Balancing Between Do-No-Harm Principles and Pastoral Care and Counseling Standards for a faith-based humanitarian aid context

Wallelu Wondimu

1. Fundamentals

1.1 What are some examples of do-no-harm principles using the keywords `Principles of do-no-harm`?

According to some sources, the do-no-harm principle is based on the idea of “balancing harm and benefit, avoiding or minimizing harm, and respecting the rights and dignity of others.” It also involves “critical thinking, openness, and correction of error.” Depending on the context, the do-no-harm principle may have specific criteria or implications, such as “safety and acceptable risk, infallibility, corrigibility, and vitality”. Some examples of do-no-harm principles in humanitarian action are:

- Humanity: Human suffering must be addressed wherever it is found. The dignity and rights of all victims must be respected and protected.

- Impartiality: Humanitarian assistance must be provided without discriminating as to ethnic origin, gender, nationality, political opinions, race or religion. Relief of the suffering must be guided solely by needs, and priority must be given to the most urgent cases of distress.

- Neutrality: Humanitarian actors must not take sides in hostilities or engage in controversies of a political, racial, religious or ideological nature.

- Independence: Humanitarian action must be autonomous from the political, economic, military or other objectives that any actor may hold with regard to areas where humanitarian action is being implemented.

- Do no harm: Humanitarian organizations must strive to minimize the harm they may inadvertently cause through providing humanitarian assistance, as well harm that may be caused by not providing humanitarian assistance.

- Rights-based approach: Humanitarian action must be based on the recognition and respect of the rights of affected populations, especially the most vulnerable and marginalized groups.

- Community-based approach: Humanitarian action must engage and empower affected populations to participate in needs assessments as well as in the design and implementation of the humanitarian response.

1.2. Standards of pastoral care/ counseling?

Standards of pastoral care and counseling are guidelines that help pastoral caregivers and counselors to provide ethical, effective, and compassionate services to their clients. Some examples of these standards are:

- Respect the dignity, worth, and uniqueness of each person, regardless of their religious, cultural, social, or personal background.

- Maintain appropriate boundaries and confidentiality in the pastoral relationship, and avoid any form of exploitation, abuse, or harm.

- Seek informed consent from the clients before engaging in any pastoral intervention, and respect their right to refuse or terminate the service at any time.

- Provide pastoral care and counseling that is consistent with the clients' beliefs, values, and goals, and avoid imposing one's own agenda or doctrine.

- Recognize the limits of one's competence and scope of practice, and refer the clients to other professionals or resources when necessary.

- Engage in ongoing supervision, education and self-care to enhance one's professional development and personal well-being.

In summary of the two: One can easily identify the underlying principles for both standards of Do-no-harm and pastoral care/counseling are “respect and professionalism.”

2. The difference between secular do-no-harm principles of humanitarian responses and pastoral care/ counseling standards

The secular do-no-harm principles of humanitarian responses is based on the idea of minimizing the negative impacts of humanitarian interventions on the affected populations, while the latter are based on the idea of providing spiritual and emotional support to the affected populations. Secular do-no-harm principles are derived from the humanitarian principles of humanity, impartiality, neutrality, and independence, which aim to ensure that humanitarian aid is delivered in a way that respects the dignity, rights, and needs of the people in need, regardless of their political, religious, or ethnic affiliations. Pastoral care standards are derived from the religious beliefs and values of the pastoral care providers, which aim to offer comfort, hope, and guidance to the people in need, based on their faith and worldview. Secular do-no-harm principles and pastoral care standards are not mutually exclusive, but they may have different implications and challenges for humanitarian practice.

So, what's the difference between secular do-no-harm principles and pastoral care standards when it comes to helping people in crisis? Secular do-no-harm principles are about making sure that we don't make things worse for the people we're trying to help by respecting their rights, needs, and choices, no matter what they believe or where they come from. Pastoral care standards are about giving people some spiritual and emotional support based on what they believe and how they see the world. Secular do-no-harm principles and pastoral care standards can work together, but they might also have some different effects and challenges for how we do our work.

Secular do-no-harm principles and pastoral care standards are two approaches to ethical decision-making. Secular principles are based on the idea that care providers should respect the autonomy, dignity and rights of patients, and avoid causing harm or suffering. Pastoral care standards are based on the idea that care providers should offer spiritual guidance, comfort and support, and promote their well-being and healing.

