From sacred wounds to social marks: Rethinking stigma in a Christian context

Interview with Fausta Palaimaitė, Doctor of Theology and Master of Social Work

Main theme: Stigma in psychiatry

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At the center of today’s issue is stigma, a mark that for a long time has been associated with people diagnosed with mental disorders. The term stigma itself is inseparable from the Christian context, as its origin lies in the wounds of Christ, revealed after the crucifixion and becoming a sign of His suffering. To discuss the original meaning of stigma and its connection to today’s understanding of stigma I address to Doctor of Theology and Master of Social Work, Fausta Palaimaitė.

Fausta Palaimaitė

Fausta Palaimaitė holds a Doctorate in Catholic Theology and a Master’s degree in Social Work. She is currently engaged in various areas of practical pastoral ministry: she works at Kaunas Prison, leads groups in church communities, and writes articles for the Catholic press. Dr. Palaimaitė specialized in Practical Theology and Youth Evangelization. She earned her Bachelor’s and Doctoral degrees in Theology from Vytautas Magnus University in Kaunas and her Master’s degree from the Pontifical Salesian University in Rome. Later, she completed a Master’s degree in Social Work at Vytautas Magnus University, where her research focused on the search for meaning among older adults in the face of aging and death from the perspective of existential social work. She is also a certified teacher and member of the Lithuanian Association for Mindfulness-Based Psychology. She leads MBSR (Mindfulness-Based Stress Reduction) groups. Currently, she is pursuing postgraduate introductory studies in Cognitive Behavioral Therapy.

Goda Tikniūtė: First of all, could we define the concept of stigma as it developed in the historical context of Christianity?

Fausta Palaimaitė: In the Gospel of John, there is a passage describing how, after the resurrection of Jesus Christ, His disciples meet Him, but one of them, Thomas, is absent. When Thomas returns, he firmly declares that he will not believe Jesus has risen unless he puts his finger into the wounds in His hands and touches His pierced side. When Jesus appears again, He says to Thomas: “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (John 20:27). These wounds of the risen Christ are called signs of suffering—stigmata (Greek stigma – mark).

In the early centuries, the Christian community did not depict Christ on the cross, as the cross was still a terrifying and actively used method of execution. Only later, with the development of a complex theological understanding of salvation and redemption, did the meaning of Christ’s death take shape: that Jesus, the Son of God, became human to redeem humanity from sin and restore its relationship with God by dying in its place. This death was, above all, a manifestation of God’s infinite love—showing how precious humanity is, that God comes to earth and dies for it. From this follow other consequences: forgiveness of sins, healing, and so on.

Gradually, various devotional practices emerged among believers, honoring Christ’s suffering, His shed blood, and His wounds. A unique and essential event was that of Saint Francis, who, through mystical devotion and a desire to unite fully with Christ’s suffering, received wounds similar to those of Christ in 1224, which remained for the rest of his life. Another case, much closer to our time, is that of Padre Pio, who received stigmata in 1918. These were examined and described by doctors responsible for his health, and there are photographs and eyewitness accounts.

In short, for Catholics, stigmata are a sign of God’s love and redemptive suffering. Mystical experiences of Christ’s suffering are also experiences of the infinite love that led Christ to suffer and die for humanity. The wounds of these saints did not heal—they bled and caused pain—but at the same time their souls burned with love, offering their lives with Christ for the salvation of others. Beyond such dramatic mystical experiences, which can be frightening, believers also describe gentler experiences: through faith and prayer, they may feel warmth in their bodies in the places corresponding to Christ’s wounds.

Fausta Palaimaitė: "In Christian context, God does not diminish human suffering—He enters into it and endures it alongside humanity, offering companionship, meaning, and hope, even if the question of suffering itself remains."

How do you see the connection between this understanding of stigma and the concept we discuss today?

In the context I described, stigma carries not only suffering but also a strong positive connotation of love and victory. However, from a practical theological perspective, this is not entirely adequate. It would be like telling a person with severe schizophrenia: “God loves you, you are saved, you will have eternal life—everything is fine, don’t worry.” Yet one must still live through 20–50 years of suffering—loss of work, broken relationships, emotional pain, and social exclusion.

Thus, we return to the long history of salvation described in the Old Testament, where sin is revealed in many forms. The journey of the chosen people included slavery, exile, oppression, plagues, and wars. Although blessed, they developed norms for excluding sin from their community. Illness, for example, was often seen as a sign of God’s curse. Certain groups—children born out of wedlock, prostitutes, tax collectors, even shepherds—were marginalized. This can be seen as a form of stigmatization.

When Jesus begins His ministry, He openly declares: “It is not the healthy who need a doctor, but the sick… I have not come to call the righteous, but sinners” (Matthew 9:13). He deliberately takes on the burden of the stigmatized and is persecuted by the “righteous,” ultimately being killed. This reflects the experience of anyone who falls outside social norms. Historically, people with mental illness have been demonized, killed, or excluded.

In Christian context, God does not diminish human suffering—He enters into it and endures it alongside humanity, offering companionship, meaning, and hope, even if the question of suffering itself remains.

In Judaism, suffering was often understood as a sign of guilt and shame, correct?

Yes, for a long time, misfortune—illness, death of children, disease—was interpreted as evidence of sin and divine punishment. This thinking is challenged in the Wisdom literature, especially in the Book of Job. Job, a righteous man, suffers immense loss and questions why. His friends insist he must have sinned, but he denies it. When God finally responds, the answer is essentially that human beings cannot fully understand suffering. God rebukes Job’s friends and restores Job’s life.

Often, a psychiatrist is expected to provide answers similar to those Job sought from God—yet such answers may not exist. Even with proper treatment and support, the question of “why” often remains. Christianity offers a path for the stigmatized—a sense of hope and meaning.

However, stigma does not necessarily originate solely in Christian thought. Even animals may reject a sick member of their group—an instinct for survival. Various cultures have practiced forms of punishment or exclusion to enforce social behavior.

Today, however, society increasingly strives not to exclude but to integrate, to normalize differences. This is a significant achievement. Still, some level of exclusion and feelings of guilt and shame are likely to persist as part of human social life.

Thank you for sharing your insights and experiences with our readers. □

AUTHOR:

Goda Tikniūtė

Goda Tikniūtė, MD, is a psychiatrist and lecturer at the Psychiatry Clinic of the Hospital of the Lithuanian University of Health Sciences Kauno Klinikos. She also practices as a psychiatrist and psychotherapist at the Neuromodus Clinic in Kaunas. Before pursuing a career in psychiatry, she earned a bachelor’s degree in Theology and Philosophy and a master’s degree in Public Communication from Vytautas Magnus University. Dr. Tikniūtė’s research interests include crisis management, the treatment of addictive and personality disorders, and the intersections between psychiatry and other fields of knowledge such as philosophy, theology, and communication science. She also explores the relationships among different theories and practices of psychotherapy. She is a certified CBT therapist specializing in schema therapy and is currently a fourth-year student at the Institute of Logotherapy and Existential Analysis.