Category Archives: Violence

Can Mental Health Practitioners Predict Future Violence?


Yesterday, a gunmen killed five and wounded at least eight others at the baggage claim for a Florida airport. Initial news reports allege the shooter had recently experienced psychotic-like symptoms. I am sure that in the coming days we will learn more details about the shooting and about the recent history of the shooter. Among the details there will be plenty of questions. Did anyone know this might happen? Could someone—especially in positions of power (FBI? Mental Health?)—have prevented it by reporting or removing access to guns?

Of course, it is easy to ask these questions and develop opinions after the fact. And yet we need to ask them if there are possibilities to learn from possible mistakes. What follows attempts to give the public a brief but better understanding of risk assessment when mental illness and violence combine. (NOTE: this is not a comment on the above sad situation or those cases where violence is unrelated to mental health.)

A little history of predicting future violence

Violence risk assessment is part of the sub-division of forensic psychology and psychiatry. Expert witnesses are used in court proceedings to report on the existence of mental illness, the probability of imminent dangerous behavior, and the options for most effective/least restrictive treatment required to reduce illness and increase safety.

How do clinicians make these opinions? In the not-too-distant past, expert witnesses usually used their wisdom shaped by years of experience. Much to the chagrin of experts, it turns out that clinical intuition isn’t all that effective. For some professionals, it is little better than chance! (Interested readers can check out Monahan’s 1984 oft-quoted research quoted in this rebuttal article.) Other options include actuarial methods (collecting risk factors just like an insurance company does to determine how much to charge your 18 year old son for car insurance) and test data. Both of these methods seek to eliminate feelings in the decision-making process. Actuarial data can certainly help us. Knowing someone has a history of violence and criminal behavior helps us predict future behavior. Knowing someone has schizophrenia may slightly increase risk of violence, but no more than it would for those who have problems managing impulses. And this would not be a reason to lock someone up (though it may be a reason to limit access to handguns). Assessment tools filled out by the person suspected of violence have a couple of problems with them but the main one is that very few of the most violent have been identified in treatment as possibly benefiting from assessment. And when we do give these assessments, the data rarely is clear—this kind of response means they will be violent, this one means they will not. We’re far better at identifying “faking good” or “faking bad” results than we are in determining whether the results mean future violence.

The best assessment to date requires that we have adequate history, survey of known risk factors, interviews, and test data. But as I said above, if the person suspected has not been in treatment or has done well to present as being merely disturbed but not dangerous, what can be done?

One More Complication

In our current society, we believe deeply that individuals have the right to self-determination. This means they have the right to refuse treatment. This right trumps nearly every other value. It doesn’t matter if the treatment would really help. The person is permitted to refuse. The only exceptions are involuntary commitments to address imminent danger to self or other. And as soon as the danger passes, the treatment can be refused again even if the treatment might avoid a relapse.

Bottom line for Practitioners

We can do better in responding to risk factors that might lead some to violence. We can learn more about these factors. We can equally promote confidentiality and privacy for our most distressed clients and yet be quick to warn others when signs of imminent violence are present. We can ask better questions. We can use non-cognitive approaches to get a better picture of their internal experiences. And yet, we can only work with the information we have. Contrary to popular belief, we are not prophets. In addition, most of our outpatient clients are not even remotely dangerous (in 27 years of clinical work, I have only needed to report two clients for imminent risk to others).

What we can do is assert the need for better and more available treatment options.

Family members are really the frontline of help for most distressed individuals. They are more likely to hear the murmurings that might indicate violence. This requires greater public education about the nature of mental illness and violence risk assessment and the kinds of ways to respond. Church leaders can also be better educated as to what kinds of options are available for those parishioners who are struggling with similar kinds of emotional distress. Let us be willing to lead the way in educating our communities and churches about mental health challenges and healthy responses. If we did a better job surrounding those with severe mental illness (and isolating them less) we would likely have less mental health induced violence.

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Filed under counseling, counseling science, counseling skills, News and politics, Psychology, teaching counseling, Training, Uncategorized, Violence

A Meditation for you during gun control/rights debate


The American conversation is all about the guns these days. Let everyone have open carry. Disarm everyone who has weapons designed for war. These are some of the arguments we might hear.

Everyone has an opinion as to what to do about the problem of gun violence and terrorism. The Rev. Jerry Falwell, Jr. suggested that everyone who could should arm themselves, including his students at Liberty University. Taking a different point of view, The New York Times posted this editorial on their front page suggesting that we not only ban certain weapons but also require those who already own them to turn them in.

While the discussions often center on what rights the 2nd amendment to the constitution allows, let us not forget that these discussions, for Christians, must be had in the context of how God calls us to be with those who persecute us and how he calls us to act when we see oppression around us. While we discuss the best way to defend ourselves and our families, and when we discuss what to do about the overwhelming problem of gun violence in this country, consider meditating on these two passages and have them shape your discussion of how we ought to respond as individuals and as a community:

Romans 12:14-21 (NLT)

14 Bless those who persecute you. Don’t curse them; pray that God will bless them. 15 Be happy with those who are happy, and weep with those who weep. 16 Live in harmony with each other. Don’t be too proud to enjoy the company of ordinary people. And don’t think you know it all!

