Introduction
In the introduction, Scott Floyd states the thesis of his book: “Knowing how to provide crisis care in essential, then, to any type of effective ministry.”[1] He begins his introduction with a series of catastrophizes that would demand crisis counseling. Floyd reviewed the 1995 bombing of the Murrah Federal Building in Oklahoma City which killed 168 people, the 1997 Columbine High School where thirteen students and a teacher were killed, the 2001 terrorist attack on the World Trade Center building massacring almost three thousand civilians, and the 2005 Hurricane Katrina in New Orleans which causes 1,836 fatalities. After listing these disasters, Floyd asks, “Are we dealing with a new problem? He answers his question by referring to examples given by Jesus recorded in Luke 13:1-5. Jesus refers to natural and moral evil. The moral evil was Pilate murdering a group of worshippers. The natural evil was the tower of Siloam falling and killing eighteen individuals. Albert Mohler has a good article describing the difference and even overlap of natural and moral evil: The Reality of Natural Evil and Moral Evil: Devastating Earthquake in Afghanistan, Genocidal Attack in Israel (click to open). Floyd concludes, “Crises and traumatic events have been a part of human experience since the creation.”[2]
There is a new aspect to the old problems of suffering. Floyd highlights some unique dimensions to twenty-first century disasters. “First, we live in an information age, a time of immediate, graphic, and detailed news about tragedies that occur any place in the world.”[3] This technological wonder can overwhelm the emotions of people. “Another seeming difference in modern society is the character of human violence--- often extreme, rapid, and cruel.”[4] Not only can one’s system be overwhelmed but shocked. The October 7th Hamas slaughter of Israeli women, infants, and the elderly could be traumatic. “Those who work in ministry must be prepared to offer help when such incidents take place.”[5]
Floyd quotes Jesus’ purpose of his public ministry: “The Spirit of the Lord is on me, because he has anointed me to preach the good news to the poor. He has sent me to proclaim freedom to the prisoners and recovery of sight of the blind, to release the oppressed, to proclaim the year of the Lord’s favor” (Lk 4:18-19).
Floyd provides helpful picture of this ministry: As I looked at my spiritual gifts, what I enjoyed doing, and even at my career path, I realized that I was a white blood cell in the body of Christ. In the human man body, certain foreign invaders create illness and disease. White blood cells were created by God as the body's means of attacking these invaders, which have the potential of doing much harm. In the body of Christ, individuals are often attacked by crises or traumatic experiences. For some individuals, such crises threaten to rob them of peace, destroy human relationships, and may even hinder their relationship with God. Those who provide crisis ministry function in much the same manner as white blood cells.[6]
Floyd closes with Galatians 6:10, where Paul exhorts believers, saying, "Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers" (NIV). The task of crisis ministry is to do good in ministering to believers and nonbelievers alike, battling those aspects of crisis and trauma that are devastating to so many.[7]
Chapter 1
Crisis
Scott Floyd defines different kinds of crises such as Crisis as Problematic State which includes the inability to cope. There is crisis which is a turning point or time of great decision which can be negative such as suicide or positive which leads to growth. Floyd advocated that “understanding the elements of a crisis may give the helping individual an idea of where to intervene when working with a person in crisis.”
Floyd discussed the Types of Crises
The different types of crises include developmental [like growing puberty], situational [such as the death of a loved one], and existential ... as well as interpersonal and spiritual crises [In some instances, a crisis may precipitate a decision to follow Christ, as was the case for Saul of Tarsus (Acts 9:1-19) and for the Philippian jailer (Acts 16:29-30)].[8]
Floyd next discusses The Bible and Crisis
While the word “crisis” is not in Scripture, “We do find in Scripture terms that parallel crisis-trial, tribulation, test, persecution, and affliction.”[9] “In 1 Peter 4:12, for example, Peter tells believers to "not be surprised at the painful trial you are suffering, as though something strange were happening to you" (NIV).”[10]
There are Biblical Examples of Crisis
“From Genesis to Revelation, we see examples of children of God as they face crises. Sometimes these events result from disobedience to God; on other occasions, individuals who are truly following God end up in difficult circumstances. stances. A few examples follow.”[11]
The first crisis is Scripture was the crisis of Adam and Eve disobeying God in Genesis 3 and “their resulting shame, and their attempt to hide from God. Because they choose to rebel against God, this couple faces the first crisis in Scripture.”[12] Floyd lists. Jacob, Moses and his family, the nation of Israel, David, Esther, Daniel, Jeremiah, Joseph and Mary, the Disciples, the ill and diseased who came to Jesus for healing, Paul, and John.
Floyd deals with factors determining the impact of crises.
The process moves from the crisis event to the person to the positive or negative outcome.
