Biblical Perspective on Crisis Intervention in Counseling

Introduction

Crisis strikes every single person at one time or another during their lifetime. It is usually beyond the individual to control the circumstances that lead to a specific event, or at least it seems that way. Modern psychology has many answers which, more often than not, remove the burden of blame from the person experiencing the crisis. Though there may be no human fault for some crises — such as natural disasters — many potential crises could have been avoided. Secular psychology offers little help beyond assisting people in not feeling guilty, encouraging positive reinforcement, and helping them cope after a crisis has already occurred. However, there is a hope that can reduce the possibility of crises before they happen.

The Bible has always been a source of help in times of trouble, but it also provides instruction that can lessen the possibility of trouble occurring in the first place. Living in a way that aligns with the will of God helps balance one's life to the point where crises are minimized, even if they cannot be avoided entirely. Crisis intervention starts before the crisis ever begins, and the Bible offers practical solutions for anything that can occur. Before understanding exactly how the Bible can help, it is necessary to define crisis and crisis intervention, identify types of crisis, and examine approaches that ultimately prove unsuccessful.

Definitions of Crisis and Crisis Intervention

It is difficult to establish an exact definition of crisis because what constitutes a crisis differs for every individual. However, many scholars have offered broad explanations that serve as useful starting points. Martin (2011) states: "It is well-known in the world of psychology that a person experiencing a crisis tends to become unbalanced. This is caused by a distortion of one's equilibrium from the overwhelming circumstances of a given situation. Essentially, the normal ability to render logical decisions becomes overwhelming, if not impossible."

Crisis can also be understood as "a temporary state of upset and disorganization, characterized by an inability to cope with a particular situation using customary methods of problem solving, and by the potential for a radically positive or negative outcome" (Kantor, 2002). Many definitions of crisis refer to some degree of lost balance. People maintain an everyday equilibrium shaped by their occupation, home life, and relationships; when that equilibrium is disrupted, disorientation and confusion can follow (Hoy, 2007). Other definitions focus more directly on the stressors that cause crisis and the steps that escalate a stressful situation (Vecchi, 2009). Because every person experiences stress differently, researchers tend to keep their definitions broad.

Some of the most vivid definitions of crisis, however, come from the Bible. Job experienced the destruction of everything he possessed, the loss of all his children, and severe physical suffering. Joseph was sold into slavery by his brothers and then falsely accused by his employer's wife. Jonah was swallowed by a large fish. Abraham was asked to sacrifice his son. Paul was stoned, among other hardships. All of these examples illuminate the true nature of crisis by getting at its root. As stated in 1 Peter 5:8, people should "be sober and vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour." Satan seeks to bring crisis into the lives of everyone, and when a person is in a state of crisis, they are precisely where Satan wants them — helpless and, seemingly, alone.

For those in such a state, some form of relief is necessary. One definition describes crisis intervention as "methods used to offer immediate, short-term help to individuals who experience an event that produces emotional, mental, physical, and behavioral distress or problems" (Thomas, 2011). Another definition, drawn from social work education, frames it as the "immediate, active, and directive focus on restoring client systems to their previous level of functioning by capitalizing on the heightened motivation, capacity, and opportunity engendered by crisis" (Gelman & Mirabito, 2005).

These two definitions differ meaningfully. The first comes from a decidedly Christian counseling perspective and emphasizes the positive possibilities inherent in helping someone through a crisis. The second reflects the humanistic perspective taught to social workers and focuses on capitalizing on the crisis as a moment of change. While it is true that a person may be more motivated by a crisis to change certain aspects of their life — which can be a positive outcome — the secular position falls somewhat short of the Biblical ideal. The second definition aims to restore the individual to their "previous level of functioning" (Gelman & Mirabito, 2005). From a Christian perspective, this is an insufficient goal. If a person simply returns to where they were before the crisis, what have they learned? The same crisis is likely to recur because the person has only returned to a former state rather than achieving genuine growth.

The goal of crisis intervention, from a Biblical standpoint, is growth through crisis. God allows crises to occur so that His people can grow closer to Him. He never intends for people to remain in a previous condition, since all people originally existed in sin (Romans 3:23). Thus, the Biblical definition of crisis intervention is captured in Solomon's conclusion in Ecclesiastes 12:13: "Let us hear the conclusion of the whole matter: Fear God and keep His commandments, for this is man's all" (NKJV).

Types of Crisis

God is at the center of true crisis intervention and growth, but many events in a person's life allow for growth — whether by great leaps or gradual steps. The intensity of a crisis is shaped by the degree of growth required. God called Jonah to preach to the Ninevites, but Jonah wished for them to remain in their sin and perish. This produced a crisis from which Jonah had only one escape: to pray for God's release from his punishment and to commit to fulfilling what he had originally been instructed to do.

Most crises, of course, are not this severe, nor are they directly ordained by God. People are quite capable of generating their own crises without the involvement of either God or Satan. The human desire to go one's own way is as old as the first man and woman: "So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of the fruit and ate. She also gave to her husband with her, and he ate" (Genesis 3:6). This represents one type of crisis, but it is not the only way people stray from a healthy path and create trouble in their own lives.

Hipple and Beamish (2007) identify two broad types of crisis. The first is situational life crisis — events that occur in everyday life and are relatively minor. A car battery that fails overnight, being cut off in traffic, or a mounting workload are all situations that some people experience as crises, yet they can typically be resolved with a phone call, a moment of perspective, or a systematic approach to prioritization. Most people can work through these crises through self-reflection or conversation with a friend or coworker.

The second type, developmental life crisis, demands a more substantial response. These are situations through which a person either grows or stagnates. Erik Erikson's work was foundational in establishing one of the most widely accepted models of psychosocial development, in which individuals encounter crises throughout their lifespan that help them reach developmental milestones. How each person responds to these moments determines whether they can successfully progress to the next stage of growth (Dykeman, 2005). Developmental crises include events such as starting school, experiencing first love, leaving home, changing jobs, divorce, the death of a parent, and confronting one's own mortality (Hipple & Beamish, 2007). Because these challenges are significant, they sometimes require outside assistance — and that is precisely where crisis intervention becomes essential.

Conclusion

Crisis intervention from a Biblical perspective is, at its core, straightforward. The definitions, types, and ineffective methods are all addressed within Scripture. Like every other dimension of the Christian life, crisis intervention is centered on the teachings of Christ and the hope of eternal life with Him. Whether an individual regards their crisis as minor or life-altering, the Bible contains the answers. To non-Christians, this may appear simplistic — but many researchers have noted that it is precisely this simplicity that makes this form of crisis intervention effective among those who practice it. It should be noted, however, that this approach is not effective with non-Christians, because the primacy of Scripture is a central tenet of the method.

The Bible offers numerous verses in both the Old and New Testaments that counselors can draw upon. Depending on the nature of the crisis, any number of approaches can be taken (Bible Bell, 2003). While the triad of God, counselor, and person in crisis represents the ideal, this form of intervention can also be practiced simply by reading and meditating on God's promises to His followers.