17 Never pay back evil with more evil. Do things in such a way that everyone can see you are honorable. 18 Do all that you can to live in peace with everyone.

19 Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say,

“I will take revenge;
    I will pay them back,”
    says the Lord.

20 Instead,

If your enemies are hungry, feed them.
    If they are thirsty, give them something to drink.
In doing this, you will heap
    burning coals of shame on their heads.”

21 Don’t let evil conquer you, but conquer evil by doing good.

Isaiah 58:2b-4a, 6-14 (NLT)

They come to the Temple every day
    and seem delighted to learn all about me.
They act like a righteous nation
    that would never abandon the laws of its God.
They ask me to take action on their behalf,
    pretending they want to be near me.
‘We have fasted before you!’ they say.
    ‘Why aren’t you impressed?
We have been very hard on ourselves,
    and you don’t even notice it!’

“I will tell you why!” I respond.
    “It’s because you are fasting to please yourselves.
Even while you fast,
    you keep oppressing your workers.
What good is fasting
    when you keep on fighting and quarreling?

“No, this is the kind of fasting I want:
Free those who are wrongly imprisoned;
    lighten the burden of those who work for you.
Let the oppressed go free,
    and remove the chains that bind people.
Share your food with the hungry,
    and give shelter to the homeless.
Give clothes to those who need them,
    and do not hide from relatives who need your help.

“Then your salvation will come like the dawn,
    and your wounds will quickly heal.
Your godliness will lead you forward,
    and the glory of the Lord will protect you from behind.
Then when you call, the Lord will answer.
    ‘Yes, I am here,’ he will quickly reply.

“Remove the heavy yoke of oppression.
    Stop pointing your finger and spreading vicious rumors!
10 Feed the hungry,
    and help those in trouble.
Then your light will shine out from the darkness,
    and the darkness around you will be as bright as noon.
11 The Lord will guide you continually,
    giving you water when you are dry
    and restoring your strength.
You will be like a well-watered garden,
    like an ever-flowing spring.
12 Some of you will rebuild the deserted ruins of your cities.
    Then you will be known as a rebuilder of walls
    and a restorer of homes.

13 “Keep the Sabbath day holy.
    Don’t pursue your own interests on that day,
but enjoy the Sabbath
    and speak of it with delight as the Lord’s holy day.
Honor the Sabbath in everything you do on that day,
    and don’t follow your own desires or talk idly.
14 Then the Lord will be your delight.
    I will give you great honor
and satisfy you with the inheritance I promised to your ancestor Jacob.
    I, the Lord, have spoken!”

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Filed under Christianity, Meditations, News and politics, Uncategorized, Violence

What can we do about the refugee crisis?


If you have any connection to the outside world you know that the Middle East, North Africa, and Europe is undergoing a refugee crisis of massive proportions. Syrian and Iraqi refugees are finding their way to Europe to try to escape the violence, hunger, and lack of basic resources resulting from ongoing conflicts in both countries. For years, Lebanon, Jordan, and Turkey have borne most of the brunt of the burdan from the crisis, but now refugees are risking their lives crossing the Mediterranean to Europe. What was a regional conflict is now a wider political and economic challenge. 

If you are like me you read the stories, see the pictures, dig into the complexities of the problem and end up feeling helpless or hopeless. Someone has to do something. But what? Is there anything you and I can do to help? We know we can pray and we know we can give money to aid organizations. However, I suspect we often fail to do either of these things because will my prayers or fifty dollars do anything, realluy? 

Can we do anything else? Here are a few things I think merit consideration as doing our part. They may not do anything at all in the big picture, but then again, they may help you take one more step, even if only helping you to pray more pointedly and persistently. 

  1. Choose to be continuously educated. It is easy to make sweeping generalizations about those who are fleeing violence, about those in host countries, about the various armed militias. Sometimes we are right but far too often we develop simplistic formulas for the problem and solutions. Read outside of your normal news sources. If you are in the U.S., check out the stories by BBC and Al Jazeera news corps. Especially look for news stories about the refugees, who they are and what they are looking for. Many journalists in this area tweet out their stories/blogs. Find them and read them. Don’t allow hopeless feelings keep you from bearing witness to the tragedies nor from calling on God to intervene.
  2. Study the Scriptures regarding the God who loves refugees, hears their cries (think Exodus) and his son who was himself a refugee (check out Matthew 2). What is God’s mind on caring for those who have nothing and who will cost us something if we do care for them? Too often we can become consumed with political and economic realities and forget that God’s word calls us to love immigrant and outsider among us. In doing so, challenge your common assumptions about how we should relate to Muslim outsiders. 
  3. Learn a lay-counselor trauma training model.  The American Bible Society has a program, Healing Wounds of Trauma. This program is Scripture-engaged, dialogical, lay-oriented, and cascade oriented. You can get trained by attending a low-cost equipping session (4-5 days) and then train others (hence the cascade effect). You do not need to be a counselor but plenty of counselors love this model because it is so easily transferrable. Translated and contextualized into many languages, you can teach in English and the participants can teach in their own communities in their own language. Wait, you migh think, I don’t know any refugees in my community. While there may not be any Syrian refugees (then again, there many well be!), immigrants and refugees are all around us. Find out who is serving them (e.g., Lutheran Social Services, World Relief, etc.) and see if you can use this materials with them. This particular program isn’t the only one out there but it is effective and budget friendly. 
  4. Of course, give and pray. Once you get connected to local refugee serving organizations, you will have a better sense of who is serving in your community and how your time, talent, and treasure could be used. 