“The Crisis Event Certain events produce clear and recognizable crises. Being fired from a job, receiving information that a loved one needs immediate surgery, having a child born with a serious birth defect, discovering that your spouse is having an affair and wants to divorce, having your car totaled by an uninsured.”[13]
The Person in Crisis
“The extent of the impact produced by a crisis depends, too, on factors related to the individual undergoing the crisis. These factors include the person's coping skills, perception of the event, support received from others, and additional stressors of the person experiencing the crisis event.”[14]
Floyd concludes with help a Christian caregiver can provide: “The Christian caregiver must be careful, however, when working with those in trying circumstances stances to avoid viewing crises from a purely human perspective. In concluding this chapter, I offer a few observations on crises from a Christian perspective.”[15]
1. Being a Christian doesn't exempt us from all crises.
2. A crisis to us isn't a crisis to God.
3. God comforts and promises to be present.
4. A crisis will not last forever.
5. Hope is resident in crises.
Floyd closes with a passage of great encouragement for believers in a crisis: “In Romans 5:3-5, Paul acknowledges that believers will have struggles, but difficult times do not have to dictate negative outcomes: ‘But we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.’"[16]
Chapter 2
Trauma
Scott Floyd defines trauma as “an event outside of what is normally expected in the life of an individual, and that breaks past normal coping and defense mechanisms, causing strong emotional pain.”[17]
TYPES OF TRAUMA
Type 1 Trauma
“According to Lenore Terr, humans experience two general categories of trauma.' Type 1 trauma is also known as single-event trauma, or single-blow trauma in a person who experiences a sudden, unexpected event. Examples include accidents such as major car wrecks.”[18]
Type 2 Trauma
“The second category, type 2 trauma, is also known as multiple-blow trauma. Type 2 trauma generally occurs in a couple of ways. First, a person experiences repeated instances of trauma. An example is a soldier who sees active duty during which, over time, he or she is exposed to several extreme events such as personal injury or the deaths of other soldiers.”[19]
Trauma and the Bible
Tpauµa [τραῦμα] first appears in the New Testament in the story of the Good Samaritan (Luke 10:33-34), "But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds [τραῦμα trauma], pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him" (NIV).”[20]
“The Septuagint, or the Greek translation of the Old Testament, uses Tpauµa in Isaiah 53, describing Jesus as the suffering servant. Isaiah 53:5 says, ‘But he was wounded [etraumatistha] for our transgressions, he was bruised for our iniquities; upon him was the chastisement that made us whole, and with his stripes we are healed’" (RSV).[21]
“The Bible gives specific examples of situations that are traumatizing to those involved. Three of these are the stories of the Egyptians following the tenth plague, Job and his struggles, and the crucifixion.”[22]
Effects of Trauma
“Following are some common symptoms of trauma.
Cognitive Symptoms Trauma often impacts how a person processes information. This includes how the person thinks or what the person believes about the world. The impact on cognitive functioning can range from mild to severe.”[23]
“Emotional Symptoms: In addition to the cognitive effects, trauma survivors often experience a range of emotional symptoms. These can be confusing and frustrating, and may drain energy from the victim, who is already emotionally depleted.”[24]
“Behavioral Symptoms impact not only how a trauma survivor thinks and feels, they also affect how that person behaves or functions in daily activities.”[25]
“Spiritual Symptoms [impact] a person's spiritual beliefs or functioning.”[26]
Questions About God s Existence. John the Baptist in prison just before his execution asked if Jesus was the Messiah or not in Matthew 11:1-19.
Questions About God’s Character
“Even David, a man after God's own heart, struggles with questions about God. In Psalm 13:1 he asks, "My God, my God, why have you forsaken me? Why are you so far from saving me, so far from the words of my groaning?’" (NIV).[27]
“Relational Symptoms ... are expressed in relationships. If the trauma is severe, even close relationships might be affected. In extreme circumstances, a traumatic event can result in a relationship breakup such as divorce.”[28]
Post-Traumatic Stress Disorder
“In some circumstances, a person who experiences trauma will develop Post-Traumatic Traumatic Stress Disorder, or PTSD. Post-Traumatic Stress Disorder is an anxiety disorder that develops in response to extreme psychological and emotional distress caused by a specific traumatic event.'”[29]
“PTSD is a phenomenon that experts in the field have begun to understand only in the last few decades, and as a result of how individuals respond to extreme trauma situations. Those who work in ministering to individuals following traumatic events would do well to keep abreast of ongoing developments in the understanding of this particular disorder.”[30]
Conclusion
“When I see a survivor after trauma, either on television or in my counseling office, I offer a silent prayer. I pray that God will be very present with the person and will bring him or her through the difficult days that lie ahead.”[31]
Chapter 3
Loss
Scott Floyd refers to H. Norman Wright, pioneer Christian counselor and author of books on crisis and trauma, [who] states, "At the heart of trauma and crisis is loss. In order to understand and appreciate fully the significance of crisis and trauma, we need to understand the multitude and complexity of loss."[32]
Floyd discusses elements that loss is characterized by. The first is focus of the loss or more accurately the loss of focus. Next, the value of loss such as a person who is loss in death. The means of loss can be involuntary and voluntary as in the giving up a child for adoption. Also, there is the permanence of the loss such as in mostly commonly death.