Both approaches have their benefits and challenges in different contexts. Secular principles can help ensure that clients are treated fairly and equally, regardless of their beliefs or backgrounds, and that their preferences and values are respected. However, secular principles can also be seen as too rigid or impersonal and may not address the emotional or existential needs of some clients. Pastoral care standards can help foster a sense of meaning and purpose for clients and provide them with a sense of belonging and community. However, pastoral care standards can also be seen as too subjective or intrusive and may conflict with the beliefs or values of some people.

Therefore, it is important for care providers to balance both approaches, and to be aware of the potential effects and challenges of each one. Care providers should strive to be culturally competent, empathetic and respectful, and to tailor their interventions to the specific needs and wishes of each person. By doing so, they can enhance the quality of care and the client-provider relationship.

3. Counseling

Counseling is a process of helping people cope with various issues and challenges in their lives. However, not all counseling approaches are the same. Secular counseling and Christian counseling are two different types of counseling that have different assumptions, goals, and methods.

Secular counseling is based on the principles of psychology, which is the scientific study of human behavior and mental processes. Secular counselors use various theories and techniques to understand and help their clients, such as cognitive-behavioral therapy, psychoanalysis, humanistic therapy, etc. Secular counselors do not necessarily share the same worldview or values as their clients, but they respect their autonomy and diversity. Secular counselors aim to help their clients achieve personal growth, well-being, and happiness.

Christian/ pastoral counseling is based on the principles of the Bible, which is the inspired word of God. Christian counselors use the Scriptures as the ultimate source of truth and guidance for their clients, as well as other resources that are consistent with the biblical worldview, such as theology, church history, etc. Christian counselors share the same faith and values as their clients, and they seek to help them grow in their relationship with God and others. Christian counselors aim to help their clients achieve spiritual maturity, holiness and joy.

Christian/ pastoral counseling is a form of professional help that integrates psychological and theological insights. It aims to promote the well-being of individuals, couples, families, and groups who seek guidance and support. One of the core principles of Christian counseling is to do no harm to the clients, respecting their dignity, autonomy, and diversity. This means that Christian counselors should adhere to the ethical standards of their profession, such as confidentiality, competence, informed consent, boundaries, and accountability. They should also be aware of the potential conflicts between their personal values and beliefs and those of their clients and seek to resolve them in a respectful and constructive way. Christian counselors should not impose their views or agenda on their clients but rather help them explore their own faith and spirituality in relation to their problems and goals.

While both secular and Christian counseling aim to help individuals overcome personal challenges and improve their mental health, the approaches and methods used in each may differ significantly.

In Christian counseling, faith is often a central component of the therapeutic process. This means that counselors may incorporate biblical teachings and principles into their sessions, and encourage clients to strengthen their relationship with God as a means of finding peace and healing. In contrast, secular counseling typically focuses on evidence-based practices that are grounded in psychology and other social sciences. While counselors may acknowledge a client's religious beliefs, they do not typically use them as a basis for treatment.

3.1. The Importance of Faith in Christian Counseling

For many people, faith is a source of hope and comfort in times of struggle. In Christian counseling, this belief is leveraged to help clients find meaning and purpose in their lives, and to develop a deeper sense of connection with themselves, others, and God. This approach may be particularly helpful for individuals who are struggling with issues such as grief, trauma, or addiction, as it provides them with a framework for understanding their experiences and finding a path forward.

Faith is a central component of Christian counseling, as it shapes the worldview, values, and goals of both the counselor and the client. Faith provides a foundation for understanding human nature, suffering, and healing from a biblical perspective. Faith also motivates and empowers the counselor and the client to seek God's will and guidance in their lives. Faith is not only a personal belief but also a relational and communal practice that connects the counselor and the client to God and to each other. Faith enables the counselor and the client to experience God's grace, love, and forgiveness, as well as to extend them to others. Faith is essential for Christian counseling as it informs the theory, method, and outcome of the counseling process.

4. Practical examples of Failure and Success to learn from

4.1. Some practical examples of the failures in both humanitarian do-no-harm principles and pastoral care standards are:

- The Rwandan genocide, where some humanitarian agencies failed to protect the civilians from the violence and some church leaders participated in the killings or incited hatred among their followers.

- Sexual abuse scandals in which some humanitarian workers and clergy exploited their positions of power and trust to sexually abuse or harass vulnerable people, especially children and women.

- The Haiti earthquake, where some humanitarian organizations mismanaged the funds and resources meant for the relief and recovery efforts, and some pastors preached a message of blame and punishment to the survivors.

- The COVID-19 pandemic, where some humanitarian actors failed to respect the local cultures and contexts of the affected communities, and some religious leaders spread misinformation or discouraged preventive measures such as vaccination and social distancing.

