Finding Freedom Abroad: Working with Conservative Christian Students in Study Abroad Programs

Conservative (fundamentalist, evangelical) Christian students present a general theological worldview that often correlates with significant anxiety. In a foreign setting, the anxiety of conservative students, removed from their supportive infrastructure, can be considerably heightened. This structure of thinking and emotion presents distinctive challenges and opportunities. Drawing upon my work as a clinician and as a religion professor who conducted study abroad programs, I make suggestions for working effectively with conservative Christian students in study abroad contexts. Suggestions include predeparture, in‐country, and post‐trip strategies. Specific examples of conversations with students are provided to illustrate the challenges and strategies. This essay is published alongside of seven other essays, including a response from John Barbour, comprising a special section of the journal (see Teaching Theology and Religion 18:1, January 2015).     

Expectancies for Sexually Abused Children: Evidence of Perceiver Bias

We investigated perceiver bias in relation to children labeled as sexually abused. Building on recent research indicating that adults perceive children with such a label as having more behavioral problems and lower achievement, we replicated and expanded upon an earlier study. We tested undergraduate students (N = 699), who judged a six-year old child's aggressive behavior in vignettes that varied on severity of the aggressive behavior, child gender, and family history (sexually abused, mother dying of cancer, normal). Perceiver bias was related to family history label for internalizing behavior problems and competence issues and child gender for internalizing behavior problems and externalizing behavior problems. Implications for educators and practitioners are discussed as well as routes for future research.     

Me and My Shadow: Therapy with Sexually Abused Pre-Adolescents

The purpose of this paper is to describe the use of solution focused techniques with preadolescent children who have been sexually abused and to present a therapeutic model that: 1) represents a blending of traditional psychological theoretical ideas with the more recent solution focused techniques; 2) presents a unique time-limited group format for assisting children to come to know and like their authentic selves; and 3) provides the therapist with the opportunity to expand his or her roles. In this model, the path from false self to authentic self is conceptualized as an interplay among abuse events, family relationships, and other life contexts.     

Child, Family and Case Characteristics: Links with Service Utilization in Physically Abused Children

We investigated the relationships between child, familial, and case characteristics and mental health and medical health care service utilization by physically abused children. Participants included 26 parents or caregivers of 37 Medicaid-eligible children who had substantiated cases of physical abuse. Children whose female caregivers reported a greater number of stressors were more likely to receive mental health care. Furthermore, children not living with the maltreating caregiver were more likely to receive medical health care services. Results are discussed in terms of factors that may account for these links, and the similarities of these findings with those of service utilization in general and clinical child samples.     

The Economic Benefits of Increased Treatment Duration and Intensity in Residential and Outpatient Substance Abuse Treatment Settings

This study presents estimates of the economic benefits to society from community-based substance abuse treatment. The analysis focused on the impact of length of stay and frequency of counseling on clients' crime-related and health care costs, welfare receipts, and income taxes. The results indicate that the benefits from an additional day of treatment were on average $21 for short-term residential treatment (or 29% the cost of a day of care), $13 for outpatient drug-free treatment (or 94% the cost of a day of care), and $5 for long-term residential treatment (or 9% the cost of a day of care). No benefits were found from additional counseling provided by a client's primary therapist. Withthe exception of short-term residential care, estimated increases in client earnings from longer lengths of stayexceeded the benefits to society. Our estimates do not include benefits realized during treatment or beyond the year after treatment.     

Current Treatment Strategies for Sexually Abused Children

SUMMARY

Given the disturbingly high prevalence of child sexual abuse, the expertise of medical and mental health professionals in treating child sexual abuse victims is essential. Relevant issues in treating these children include the mindfulness of developmental considerations, incorporation of a multi-modal therapeutic evaluation approach, clarification of treatment goals, appropriate use of and integration of various treatment modalities, and effective treatment termination. This article provides an introduction aid overview of treatment of sexually abused children of all ages, from preschoolers to adolescents, with special emphasis on the importance of developmentally linked evaluation and treatment strategies. Treatment is discussed in terms of goals, stages from evaluation to termination, and formats and modalities including individual psychotherapy, family psychotherapy, group psychotherapy and hypnotherapy, to provide a comprehensive overview of current treatment strategies for sexually abused children.     

Beyond Crucifixion: Remaining Christian after Sexual Abuse

Abstract

Christian survivors have frequently likened their experiences of sexual abuse to crucifixion. While it is understandable that many cannot reconcile their experiences within their faith tradition, the question of how it is possible to move forward within a Christian framework which accommodates the experience of sexual abuse has tended to be overlooked. In doing so, this article considers why identifying with the crucified Christ may be an important step in the process of moving forward, and why the terminology "survivor" may be preferable to "victim." The challenge to move forward may require churches and church personnel to consider whether they need to do some things differently. Above all, this requires integrity for the individuals and communities involved rather than a one-size-fits-all approach.     

