How Falls Has Affected the Emotional, Psychological and Relational Health of Human Beings

The relational fall-out has lately become a commonality among all populations, and it has resulted in various studies that seek to determine the best emotional, psychological and relational help for a better society. The fall-out is a condition that is inherited due to the ancestral sin is done by Adam and Eve (Hughes, 2004). Falls among people have lately become rampant thus the results of falls prompted to this study to promote self-engagement as self-care initiative and self-evaluation of human behavior concerning vocation which is a gradual increase in the capacity to share the divine deification (Hughes, 2004). Maturity is mostly required as a fundamental approach to reducing fall out. There is the need for mature growth awareness through enhancing the willing detachment and faith which is a challenge in a loving trust from a personal view of God.

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The emotional, psychological and relationship challenges brought about by falls need to be revisited concerning the spiritual detachment laws and the weight of relationship attachment vows that were made before (Hughes, 2004). The consequences of Adam and Eve detachment and fall out should be related to the quest for people to fall out (Van-Daalen, 2012). The Holy Spirit is somehow actively incorporated in the plight for attaining common grace by psychologists concerning the effects of fall outs. Common grace is an infusion by the Holy Spirit to psychologists while trying to solve the psychological, emotion and relationship challenges about fall outs (Evers, Hiligsmann & Adarkwah, 2015). Christian psychotherapy is the basis for attaining better wellbeing for the individuals who face hiccups concerning falls because humans are imperfect. Since God desires to reinstate the world full of sin back to his desired goal, the plight of psychologists on attaining the best results concerning falls prevention and achievement of psychological well-being. There is the need to establish possible community approaches towards risk reduction of falls, a study of the physical risks, falls status, the impending dangers of emotional challenges in falls (Hughes, 2004). According to Van-Daalen (2012), falls is an ancestral sin but in most cases, it is usually propagated by human desires. It should be noted that falls affect the wellbeing of humans and that the emotional, psychological and relational challenges are overwhelming to the perpetrators and the victims of circumstances.

Additionally, Hughes (2004) outlines that the impact of falls is culturally explored and found out to be an ancestral sin that tends to focus on divine compassion and human death in conjunction with divine wrath and guilt. After Adam and Eve defaulted the set standards and fell out, the consequences are guilt, and they were to face the wrath of God which was accompanied by curses. The emotional, psychological and relational challenges relate to the human guilt and the associated wrath from God. Falls affect the spiritual, mental, emotional and relational well-being of an individual. Even though there is the freedom to obey or disobey, there is the need for establishing a proper way of solving human imperfection by connecting biblical concepts on the way possible concerning the reduction of the factors that lead to fall outs.

There is the freedom to obey or disobey according to scriptures. However, the contextual connection of disobedience concerning fall out of Adam and Eve offers grounds for finding out the psychological trauma that is caused and the possible ways to avoid falls. Fall led to sin which in turn become an all-time challenge to humankind. For that matter, falls should be studied concerning the effects that they cause to the victims rather than focusing on individual's differences. Deaths and corruption originated from the lack of obedience to God's laws. Even though the initial fall from what was right was not pre-determined, it should be known that falls always results in worse problems as usual.

Fall has affected human nature concerning trust. Since the fall made it clear that humans are vulnerable to sin, the psychological effect it caused is related to the fact that the first fall occurred when the first humans were perfect. And since the present-day humans portray to be affected by imperfections, falls tend to be a day-to-day aspect thus more emotional and psychological challenges are anticipated.

Conclusion

According to the department of psychology which has predominantly researched the cause of falls, the possible early prevention strategies, and an approach to enhance awareness of the society it has been found out that the best outcome can be realized if the therapy incorporates biblical overview and the power of the Holy Spirit. For that matter, the department should focus on better prospective cohort study to come up with an appropriate preventive structure for a better life ahead of the vulnerable populations (Van-daalen, 2012). The department will be required to collect data quantitatively to be able to study groups for comprehensive fall out reduction plan through an analysis of the needed data towards the ancestral and original sin on relational falls (Hughes, 2004). The role is to focus on staying within the required community connotations of emotional and psychological health standards while focusing on participants who should be within the age of making commitments.

References

Evers, S. M., Hiligsmann, M., & Adarkwah, C. C. (2015). Risk of bias in trial-based economic evaluations: Identification of sources and bias-reducing strategies. Psychology & Health, 30(1), 52-71.

Hughes, A. (2004). Ancestral versus original sin: An overview with implications for psychotherapy. Journal of Psychology and Christianity, Vol 23(3), 271-277.Retrieved from http://stmaryorthodoxchurch.org/orthodoxy/articles/ancestral_versus_original_sin Viewing: Video: Dallas Willard: Divine Conspiracy 02: Human Nature (79:43)

Van-Daalen, L. (2012). The Holy Spirit, common grace, and secular psychotherapy. Journal of Psychology and Theology, 40(3), 229-239.