I won't get it all right
            2.  
              1. But the point is to show you a way to think about internal experience -- your own and others in a much deeper, more insightful way.  It's about learning how to seek inside yourself to understand your own internal experience -- emotions, sensations, beliefs, attitudes, impulses, desires, intentions, conflicts, all the internal stuff.  It's about that process, learning to seek.  Seek and ye shall find.  

              1. It's a way to understand the unconscious -- your unconscious, all the conflict inside, all the mysterious elements
            4.  

            1. Utterly faithful to the fullness of truth as revealed by the Catholic Church.  

            1. We are bringing the best of psychology to the fullness of divine revelation -- all in the service of being able to understand ourselves better so we can understand others better
               
              1. You can really understanding anybody else very well if you don't understand yourself.  You'll misinterpret what you see in the other person.  
                1. If you don't tolerate awareness of anger in yourself, and you sense anger in your relationship with another person, you'll assume it's the other person who is angry -- defense of projection




 
  1. Not just some psychological self-discovery project -- 
    1. to help you understand the story of others, and the people in their stories
    2. So you can love them -- and love Christ in them.  
  2. We are going to get some of this wrong -- we won't be 100% accurate, but that's it's not the point right now.  Tamar doesn't need us, at this point in her life, to empathize with her.  She's dead and experiencing her eternity.  So is King David, Prince Amnon, Prince Absalom, they died nearly 3000 years ago.  We are practicing understanding with this story.  
  3. Preparation
     
    1. Episodes 37,38, and 39 provide the conceptual foundation for understanding shame and guilt in the natural realm, in the psychological realm.  
      1. If you haven't listened to them and you are a conceptual thinker, you like the principles and ideas first, I would encourage you to listen to Episodes 37, 38 and 39 -- lots of conceptual meat in them
      2. For those of you who learn through examples and stories, those three conceptual episodes may make a lot more sense once we work through this case history -- you can go back and listen top episodes 37, 38, 39 after hearing out this story, get a lot more out of those conceptual episodes the second time around.  
      3. Listen to Part 1 -- Episode 40.

    1. Overview of today
       
      1. Safety
    2.  
      1. Review of active, attuned listening
    3.  
      1. Story of King David
    4.  

    1. Safety
       
      1. Hearing about childhood trauma can pull for unresolved trauma in you -- parts carrying trauma can begin to well up and I don't want you to be overwhelmed
    2.  
      1. Hearing about shame can also pull for unresolved shame.  

      1. How do you care for yourself -- attuning to yourself.  Listen especially to your body -- bodyset -- this is so important anyway
         
        1. Are you in your window of tolerance 
          1. Window of tolerance the zone of arousal in which you are able to function most effectively 
          2. Notice Hyperarousal -- this is where our sympathetic nervous system revs us up, gets into fight or flight mode
          3. Notice Hypoarousal, when the parasympathetic nervous system shuts us down -- freeze response, like a deer in the headlights
          4. Might have some of those reactions.  Monitor how much.  

        1. paying attention to your body reactions
      3.  
        1. those body sensations will tell you very important things 
          1. Things that you will not be aware of, things that are outside your conscious awareness.  Our bodies hold our intense, overwhelming experiences for us, so that we are not flooded with them all the time
          2. Bessel van der Kolk's The Body Keeps the Score

        1. Take it slow.  Stop if needed.  Listen with someone else if that's helpful.  Respect what you are hearing from yourself about safety and danger.  



    1. Active, attuned listening -- 3 levels of listening
       
      1. Listening to a new story, a story of David's childhood.  

      1. Listening to yourself -- body reactions, emotions, thoughts, memories, attitudes, beliefs, sayings, images the particulars of your internal experience
         
        1. To the degree that it feels safe enough, secure enough, let's be open, let's really allow space for parts of us to be heard, and see what comes up if we are accepting that we aren't always aware of everything in us.
      2.  
        1. God knew before the beginning of time everything that you would experience in your life, all the attachment injuries, all the relational wounds, everything that would cause shame.
      3.  
        1. And He has remedies for it all.  You can ask yourself, could this be part of your healing.  Could He make use of this episode and this exercise to show you something?  If so, are you willing to hear it, even if it is difficult
      4.  
        1. Pencils and paper at the ready, can pause the episode to write down more.  