- The Syrian civil war, where some humanitarian groups failed to coordinate their interventions and adhere to the humanitarian principles of neutrality, impartiality, and independence, and some religious groups supported or opposed different factions of the conflict based on sectarian or political interests.

- The Rohingya crisis, where some humanitarian agencies failed to address the root causes of the displacement and persecution of the Rohingya people, and some religious leaders justified or ignored the human rights violations committed by the Myanmar military and Buddhist extremists.

4.2. Some practical examples of the successes in both humanitarian do-no-harm principles and pastoral care standards are:

- The Ebola outbreak, where some humanitarian agencies collaborated with local health workers and community leaders to contain the spread of the virus and provide psycho-social support to the affected people, and some religious leaders/ pastors promoted awareness and compassion among their followers.

- The Nepal earthquake, where some humanitarian organizations delivered timely and effective assistance to the survivors and helped them rebuild their lives and livelihoods, and some pastors offered spiritual guidance and comfort to the bereaved and traumatized.

- The Sudan peace process, where some humanitarian groups facilitated dialogue and reconciliation among the conflicting parties and advocated for the protection of civilians and human rights, and some religious leaders played a constructive role in promoting peace and justice in their communities.

- The Colombia peace agreement, where some humanitarian agencies supported the demobilization and reintegration of former combatants and victims of violence, helped them heal from their wounds and grievances, and some religious leaders fostered forgiveness and reconciliation among their followers.

- The Rohingya repatriation, where some humanitarian agencies ensured the voluntary, safe, and dignified return of the Rohingya refugees to their homes in Myanmar and provided them with legal assistance and livelihood opportunities, and some religious leaders encouraged respect and tolerance among different faiths and ethnicities.

- The Yemen famine relief, where some humanitarian agencies delivered lifesaving food, water, health care, and protection to millions of people facing starvation and conflict, and some religious leaders mobilized resources and volunteers to support the humanitarian efforts.

- The Indonesia tsunami recovery, where some humanitarian organizations helped restore infrastructure, service,s and livelihoods to the affected communities, and some pastors provided emotional and spiritual support to the survivors.

5. The Balance

Pastoral care and counseling are two important aspects of supporting people who are facing various challenges in their lives. However, they also involve ethical dilemmas and potential risks of harm to both the care providers and the recipients. Some of the common ethical dilemmas are:

- How to balance the respect for confidentiality and the duty to report or intervene in cases of abuse, violence, or self-harm.

- How to deal with conflicting values or beliefs between the care provider and the recipient, or among different recipients.

- How to handle situations where the care provider feels emotionally attached, attracted, or repulsed by the recipient.

- How to manage multiple roles or relationships with the recipient, such as being a friend, a colleague, a leader, or a family member.

5.1. What is the balance between humanitarian do-no-harm principles and pastoral care standards?

This is complex. It requires careful consideration of the ethical and practical implications of humanitarian and pastoral work. Humanitarian do-no-harm principles are based on the idea that any intervention or assistance should not cause or exacerbate harm to the people or communities affected by a crisis or conflict. Pastoral care standards are based on the idea that any support or guidance should respect and promote the spiritual and emotional well-being of the people or communities served by a faith-based organization or institution.

Both principles and standards aim to provide compassionate and respectful care to those in need, but they may sometimes conflict or clash with each other. For example, a humanitarian do-no-harm principle may require neutrality and impartiality in delivering aid, while a pastoral care standard may require sharing or witnessing one's faith or values. Another example is that a humanitarian do-no-harm principle may require avoiding or minimizing any negative impacts of an intervention, while a pastoral care standard may require confronting or challenging any harmful beliefs or practices.

The balance between these two approaches may depend on several factors, such as the context and nature of the crisis or conflict, the needs and preferences of the people or communities affected, the mission and vision of the organization or institution providing the care, and the personal and professional values and skills of the individual workers or volunteers. There is no one-size-fits-all answer, but rather a need for constant reflection, dialogue, learning, and adaptation. A possible framework for finding this balance is to use the four principles of bioethics: respect for autonomy, beneficence, non-maleficence, and justice. These principles can help guide decision-making and action in situations where humanitarian do-no-harm principles and pastoral care standards may be in tension or harmony.

To apply this framework, you can ask yourself some questions before, during, and after your humanitarian or pastoral work. For example:

- Respect for autonomy: How can I respect the dignity, rights, and preferences of the people or communities I serve? How can I involve them in the planning, implementation, and evaluation of my work? How can I protect their privacy and confidentiality?

- Beneficence: How can I provide effective and appropriate care to the people or communities I serve? How can I meet their needs and expectations? How can I enhance their capacities and resilience?

