Cultural competency is important in counseling. Grief counselors or any counselors need to be aware of their own biases and beliefs as well as how they are perceived by diverse populations. They also need to be adequately trained in target populations to better help them. Native Americans have their own unique strengths, challenges, history, traumas, and cultural expressions that need to be understood to better help them in counseling.
Native Americans have a unique expressions and needs that understood in grief counseling. Please review AIHCP’s Grief Counseling Program
Forgiveness is a key concept within the Christian faith and embodies the message of Jesus Christ. Christ teaches us to love our enemies (Mt 5:43-44). In Luke 6:27, He states to do good for those who hate you and in Matthew 5:39, He tell His followers to turn the other cheek for those who persecute you. He reminds His followers that if one does not forgive the sins of others, then the Father will not forgive them of their sins (Mt 6:15). Again, on the cross, showing the ultimate example, Christ begged the Father to forgive those who crucified Him crying out “Father, forgive them, for they do not know what they do (Luke 23:34)”.
It is clear that the message of Jesus Christ is to forgive others for the trespasses against oneself. This core principle is perhaps one of the hardest elements for many to practically apply in Christian life. It is very difficult to forgive an ex spouse, an assaulter, or someone who has financially wronged or cheated another. Furthermore, for many in war torn areas, it is near impossible to forget past genocides and past wars that has led to centuries of feuds between families and nations. To some, the Christian notion of forgiveness seems impossible to apply to everyday life. In fact, it seems to almost ask Christians to be pacifists to the extreme and not even defend self or protect others. The truth is not never forgiving nor forgetting justice, but in a point between satisfies both demands. Yes, Christians are called to forgive even those who physically persecute them but they are expected to abandon notions of justice or self respect. Did not Christ say during the Sermon on the Mount that “Blessed are those who hunger and thirst for righteousness, for they will have their fill (Mt 5:1-12)”?
A time to forgive and move forward. Please also review AIHCP’s Christian Counseling Certification
When chooses to find God’s grace to forgive another, it is important to dismiss false notions about forgiveness. According to Curran, forgiveness does not mean one is condoning the action or behavior of the person, nor does it entertain the idea that the relationship will improve or that one must remain in the relationship, nor does it mean one’s emotions tied to the event will vanish, nor does it mean one surrenders one’s right to be angry, nor does it mean one must forget the action as it it never happened. Forgiveness, according to Curran, is not pardoning a person and dismissing the hope of justice, nor does it mean condoning the action and not finding reprehensible, nor does it mean one must maintain any type of relationship with the person. It is important to differentiate the term forgiveness from pardoning, condoning or reconciliation.
Stages and Process of Forgiveness
While fulfilling Christ’s mandate to forgive others, forgiveness sets one free from the bitter fruits of revenge and self decay of hate. Hate eats away at the person and leads on down a dark road of sadistic and evil thoughts and potential actions. In many ways, Christ is hoping to save His children from becoming the very thing that harmed them. It is said, that if one seeks revenge, then to dig two graves and this is so true. Christ understood the freedom that forgiveness gives to oneself.
Biles discusses many reasons why one naturally pushes the saving grace of forgiveness before undertaking the long journey of experiencing it. Much it has to do with our own broken nature and pride even when we are the offended party. Bile states that many refuse to forgive because they believe the myth that forgiveness requires reconciliation. In addition, individuals may look to “save face” and feel it is beneath them to forgive something so wrong committed against them. They may see forgiveness as a symbol of weakness. Others may feel the offender must complete a series of tasks to demean themselves or show satisfactory restitution to one’s ego (2020, p. 61). Pride can play a large role in not permitting the stages of forgiveness to finally blossom.
Biles also referencing the powers of the emotions of anger and disappointment. With anger, the emotion is justified but over time it stifles any change of heart. This when anger becomes toxic to forgiveness. It is fine to feel this emotion but to allow it to dominate decisions keeps one chained to the offense. Furthermore, disappointment can lead one down a trail of becoming the other person’s judge and jury. While it is OK to be upset and disappointed in poor actions of others, it is not OK to decide what that disappointment dictates in terms of reparation. What is just and what one wants can be two very different things (Biles, 2020, p. 62).
Through one’s faith in Jesus Christ and the grace of the Holy Spirit, one can embark on the journey and process of forgiveness. One can finally grant oneself peace and freedom from the offense and offender. One can offer to Christ forgiveness as a gift and allow it to free the soul from the darkness of the action. It can allow the person to move forward with that peace and freedom to focus on other things and not be tormented by the past. It also ends the cycle of the offense. It releases the eye for an eye mentality and ends the cycle of perpetual violence. Hence according to Biles, forgiveness is a gift from Christ. We must accept it, yield to it and allow it to redirect our energies in positive ways (2020, p. 72-73).
The process is not only a spiritual process but also a psychological one. According to Curran, the first stage involves identifying the perpetrator and transgression. This involves accepting the negative emotions associated with it and the various aspects of the event and how it damaged oneself physically, mentally, emotionally and spiritually. Curran then points out that one must identify, experience and process the emotions. Within this critical step, the individual acknowledges the feelings one has felt and how those feelings have affected them. If in a safe place, this involves speaking to the person, if not, it can involve speaking to the person through therapies such as the Empty Chair found in Rogerian therapies. The third stage involves a cognitive desire to forgive and the importance of it. This means one understands the benefits of forgiveness and how one can finally see the transgressor as a human being. This does not mean one forgives the action, but more so stops demonizing the individual but instead sees the person as broken. The fourth stage involves setting clear boundaries with the offending party. One has a duty to protect oneself but also to have an understanding that forgiveness does not have to equate with reconciliation. Reconciliation itself depends on many subjective factors and relations between the person that cannot easily be decided. For example, an ex boyfriend or girlfriend who has broken fidelity is far easier to avoid than an ex spouse with children, or for that matter dealing with an estranged child. Obviously each issue needs to be a carefully reflected upon based on the events, persons and circumstances as well as the overall health of the offended. Finally, one must integrate the past and recreate the future with peace of mind that what has happened has been let go. While there still may be emotional residue, one is able to forge forward in a healthy and mental way (Curran). This is very similar to the 6 Steps of Forgiveness without the added step prior to reconciliation of canceling the debt and freeing oneself completely from the event (Biles, 2020, p.77).
Seeking Forgiveness and Forgiving Oneself
The first step is to seek forgiveness. Please also review AIHCP’s Christian Counseling Certification
Many times, we may find ourselves on the other end of the story. We are not the transgressed but the offender. Whether it is a small thing or big thing, accidental or not, it is the duty of transgressor to seek forgiveness and acknowledge the wrong. Sometimes, an individual may never find that forgiveness due to another but it is spiritually but also psychologically important to push forward and seek forgiveness. No person is perfect, so we will find ourselves in the wrong at times and this is why Christ emphasizes the importance of forgiving each other. No-one is perfect. It is important to remove pride and move forward to rectify the situation.