        1. And remember take what is helpful.  If you find yourself going into fight or flight or going down into freeze, stop the episode and take a break, and reground, take a walk, engage in an activity, reconnect with your surroundings.  Ok.  Here we go.  I will read this slowly.  


      1. Listening to the characters -- to their internal experiences -- bringing them into three dimensions. 


  8. King David
     
    1. Starting with him -- we need to go back five generations.  

    1. I argue that David had a terrible childhood, childhood full of rejection and alienation, full of being misunderstood by other, false accusations, others reviling him, condemning him, mocking him, shaming him.  

    1. I think David misunderstood himself in a major way and did not really know who he was.  

    1. And it helps to understand those terrible childhood experiences to understand possible motives to understand David and why he was so passive and took no action in response to his son Crown Prince Amnon raping his daughter Princess Tamar.  If we want to better understand the story of Tamar, let's understand the story of her father David and we are going to roll back to his childhood.  
      1. David's terrible childhood experiences and the aftermath doesn't justify his sin of omission in failing to act in response to the rape. I'm not saying that at all. I want to be really clear.  

    1. Almost nothing in scripture about David's childhood.  

    1. First we hear of David in Scripture Anointing by Samuel when he was but a youth, 10-15 years old
       
      1. You've heard the story, but have you really heard the story?  And the backstory?
    2.  
      1. Let's listen to the story, to ourselves, and to the characters
    3.  
      1. 1 Samuel 16 1-13 Robert Alter's Translation
         
        1. Robert Alter -- Professor of Hebrew and Comparative Literature at UC Berkeley, translator of The Hebrew Bible -- Literal Translation, what the words actually said, not dynamic equivalence, what the translator thinks the words mean.  Transliteration.   

        1. Read it here
      3.  

      1. Why wasn't David there -- traditional explanation -- he was the youngest, he had work to do keeping the sheep.  Ah nice.  Somebody had to do it.  Sheep gotta have a shepherd you know, lots of wolves running around, can't have the sheep just looking after themselves.  
        1. Nonsense.  Jesse was an important figure, he was prominent, he was wealthy, he was established.  He had servants, field hands.  He has lots of people.  Jesse is the head of the Sanhedrin, the supreme court of Torah Law.  It wasn't that David was the only one who could do the work. 

      1. He was just forgotten.  You know, kids, especially those rascally little ones, you never know what they are up to…
         
        1. I say nonsense.   This is a huge deal.  Samuel is coming.  A huge event -- everyone wants to see this.   David would want to see this -- he wouldn't be kept away unless order he was under orders.  Kids are curious.  

        1.  Remember that Samuel was fearsome.  The Elders were trembling in Samuel's presence, asking if he came peaceably or not.    If the great prophet Samuel wants to see your sons, you bring them out.
      3.  
        1. Jesse is also upright and good.  Jesse is one of the “eight princes of man” that would come out of Bethlehem in Micha 5:4 according to Sukkah 52b, a book of the Talmud.
      4.  
        1. Jesse is not going to disobey the prophet Samuel.  He obeys, not so much out of fear, but out of righteousness.  

        1.   And Jesse did bring all his sons out to Samuel but also deliberately kept David out of sight.  Why?  How could that be?
      6.  