- Non-maleficence: How can I avoid or reduce any harm or risk to the people or communities I serve? How can I prevent any unintended or adverse consequences of my work? How can I mitigate any conflicts or tensions that may arise from my work?

- Justice: How can I ensure fair and equitable access to the benefits and resources of my work? How can I address any disparities or inequalities that may affect the people or communities I serve? How can I promote social justice and human rights in my work?

By applying these questions, you can find a balance between humanitarian do-no-harm principles and pastoral care standards that is consistent with your ethical values and professional standards.

6. Capacity expected

The question of what capacity is expected from the humanitarian or secular intervention experts and pastoral care providers to balance the challenges between do-no-harm principles and pastoral care and counseling standards is a complex and sensitive one. It requires a careful consideration of the ethical, cultural, religious, and contextual factors that may influence the intervention outcomes and the well-being of the affected populations. Some of the possible capacities that could be expected are:

- A thorough understanding of the do-no-harm principles and how they apply to different humanitarian contexts and scenarios, such as conflict, disaster, displacement, etc. Do-not-harm principles are guidelines that aim to minimize the negative impacts and maximize the positive impacts of humanitarian interventions on the people and the environment they affect. Some examples of do-no-harm principles are: avoiding or reducing harm to civilians, respecting human rights and international humanitarian law, ensuring accountability and transparency, promoting participation and empowerment, etc.

- A respect for the diversity and dignity of the people they serve, regardless of their beliefs, values, identities or backgrounds.

- A willingness to collaborate and coordinate with other actors and stakeholders, such as local authorities, community leaders, faith-based organizations, etc., to ensure a holistic and integrated approach to humanitarian assistance and protection.

- A competence in providing culturally and contextually appropriate pastoral care and counseling services, based on the needs, preferences, and expectations of the beneficiaries, while adhering to the professional standards and codes of conduct of their respective fields.

- A commitment to continuous learning and reflection, to enhancing knowledge, skills and attitudes, and to addressing any gaps or challenges they may encounter in their practice.

6.1. Practical examples from churches

One of the challenges that churches face when engaging in humanitarian or secular intervention is how to balance the do-no-harm principles and the pastoral care and counseling standards. Do-no-harm principles are based on the idea that any intervention should minimize the negative impacts and maximize the positive impacts on the affected population. Pastoral care and counseling standards are based on the idea that any intervention should respect the spiritual and emotional needs of the affected population. These two sets of principles may sometimes conflict or complement each other, depending on the context and the situation.

For example, a church may want to provide psycho-social support to survivors of gender-based violence but may also want to uphold its moral values and beliefs about marriage and sexuality. This may create a dilemma for the church, as it may risk harming the survivors by imposing its views or neglecting their needs, or harming its own identity and credibility by compromising its values or beliefs. A possible way to balance these challenges is to adopt a rights-based approach, which recognizes the dignity and autonomy of every person, regardless of their background, beliefs, or choices. A rights-based approach also respects the diversity and pluralism of the affected population and does not discriminate or stigmatize anyone based on their gender, sex, religion, or ethnicity. A church that adopts a rights-based approach can still provide pastoral care and counseling, but in a way that is sensitive, inclusive ,and empowering for the survivors.

Another example is a church that wants to provide food assistance to a community affected by a natural disaster but also wants to share its gospel message and invite people to join its faith. This may create a dilemma for the church, as it may risk harming the community by creating dependency or coercion or harming its own witness and reputation by being perceived as opportunistic or manipulative. A possible way to balance these challenges is to adopt a do-no-proselytism policy, which ensures that any assistance is given with no strings attached and that any religious activities are separate and voluntary. A do-no-proselytism policy also respects the freedom and dignity of every person and does not impose or pressure anyone to change their faith or join a particular religion. A church that adopts a do-no-proselytism policy can still share its gospel message and invite people to join its faith, but in a way that is respectful, transparent and genuine for the community.

In the cases of natural disaster

Churches can play an important role in helping communities affected by natural disasters, such as earthquakes, floods or droughts. Churches can provide humanitarian assistance, such as food, water, shelter or medical care, to meet the immediate needs of the affected population. Churches can also provide psycho-social support, such as counseling, prayer or spiritual guidance, to address the emotional and mental needs of the affected population. However, churches also need to be aware of the potential challenges and risks that may arise when engaging in humanitarian or secular intervention. Churches need to balance the do-no-harm principles and the pastoral care and counseling standards, which may sometimes conflict or complement each other.