The first step, is repentance. With God, we find ourselves in this spot almost everyday. Through sin we seek repentance. One seeks to repent also for sins committed against one’s neighbor. Repentance removes the blindfold of pride and acknowledges our broken nature and the need to find forgiveness. The second step is restitution. In Catholicism, the Sacrament of Penance seeks this psychological step not because forgiveness has been granted by Christ via the cross, but because of the vast importance for the person to show a sign or symbol of his/her repentance. The action of penance symbolizes and materializes the spiritual process and serves as a reminder of action to the words of sorrow. With our neighbor, our restitution may involve more. If we broke something, or hurt someone, or stole, then one is required by the virtue of justice to attempt to restore what was taken. Obviously emotional damage is harder to fix, but one is moved to offer any solutions possible to rectify the wrong committed. The third step is to rehabilitate. One must not only say words and offer actions but must change within the heart. One must have a firm contrition to sin no more. The process must be pure. Christ reminded the sinful woman that her sins were forgiven, but to sin no more. This involves rehabilitating oneself and not constantly repeating the same offense. Finally, through this sincere process of rehabilitation, one then looks towards the final step of rebuilding trust through not falling back into offenses but instead doing good (Biles, 2020, p. 82).
So many times though, even if forgiveness is given, one can fall into despair and have a difficult time forgiving oneself. Individuals may feel their sin was too great or that they cannot be seen as a good person again. The forgiveness of Christ wipes away sin but the emotional damage can still exist. It is important to flee despair and find hope in Christ but many live with guilt and shame of past deeds. These emotions which initially brought them to repentance and were good can become bad and poisonous after forgiveness has been granted. Guilt and shame serve an initial purpose but can erode at the mental and spiritual health of a person who refuses to forgive oneself.
Individuals may refuse to forgive oneself due to despair but some may also hold themselves to higher standards. Bile points out that it is emotionally difficult sometimes to forgive because one cannot escape one’s own thoughts and one cannot escape the fact one offended God, or neighbor in a way that is not oneself. One has not only offended another but offended one’s self concept (2020, p. 83). In forgiving oneself, one must first fulfill the duties to God and neighbor and take responsibility and seek repentance. Secondly, one strive for peace within. This is the most difficult aspect. One must again battle between the vices of despair and hopelessness and find hope in Christ. One must again see the good within oneself despite the event that does not define one’s character. This involves humility and acceptance of one’s brokenness and a path of renewal of trust in everyday life. When one refuses to forgive oneself, then one goes down a deep path of despair and self loathing that can lead to maladaptive coping and deeper offenses against others. One owes it to oneself, to forgive oneself after one has sought to fix the past. The pain still may be present and remind, but it can also be a strength for individuals to avoid the same pitfalls in the future and help others. This involves realistic living within the situation. This means acceptance if reconciliation occurs with the offended party or not, or if forgiveness is granted by the offended party or not. Consequences can hurt but they do not need to define. By living each day virtuously in rejection of the sin, then one can find new meaning and connect the wrong of the past with the virtues of the present and future (Biles, 2020, p. 84).
Conclusion
There are numerous psychological benefits to granting forgiveness beyond merely spiritual ones. Seek and accept forgiveness!
Granting and seeking forgiveness are essential parts of our fallen human nature. No-one is perfect and we will all be offended or offend others. Christ’s paramount message is to forgive others and to seek forgiveness. Within Christianity, forgiveness does not entail forgetting, or condoning, abandoning justice or necessarily even reconciling but it does entail removing hate, unjust anger and dehumanization of the person. It involves seeing the person as a broken person but still a person created by God. The process of forgiveness is also psychologically beneficial and the process helps free one from the trauma of the past and helps direct the person to the future. Whether seeking forgiveness or forgiving, it is essential to the tie the past even to the present narrative and to proceed forward to a healthy future.
In a world increasingly characterized by diverse beliefs and values, the role of Christian counselors has become more nuanced and complex, mirroring the complexities of contemporary society itself. These professionals are not only tasked with providing emotional support to individuals facing various challenges, but they must also navigate the intricate interplay between faith and mental health, which can be particularly sensitive and personal. The specific challenges they face include maintaining a delicate balance between adherence to Christian principles, such as compassion and forgiveness, and the professional obligations mandated by modern counseling practices that may emphasize secular approaches. As they engage in therapeutic relationships, Christian counselors must also confront the reality of differing theological interpretations among clients, which can give rise to tension in the counseling dynamic and complicate communication. Furthermore, public perception may sometimes stigmatize their approach to therapy, often leading to difficulties in attracting clients who are open to integrating spirituality into their mental health care, which can be a valuable part of the healing process for many. Additionally, the increasing polarization around religious beliefs in today’s society may further complicate these dynamics, making it imperative for counselors to possess not only strong clinical skills but also a deep understanding of various belief systems. Thus, addressing these multifaceted challenges is essential for Christian counselors to provide effective, empathetic, and faith-based therapeutic support, which is not only beneficial for their clients but also enriches the therapeutic landscape as a whole.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is integrated in nature and ties biblical and psychological practices together to help individuals face life issues as well as other moral problems from a Christian tradition.
A. Definition of Christian counseling
Christian Counselors bring a unique balance of biblical principles and psychological principles to helping individuals face emotional and moral problems.
At its core, Christian counseling represents a unique and meaningful approach that merges psychological principles with deeply held theological beliefs to promote holistic healing and personal growth. This multifaceted process involves not only addressing emotional and mental health concerns but also thoughtfully incorporating spiritual components that hold significant importance for the client. Unlike traditional forms of therapy that may focus solely on psychological techniques, Christian counseling places a strong emphasis on fostering a personal relationship with God and often draws from biblical teachings as a foundational source for addressing life’s personal struggles and challenges. Counselors within this field face unique challenges and opportunities, such as navigating the various client expectations rooted deeply in their faith traditions, all while ensuring adherence to established psychological methodologies and best practices. Furthermore, Christian counselors must be adequately equipped to handle sensitive issues like spiritual crises or a lack of understanding about mental health—issues that are crucial for effective and transformative counseling experiences. They must provide care that is both respectful of the client’s spiritual beliefs and responsive to their mental health needs. For instance, the experiences and insights gained by counselors-in-training have shown that understanding holistic wellness, as discussed in (Reyes et al., 2020), is essential for truly supporting clients in their spiritual, emotional, and psychological journeys, creating an environment where comprehensive healing can take place.
B. Importance of addressing challenges faced by Christian counselors
Navigating the myriad challenges faced by Christian counselors is crucial not only for their professional development but also for the effectiveness of their therapeutic practice. These counselors often grapple with integrating their faith into a secular counseling framework while maintaining respect for their clients’ diverse belief systems. This dual obligation can lead to ethical dilemmas, particularly when clients’ spiritual needs diverge from the counselor’s personal convictions. For instance, as noted in research about the incorporation of indigenous cultural practices in counseling, many practitioners struggle with limited knowledge of how to address clients cultural beliefs effectively ((Bhusumane et al., 2007)). By actively confronting these challenges, counselors can develop a more culturally competent approach that honors their clients’ backgrounds, ultimately fostering a more inclusive environment. Moreover, addressing these obstacles not only enhances the therapeutic alliance but also encourages a more fruitful dialogue between Christian counselors and other practitioners, paving the way for collaborative care ((McMinn et al., 2012)).