      1. Robert Alter -- 
        1. Originally referred to consecrating Jesse and his sons  -- Hebrew bā-nāw  16:1 and 16:5
        2. Samuel "The Lord has not chosen these."  One can imagine a pause here.  Jesse looks confused.  Samuel has come to anoint one of his sons as king, but has rejected all of his sons.  How can that be?  
        3. Then in 16:11 Samuel changes his language.  I think Samuel may have been divinely inspired -- he was a prophet after all -- he no long asks about sons.  He asks about lads or young men  Hebrew:  han-nə-‘ā-rîm  no longer asking about sons, but broadening the word out to "lads" or young men.
        4. Jesse still confused -- catches the word shift, thinking of who is left in the household -- David.  David is a lad, a young man… Then Samuel said to Jesse, “Are these all the boys?” And he said, “The youngest is still left, but behold, he is tending the sheep.” 
        5. But he makes no move or offer to get him -- this whole situation is bizarre and unthinkable for Jesse.  Samuel sees the confusion and get clear and direct with Jesse to help him get with the program. So Samuel said to Jesse, “Send word and bring him; for we will not take our places at the table until he comes here.”
        6. Only after that much direction does Jesse finally send for David. 
          1. David?  How can that be?  The great prophet Samuel wants me to fetch David to him, to evaluate him to see if David is fit to be king?  What is going on?  
          2. Samuel has to demand it directly and names the consequences if Jesse doesn't fetch him.  
        7. Based on this, I am strongly suspecting that Jesse can't imagine Samuel anointing David as king  Why?
        8. Remember Jesse doesn't number David among his sons and present David to Samuel -- even though he's a righteous man and Samuel was clear in his instruction. 
        9.  because Jesse did not know that David was his son.  Whoa.  That's why this is mindblowing for Jesse.  He has just entered the Twilight Zone.  
        10. This takes some explaining.  


    1. Let's go back to David's Birth.  What do we know about it
       
      1. David was the Eighth of eight sons
    2.  
      1. David was the youngest son of Jesse
         
        1. Jesse was the son of Obed and the grandson of Ruth and of Boaz. He lived in Bethlehem, in Judea, and was of the Tribe of Judah, he was a farmer, breeder and owner of goat
      2.  

      1. Jesse's wife, David's mother was never specifically names in the Bible.
         
        1. This is striking and very odd.  King David -- of immense importance.  And his mother never named in the Bible?
      2.  

      1. David wrote Psalm 51 after his disastrous adulterous affair with Bathsheba.  It’s the fourth penitential psalm.  And one verse stands out.  Verse 5.  

      1. In verse 5, King David wrote: “Behold I was brought forth in iniquity and in sin did my mother conceive me.”
         
        1. Traditionally, most commentators  think David was referencing original sin, the sin that plagues all mankind -- you know, Adam, Eve, the forbidden fruit and all that business. 
          1. St. Robert Bellarmine for example, in his Commentary on the Psalms writes
             
            1. The iniquities and the sins alluded to [in this verse, verse 5] could not have been the sins of David's parents, for his parents were pious and devout people; he alludes to the sins of our first parents, as is evident from the Hebrew.
          2.  

        1. Robert Alter --  David may indeed trace it [the sinfulness] back to the sexual act in through which he was conceived.  Hebrew is entirely consistent with David being the product of illicit sex.  

        1. What if we interpret verse 5 exactly as it reads — “ in sin did my mother conceive me” means exactly what it says — David’s mother conceived him in an act of sin. She committed adultery and David was the byproduct of this infidelity.
      4.  


 
  1. Do we have any evidence of infidelity -- Yes we do, from other sources, but we have to go back four generations.  
    1. Naomi and Elimelech -- David's great-great grandparents fled with their sons to Moab from Bethlehem in at time of famine. 
      1. Remember the Moabites and Israelites were historical enemies -- Moab was one of the Canaanite peoples 
      2. Elimelech dies and the two sons marry Moabite women -- Mahlon marries Ruth and Chilion marries Orpah.  Then Mahlon and Chilion both die, the famine ends, Naomi wants to return to Bethlehem and her Moabite DIL Ruth wants to go with her.  And Ruth does.  Orpah returns to her father's house.  
    2. Ruth and Boaz -- parents of Obed and grandparents of Jesse.  David's Great-grandparents
       
      1. After the return to Bethlehem, Ruth gleans in the field of Boaz -- Boaz is so impressed with her kindness, which did not correspond with the reputation of Moabites.  Boaz and Ruth fall in love.  