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Conference Opportunity: Redeeming the Impact of Sexual Abuse (10/31-11/1)


the%20change%20seminar%20flyer-001[1]I have the privilege of participating in the Change Seminar at the end of this month. Designed for survivors, family members, church leaders, friends, and clinicians, this Friday afternoon/Saturday seminar will Feature myself and Mary DeMuth and her husband, Patrick. Mary, author of Not Marked: Finding Hope and Healing After Sexual Abuse, will be speaking on church communities and their role in helping victims and their families recover. She will be speaking Saturday, November 1 from 9-2. I will be speaking on Friday afternoon, October 31, on the topic of making the church a safe place for trauma survivors (those who have been trafficked, sexually abused, or have PTSD from other causes.

To register: www.chelten.org/changeseminar or call to 21.5.646.5588.

For those of you in the Philadelphia area, you can’t get continuing education for much cheaper than this: 6 CEs for $100 (NBCC approved). If you don’t need CEs then the price is even lower, $45 for couples, $35 for couples if one is a ministry leader, $25 for individuals.

Isn’t it time the church became know for the leading edge of caring for (and preventing!) sexual violence?

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Thoughts on Gary Haugen’s “The Locust Effect”


Over 2 billion people live on less than 2 dollars a day. If you doubled the population of the United States you would have the number of people who live on less than a dollar a day. As Gary Haugen points out, if you are reading The Locust Effect: Why the End of Poverty Requires the End of Violence (Oxford, 2013) or are reading this blog, you are not likely to be a member of the extreme poor. And if you aren’t a member of the extreme poor you probably wish you could do something to improve the lives of the most impoverished. The poor need clean water, food, housing, jobs, affordable healthcare, and education among other things.

But Haugen says all of those needs pale to a greater need: the need to stop the plague of “lawless violence.”

Opportunities for education, jobs, healthcare, quality food and water will evaporate or will not be accessed if poor do not have protection from violent forces–security, law enforcement, and a just judiciary.

The book challenges the reader to stay with the problem of poverty and violence as it travels across the globe to recount story after story of vulnerable men, women, and children whose governments fail to (a) protect them from sexual violence, bonded labor, property theft, and (b) defend them or seek justice after becoming prey. Frankly, it would be easy to either turn away from this problem since it is too large for anyone to solve or to just keep offering some form of help (food, water, job creation–all of which are needed and good!) without confronting the epidemic of violence.

Sexual Violence

There are many forms of violence a poor person can face. Their livelihood, home, and communities can be destroyed. But sexual violence doesn’t just take those things but also eviscerates the soul. Haugen recounts that in some locations as many as 68 percent of girls report experiences of sexual abuse. Some 6 to 11 million individuals are trapped in the sex trafficking industry. Some 1 billion women are known victims of sexual abuse. For most readers, this is not new news.

But consider for a minute that somewhere’s between 6 and 50 million people (Haugen tells us to read that as MEN) pay for sex each day. Remember that buying sex is likely supporting violence (pimps, prior sexual abuse, etc.). Look at the problem of sexual violence a different way–the percentage of men who have EVER paid for sex ranges from 15 percent to 85 percent (depending upon the country).

Sit with that number for a bit. You want to stop sexual violence? Yes, we need law enforcement willing to investigate and charge sex offenders. Yes, we need a judiciary system willing to provide justice through convictions and sentencing. But, if we really want to stop sexual violence, we have to deal with demand side of the equation.

Trauma the Multiplier of Violence and Poverty

Gary’s book addresses some of the colonial roots of violence in the developing world (i.e., government and law enforcement built for the ruling/colonial class, not for the local population). While I have not finished the book, I’m wondering about how he sees the impact of trauma on this whole problem. As most recognize, traumatized people tend towards learned helplessness and thus are much more vulnerable to future violent acts against them. And Haugen acknowledges this problem, if briefly (pp 105-106). He identifies the fact that “unrestrained violence” leads to traumatic reactions that will hinder the capacities to take advantage of available resources.

While all true, the problem of trauma is likely causing problems not just for the vulnerable poor but also effecting the entire system (police, judiciary, and government). Trauma often causes individuals to stop thinking of the future. Instead, individuals make impulsive, self-protective decisions that may hinder future opportunities (e.g., drug use stops triggers but harms future health). The same can be true of systems (bribery to survive now, but destructive to safety and stability.

The book ends with a number of ways to address the problem of global violence so make sure you read to the end. But I encourage you to think about ways to respond to BOTH trauma and faith deficits. Check out the work the Trauma Healing Institute as an example of grassroots, lay level response to these two problems.

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