C. Overview of the main challenges to be discussed
Christian counselors often face a unique set of challenges that arise from the intricate balance between their spiritual beliefs and the professional requirements of counseling. One prominent issue is the necessity to integrate faith-based perspectives with evidence-based practices, which not only creates tension between personal convictions and therapeutic methodologies but also raises questions about the effectiveness and appropriateness of certain strategies in diverse counseling situations. Counselors may struggle with maintaining professionalism while also responding to their clients’ spiritual needs, leading to potential conflicts in their approach that could affect client outcomes. Furthermore, the stigma surrounding mental health within certain religious communities can pose significant barriers for both counselors and their clients, influencing the willingness to seek help and the openness of discussions, which may close off valuable avenues of support. This multifaceted landscape of challenges—including the emotional toll of client engagement, the need to navigate ethical dilemmas, and the necessity for ongoing personal and professional development—warrants thorough exploration. By critically examining these elements, we can gain a more nuanced understanding of the complexities faced by Christian counselors as they endeavor to provide holistic care to their clients, while also considering the broader implications of their practices within the context of faith and mental health.
II. Ethical Dilemmas
As a counselor, Christian counselors can face very similar ethical dilemmas that other counselors face but in particular facing clients who may not always agree to Christian moral concepts
Navigating the landscape of ethical dilemmas is a formidable challenge for Christian counselors, who often find their personal beliefs tested against professional responsibilities. The intricate balance they must maintain becomes even more evident when they are confronted with sensitive and multifaceted issues such as euthanasia, where deep moral questions arise. In these situations, counselors must navigate the delicate interplay between compassion for their clients and steadfast adherence to their ethical frameworks, which can sometimes be starkly different. Research indicates a significant correlation between counselors’ personal beliefs—especially their religious perspectives—and their attitudes toward end-of-life decisions ((Johns et al., 2015)). This connection underscores the powerful influence that individual values can have on professional conduct. In many instances, these deeply held moral convictions can complicate the counselor’s ability to provide unbiased support to clients, leading to potential conflicts between personal ethics and client autonomy that must be thoughtfully managed. Furthermore, the pressure to uphold professional standards while simultaneously maintaining a Christian worldview can generate a profound sense of internal strife. Counselors often grapple not only with the implications of their choices on client welfare but also with the broader ethical considerations that accompany their professional duties ((Johns et al., 2015)). These tensions may lead to feelings of doubt and anxiety regarding their effectiveness and integrity as practitioners. Ultimately, recognizing these ethical dilemmas is crucial, as it allows counselors to engage in reflective practice, which is essential for personal growth and the cultivation of empathy. This awareness ensures that they can provide care that aligns effectively with both their ethical standards and the unique needs of their clients.
A. Balancing faith-based beliefs with professional ethics
Navigating the complex interplay between personal faith and professional ethics presents a significant challenge for Christian counselors. They must adhere to ethical guidelines established by professional organizations while also remaining true to their religious beliefs. This balancing act becomes particularly pronounced when clients values or life choices clash with the counselors faith-based principles. For instance, in the context of mental health counseling, lay counselors in Kenya reported experiencing stress and burnout when their personal beliefs were challenged by the realities faced by clients, yet they still sought to provide high-quality care (Ayuku et al., 2020). This struggle is not unique to global contexts; Black male pastors in the United States also face similar difficulties, feeling pressured to support their congregants while often neglecting their own self-care and well-being (Metcalf et al., 2022). Ultimately, Christian counselors must develop strategies for reconciling these competing demands to provide effective care without compromising their ethical integrity.
B. Navigating confidentiality issues in a religious context
Confidentiality remains a complex issue for Christian counselors, particularly within the unique dynamics of religious communities, which prompt deeper reflection on ethical responsibilities. The balancing act between maintaining client privacy and upholding the church’s ethical standards can present formidable challenges that require careful consideration of the potential consequences of confidentiality breaches. Counselors must navigate the expectations of their congregants, who may assume that discussions within a religious context are inherently confidential, thereby complicating the counselor’s role. However, situations may arise where disclosure is warranted, especially when safeguarding the client’s welfare or adhering to church discipline procedures, necessitating a critical exploration of what constitutes a ‘safe’ disclosure. This intricacy is compounded when considering counseling services that lack a comprehensive integration of mental health principles, which raises questions about the adequacy of support being provided. For instance, current biblical counseling practices often prioritize spiritual guidance over psychological insights, potentially neglecting critical aspects of a person’s mental and emotional health [(cite12)]. Thus, as Christian counselors strive to provide holistic support, they must establish clear boundaries concerning confidentiality while engaging in ongoing dialogue about the ethical implications of their dual roles as counselor and spiritual leader, ultimately fostering trust and ensuring that their approach aligns with both spiritual and mental health needs.
C. Handling conflicts between client values and counselor beliefs
Navigating the intricate terrain of client values versus counselor beliefs poses a significant challenge for Christian counselors, demanding a thoughtful and analytical approach. When a client’s values conflict with the counselor’s faith-based principles, it is imperative for counselors to adopt a stance of humility and openness, prioritizing a client-centered focus throughout the sessions. This approach is not just a best practice; it is crucial because rigid adherence to personal beliefs can alienate clients, which may result in a breakdown of the therapeutic relationship. Moreover, it is essential to recognize that many individuals from diverse backgrounds, including African Americans, might be hesitant to seek help due to cultural mistrust and the perception that therapy contradicts their faith ((Law et al., 2024)). Therefore, effective conflict resolution techniques, such as active listening and compassion, should be employed strategically to cultivate a safe environment that encourages dialogue about these differences. By focusing critically on understanding the client’s perspective and promoting a respectful exchange, counselors can bridge the gap between differing value systems. This reflective practice not only enhances the therapeutic process but also improves client outcomes, fostering a more inclusive and supportive counseling atmosphere.
III. Cultural Sensitivity
While still maintaining a biblical perspective, Christian Counselors still need to be well trained in cultural competencies as cultural diversity to better serve clients
In the realm of counseling, an acute awareness of cultural sensitivity is essential for fostering an effective therapeutic environment that can cater to a diverse clientele. Christian counselors, in particular, must navigate the complexities associated with their clients’ diverse backgrounds, beliefs, and individual experiences. This nuanced approach requires not only a thorough understanding of various cultural frameworks but also a steadfast commitment to respect and affirm each client’s unique identity and lived experiences. For instance, the experiences of same-sex parents seeking support underline the critical need for practitioners to move beyond traditional heteronormative perspectives, which can often marginalize their realities. Many parents have reported significant difficulties when attempting to access appropriate services due to the considerable lack of understanding and sensitivity from providers, which can inadvertently perpetuate feelings of exclusion and invalidation (Gahan et al., 2017). Additionally, it is imperative that the emphasis on education and training for all service providers transcends the confines of their specialization. This concern is crucial to ensure that they are well-equipped to meet the specific and varying needs of all clients, including those from marginalized and underrepresented groups (College Board Advocacy & Policy Center, 2012). By fostering a culture of understanding and inclusivity, practitioners can better engage with their clients and address their distinct cultural narratives. Thus, cultivating cultural sensitivity not only enhances the counselor-client relationship but also serves as a foundational pillar that is vital for effective practice within the counseling field. As such, embracing cultural sensitivity should be viewed as an ongoing commitment to providing equitable and affirming care to every individual.