      1. The Jewish traditional law explicitly forbade Hebrew women from marrying Moabite men because of how the Moabites treated the Israelites when they were wandering in the wilderness, after being freed from their taskmasters in Egypt. 

      1. Boaz and the Jewish sages understood this law according to the “Oral Torah” 
        1.  forbidding intermarriage with Moabite men who converted  (who were the ones responsible for the cruel conduct)
        2. while exempting female Moabite converts. 

      1. Boaz and Ruth marry
    6.  
      1. With his marriage to Ruth, Boaz was going to make this oral Torah tradition much more widely known, for there was a lot of confusion
    7.  
      1. But Boaz died the night after his marriage with Ruth.
    8.  
      1.  Ruth conceived on the night she met with Boaz and subsequently gave birth to their son Obed, the father of Jesse.
    9.  
      1. The following is from secondary sources citing the Midrash, which is a Jewish biblical exegesis.  
        1. Credit to an article entitled the Nitzevet, Mother of David, The bold voice of silence By Chana Weisberg on chabad.org which looks at David's mother through the Midrash
        2. Midrash was initially a method of interpreting the literal meaning of biblical texts. In time it developed into a sophisticated interpretive system that reconciled apparent biblical contradictions, established the scriptural basis of new laws, and enriched biblical content with new meaning. 

      1. According the Midrashic opinion, During Ruth’s lifetime, many individuals were doubtful about the legitimacy of her marriage to Boaz -- Boaz wasn't there to make the arguments, and he had rivals.  