Psychological Care Provided by the Church: Perceptions of Christian Church Members

Spirituality and religion are integral parts of a person's belief system and support network. Although there are many avenues a person can take when seeking mental health care, conservative Protestant clients have a tendency to seek assistance through their church. There is a paucity of literature about conservative Protestant church members’ perceptions of mental health care. The authors used phenomenology to understand participants’ perceptions of mental health care provided by the church. Themes found within participants’ stories included the importance of the relationship when seeking care, the use of knowledgeable practitioners, and the use of religious practices in counseling.     

A Christian for the Christians, a Christian for the Muslims! An Attempt at an Argumentum ad Hominem

Schmidt and Egler's critique of Christianity's exclusivist claimto truth rests on two suppositions: (a) that inter-religiouspastoral care for dying patients requires a respect for theircultural backgrounds which necessitates accepting the equalvalidity of their respective (non-Christian) religions, and(b) that exclusivism is incompatible with the Christian love-of-neighborcommandment. In opposition to this critique, (a) the authors'own "pluralist" understanding of Christianity is refuted ontwo levels. First, it leads to inconsistencies in the authors'own (and very adequate) understanding of pastoral care, especiallywith regard to their notion of intolerance, and second, it isirreconcilable with explicit New and Old Testament claims toabsoluteness. In addition, (b) the authors' understanding ofthe way in which "exclusivism" justifies intolerance and missionaryviolence is shown to rest, first, on a secularized reductionof Christianity, i.e., of Christians' own "religious identity"as well as of the Christian way of "helping those in need,"and second, on a merely theoretical (rather than also practical)view of Christians' commitment to God. As a corollary to thatrefutation, a reconsideration of the truly Christian sourcesof obedience and charity is recommended.     

Psychology of Religion: What One Needs to Know

This essay is an introduction to systematic nonsectarian psychology of religion—its nature and scope, and its history. Among major issues, the study of motivation for being religious and stages of religious development are discussed, as well as counseling and psychotherapy. I summarize current trends.     

Child Victims' Attributions about Being Physically Abused: An Examination of Factors Associated with Symptom Severity

The goal of the present study was to examine a conceptual attributional model for the development of psychopathology after child physical abuse. Physically abused or maltreated children referred for treatment completed a series of measures to assess parent-to-child violence, abuse-specific attributions and general attributional style, other potential predictors, and children's psychopathology. Results revealed that the severity of current parent-to-child violence was associated with children's internalizing and externalizing symptoms. Attributions predicted the level of children's psychopathology beyond the variance accounted for by the severity of parent-to-child violence. The severity of parent-to-child violence, attributions about the abuse, general attributional style, and level of family functioning accounted for 28%–63% of the variance in children's abuse-specific, internalizing, and externalizing symptoms. Implications of the findings and research recommendations are discussed.     

Including a Spiritual Dimension in Family Therapy: Ethical Considerations

The inclusion of a spiritual dimension in family therapy theory and clinical practice may well be viewed as an important professional challenge of the nineties. Following a working definition of terms, this paper explores the ethical complexities inherent in operationalizing a spiritual orientation in therapy in light of the following principles adopted from medical ethics: Respect for clients' autonomy, safeguarding clients' welfare, protecting them from harm, and treating them justly and honestly.     

Shame in Sexual Minorities: Stigma,Internal Cognitions,and Counseling Considerations

Theorists, clinicians, and researchers have suggested that shame is a central concern in the lives of sexual minority individuals. Cognitive theorists believe that shame occurs when a person fails to achieve his or her standards, which are often based on social, cultural, and spiritual values. Although it is asserted that stigma causes shame among members of a sexual minority, the empirical evidence suggests that negative internal cognitions are partly responsible. By targeting negative beliefs, counselors can help sexual minorities reduce their sense of shame, particularly around issues related to sexual identity. The authors offer counseling strategies for reducing shame in sexual minority clients.     

Disordered Eating in Women of Color: Some Counseling Considerations

There is little attention devoted to studying eating disorder symptoms in racially and ethnically diverse groups despite the fact that the prevalence rates among women of color for eating disorder symptoms are similar to those of European American women. This article reviews research related to eating disorders in women of color, including a discussion of sociocultural factors that could influence the manifestation of eating disorders in women of color. Considerations for counseling practice and research are provided.     

A Conversation About the Intersection of Faith,Sexual Orientation,and Gender: Jewish,Christian, and Muslim Perspectives

Recent challenges to counselor education and the ACA Code of Ethics (American Counseling Association, 2005 ) provided impetus for this article, which is focused on how 3 major Western religions address counseling and counselor training with diverse clients. Jewish, Christian, and Muslim perspectives are highlighted as related to counseling and training issues across faith, sexual orientation, and gender issues.     