The Bible and Loss
Loss can be good and necessary as declared by Jesus in Matthew 10:39, when Jesus stated, "Whoever finds his life will lose it, and whoever loses his life for my sake will find it" (NIV). Loss can also be negative as John warned about in 2 John 8: "Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward.” Floyd discusses a number of Biblical characters who experience loss such as Adam and Eve, Lot, and Joseph.
Believers have “a different frame of reference regarding losses.”[33] “Paul again demonstrates his perception of loss from a different frame of reference in his discussing whether it is better for him to continue living or to die and be with the Lord. In Philippians 1:21 he says, "For to me, to live is Christ and to die is gain" (NIV). Paul did not despair even of the possibility of losing his life, as he viewed living and dying from the perspective of what he would gain.”[34]
Floyd writes about the different characteristics of loss. Losses can be gradual or sudden, big or small, cumulative, and conscious or unconscious. “If individuals are unaware of the losses affecting them, they are often relieved to pinpoint the loss as it helps them understand why they are struggling, feeling sad, or feeling angry.”[35]
There are different types of losses. “Some losses are obvious, but others are much more subtle and require the caregiver to pay attention to what may be occurring for the person suffering the loss.”[36] The different types of losses include real, or objective losses, abstract or subjective losses, imagined losses, threatened losses, and ambiguous losses.
“Grieving is extremely difficult in such circumstances .... ambiguous loss also takes place when a child moves away from home, when a parent divorces and leaves the home, or when a person places a child for adoption. In all these instances, there is an emotional presence, but a physical absence, of a loved one.”[37]
Floyd concludes with this advice: In many instances, a person will not recognize the connection between the loss experienced, the resulting emotions, beliefs, and behaviors. In extreme circumstances, it is not unusual for a person to become suicidal following a significant loss. Emotions (sadness, anger), cognitions ("there is nothing to live for"), and behaviors can all interact to produce a dangerous situation in which a person may ponder harming him- or herself as a solution to the pain produced by the loss. Ministers and counselors must be aware that if a person's losses are extreme, self-harm thoughts are not unusual.[38]
Chapter 4
Grief
Scott Floyd related the grief C. S. Lewis talked about A Grief Observed, 68-69.
“Following the death of his wife, Joy Davidman, C. S. Lewis chronicled his own experience with the process of grief- I thought I could describe a state; make a map of sorrow. Sorrow, however, ever, turns out to be not a state but a process. It needs not a map but a history, and if I don't stop writing that history at some quite arbitrary point, there's no reason why I should ever stop. There is something new to be chronicled every day. Grief is like a long valley, a winding valley where any bend may reveal a totally new landscape. As I've already noted, not every bend does. Sometimes the surprise is the opposite one; you are presented with exactly the same sort of country you thought you had left behind miles ago. That is when you wonder whether the valley isn't a circular trench. But it isn't. There are partial recurrences, but the sequence doesn't repeat.'”[39]
Floyd observed: “Feelings of grief and the grief process seem to be God's way of helping us adjust to losses, allowing us to say good-bye and to begin life anew without the object of our grief.”[40]
Floyd notes that people grieve over many different losses: “Grief may result from interpersonal relationships, such as the foolish son in Proverbs 10:1, who brings grief to his mother.”[41]
God also grieves: “Nor is grief in Scripture limited to humankind. In Genesis 6:6, God is grieved with the wickedness of the humans He created. Jesus is described as, ‘A man of sorrows and acquainted with grief’ (Isa. 53:3).”[42]
Believers do not grieve like the lost: “For the believer, another crucial element of grief is hope. Even though believers may mourn a loss, they have the ability to understand the loss from a more complete perspective. In his letter to the Thessalonians, Paul states, ‘But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope’" (1 Thess. 4:13).[43]
Floyd mentions different examples of Bible characters who grieved, such as Abraham and Isaac, Jacob, Naomi, Hannah, David, and Mary and Martha. Floyd also discusses “Special Biblical Examples of Grief.”[44] The first special example of grief is Joseph’s grief over the death of his father in Genesis 50:1-11 where Joseph weeps for his father several times over seventy days of mourning.
