Crisis Counseling

 Crisis Counseling

By: Jake Kohl

Describe how healing occurs.

     Based on the videos and material for this week’s assignments, in order for healing to occur in an atrocity, one must learn to speak the unspeakable (Landberg, 2007). According to Landberg (2007), she states, “what is unspeakable, must be spoken, the indescribable, must be described” and “that which you most want to forget, is remembered.” Landberg (2007) further says, “That which you cannot bare to say out loud, is spoken.” It’s both the recognition of ones need for healing and a complete and total surrender of the burdens of those in crisis that will begin the healing process.

      Healing begins by removing the stones that are blocking the process of healing. Those stones are such as the traumatic experiences we face on a day to day platform. Healing begins by showing the acts of love that Christ has also showed to us. Giving of ourselves, and suffering with them, through Christ who also suffered for us – bearing the burdens of others (Landberg, 2007).

Where does Paul instruct us to begin our work with victims?

     In the book of 1 Corinthians, the church in Corinth was facing a major crisis. With theological and ethical issues arising, Paul wrote to the church to address this crisis event. He begins by thanking God for them because of his grace that was given to them (v.1). After receiving word that there was a faction within the church that refused to acknowledge his authority, Paul made a personal visit. The church in Corinth was dealing with a host of issues that included disunity, sexual misconduct, idolatry, and their identity. In today’s culture, any one of these issues would cause a crisis event, as it did at Corinth. 

     Paul’s letter address’ the church and instead of coming out and attacking them for their disobedience and lack of faith, he lifts them up by calling them out and says that they were “saints”. He carefully and lovingly reminds them that they were in fact saints who belonged to God and to each other in a far-reaching fellowship. It was normal for Paul to encourage and praise people he worked with, and this letter is no exception. Even though he is going to have to write strong reproof and correction, he begins by affirming the recipients.

     Likewise, our work with victims in crisis begins with prayer, worship, and affirmation of who they are, in Christ. Prayer, is the first step in working with any victim of crisis and/or trauma. Without prayer, we are acting and working on our own accord and against the leading of the Holy Spirit.

Describe an example of something every Christian can do to aid victims of crisis.

     Psychological first aid is the beginning steps of healing. Capt. Jim Nelms, FD/EMS states that “psychological first aid is a pre psychological support state that you may find a person in, where it is everybody’s responsibility to respond to another’s needs”. (Cisney, Nelms, Webb, 2007)

    Psychological first-aid is just as it sounds. Its meeting people where they are during their crisis. Handing someone a bottle of water, clean cloths, or pointing them in a direction that can assist them in their time of crisis are examples of what every Christian can do to aid victims of crisis. Being there for one another and doing the most basic for people can affect the outcome of people in need during a crisis.

References

Cisney, J, Nelms, J, Webb, T. (2007). CRIS 605 Week One Lecture: #1 An overview of emergency mental health and chaplaincy: Panel discussion. [Video Presentation]. AACC: Liberty University Online

Landberg, D. (2007). CRIS 605 Week One Lecture: #2 Trauma and crisis care: Why we serve. [Video Presentation]. AACC: Liberty University Online

Human Service Issue - Social Problem - Self-Harm

     Human Service Issue - Social Problem - Self-Harm
By: Jake E. Kohl

     Deliberate self-harm (cutting) is just one of many human service issues that causes social problems. While there are many forms of self-harm, for time’s sake, this will only include the self-harm act of cutting. In Mark 5:5, Mark writes, “And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones” (NKJV). This particular passage give reference to the issue of deliberate self-harm. The Bible states that the reasoning behind the man cutting was demon possession (v2), but is this true with those who cut themselves today?

     According to Martin (2014), self-harm is a difficult issue to treat because little is known about its causes. In addition, this type of behavior is resistant to treatment (p. 130). While this behavior is seen mostly by female adolescence in the human service profession, this behavior is also reported in males and even in adults – though less. The reason that human services may not see a balance in gender/age, may be due to the stigma placed on males as being more mentally strong, or macho. It would seem that the issue being brought out into the open from a male may also imply a role of shame and/or embarrassment the male would face if the individual would expose this issue.  

Given the diverse and broad roles and characteristics of the human service professional, it is likely that human service professionals will encounter a client who harms him/herself. Human service professionals additionally may be the first point of contact for the client as a caseworker, residential staff member, intake interviewer, child advocate, or as another front-line position (Craigen, 2008, Martin, 2014). Nonetheless, self-harm is a real and serious issue that needs addressed by both genders and by all ages.