      1. Many believed that his death proved that God had condemned Boaz’ marriage to Ruth, and had punished him accordingly.
    12.  
    13. Obed is born from Ruth and Boaz's union
    14. Then Jesse is born from Obed and his wife, who is unnamed in Scripture
    15. Jesse married Nitzevet, an Israelite.
    16. However, after Jesse had seven sons with his wife Nitzevet (after many years of being together, he had gained honor as a righteous man and spiritual leader in the community) private doubts began torture him about whether or not his lineage was forever tainted by his Moabite blood -- was he ethnically pure -- an attack of scrupulosity.   
    17. It was at this point that he resolved to cease all marital relations with Nitzevet in order not to dishonor her. He abandoned the marriage in order not to dishonor her and bring shame upon her because she, as a pure Israelite woman, would be sinning to be bound by marriage someone who was of impure Moabite ancestry.  You might say he abandoned his marriage to her out of love for her.  But he kept her in his household and met her physical needs and cared for her.  And his seven sons knew this.  They knew about the separation of their parents.  Their parents were no longer lawfully married, if they ever were.   
    18. And there's the rub.  Jesse began to doubt the legitimacy of his seven sons to succeed him. If his lineage was impure, then his children were bastards and impure as well.  So after years of continence, Jesse, wanting an unquestionably legitimate heir, devised a scheme to have a baby son, following the model of his forefather Abraham: through his wife Nitzevet's Canaanite maid. 
    19. If Jesse has a son from such a union, the son would be recognized by all as a legitimate heir, thus securing Jesse’s family line. Weird but true.  When Jesse brought his plan to the maid, the maid, who loved Nitzevet told Nitzevet about the plan, and the two of them planned a midnight switcheroo, just as old Laban had done so many years earlier with Leah and Rachel, fooling Jacob. Nitzevet loved Jesse and wanted more children with him, even though now they were no longer married in the eyes of Jewish law.  
    20. In the dark, Nitzevet took the place of her maid and had what would be considered adulterous relations with Jesse. On that night, Nitzevet conceived baby David, and Jesse had no clue until months later when it became obvious that Nitzevet was pregnant.  How in Hades did that happen?  Nitzevet is not talking.  
    21. Being considered unmarried, Jesse and his seven sons believed she had to have committed adultery or fornication with someone.  And according to Jewish law, she had committed adultery with Jesse -- they were no longer married, because Jesse ended the marriage with a divorce decree.  No one knew but Nitzevet and her maid that Nitzevit had committed adultery with Jesse -- remember they were no longer married.  Psalm 51:5 David said “Behold I was brought forth in iniquity and in sin did my mother conceive me.”
    22. The sons wanted to kill their adulterous mother by stoning (as the law called for) and her illegitimate baby with her, but out of love for his former wife, Jesse intervened. 
    23. Nitzevet did not reveal to her husband that the child was his, for she did not want to embarrass him by revealing the truth of what had happened. 
    24. Instead, she chose to bear the shame of their son. 
    25. Unaware of the truth behind his wife’s pregnancy, but having compassion on her, Jesse ordered his sons not to touch her. “Do not kill her! Instead, let the child that will be born be treated as a lowly and despised servant. In this way everyone will realize that his status is questionable and, as an illegitimate child, he will not marry an Israelite.”
    26. From the time of his birth onwards, then, Nitzevet’s son David was treated by his brothers as an disgraced, social outcast, worth nothing.   
    27. Noting the conduct of his brothers, the rest of the community assumed that this youth was a treacherous sinner full of unspeakable guilt.
    28. Nitzevet held her silence.  Only she and her maid knew the identity of David's father -- that he was indeed the eighth son David.  
  2. And that's why David was not initially counted among Jesse's sons.  That's why he had the dangerous job, as a lad, of tending the flocks in a distant pasture.  That's why he was barred from he celebration -- a Cinderella figure, condemned and despised and abandoned by almost everyone, and only his mother and one maid knew his true identity.  That sounds like a type of Christ to me.  
  3. Consider -- let's get into these character's heads.  
    1. Think of the sense of betrayal that Jesse must have felt.  He ended the marriage with Nitzevet to protect her from shame and from dishonor and from spiritual death -- because he loved her he made that sacrifice -- and she goes sneaking around and having sex with some other guy, getting pregnant and bearding him, making him a laughing stock and disgracing herself.  
    2. Think of the burden of Nitzevet -- bearing the shame, and her son's shame silently, with only one maid and God to know the truth -- shunned by all but her son and her maid, waiting for justice.  Disrespected and shamed  by her other seven sons who did not understand, who could not understand.  
    3. Think of the shame and surprise of the seven brothers -- David to be made king -- the object of ridicule, the bastard, the scapegoat will take power in Israel.  Fear.  What's going to happen
    4. Think of the shame of David now.  A bastard child.  An object of ridicule and hatred,l rejected by everyone except his mother.  Growing up without a father, not knowing who his father was.  Persecuted ruthlessly by his brothers, who had wanted to kill him, who thought he was only a half-brother -- and now by God's grace and power and justice lifted up to the kingship.  Who would have thunk it?  But that my friends is classic God for you.  That's the kind of thing he likes to do.  He is a God of surprises.  
 
  1. Psalm 69
 
  1. Traditional Jewish interpretation is that it is about David's Childhood.
  2. Listen 
    1. to the adolescent David, the bastard, the rejected one -- this may have been written before his anointing or afterward, as he remembered and relived his childhood experiences.  See David as a type of Christ.  Terrible suffering and shame.    
    2. Listen to yourself- what resonates with you.  Write it down.  Value your reactions.  
 
Save me, O God!
For the waters have come up to my neck.
 