A. Understanding diverse backgrounds and beliefs of clients
Effective counseling requires a nuanced understanding of clients’ diverse backgrounds and beliefs, particularly for Christian counselors who may encounter clients from various faith traditions and cultural practices. Engaging with clients from different cultural and spiritual backgrounds is essential not only because it fosters a supportive therapeutic environment but also because it enables counselors to develop the cultural competence necessary for achieving impactful and effective practice. The integration of spirituality into therapeutic settings, as highlighted in (Sutherland-Smith et al., 2024), poses a significant challenge for counselors and emphasizes the importance of being sensitive to and respectful of clients’ unique spiritual experiences while providing care. This sensitivity is crucial as it acknowledges that each client carries with them a distinct set of beliefs and values that shape their worldview. Furthermore, research on counselors’ preparedness to work with refugee populations demonstrates the necessity of understanding the sociocultural contexts that influence clients’ experiences, challenges, and mental health needs ((Atiyeh et al., 2019)). By prioritizing a comprehensive understanding of diversity, Christian counselors can better bridge gaps in communication and trust. This proactive approach ultimately enhances therapeutic outcomes for clients who are navigating multifaceted challenges that are deeply intertwined with their backgrounds and beliefs. By being aware of these elements, counselors can facilitate a more personalized and effective therapeutic relationship, empowering clients to explore their identities and experiences within a safe and nurturing space.
B. Addressing potential biases in counseling practices
In the field of counseling, particularly from a Christian perspective, acknowledging personal and systemic biases is not only crucial but also imperative for effective practice. Counselors may unconsciously project their own beliefs and values onto clients, which can significantly hinder open communication and impede the healing process. To effectively address these biases, counselors must engage in intentional self-reflection and ongoing education about diverse backgrounds and experiences. This necessitates asking probing questions about one’s assumptions and understanding how they might affect the therapeutic relationship. As noted in the literature, this document serves as a practical guide to assist schools and districts by providing comprehensive information, resources, and tools to further the development of Positive School Discipline practices (Oliver et al., 2018). This framework, with its emphasis on fostering understanding and reducing judgment, can likewise be applied within counseling settings. Furthermore, the ongoing discussion surrounding ableism underscores the necessity of recognizing hidden diversities, illustrating that less observable issues, such as chronic illness and chronic pain, are often omitted in standard discourse (Haas et al., 2019). By confronting these biases with a critical eye and actively examining the intersectionality of various identities, Christian counselors can create a more inclusive, empathetic, and ultimately effective environment for their clients. This thoughtful approach not only encourages personal and collective growth but also helps dismantle the barriers that biases may create, leading to a richer, more nuanced understanding of each client’s unique situation and needs.
C. Adapting counseling techniques to fit various cultural contexts
Counselors are increasingly confronted with the imperative to adapt their techniques in ways that are responsive to the diverse cultural backgrounds of their clients. This necessity becomes especially pronounced when engaging with immigrant populations, such as Korean immigrant women, who may encounter unique and multifaceted challenges arising from their specific cultural contexts. It is essential for counselors to critically assess how factors like acculturation, English proficiency, and cultural identity influence these women’s experiences. Research indicates that immigration can result in both trauma and avenues for posttraumatic growth, highlighting the need for counselors to consider these aspects holistically in their practice (Lim et al., 2024). Furthermore, acknowledging and understanding the distinct experiences that arise from various cultural backgrounds is crucial for building rapport with clients and effectively addressing their needs. As revealed in studies examining professional counselors’ perceptions, a deep understanding of the cultural intricacies present within refugee populations can not only improve the therapeutic alliance but also significantly enhance therapeutic outcomes (Atiyeh et al., 2019). Ultimately, by deliberately tailoring counseling approaches to accommodate cultural circumstances and critically examining the interplay of cultural factors, counselors can enhance their effectiveness and contribute to positive social change within diverse communities.
IV. Emotional and Spiritual Burnout
Like any behavioral health professional, Christian Counselors can also face issues of burnout. Please also review AIHCP’s Christian Counseling Certification
The challenges faced by Christian counselors often extend beyond conventional professional stressors, affecting emotional and spiritual well-being. Counselors frequently encounter emotional burnout as they navigate the depths of their clients struggles, particularly with those confronting advanced illness or end-of-life issues. This intense emotional labor can lead to a sense of detachment or compassion fatigue, undermining the counselors capacity to provide empathy and support. Additionally, spiritual burnout complicates matters, particularly in faith-based contexts, where practitioners may feel a heavy burden to embody and promote spiritual ideals. As noted in a phenomenological study, counselors working with clients facing life-threatening conditions utilize strategies for psychological safety, such as setting boundaries and harnessing community support, to mitigate these effects (Ducaine et al., 2017). Furthermore, the study observes that the transition from crisis to holistic wellness fosters a newfound awareness that can revitalize a counselors practice (Reyes et al., 2020). Ultimately, recognizing and addressing these burnout challenges is crucial for sustaining both the counselors vocation and the well-being of their clients.
A. Recognizing signs of burnout in counselors
The impact of burnout on counselors, particularly in Christian contexts, is a pressing issue that warrants careful attention. Counselors often exhibit signs of emotional fatigue, decreased job satisfaction, and a sense of disconnection from their spiritual and professional missions. For example, as indicated in recent studies, many school counselors report work-related stress as their primary concern, with a significant number citing a low-moderate level of stress on standardized scales (PSS-10) (cite26). This emotional toll can stem from unrealistic expectations, insufficient self-care practices, and performing roles that conflict with their core responsibilities. Symptoms of burnout may manifest as irritability, reduced empathy for clients, or a growing sense of hopelessness, ultimately diminishing their effectiveness as helpers. Addressing these indicators through proactive self-care and support systems is crucial in maintaining the well-being of counselors and preserving their ability to serve faithfully and effectively in their roles.
B. The impact of emotional labor on personal faith
The demands placed on Christian counselors necessitate a profound engagement with emotional labor, significantly impacting their personal faith. This emotional labor often involves managing and regulating emotions to meet the needs of clients, which can lead to feelings of compassion fatigue and burnout. Studies note that rates of these conditions among mental health professionals can reach as high as 83%, particularly when the resources essential for emotional resilience are lacking ((Baker et al., 2024)). For counselors who view their work as an expression of their faith, this struggle can create a tumultuous internal conflict. The tendency to equate emotional struggles with a lack of faith may further exacerbate their challenges, leading to a crisis of belief ((Law et al., 2024)). Ultimately, the interplay between their professional responsibilities and spiritual commitments necessitates a reevaluation of self-care practices, aiming to fortify their faith while navigating the complexities of emotional labor in counseling.