Floyd brings out the significance of this protracted mourning: An important aspect of this particular passage is our being able to see a process----a progression through the early mourning period. Joseph expresses initial grief, but makes preparations for the body. He then goes through several weeks of grieving. He travels to Canaan for the burial. He then grieves for another week. Joseph prepares and grieves, prepares and grieves. It's very likely that the ritualistic nature of having times of preparation and periods of intentional grieving greatly assisted Joseph, his brothers, their families, and even the Egyptians who had come to love Jacob, in beginning their adjustment to life without Jacob. This is perhaps the clearest biblical example of a structure to mourning a loved one.[45]
Floyd wisely states: “Part of the caregiver's task is to support the hurting person according to the unique manner in which that person experiences and expresses grief.”[46]
Floyd discusses the different expressions of grief, which include, emotional, behavioral, and cognitive. Floyd deals with the duration of grief: “Because the grief process ebbs and flows, individuals may feel confused about whether they're making progress as they attempt to cope with loss.”[47] Floyd gave the example of C. S. Lewis: This confusion is illustrated by C. S. Lewis: "Tonight all the hells of young grief have opened again; the mad words, the bitter resentment, the fluttering in the stomach, the nightmare unreality, the wallowed-in tears. For in grief nothing `stays put.' One keeps on emerging from a phase, but it always recurs. Round and round. Everything repeats. Am I going in circles, or dare I hope I am on a spiral? But if a spiral, am I going up or down?""[48]
Later Lewis began to cope better with his grief: As C. S. Lewis began to recover from the loss of his wife, he noted how subtle the recovery process can be: Something quite unexpected has happened. It came this morning early. For various reasons, not in themselves at all mysterious, my heart was lighter than it had been for many weeks. For one thing, I suppose I am recovering physically from a good deal of mere exhaustion. And I'd had a very tiring but very healthy twelve hours the day before, and a sounder night's sleep; and after ten days of low-hung gray skies and motionless warm dampness, the sun was shining and there was a light breeze. And suddenly at the very moment when, so far, I mourned least, I remembered her best. Indeed, it was something (almost) better than memory; an instantaneous unanswerable impression. To say it was like a meeting would be going too far. Yet there was that in it which tempts one to use those words. It was as if the lifting of the sorrow removed a barrier.[49]
Floyd concludes with good advice for those ministering to the grieving: Christian caregivers must understand the nature of grief and its role in how we function as humans. We must understand that God created us to exist in relationships with others. The part of us that gains joy in relationships can also be hurt through losses of these relationships. Grief is separating from loss. If we comprehend this as a necessary part of human functioning, we are better positioned to help those in the throes of grief. We can interpret what is taking place in hurting individuals and provide comfort and support in the midst of difficult times. When we do this, we are truly engaging in ‘mourning with those who mourn’ and serving an incredibly important function in the body of Christ.[50]
Chapter 5
A Model for Helping
This chapter presents a model depicting the interplay of these human experiences (see fig. 5.1). The model provides helpers with an understanding of what humans experience surrounding crisis, loss, or trauma. The model's ultimate function is to present information for intervention. Caregivers can use the model as a basis for decision making when trying to provide effective help to a hurting person.[51] The model basically shows how a person can cope with stress, crisis, trauma, and loss either effectively or ineffectively.
Effective coping following losses is comprised of a number of elements. These include
1) adjusting to the loss or losses
2) utilizing available support
3) appropriate grief
4) appropriate depression
5) and having an accurate view of God and of His role in the crisis, trauma, or loss.[52]
There are a number of markers of ineffective coping, which contribute to difficulty recovering from trauma or loss. These include
1) regret
2) blame
3) bitterness
4) depression
5) magical thinking
6) and incomplete grieving[53]
Floyd gives the positive principle that growth through grief is possible with the developing of a context for acceptance: “The context for acceptance is a clear indication that these persons are not only recovering but may also be experiencing growth through their trials.”[54]
“When people begin to develop the context for acceptance, they may say certain types of things: ‘This was the worst thing that has ever happened to me, but I'm beginning to see how God may be using this in my life.’"[55]
Floyd points to Joseph as an example: One of my favorite Bible characters is Joseph. Joseph encountered crises, losses, and assuredly grieved over being separated from his family and his country. And yet, when he had the opportunity to retaliate against his brothers who authored his struggles, he said to them, "Don't be afraid. Am I in the place of God? You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives" (Gen. 50:19-20 NIV).[56]
Floyd admits “there can be problems associated with the context for acceptance.”[57] One of the problems is “imposing a context for acceptance on another person.”[58] Floyd refers to Job’s friends as an example: “A clear biblical example of imposing a context for acceptance occurs in the book of job. Job's friends are intent on explaining why Job is encountering trials, what he's done wrong, how God works, and what Job needs to do. The friends begin their time with Job, providing the comfort of their presence (Job 2:11-13), but they soon attempt to impose their context for acceptance upon job, with the result that their helpful attempts devolve into a nonproductive argument. Job expresses his frustration and calls his friends sorry comforters who bring windy words (Job 16:2-3).[59]
Floyd concludes with this advice to counselors: Helpers, both counselors and ministers, can make use of this map to understand stand where individuals are in the overall process and, ultimately, where they need to go. Helpers can also use this model to plan specific interventions to aid those who are hurting. It is to these interventions-considering when and how to provide the best help possible-the next chapter now turns.[60]
Chapter 6
Intervention Strategies, Part 1
Stress, Crisis, and Trauma
This chapter discusses three key intervention points related to helping in times of stress, crisis, and trauma.[61]
The first intervention point is helping when life is stressful.
The first key intervention point, then, is helping them
1) recognize stress
2) address stress
3) as well as providing support as they attempt to cope effectively.[62]
Floyd concludes this section with this advice: “A basic element of caregiving is ministering to those who are struggling with stress, thereby helping them cope more effectively. Hard things do happen in life, and equipping individuals to face stress also prepares them to better cope in the event of crisis or trauma.”[63]
The second intervention point is helping during crises.