I sink in deep mire,
    where there is no foothold;
I have come into deep waters,
    and the flood sweeps over me.
I am weary with my crying;
    my throat is parched.
My eyes grow dim
    with waiting for my God.
More in number than the hairs of my head
    are those who hate me without cause;
mighty are those who would destroy me,
    those who attack me with lies.
What I did not steal
    must I now restore?
O God, thou knowest my folly;
    the wrongs I have done are not hidden from thee.
Let not those who hope in thee be put to shame through me,
    O Lord God of hosts;
let not those who seek thee be brought to dishonor through me,
    O God of Israel.
For it is for thy sake that I have borne reproach,
    that shame has covered my face.
I have become a stranger to my brethren,
    an alien to my mother’s sons.
For zeal for thy house has consumed me,
    and the insults of those who insult thee have fallen on me.
When I humbled[a] my soul with fasting,
    it became my reproach.
When I made sackcloth my clothing,
    I became a byword to them.
I am the talk of those who sit in the gate,
    and the drunkards make songs about me.
But as for me, my prayer is to thee, O Lord.
    At an acceptable time, O God,
    in the abundance of thy steadfast love answer me.
With thy faithful help rescue me
    from sinking in the mire;
let me be delivered from my enemies
    and from the deep waters.
Let not the flood sweep over me,
    or the deep swallow me up,
    or the pit close its mouth over me.
Answer me, O Lord, for thy steadfast love is good;
    according to thy abundant mercy, turn to me.
Hide not thy face from thy servant;
    for I am in distress, make haste to answer me.
Draw near to me, redeem me,
    set me free because of my enemies!
Thou knowest my reproach,
    and my shame and my dishonor;
    my foes are all known to thee.
Insults have broken my heart,
    so that I am in despair.
I looked for pity, but there was none;
    and for comforters, but I found none.
They gave me poison for food,
    and for my thirst they gave me vinegar to drink. 
Let their own table before them become a snare;
    let their sacrificial feasts[b] be a trap. 
Let their eyes be darkened, so that they cannot see;
    and make their loins tremble continually.
Pour out thy indignation upon them,
    and let thy burning anger overtake them.
May their camp be a desolation,
    let no one dwell in their tents.
For they persecute him whom thou hast smitten,
    and him[c] whom thou hast wounded, they afflict still more.[d]
Add to them punishment upon punishment;
    may they have no acquittal from thee.
Let them be blotted out of the book of the living;
    let them not be enrolled among the righteous.
But I am afflicted and in pain;
    let thy salvation, O God, set me on high!
I will praise the name of God with a song;
    I will magnify him with thanksgiving.
This will please the Lord more than an ox
    or a bull with horns and hoofs.
Let the oppressed see it and be glad;
    you who seek God, let your hearts revive.
For the Lord hears the needy,
    and does not despise his own that are in bonds.
Let heaven and earth praise him,
    the seas and everything that moves therein. 
For God will save Zion
    and rebuild the cities of Judah;
and his servants shall dwell[e] there and possess it;
    the children of his servants shall inherit it,
    and those who love his name shall dwell in it.
 
  1. Shame is:  a primary emotion, a bodily reaction, a signal,  a judgement, and an action.  
  2. Call to Action
     
    1. Can start by sharing these podcast -- spotify, apple podcasts, google play, amazon.  Share it on social media -- buttons are on our website at soulsandhearts.com/coronavirus-crisis  -- get your word out there, with your personal recommendation -- how these episodes have helped you.  Share them, let others know 

    1. Discuss what you experienced in engaging the Story of David's childhood with another person who has listened -- if you are in the RCCD community, that is a great place to do in, on the boards if you want, or if you have someone who you've connected with and you both agree -- ask first -- there would be a good place.  

    1. Get on the waiting list  soulsandhearts.com/rccd
  5.  
    1. Second Wednesdays November 11 7:30 PM to 8:45 PM Zoom meeting -- we will be discussing the Story of Tamar, trauma and shame, all grounded in a Catholic perspective.  I will be going into some areas in a deeper way than I can with the podcast.  Come and join us.    Soulsandhearts.com/rccd 

  7. Patronness and Patron.

What is Interior Integration for Catholics?

The mission of this podcast is the formation of your heart in love and for love, Together, we shore up the natural, human foundation for your spiritual formation as a Catholic. St. Thomas Aquinas asserts that without this inner unity, without this interior integration, without ordered self-love, you cannot enter loving union with God, your Blessed Mother, or your neighbor. Informed by Internal Family Systems approaches and grounded firmly in a Catholic understanding of the human person, this podcast brings you the best information, the illuminating stories, and the experiential exercises you need to become more whole in the natural realm. This restored human formation then frees you to better live out the three loves in the two Great Commandments – loving God, your neighbor, and yourself. Check out the Resilient Catholics Community which grew up around this podcast at https://www.soulsandhearts.com/rcc.