C. Strategies for self-care and maintaining spiritual health
To effectively manage their demanding roles, Christian counselors must prioritize self-care and nurture their spiritual health. One effective strategy is the implementation of holistic practices that encompass physical, emotional, and spiritual well-being. Engaging in regular exercise, maintaining a balanced diet, and cultivating mindfulness can significantly enhance overall wellness, allowing counselors to better serve their clients. Additionally, fostering a strong community of support is crucial; engaging with peers and mentors provides a network where counselors can share experiences and alleviate feelings of isolation or stress, as underscored in the findings of (Reyes et al., 2020). It is also essential for counselors to boldly address and overcome perfectionism, a prevalent challenge that can impede their efficacy and satisfaction in their roles. By navigating these self-care strategies, and drawing strength from their faith, counselors can maintain their spiritual health while managing the complexities of their profession, as highlighted by (Ramos et al., 2023).
V. Conclusion
Navigating the complexities of Christian counseling poses numerous challenges that practitioners must address to provide effective support to their clients. Central to this endeavor is the counselors ability to foster an open, empathetic environment where clients feel comfortable discussing their struggles, including emotional issues that may stem from societal pressures or personal faith. As evidenced by Lens initial apprehension in seeking help, many clients specifically prefer Christian counselors due to a shared belief system (McMinn et al., 1991). Furthermore, as classrooms are becoming increasingly diverse, it is critical for counselors to recognize the unique backgrounds and experiences of their clients, mirroring the challenges faced in educational settings (Espinor et al., 2011). In conclusion, for Christian counselors to thrive, they must continuously adapt to their clients evolving needs, incorporating cultural awareness and sensitivity while maintaining a strong foundation in their faith-based practices. This holistic approach can lead to more meaningful therapeutic outcomes for a diverse clientele.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals
A. Summary of the challenges discussed
In examining the various challenges faced by Christian counselors, a multifaceted landscape emerges. Counselors often grapple with clients resistance to faith-based approaches, fearing that their spiritual beliefs may conflict with therapeutic practices. This resistance can hinder open communication and trust, essential components of effective counseling. Furthermore, the stigma surrounding mental health within certain religious communities complicates the counselors role, as they may face skepticism or hostility when addressing psychological issues. Compounding these challenges, there is a notable lack of resources tailored specifically to Christian counseling, limiting professionals in their ability to provide comprehensive care. Additionally, balancing professional ethics with personal beliefs can lead to internal conflict and stress for counselors, affecting their overall effectiveness in session. Addressing these obstacles is crucial for enhancing the counseling experience for both practitioners and clients, ultimately leading to improved mental health outcomes in faith-based contexts.
B. The importance of ongoing education and support for counselors
Counseling is a dynamic field that requires practitioners to continually adapt and grow, emphasizing the necessity of ongoing education and support. As society evolves, the challenges faced by counselors also shift, particularly within the Christian community, where practitioners must navigate the intricate and often conflicting dynamics between faith and psychological health. This raises critical questions about how counselors can effectively integrate these two domains to provide holistic support. Without continual professional development, counselors may find themselves ill-equipped to tackle emerging issues, such as shifts in cultural attitudes towards mental health or the introduction of new therapeutic techniques. Research indicates that nearly all new educators face obstacles in their initial years, paralleling the unique stresses that counselors encounter, which highlight the importance of additional resources and training ((Arnett-Hartwick et al., 2019)). Furthermore, while seminaries may provide a solid foundation in critical skills, many graduates express feeling inadequately prepared for the complexities of pastoral care, which is essential for effective counseling ((Hughes et al., 2015)). Therefore, establishing robust support systems that include regular training and mentorship opportunities becomes not just beneficial but necessary. This proactive approach not only enhances the effectiveness and resilience of counselors but also ensures that they can respond to the evolving needs of those they serve, ultimately fostering a more supportive and informed community.
AIHCP not only offers a certification in Christian Counseling but also offers a variety of CE courses and continuing education that can be utilized by Christian Counselors to enhance their career and education.
C. Encouragement for Christian counselors to seek community and resources
In the demanding field of Christian counseling, the journey can often feel isolating; however, seeking out community and resources is crucial for both personal and professional growth. Engaging with fellow counselors allows for the exchange of ideas, support during challenging cases, and the sharing of best practices that can enhance therapeutic effectiveness. Additionally, various resources—such as workshops, online forums, and mentorship programs—can provide counselors with new tools and perspectives that enrich their practice. The act of connecting with others not only mitigates feelings of loneliness but also fosters a stronger sense of purpose rooted in shared values and beliefs. Ultimately, by actively pursuing community and utilizing available resources, Christian counselors can cultivate resilience, maintain their mental well-being, and strengthen their ability to serve others with compassion and clarity. This proactive approach not only benefits the counselors themselves but enhances the care they provide to their clients.
Please also review AIHCP’s Christian Counseling Certification. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
Bhusumane, Dan-Bush (2007). Examining the ways and extent to which counselors in Botswana are utilizing indigenous cultural practices and structures. https://core.ac.uk/download/234048532.pdf
Baker, Andrew D (2024). Investigating the Effects of Mindful Eating, Self-compassion, Emotion Regulation, and Spiritual Experience on Compassion Satisfaction and Burnout among Christian Counselors. https://core.ac.uk/download/621476355.pdf
Ayuku, David, Friis-Healy, Elsa A, Kaiser, Bonnie N, Puffer, Eve S, Wall, Jonathan T (2020). What about lay counselors’ experiences of task-shifting mental health interventions? Example from a family-based intervention in Kenya.. https://core.ac.uk/download/323065069.pdf
Busch, Rebecca (2006). Wisconsin school counselor perceptions of school climate experiences of gay and lesbian youth. https://core.ac.uk/download/5066835.pdf
Abacan, Allyssa, Adu‐Sarkodie, Yaw, Agyarko‐Poku, Thomas, Beard, Jennifer, Falconer, Ariel, Kissiwah Asafo, Mabel, Longobardi, Dana, Messersmith, Lisa, Myint Zu Kyaw, Mya, Sabin, Lora (2014). The Ghana retention on ART study (ROARS): keeping HIV-positive patients on antiretroviral therapy. https://open.bu.edu/bitstream/2144/28498/1/ROARS_Report_Final.pdf
Reyes, Daniel E (2020). Tying Wellness into Action: A Phenomenological Study of Graduate Counseling Fieldwork Students at a Christian University. https://core.ac.uk/download/344444308.pdf
Cobarruvias, Sheri Collinsworth (2024). The Lived Experiences of Perimenopausal Christian Women: A Qualitative Phenomenological Study. https://core.ac.uk/download/614444029.pdf
Sutherland-Smith, Curissa (2024). An Exploration of the Lived Experiences of Counselors who Integrate Spirituality and Religion into Therapy with African American Clients: A Phenomenological Study. https://core.ac.uk/download/616415726.pdf
Saltis, Michelle N. (2021). An Interpretative Phenomenological Analysis Of How Transgender and Gender Expansive Youth Experience Their Gender Identities. https://core.ac.uk/download/477737849.pdf
Ramos, Luis F (2023). Christian Latino Therapists’ Experiences In Integrating Psychology And Theology While Maintaining Client Autonomy. https://core.ac.uk/download/588305113.pdf
Christian Geckeler, Derek V. Price, Emily Schneider, Evan Weissman, Oscar Cerna, Thomas J. Smith (2009). Promoting Partnerships for Student Success: Lessons from the SSPIRE Initiative. https://core.ac.uk/download/71342555.pdf
Oliver, Brandie M. (2018). Comprehensive Positive School Discipline Resource Guide. https://core.ac.uk/download/225000611.pdf
Haas, Jessica, Toscano, Marion E (2019). Health Privilege and the Invisible Elephants of Chronic Illness and Pain. https://core.ac.uk/download/442608299.pdf
Gahan, Luke (2017). Separated Same-Sex Parents’ Experiences and Views of Services and Service Providers. https://core.ac.uk/download/147566837.pdf
Johns, Amanda E (2015). Ethical Decision Making of Counseling Mental Health Practitioners Working With Clients Right-To-Die Issues. https://core.ac.uk/download/216842390.pdf
Johns, Amanda E (2015). Ethical Decision Making of Counseling Mental Health Practitioners Working With Clients Right-To-Die Issues. https://core.ac.uk/download/303946255.pdf
Burton, Stephen Lewis, NC DOCKS at The University of North Carolina at Charlotte (2012). Managing conflict in multicultural classes : examining the relationship between severity of conflict and the use of interventions by university instructors to manage and resolve conflict. https://core.ac.uk/download/345080254.pdf
For some individuals depression does not seem to go away when treated initially. After multiple SSRI fail to work and if counseling fails to produce results, then other ways will be needed to help the person get through the depression. This video looks at resistant treatment depression and some ways individuals can find a way to overcome depression
Please also review AIHCP’s Grief Counseling Certification and see if it meets your academic and professional goals. The programs are online and independent study and open to qualified professionals seeking a four year certification
Some individuals remain in grief longer. Some because of prolonged grief or in other cases depression, while others develop maladaptive coping strategies that keep them in acute grief longer. It is important to realize one never recovers from grief or loss because the object or person lost was loved, but one does learn to adjust and process through the acute grief phase. Those who do not usually do not because of poor coping and views on the loss.