Intervening at this point involves
1) the caregiver's assessing the nature or dimensions of the crisis event
2) assisting hurting individuals as they cope in the midst of crisis
3) providing support to them over the course of the crisis.[64]
Floyd concludes this second intervention with this advice: Crises will happen, both to individuals and to families. In some instances, crises happen on a larger scale, involving multiple families, even entire communities. Intervening in times of crisis involves understanding elements of crisis situations, aiding crisis victims to cope with what has occurred, and providing support for those encountering times of crisis. Knowledge about crisis events is helpful. Desire to help is crucial. Preparedness for helping is essential.[65]
The third intervention point is helping following trauma.
The beginning point in intervention following trauma is inviting the individual to relate the facts regarding the trauma event.[66]
The next step is to “ask him or her to revisit the story, and this time to tell me what they recall thinking in the midst of the trauma event.”[67]
The third step is to ask the trauma survivors to discuss their reactions to, or feelings about, what has happened.[68] When a caregiver asks about this most difficult element, he or she needs to be prepared for answers that reveal the excruciating emotional pain that the survivor may be experiencing. "The hardest part has been wondering why God abandoned me. Where was He when I was being abused? Did He care? When I prayed, as a child, asking Him to not let it happen again, why didn't He answer me?"[69]
Next, comes the discussion of symptoms. The purpose of symptom identification seems to be twofold. First, it allows the helper to hear how the trauma event has affected the survivor. Second, it aids the survivor in the valuable process of realizing that others experience similar kinds of symptoms.[70]
The next step is to help the survivor identify available resources.
Another important step the “caregiver can do is allow the survivor to talk about what has taken place as much as he or she needs to.”[71]
Lastly, normalizing the aftermath. Clients are greatly relieved to know that what they're experiencing is not unusual, and, in fact, that it seems to be how God designed us. Normalizing the symptoms tends to reduce the guilt and anxiety survivors feel about how they're responding. Letting them know there is a progression or a process to recovery enables them to be patient. Reducing the anxiety that a person is damaged or crazy thus facilitates the healing and recovery process.[72]
Chapter 7
Intervention Strategies, Part 2
Facilitating the Grieving Process
This chapter is about intervening with those who are effectively coping with grieving and intervening with those are ineffectively coping with grief.
First, Floyd discusses Intervention Point 4: facilitating healthy grieving
Scott Floyd. Crisis Counseling: A Guide for Pastors and Professionals (Kindle Location 1641). Kindle Edition.
Floyd writes that some “individuals are less clear about what is needed or of how to act or feel in the aftermath of a personal tragedy. The task for the counselor or minister is to help facilitate the grieving process and thereby aid the person in effectively coping with what has taken place (see fig. 7.1).
1) Intervention tasks in this portion of caregiving include helping the person tell his or her story
2) identifying symptoms of grief and components of the grief process
3) determining how the person grieves
4) identifying and mobilizing support for the grieving individual
5) helping the person face and deal with spiritual components of what is occurring,
6) aiding individuals in developing appropriate rituals for grieving
7) and providing assistance for planning and decision making in the period following the loss.[73]
Next Floyd discusses Intervention Point 5: Working with individuals stuck in the grieving journey.
At this intervention point
1) the goal is to determine if a person is, indeed, stuck-assessing whether or not he or she needs to grieve losses; if so,
2) identifying why the person is stuck
3) and launching the individual in the direction of effective coping.
4) We'll also briefly focus on what to do if the person's rewards for remaining stuck are greater than the benefits that result from active involvement in the grief process.[74]
Floyd concludes stating that “Counselors and ministers are in strategic positions to help both groups of individuals face and deal with difficult experiences. One of the more rewarding experiences a helper can have is seeing a person go through the dark valleys of life, emerge from the other side, and look around for others to help through the darkness. For caregivers to know they have assisted a person through the darkest times gives satisfaction rarely paralleled in the helping professions.”[75]
Chapter 8
Crisis Counseling and the Minister
Scott Floyd gives examples of crises that persons in ministry could likely face.
1) Student ministry crisis
2) Sudden death
3) A suicidal church member
4) Abuse in children’s ministry
These kinds of crises call for preparation and training.
Floyd notes that effective preparation also reduces the likelihood of a minister's experiencing burnout from responding to crises. Burnout is much more likely if the minister is constantly reacting to crises and struggling to provide help.[76]
Preparation for addressing crises involves several factors. First, knowing the nature of crises and trauma, how they occur, and how individuals are affected by extreme events helps the minister be ready when such events transpire.[77]
Second, preparation involves knowing what sources of support are available to aid in the overall helping process.
Third, preparation involves knowing where to refer individuals for ongoing counseling, should this be necessary.[78]
The minister who has an overall knowledge of trauma events and how they impact individuals, who is aware of self-expectations as well as the expectations of others, who understands the nature of recovery from trauma or loss-that minister is in the best position to provide tangible help.[79]
Floyd discusses the importance of confidentiality.