     The possible causes for this social problem are reported within the realms of internal and external factors. Martin (2014), says that self-injury can relate to internal expressions such as, rage, anger, frustration, despair, and loneness. The internal expressions are generally an expression towards the self-harmer. These feelings are not just your average emotions, but are a deep passionate rage, anger, frustration, etc. Other reasons include feelings of intense shame, especially those who have been sexually abused (Martin, 2014). Self-harm is generally associated around internal factors but there are a few external factors that need addressed as well.

     External factors can include relationship stress, parental divorce/separation, and even bullying to name several. According to Beinart, Kennedy, & Llewelyn (2009), they say regarding Mark Williams’ ‘Cry of Pain’ model; external factors such as the ones listed postulates that self-harm occurs when individuals feel defeated by external factors (p. 75). External factors such as bullying can create self-esteem issues, as well as feelings of hopelessness and defeat. These factors in turn, transform into internal factors that result in self-harm behavior.

     Being able to control impulse and regulate emotions are important in a successful treatment plan (Martin, 2014, p. 131). 1 Thessalonians 4:4 tells us “that each of you should learn to control your own body in a way that is holy and honorable” (NIV). So in this reference, did the man in the mountains and in the tombs learn to control his own body so it was honoring to God? In this particular instance, no, he did not. So what about today? Are people who self-injure, demon possessed?

     After looking at different references within the Bible and references within the scope of human services and mental health; because someone who may self-harm, does not necessarily mean that they are demon possessed and some form of exorcism is needed. It however, means that we can have demonic influence and/or nature. Nature being defined as, being characteristic of – influence being defined as, the power to produce effects, or being in a position to indirectly sway or affect. Self-injury is not God-given, and very well could be a tipping influence of demonic reality.    

   

References

Beinart, H., Kennedy, P., & Llewelyn, S. P. (2009). Clinical psychology in practice. Chichester, UK: BPS Blackwell.

Craigen, L. (2008). Working with self-injury: Ten guidelines for human service professionals. Human Service Education, 27(1), 132-142.

Martin, M. (2014). Introduction to Human Services: Through the eyes of practice settings. 3rd. Edition. Upper Saddle River, NJ: Pearson.

Key principles for successful intercultural living, communication, and ministry

Key principles for successful intercultural living, communication, and ministry

     The key principle for successful intercultural living, communication, and ministry is bonding. According to Elizabeth S. and E. Thomas Brewster, bonding is crucial for a healthy relationship in which they contribute this to the first hours a newborn infant is with its mother. They go on by comparing this importance of infant/mother bonding. They explain how it is just as critical for a missionary to bond with a people group, early within the relationship.[1] Brewster’s state, “Like the first day of an infant’s life, the first two or three weeks of a newcomer’s stay is of crucial importance.”[2] The missionary must become a belonger in the sense of belonging to the people group they are called too.  Some factors that contribute to becoming a belonger, are communicating what the missionary’s needs are, learning the language, and by living with a local family. There is a heavy risk involved for those who do not become belongers and those who do not take the risk and immediately totally immerse themselves in the new culture usually do not return for a second term of service.[3]

            William Reyborn expounds the idea of becoming a becomer by focusing on the ideal of searching for a point of identification. His whole focus centers on the point of identification in which he propounds that a major aspect of the missionary task is to search for a connection or point of contact.[4] This point of contact is by submersion of the missionary’s life into the culture, customs and ways of the community in which they are now part. Reyborn expresses the belonger and the point of contact with other people groups with the willingness to surrender and to step out of the comfort box in which the missionary is familiar with.  Communication is a key in building the bond between the missionary and other cultures. Everything we do is in essence a communication –intended or not. Moreau states, “The ability to develop communication patterns that build trust is an invaluable missionary skill.”[5] Without understanding the importance of communication, bonding will not occur and will therefore quench the Spirit to move. 

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     [1] Elizabeth S. Brewster, E. Thomas Brewster “The Difference Bonding Makes” in Perspectives on the World Christian Movement, ed. Ralph D. Winter and Steven C. Hawthorne (Pasadena, CA: William Carey Library, (2009). 466.

[2] Ibid

[3] Ibid. 469

[4] William D. Reyburn “Identification in the Missionary Task” in Perspectives on the World Christian Movement, ed. Ralph D. Winter and Steven C. Hawthorne (Pasadena, CA: William Carey Library, (2009). 471.

[5] Scott A. Moreau, Gary Corwin, and Gary McGee. Introducing World Missions: A Biblical, Historical, and Practical Survey. Grand Rapids, Mich: Baker Academic, 2004. 267