Some individuals can become trapped and stuck in the acute phase of grief. Review AIHCP’s Grief Counseling Certification
This video looks at maladaptive coping, subjective and objective reasons, and various pathologies why some individuals cannot escape the acute phase of grief. Please also review AIHCP’s Grief Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study with mentorship as needed and open to qualified professionals seeking a four year certification.
Psychological recovery after a trauma and crisis event can take weeks, months, or even years depending on the damage of the event to the person’s mental, emotional, physical, financial and social modes of existence. For some, pro long grief, or depression, or PTSD can become long term symptoms that require professional mental health services and long term care. For some, the acute phase of crisis hovers over the person and the person requires assistance to again find firm grounding. Most require basic psychological recovery that involves identifying the primary issues and needs of the person post disaster or traumatic event. Many people are resilient and may not suffer long term mental issues, but most still require help and aid. The National Child Traumatic Stress Network created an excellent CE course that discusses Psychological Recovery. Much of the information supplied is based on general psychological and professional application but the Network did an excellent job of organizing it. Bear in mind, like Psychological First Aid, Psychological Recovery services are not necessarily supplied by clinical licensed counselors or social workers, but can be given through unlicensed professionals who work in Human Services. Low tier entry level professionals with some academic and professional training can handle numerous cases that do no have pathology and help coach and teach individuals with basic mental health techniques to recover from acute crisis. This is the primary aim of Psychological Recovery within the area of Crisis Intervention. It looks to help individuals after traumatic event to find the resources and skills to move forward weeks or months after an event. It is less about pathology but more so about building resiliency and promoting teaching skills that can be taught by anyone in pastoral or unlicensed settings to help individuals grow after the event.
Individuals who survive a disaster or crisis need help sometimes refocusing and rebuilding with the help of crisis intervention workers
Helping individuals recover from a disaster or any traumatic event is key to a person’s resiliency to rebuild after the ashes and trauma. According to the Network, it looks to protect mental health and maintain it, enhance abilities to address needs, teach skills to solve problems and prevent maladaptive coping by encouraging positive coping. Like in Psychological First Aid, it focuses on the safety, calmness, self efficacy and connectedness the person possesses. Does the person feel safe after the event? Is the person calm and not exhibiting nervousness, or PTSD? Does the person portray self resiliency and ability to cope? Is the person connected to family or friends or have access to public and community resources? These are important questions and are essential when meeting with a client who is a victim of a disaster. Within any meeting though, it is important for the Crisis Intervention worker to understand nothing is a quick fix. There will be multiple issues and each session represents a chance to help the person meet their needs. It is not a mental health treatment but instead a mental coaching to help individuals get their lives back. Hence each session should teach a particular skill, make a plan and receive reports how those plans work.
The National Child Traumatic Stress Network lays out various skills that are essential to help individuals get their lives back. Within the critical phase of information gathering, the Crisis Intervention worker needs to identify current needs of an individual, prioritize them and make a plan of action. Involved with this are skills that are taught to help meet each need and how to carry out that skill in everyday life. Upon completion of skill utilization, the client reports back a week a later with how things have improved or not improved. Upon this, plans can be troubleshot or retuned as well as other skills evaluated. It is important when implementing plans and teaching skills not to overload an already stressed person. Among some of the most important skills to help individuals includes rebuilding healthy connections, managing emotional reactions, promoting healthy thinking, encouraging positive activities and building problem skills. The Network presents in-depth modules on all five basic skills that help train crisis intervention workers better help individuals manage crisis and issues.
Bear in mind, when in crisis intervention, one may be helping individuals with a myriad of problems from what appears small to large. Some may be more emotionally distraught, physically hurt or others may be financially hurt, or still others may have lost a home. Others may have temporary problems that are causing current stress, while others may have longer lingering issues that take more time to fix. Some may be elderly with particular issues related to age, medication, or connection with others, while others may be children or adolescents who are suffering from trauma of the event, or even having issues reconnecting at school. The combination of possible issues and problems faced by survivors of disaster or experienced trauma and crisis are endless and each one requires attention and rapport with the client. We will take a closer look at the 5 helping skills emphasized by the Network.
Crisis Intervention workers help survivors formulate plans and develop skills that foster resiliency and rebuilding
One of the most basic and important skills in counseling is problem solving. We have discussed in numerous blogs the importance of basic problem solving skills in counseling and how to implement them. In Crisis Intervention work, problem solving while simple in theory is difficult in application because problems are very real and affect people in real life. They just do not go away or vanish but have real affects on a person’s whole self and how they function. Problems are not so much objectively the issue, but more so, how the person subjectively views them. If the stressors of the problem seem overwhelming, then the Crisis Intervention worker needs to help the person discover the tools to make it less daunting. With any problems, it is important to identify and label them. This helps organize the issue and see how it is effecting the situation. When discussing, it is important to weed out problems that are not the problem of the person or problems that the person cannot control. In addition, it is important to set goals to counter the problem and brainstorm together some options to achieve that goal. Together, best solutions are chosen and then they are implemented. Upon return visit, crisis intervention worker and the survivor can discuss what worked, what did not and overall trouble shoot and analyze why something worked or did not work. Ultimately it is important to instill hope into the person and grant them again power and control over the situation so that they can again become resilient forces in their own life.