In formal counseling, confidentiality is not only foundational to counseling success, it is a legal necessity.[80] Floyd adds, that confidentiality helps create a safe atmosphere in which clients are free to talk openly about issues that concern them, about thoughts, fears, emotions, and even about hopes, dreams, and life direction.[81]
Floyd covers when to refer and how to make a counseling referral. The minister must recognize, however, when it's best to refer a client or couple to a counselor for more extensive help.[82] The minister refers when 1) the minister's time is limited 2) when the minister is not gifted in counseling 3) when counseling is complicated 4) when there is no change 5) and if the client experiences self-harm thoughts.[83]
When making a counseling referral, there are several important questions to consider.
1) Who sponsors the counselor?
2) What is the counselor’s spiritual orientation?
3) Is the counselor licensed or certified?
4) What is the counselor’s training and specialization?
5) How long has the counselor been practicing in the community?
6) What is the counselor’s reputation?
7) What does the counselor claim about his or her accomplishments?[84]
Chapter 9
Crisis Ministry and the Counselor
This chapter provides information about distinguishing between general counseling and crisis counseling.[85]
Floyd discusses the general counseling versus crisis counseling.
1) First, crisis counseling tends to be more intense, requiring a different set of approaches.
2) Another difference between general and crisis counseling is that the latter is more likely to require the counselor to be on-site in certain instances.
3) Length of counseling is different. A great deal of crisis counseling is a onetime encounter between the crisis victim and the counselor.
4) Crisis counseling necessitates scheduling flexibility on the part of the counselor or a greater ability to meet at the convenience of the client.[86]
Floyd discusses common counselor mistakes
1) Some inexperienced counselors seem to think that all trauma survivors are in need of counseling.
2) The counselor's desire to help alleviate pain can, actually hinder the effectiveness of crisis counseling.
3) Attempting to rush clients through the recovery process.
4) Clients may believe they've finished the grieving process because they temporarily feel better.
5) To be most effective, a counselor needs to understand that trauma impacts a person on many levels, and the best approach to recovery takes into account the person as a whole.[87]
Floyd provides characteristics of a crisis counselor. Because crisis counseling is different from general counseling, what characteristics should a person possess in order to specialize in crisis counseling? Listed below are several.[88]
1) Training: As with any area of counseling specialization, a counselor must be trained in crisis counseling.
2) Awareness of one's own loss history.
3) The ability to be nonreactive in the face of grief and loss.
4) The capacity for tolerating chaos.
5) Knowledge of laws and licensure guidelines.
6) The capability of interacting with other professionals.
Floyd discusses the needs in the crisis counseling field
1) The capability of interacting with other professionals.
2) The need for research and understanding of how crisis, trauma, and loss impact individuals, families, and communities.
3) The need for counselors to interface with ministers in providing crisis care.[89]
In conclusion, Floyd wrote: Not all counselors should focus their efforts in crisis counseling. Some counselors are best suited for other venues and do well to spend their time and energy accordingly. There are counselors, however, whose calling, gifts, interests, and skills lie in the area of helping people both during and following the most critical of circumstances.[90]
Chapter 10
Children and Crises
Floyd relates the story of the disciples trying to send away the children Jesus was playing with. Jesus rebuked His disciples, “Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these” (Mk 10:14). Floyd noted that “Sometimes following a disaster or crisis event, children get overlooked or brushed aside, as the disciples attempted to do even in Jesus’ day.”[91]
Floyd shows how children are different from adults and therefore needed to be counseled differently after a crisis. Floyd adds, “Thus, children and adults experience trauma through many of the same types of events, but children are traumatized by experiences that may not have an impact on adults in the same manner or to the same degree.”[92]
Floyd gives the first three stages that occur during the childhood based on Jean Piaget work.
1) Sensorimoter stage occurs in the first two years of life. “The child is learning the connection between sensory events and motor skills.”[93]
2) Preoperational occurs between the ages of two and seven. “In this phase, children perform basic problem-solving operations and communicate in an increasingly effective manner.”[94]
3) Concrete operational stage occurs between the ages of seven and twelve. “Their thinking is inclined to be concrete, and they do not easily grasp more abstract concepts.”[95]
Floyd talks about how children experience crisis and trauma. “These feelings of helplessness and vulnerability produce anxiety in children, and a child may express this anxiety in a number of ways.”[96]
1) Apparent unawareness
Though a child appears to be unaffected by a crisis, “the likely reality is that the emotions are so overwhelming that the child shifts away from the uncomfortable emotions to more familiar and comforting activities.”[97]
2) Through play
“A child often deals with traumatic experiences through play.”[98]
3) Regression
“Following traumatic events, children often appear to take steps backward”[99] such as, not wanting to sleep alone.
4) Emotional expressions
“A child may believe that he or she caused a family automobile accident or that because the child misbehaved, he or she contracted a serious illness.”[100]
5) Behavioral expressions
“Declining grades are often an indicator that a child is struggling in the wake of a loss or trauma.”[101]
Next, Floyd gives advice on helping children cope.