Churches can also collaborate with other humanitarian actors, such as local authorities, NGOs or UN agencies, to coordinate their efforts and ensure that they follow the humanitarian standards and codes of conduct. By doing so, churches can help in natural disasters in a way that is effective, ethical and compassionate.

Churches can collaborate with other humanitarian actors, such as local authorities, NGOs, or UN agencies, to improve their response and impact in helping communities affected by natural disasters. Collaboration can bring many benefits, such as:

- Sharing information and resources, such as needs assessments, situational reports, funding opportunities or logistical support.

- Coordinating activities and interventions, such as avoiding duplication or gaps, harmonizing standards and indicators, or ensuring accountability and transparency.

- Building trust and relationships, such as enhancing mutual understanding and respect, resolving conflicts or disagreements, or creating networks and partnerships.

However, collaboration can also pose some challenges, such as:

- Maintaining identity and autonomy, such as preserving the distinctiveness and values of the church, or avoiding compromising or losing control over its decisions or actions.

- Managing expectations and perceptions, such as clarifying the roles and responsibilities of the church, or addressing the potential biases or prejudices of other humanitarian actors.

- Respecting diversity and pluralism, such as acknowledging the different perspectives and approaches of other humanitarian actors, or accommodating the different needs and preferences of the affected population.

Churches can overcome these challenges by adopting a rights-based approach and a do-no-proselytism policy, which ensure that the church respects the dignity and freedom of every person, regardless of their background, beliefs or choices. Churches can also follow the humanitarian principles and standards, such as the Sphere standards or the Code of Conduct for the International Red Cross and Red Crescent Movement and NGOs in Disaster Relief, which provide guidance and best practices for humanitarian action. By doing so, churches can collaborate with other humanitarian actors in a way that is effective, ethical, and respectful.

Pastoral care and counseling is a vital service that aims to support people in their spiritual, emotional, and relational well-being. However, there are some challenges and limitations that may hinder its effectiveness and even cause harm to the recipients or the providers of this service. Some of the reasons for the failure of pastoral care and counseling are:

- Lack of adequate training and supervision for pastoral care workers and counselors. This may result in poor quality of service, ethical breaches, boundary violations, or burnout.

- Lack of clear policies and procedures for pastoral care and counseling. This may create confusion, inconsistency, or ambiguity in the roles, responsibilities, and expectations of the pastoral care workers and counselors, as well as the recipients of the service.

- Lack of awareness and sensitivity to the diversity and complexity of the needs and contexts of the people receiving pastoral care and counseling. This may lead to cultural incompetence, stereotyping, prejudice, or discrimination.

- Lack of collaboration and communication between pastoral care workers and counselors and other professionals or stakeholders involved in the well-being of the people receiving pastoral care and counseling. This may result in duplication, fragmentation, or conflict of services.

- Lack of evaluation and feedback for pastoral care and counseling. This may prevent learning, improvement, or accountability of the pastoral care workers and counselors.

These reasons for failure may compromise both the do not harm principles and the pastoral care standards that are essential for ensuring the safety, dignity, respect, and empowerment of the people receiving pastoral care and counseling.

7. What are the best strategies to balance pastoral care standards and counseling and do-no-harm principles?

- Establish clear boundaries and expectations with the people you are caring for or counseling. Explain the scope and limitations of your role, the confidentiality and consent policies, and the referral options if needed.

- Respect the autonomy and dignity of the people you are serving. Do not impose your values, beliefs, or opinions on them, but rather listen empathically and supportively to their concerns and needs.

- Seek regular supervision and feedback from your peers, mentors, or supervisors. This can help you reflect on your practice, identify areas of improvement, and address any challenges or difficulties you may encounter.

- Maintain your own well-being and self-care. Pastoral care and counseling can be emotionally demanding and stressful, so it is important to take care of your physical, mental, and spiritual health. Find healthy ways to cope with stress, such as exercise, meditation, hobbies, or social support.

- Keep learning and updating your knowledge and skills. Pastoral care and counseling are dynamic fields that require ongoing education and training. Stay informed about the latest research, trends, and best practices in your field, and seek opportunities to enhance your professional development.

Leimgruber, Ute. 2022. Vulnerance of Pastoral Care. Religions 13: 256. doi.org/10.3390/ rel13030256

Carmen Schuhmann & Annelieke Damen, (2018). Pastoral Psychol Representing the Good: Pastoral Care in a Secular Age. https://doi.org/10.1007/s11089-018-0826-0

Definition adapted from International Alert et al. (2004), ‘Conflict-Sensitive Approaches to Development,

Humanitarian Assistance and Peacebuilding: A Resource Pack.’