Another skill, according to the Network, is rebuilding healthy connections. Individuals or survivors after a crisis such as a hurricane or tornado or earthquake can lose many things in life including a home. Those who are displaced need connections to find firm ground again. It is hence important to help survivors review their connections and make a connection tree listing individuals they know and what each person means to them. The crisis intervention worker can then help the person identify best suited individuals that can offer immediate help while also crossing off those who are unable to help or may not be the best influence in the given moment. Helping the person reconnect with these resources can help individuals possibly find transportation, a place to temporarily stay, or find emotional support. Sometimes, these connections may not be immediate but could also be fellow survivors or even agencies that can better alleviate the situation.
The Network also discusses the importance of the skill of managing emotions. Numerous individuals after trauma have negative reactions and affective responses to triggers that may remind them about the disaster or traumatic event. For example, a boy who experienced a tornado, may begin to feel uneasy, nervous, or fearful when a strong wind blows outside. This can trigger a memory associated with strong winds of the tornado. Or a small child may become fearful if the lights go out because the lights went out when the hurricane struck before. The mind associates and ties together negative events with circumstances that by themselves are quite innocent. This can trigger a response. Of course, in PTSD, this trigger is far more extensive due to trauma and the inability of the brain to properly process and file the memory but many after an acute crisis experience initial negative affective responses to neutral occurrences that happened during the disaster. It is important for the crisis worker to help these individuals label the emotions they feel with the trigger and cognitively reframe the situation. This types of CBT can help individuals re-understand the emotion and where it is coming from and better react when the similar triggers appear. In addition, sometimes, individuals may need to utilize meditation, breathing, or other grounding techniques to help calm themselves when a trigger appears that reminds them of the disaster. For most survivors, overtime, the trigger becomes more and more numb as one perceives no negative consequences tied to the howl of the wind or lights going out. In the meantime, it is important to help especially children how to cope, react and deal with triggers associated with disaster.
After a disaster, individuals need help forming proper connections and identifying necessary resources to help them again firm ground
While emotions can need managed, thoughts can also be an issue. While some may deal with affective issues, others may walk away from the disaster with cognitive distortions and negative thinking. The Network proposes instilling in individuals healthy thinking. Healthy thinking is also a cognitive process where not only emotions are reanalyzed but also thoughts. Healthy thinking looks at negative thoughts associated with the event. Many survivors may have negative thoughts about how they acted, what they did or did not do, or who they are blaming for the crisis. These thoughts can derail the healing process because the thoughts are tied with anger, shame, guilt, or sadness. Sometimes, the thoughts are totally untrue but perceived as true to the person. Crisis Intervention workers need to weed through the multiple thoughts the person may have about the event and their participation in it. Some may feel it is their fault, or if they did this or that, it would not have been so bad, or others may feel ashamed for not doing more. It is important to identify unhealthy and untrue thoughts about the event and analyze them and reframe them with the reality of the situation. This can help the person move forward and focus on more healthy thoughts that are conducive for the future. Instead of thoughts of despair, thoughts are transformed into thoughts of hope that will focus on fixing the situation in the present instead of lamenting about it in the past.
The final skill that can be important for some individuals is helping them again live a normal life through positive activities that again give joy. This does not mean one immediately celebrates after a house is destroyed but it means gradually, individuals plan to give self care, or find connections or positive things to do that take the mind off the trauma and event. Many times children are also distraught because regular events no longer occur after the disaster due to limitations of recovery. Helping children find a regular routine is key but also giving them, and oneself even, joy is also key. As rebuilding one’s life continues, it is important to not only find silver linings and hope, but again to do something that was once fun, or even do something different. Whether it is family game night, or going out to eat, or taking a brisk walk, or working less and spending more time with the family, it is important to find time to again live. Crisis Intervention workers can help survivors find the importance in this and help them identify and schedule something within the week, even if one thing, to do within their means.
Conclusion
The National Child Traumatic Stress Network offers a various CE courses that can help those in Crisis. AIHCP also offers a Crisis Intervention Specialist Certification and individual CE courses. It is important to be trained, even at lower tier levels, to help survivors, victims and individuals in crisis again find firm ground. Not all cases will involve drastic mental health counseling or involve PTSD, but many will be merely individuals trying to find themselves again after a disaster with multiple basic needs and concerns but who are overwhelmed with the event and secondary stressors. Crisis Intervention workers, counselors, social workers, chaplains and other Human Service Professionals can help individuals again find joy in life and the resiliency to rebuild what was lost.
Please review AIHCP’s Crisis Intervention Specialist Certification. Upon completion of the seven core courses, one can apply for certification. The program is online and independent study with mentorship as needed and open to qualified professionals seeking a four year certification.
Additional Resources
The National Child Traumatic Stress Network. Access here
Swaim, E (2022). “7 Reminders to Carry with You on Your Trauma Recovery Journey”. Healthline. Access here
“Resources on trauma and healing, including a guide inspired by ‘The Color Purple’”. APA. Access here
“Recovering Emotionally After a Disaster”. American Red Cross. Access here
Spirituality is an important part of grieving for many. For some it may be a source and anchor to help adjust to the loss, while others it may be a source of comfort and helps reframe the loss to a greater ending that is eternal. Sometimes, spirituality if maladaptive can also cause issues in the grieving process and this can cause internal and existential havoc for the person as he or she tries to connect belief with loss.
The role of faith and religion plays a big role in grief. Please review AIHCP’s Grief Counseling Certification
While many grief counselors may be hesitant to discuss spirituality in secular settings, spirituality and its role should in each individual should be understood and the utilization of any outside resources within the community to help aid in a person’s healing should be encouraged.
Please review the video for further information and do not forget to review AIHCP’s Grief Counseling Certification. The program is online and independent study and open to qualified professionals seeking a four year certification.
Individuals who experience traumatic events need help facing multiple issues. Some individuals may cope better than others, while others require emotional stabilization. The purpose of first responders and volunteers helping the scene though require abilities to meet the needs of individuals. Sometimes, individuals may need only mere direction or information or basic supplies, while other times, individuals may need crisis intervention care to help stabilize themselves emotionally.
Psychological First Aid is immediate care for those affected by trauma or disaster at physical, affective, cognitive, behavioral or social levels
In many past blogs, we have discussed the importance of Crisis Intervention in helping individuals during a traumatic event. Traumatic events such as natural disasters, terrorism, shootings, criminal assaults, suicide, or war zones all present deep rooted trauma to individuals who endure them. Some may be better able to cope but when traumatic events occur they still present an abnormal level of surprise, pain, and loss. Hence, someone on scene will have some type of need, whether physical, mental, emotional, social or all points. First responders, volunteers, chaplains and other healthcare professionals are able to help everyone in the moment of a traumatic event by meeting whichever needs are present according to the person through basic psychological first aid.
Psychological First Aid is not long term therapy or looks to resolve the devastation that may take months and years to fix, but it does look to stop the emotional bleeding on the spot and meet the basic physical human needs of anyone in crisis, grief, trauma or loss. Whether elderly, children, adults, or others of any cultural identity, bad things happen and when they do, people need trained professionals on site to help meet immediate needs.