1) Strive to maintain a routine
“Adhering as closely as possible to normal routines serves to comfort children.”[102]
2) Provide the child with physical contact
“Abused children still need physical contact, but this should not be done in a manner that reminds minds the child of the abuse.”[103]
3) Allow the child to play
“Play is a crucial part of the child's attempt to cope and adjust.”[104]
4) Help a child grain mastery over the environment
“Adults can look for ways to help children gain some measure of mastery over the environment. This might include putting a nightlight in a child's room or giving the child a flashlight.”[105]
5) Avoid parentifying the child
“The main problem with children being parentified is that they're not emotionally ready for what is asked from them.”[106]
Floyd shares ways of communicating with children following trauma.
1) Listen to children
“If a child is not talking, asking the child about thoughts and feelings might facilitate communication.”[107]
2) Be truthful with children
“It's possible to tell the truth in a gentle way while providing support to the child.”[108]
3) Do not tell the child more than the child needs to know.
“There may be instance when a parent chooses not to let a child have exposure to the media or be around another child who possesses more information than is beneficial.”[109]
4) Answer questions
“Parents should answer questions as best they can, being honest and attempting to answer at the child's level of readiness.”[110]
5) Avoid making false promises
“Following a robbery, parents may be tempted to tell a child that something of this nature will never happen again. Perhaps the better way to handle this is to describe to the child the steps that parents are taking to ensure the child's safety.”[111]
Floyd listed some circumstances when parents may need to take the child who experience a crisis for counseling.
1) When parent’s emotional resources are diminished
“Counselors working with a family or with any particular member of a family should be cognizant of children in the family and of whether or not the parents are able to provide for the physical and emotional needs of children.”[112]
2) When the child struggles with self-harm thoughts or behaviors
“If a child is talking about harming him- or herself, or if the child engages in any kind of self-harm behavior or gestures, it's necessary to find a counselor for the child.” [113]
3) Persistent struggles in school
“If the child experiences a prolonged period of academic struggle, if his or her grades drop noticeably, or if the child has a conspicuous increase of peer-related problems, it can be helpful to seek out a counselor.”[114]
4) Ongoing regressive behavior
“If the regression, such as bed-wetting, seems to have any physiological basis, talking to the child's pediatrician is also a wise step.”[115]
5) Any extensive trauma
“If a child is in close proximity to trauma, if the child's life is threatened, or if anyone around the child loses his or her life, the child may benefit from counseling.”[116]
Chapter 11
Adolescents and Crises
The Scriptures address adolescence in Proverbs 1-9 in the “my son” passages. Also, Bible characters in their youth are given as good examples such as Joseph, David, Jeremiah, and Mary. The care giver to adolescence must realize there are “areas of change for adolescents [such as] identity formation, puberty, and cognitive growth and development.”[117] Floyd helpfully discusses each of these areas. For example, Floyd notes that, "While it is true that 95 percent of the brain is developed by the age five, the most advanced parts of the brain don't complete their development until adolescence is pretty much over."[118]
Floyd writes that “Understanding how adolescent development impacts daily functioning is a crucial component of grasping how these changes impact a teenager during periods of crisis or trauma.”[119] Next, Floyd discusses some adolescent developments such as egocentrism, impulsive behavior, risk-taking, and errors in thinking.
Floyd discusses “several key areas [that adolescents are] affected by trauma events”[120] such as misperceiving or misinterpreting situations, struggling with emotions, and behavioral impact.
Next, Floyd talks about types of traumas that adolescents sometimes face, such as, death of a family member, death of a friend, natural disaster, and parental divorce. Finally, Floyd gives helpful advice on “helping teens cope with traumatic events.”[121] This advice includes the following: Be patient as teens struggle, maintain lines of communication, allow the teenager to be a teenager, and help teens grieve.[122]
Chapter 12
Crises and Disasters in the Church and Community
Floyd reminds us that “When a church is prepared for crisis events, reacts appropriately, and effectively ministers to those hurting, it becomes an incredible witness, not only to those directly involved in a crisis or disaster, but to the entire community.”[123]
Communities go through phases in a disaster and understanding these phases can aid the church in helping. The phases are the predisaster phase, impact phase, heroic response phase, inventory phase, honeymoon phase, disillusionment phase, and reconstruction phase. Floyd gives this challenge to churches: “Churches must be available able to minister throughout these phases, showing their care in the months and even the years that follow a large-scale disaster.”[124]
There are three areas that a church can help a community in crises: rescue, relief, and recovery.[125] There are a number of ways a church can help, such as,
1) Use of the church’s facilities in times of disaster
2) Using human resources in the church
There are number of types of care the church can provide
1) Meeting basic needs.
2) Cleanup and repair work.
3) Transportation.
4) Counseling.
5) Financial support and advice.
6) Medical or dental care.
7) Legal advice.
Floyd explains how to develop a disaster response team through planning, gaining approval of the church, and implementing disaster relief efforts. Floyd concludes, “A successful partnership between church and community, in which the community recognizes the valuable role the church plays, opens many different doors to convey the good news of Christ.”[126]
Chapter 13
Caring for Caregivers
After describing the exhaustion and depression of Elijah, Floyd wrote, “Living the Christian life requires a certain amount of energy expenditure, and even more so if ministering to others who are facing some type of crisis.”[127]
Floyd warns: “If the helper works with individuals who've experienced extreme trauma, the caregiver is commonly exposed posed to some of the worst aspects of what one human being can do to another, often hearing repeated, graphic accounts of what occurred to the victim.”[128]
Floyd discusses some of the outcomes of secondary traumatic stress (STS): Weariness or exhaustion, and burnout. Floyd also talks about specific caregivers who are likely to experience STS: First responders and healthcare workers, those with strong empathy skills, those who work with children, and those with personal history of trauma.