The Impact of Protective Factors on Posttraumatic Growth for College Student Survivors of Childhood Maltreatment

Many college students experience traumatic life events in childhood, yet demonstrate personal growth following these experiences. Deriving benefit in the face of adversity has been termed “posttraumatic growth.” The relationship between posttraumatic growth and childhood experiences of abuse and neglect was investigated in a sample of 501 college students. The primary focus was on what protective factors moderated the relationship between childhood experiences of abuse and neglect and later posttraumatic growth. It was found that although the protective factors of acceptance, positive reframing, and emotional support all significantly predicted scores on the Posttraumatic Growth Inventory, only the factor of prosocial adults and the overall number of social and emotional resources experienced moderated the relationship between childhood maltreatment and posttraumatic growth. These findings have implications for designing effective interventions that foster growth in college students who report a history of childhood maltreatment.     

Teaching the College “Nones”: Christian Privilege and the Religion Professor

Working with undergraduate students invites teachers into relationship and conversation with young people at a time when they are emerging as adults and forming their identities. Faith is one area of identity formation often attended to by scholars, college professors, and their institutions. But within that, little attention has been paid to those who do not identify as religious. Additionally, “the overwhelming presence of Christianity at American institutions maintains it as the spiritual norm on campus. … Those within the spiritual norm gain a level of privilege that is often unconscious” (Seifert 2007, 11). This has an effect not only on nonreligious students but on any student who identifies as anything other than Christian; and it has a unique effect on teaching and learning in the religion classroom. In this article, I will explain what Christian privilege is, why it is a unique problem in the undergraduate religion classroom, and what teachers of religion might do in response to it. In the end, I argue that educators need to better understand the effects of Christian privilege in our classrooms and become allies to the nonreligious in particular by using pedagogies that include and support all students, in their many religious affiliations and unaffiliations.     

On Using a Cancer Center Cancer Registry to Identify Newly Affected Women Eligible for Hereditary Breast Cancer Syndrome Testing: Practical Considerations

The goals of this research were to describe the process of identifying and recruiting individuals registered with a cancer center's cancer registry who were eligible to participate in cancer genetic research. This study specifically focused on younger women with personal and family cancer histories strongly suggestive of hereditary breast cancer syndromes, as determined by genetic counselor review. Of special interest was to determine the proportion of women from minority backgrounds who were (a) identifiable in this manner and (b) interested in genetic testing for hereditary breast cancer through a family cancer clinical research program. An initial query of the 292 cases of women newly affected with breast cancer and contained within the registry indicated that 124 met demographic eligibility criteria. The personal and family cancer histories of each of these women were then reviewed by a genetic counselor and the remaining, eligible patients (n = 31) were subsequently contacted by mail and telephone: approximately three-fifths (18/31) of these patients were White and two-fifths (13/31) were Black or of another racial background. Of the women who were sent one or more study-related mailings, 10% (3/31) were unreachable by telephone due to incorrect contact information, 32% (10/31) were reachable by telephone but unresponsive to messages left, 26% (8/31) had already participated in the family cancer program (i.e., were positive controls), 6% (2/31) were interested in participating in the program, 23% (7/31) were uninterested in participating in the program, and 3% (1/31) were later determined to be ineligible. Comparing the racial backgrounds of women who were either positive controls or interested in participating (i.e., “tester” category) to women who were either unreachable, nonresponsive, uninterested, or ineligible (i.e., “nontester” category), there was a nonsignificant trend for more non-White women to fall into the nontester than tester category, Fisher's Exact Test = .09. This work underscores practical steps in planning and carrying-out cancer genetic testing research among women newly affected with breast cancer and members of special populations. It also underscores the role that genetic counseling professionals play in this process.     

Therapeutic Considerations of Wilderness Experiences for Incest and Rape Survivors

The purpose of this article is to examine the relevancy of traditional wilderness programs, such as Outward Bound, to women who have been violated by experiences of childhood incest and/or adult sexual assault. Applications to African-American women, women with physical challenges, and women who are economically disenfranchised will be emphasized. The overview is from a feminist perspective, one that advocates empowerment over struggle and resisting revictimization on any level. The Rape Assistance and Awareness Program (RAAP) is a non-profit agency in Denver, Colorado dedicated to providing low-cost group psychotherapy for women who have been recently sexually assaulted as well as for women with histories of incest. About five years ago, a three-day Colorado Outward Bound School (COBS) experience was incorporated into RAAP's treatment program. While the COBS weekend generally has been viewed positively by most of the clients and group facilitators, aspects of this element of the program have become increasingly problematic. Its applicability to women with physical disabilities and women with conflicting social and economic priorities is questioned. When RAAP received a special grant to provide sexual assault services specifically targeting women of color, groups for Latinas and African-American women were established and facilitated by therapists of color. These women of color, both clients and therapists, consistently challenge the relevance and practicality for them of the COBS experience. In this article, we contend that wilderness experiences, in their traditional application, do not support the feminist, woman-centered approach to life which is advocated and nurtured at RAAP, nor does it specifically honor cultural diversity or ethnic multiplicity. Recommendations for wilderness experiences attracting a broader range of the feminine experience are made.