PFA looks to ensure grant the person a feeling of safety in the chaos, help calm and stabilize those emotionally disturbed, find necessary persons of connection for the person, connect individuals with the necessary long term aid, and grant the person a sense of hope in the despair around them. Chaplains, first responders, disaster volunteers, healthcare professionals, as well as social workers and counselors on scene are all trained in basic PFA and some at higher levels due to their training and licensures to help individuals at the level of help they need. Whether it is simply offering water or giving shelter for a night, or helping someone find a loved one, or consoling a child, or directing a family to proper resources and federal assistance to rebuild a home, or referring something emotionally distraught to a mental health professional, or finally even helping ground a person in extreme disorientation and disequilibrium, the goals and duties of those in PFA are about helping the particular need in the moment.
Like any crisis or situation, those trained in PFA are expected to initiate contact with individuals on the scene. Some may appear fine, others may appear disorientated. Those in trained should focus on the most emotionally disturbed individuals that are displaying dis-equilibrium and immobility or those who seem out of place, especially elderly or children who are alone. Crisis professionals should introduce themselves by name and the agency they work with and ask the name of the person. Asking what them what the issue is or what is wrong is a good way to help. Forcing oneself on the person, or asking detailed accounts of the event are not the best way to introduce and form a bond. Introduction and making contact and forming a bond is a key in Crisis Intervention but also critical on scene when dealing with any victims or individuals faced with trauma.
Obviously helping the person feel secure is key. Some may already feel safe, but others may feel the threat of danger still overbearing upon them. PFA workers should help reassure a person that they are safe and address all fears without dismissing them. Instead, they should help the person feel a sense of security through their presence. Obviously someone who has been raped, assaulted, or a person who has just had their home flooded or destroyed by a tornado will require long term care, but the purpose of PFA is to help the person feel secure in the moment so that the individual can logically think without the presence of fear motivating them.
In certain cases, individuals suffering from trauma need help finding calmness. They need help becoming stabilized emotionally. They are unable to cope since their coping mechanisms have become overrun and their emotional equilibrium has become imbalanced. Hence logical choices are removed and instead a state of affective, cognitive and behavioral dysfunction manifests. The PFA worker depending on their level of training and experience can help these individuals find balance and coping. Some times helping ground the person through breathing and focus techniques can bring a person back to the current event, while other times, discussing the issue and alternatives to the narrow options one faces when in crisis. In many cases, individuals will suffer from mental issues such as disorientation, lack of concentration, memory loss, or poor cognitive reasoning, while in other cases, individuals may suffer affectively through various emotions. Some emotions may be displayed such as anger or intense grief, or even guilt or shame about the event, while others may retreat from contact and suffer from disassociation, or become stuck in their own thoughts and look to flee human contact. Others may display dangerous behavioral actions and will need controlled or helped to find calm to avoid danger to themselves, others and various workers at the scene.
After a person is calm, safe and stable, one can begin to access the person’s mental, physical and social needs. Sometimes, the needs are affective, or physical, or cognitive or social, but it depends on identifying the clues and also talking to the person. Some needs may be as simple as a blanket or a glass of water, while others may be concerns over a missing child or relative or friend. Some may have minor injuries or headaches that need addressed due to the situation. Others may have concerns where one will sleep for the night if a storm damaged the home. Others may even have concerns beyond the immediate which can be addressed such as an event a person may have had the following day that will now have to be canceled. In the mist of this, the PFA worker needs to offer assistance whether at the cognitive level or physical level. This assistance may be in the form of advice, meeting physical needs, or helping the person organize what needs organized. It can involve helping the person better understand the situation and supplying the person with the necessary information they need to deal with the issue at hand.
Those trained in PFA and Crisis Intervention can help individuals in distress due to trauma or natural disasters but certain steps must be followed albeit they can be adaptive and flexible depending on the person and situation
PFA workers can also help and offer assistance through connecting individuals to other people, friends and family. Sometimes helping a person contact his friend or family helps the person find a place to stay or provides transportation. Many individuals in crisis have support systems but they are unable at the moment to contact those persons and they need assistance in making those contacts. In addition to immediate connections, later, PFA workers can help individuals find longer term help through social services, federal assistance and on a more individual note, references for mental health or healthcare services. During this process, it is important for PFA workers to not promise things but to be as honest as possible about what can be done or not done. Lying or making false promises to help alleviate a person’s mental state will not help the situation.
Throughout the process, the PFA worker also needs to address proper coping in the moment versus maladaptive coping. Like a coach, a PFA worker can help the person face the immediate issue through productive coping strategies that involve reframing of the situation and putting energy into what can be done in a given moment. This involves a variety of stress management and anger management concepts and helps the person focus on what can be done instead of utilizing maladaptive strategies that avoid or ignore the situation. Obviously, longer term care reviews the necessity of healthy coping with any traumatic event. It is unlikely that those who face traumatic events will have the same life. Recovery from injuries or therapy still leaves scars and individuals need to have the tools to face those past traumas. In addition, repairs and construction and family functions may be altered. Things will change and the ability to be resilient and cope depends on multiple subjective and objective realities. A person’s support system is key and this is why referrals and connections are so key in finding the person the help they need to create hope. With hope a person can find resiliency and the ability to adapt and rebuild in the future with healthy coping strategies.
Conclusion
Psychological First Aid is a key component of crisis intervention and for those who work in it from a mental health, healthcare, law enforcement, first responder or chaplaincy component. Knowing how to help a person in the moment and stabilize them and help meet the person’s physical, affective, cognitive and social needs are important to the recovery and adjustment of the person to the traumatic event. These events can range from disasters to assault or war zones and suicide. In all cases, crisis intervention looks to help the person find equilibrium and mobility to handle the situation, PFA helps individuals with the core basics to help those with little needs to those with the greatest needs.
Psychological First Aid is necessary for those in immediate crisis. Please also review AIHCP’s Crisis Intervention Program
Please also review AIHCP’s Crisis Intervention Specialist Certification and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification in Crisis Intervention.
Additional Resources
“Psychological First Aid”. National Child Traumatic Stress Network. Access here
“Psychological First Aid (PFA).What is Psychological First Aid?”. Minnesota Department of Health. Access here
“What is psychological first aid?” (2024). Doctors Without Borders. Access here
Griffin, M. “Psychological First Aid: Addressing Mental: Health Distress During Disasters”(2022). SAMHSA. Access here
Spirituality is usually a topic many secular counselors like to avoid but it is an inherent part of many individual’s lives and plays an even larger role in the grieving process. Spirituality generally is good for grieving but sometimes it can present issues that complicate grieving. Grief Counselors need to be aware of how spirituality can also complicate the grieving process and how to help individuals grieve in a healthy way. This video takes a closer look at these issues
Spirituality can affect the grieving process. Please also review AIHCP’s Grief Counseling Certification
Please also review AIHCP’s Grief Counseling Certification and see if it matches your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year Grief Counseling Certification
Christian Counseling and morality needs to take into account the science of psychology and how the brain works. In many ways, individuals are affected by the inner workings of their brain and mind and it can explain many moral actions beyond merely saying yes to something. Christian Counselors need to be aware of these things and how they affect the subjective element of a person’s choices.
Moral decisions are effected by the inner workings of mind. Please also review AIHCP’s Christian Counseling Program