After discussing how God ministered physically and spiritually to depressed Elijah, Floyd noted some “spiritual self-care components”[129] such as, Remember who you are, maintain spiritual discipline, seek balance in ministry, and avoid functioning in your own strength. Floyd also discussed physical, emotional, relational coping strategies, and professional coping strategies. “The crisis minister cares for him- or herself by attending to his or her spiritual, emotional, and physical needs.”[130]
Floyd closed his book by referring to the men that Issachar sent David, "men who understood the times, with knowledge of what Israel should do." Floyd compared these wise men to modern care givers who have the wisdom to help the suffering in times of crises.
[1] Scott Floyd, Crisis Counseling: A Guide for Pastors and Professionals (Grand Rapids: Kregel Publications, 2008), 15.
[2] Ibid., 16.
[3] Ibid., 16.
[4] Ibid., 16.
[5] Ibid., 17.
[6] Ibid., 21.
[7] Ibid., 21.
[8] Ibid., 27.
[9] Ibid., 27.
[10] Ibid., 28.
[11] Ibid., 28.
[12] Ibid., 29.
[13] Ibid., 33.
[14] Ibid., 36.
[15] Ibid., 38.
[16] Ibid., 39.
[17] Ibid., 42.
[18] Ibid., 43.
[19] Ibid., 43.
[20] Ibid., 44.
[21] Ibid., 45
[22] Ibid., 45.
[23] Ibid., 50.
[24] Ibid., 53.
[25] Ibid., 54.
[26] Ibid., 55.
[27] Ibid., 56.
[28] Ibid., 57.
[29] Ibid., 59.
[30] Ibid., 61.
[31] Ibid., 61.
[32] Ibid., 65.
[33] Ibid., 70.
[34] Ibid., 70.
[35] Ibid., 71.
[36] Ibid., 72.
[37] Ibid., 75.
[38] Ibid., 77.
[39] Ibid., 79-80.
[40] Ibid., 80.
[41] Ibid., 80.
[42] Ibid., 81.
[43] Ibid., 81.
[44] Ibid., 84.
[45] Ibid., 85-86.
[46] Ibid., 88.
[47] Ibid., 93.
[48] Ibid., 93.
[49] Ibid., 93-94.
[50] Ibid., 94-95.
[51] Ibid., 96.
[52] Ibid., 101.
[53] Ibid., 106.
[54] Ibid., 113.
[55] Ibid., 114.
[56] Ibid., 115.
[57] Ibid., 115.
[58] Ibid., 116.
[59] Ibid., 117.
[60] Ibid., 120.
[61] Ibid., 125.
[62] Ibid., 125.
[63] Ibid., 128.
[64] Ibid., 128.
[65] Ibid., 130.
[66] Ibid., 132.
[67] Ibid., 132.
[68] Ibid., 133.
[69] Ibid., 135.
[70] Ibid., 136.
[71] Ibid., 138.
[72] Ibid.,139.
[73] Ibid.,141-154.
[74] Ibid., 154-162.
[75] Ibid., 162.
[76] Ibid., 166.
[77] Ibid., 166.
[78] Ibid., 167.
[79] Ibid., 168.
[80] Ibid., 169.
[81] Ibid., 170.
[82] Ibid., 171.
[83] Ibid., 172.
[84] Ibid., 174.
[85] Ibid., 177.
[86] Ibid., 180.
[87] Ibid., 183.
[88] Ibid., 184.
[89] Ibid., 188.
[90] Ibid., 189.
[91] Ibid., 191.
[92] Ibid., 192.
[93] Ibid., 193.
[94] Ibid., 193
[95] Ibid., 195.
[96] Ibid., 196.
[97] Ibid., 196.
[98] Ibid., 196.
[99] Ibid., 197.
[100] Ibid., 198.
[101] Ibid., 199.
[102] Ibid., 199.
[103] Ibid., 199.
[104] Ibid., 200.
[105] Ibid., 200.
[106] Ibid., 200.
[107] Ibid., 201.
[108] Ibid., 201.
[109] Ibid., 202.
[110] Ibid., 202.
[111] Ibid., 202.
[112] Ibid., 203.
[113] Ibid., 203.
[114] Ibid., 203.
[115] Ibid.,203.
[116] Ibid., 204.
[117] Ibid., 209.
[118] Ibid., 212.
[119] Ibid., 213.
[120] Ibid., 217.
[121] Ibid., 223.
[122] Ibid., 225.
[123] Ibid., 228.
[124] Ibid., 232.
[125] Ibid., 234.
[126] Ibid., 242.
[127] Ibid., 245.
[128] Ibid., 247.
[129] Ibid., 255.
[130] Ibid., 261.
