Reprint of: Working with religious and spiritual athletes: Ethical considerations for sport psychologists

With a growing number of sport performers revealing their religious and spiritual beliefs, it is becoming increasingly important for sport psychologists to recognize and appreciate the values (and value systems) to which such beliefs are attached. Using the RRICC model (Plante, 2007) as a framework for discussion, and through the lens of cultural praxis, the purpose of this article is to highlight ethical issues for sport psychologists when working with religious and spiritual athletes. The RRICC model addresses the ethical principles of respect, responsibility, integrity, competence, and concern. It is hoped that a discussion of these guidelines will help sport psychologists better navigate the often challenging landscape of working with athletes whose everyday lives and identities are grounded in religious and spiritual association.     

Ethical Considerations for Psychologists Screening Applicants for the Priesthood in the Catholic Church: Implications of the Vatican Instruction on Homosexuality

The release of the Vatican instruction on homosexuality in the priesthood and Catholic seminaries poses several challenging ethical issues for the psychologists who conduct psychological screening evaluations for those men interested in religious life as Catholic priests. This brief article reviews some of the key ethical issues associated with these evaluations in light of the new Vatican instruction on homosexuality. The RRICC model based on the American Psychological Association's Code of Ethics (i.e., responsibility, respect, integrity, competence, and concern) is used to highlight some of the ethical challenges for psychologist evaluators.     

Reconciling Spiritual Values Conflicts for Counselors and Lesbian and Gay Clients

Counselors and lesbian and gay clients experience parallel values conflicts between religious beliefs/spirituality and sexual orientation. This article uses critical thinking to assist counselors to integrate religious/spiritual beliefs with professional ethical codes. Clients are assisted to integrate religious/spiritual beliefs with sexual orientation.     

Strength of Religious Faith: A Comparison of Intercollegiate Athletes and Non-Athletes

This pilot study explored the strength of religious faith in a sample of intercollegiate athletes and non-athletes. Participants were 226 undergraduate students (57 athletes) at the University of Florida who were enrolled in undergraduate courses. Strength of religious beliefs were assessed with the Santa Clara Strength of Religious Faith—Short Form. Findings indicate that athletes reported higher levels of religious faith than non-athletes. Implications of these findings on future research and applied sport practice are discussed.     

Spiritual But Not Religious? Evidence for Two Independent Dispositions

Some psychologists treat religious/spiritual beliefs as a unitary aspect of individual differences. But a distinction between mysticism and orthodox religion has been recognized by scholars as well as laypersons, and empirical studies of "ism" variables and of "spirituality" measures have yielded factors reflecting this distinction. Using a large sample of American adults, analyses demonstrate that subjective spirituality and tradition-oriented religiousness are empirically highly independent and have distinctly different correlates in the personality domain, suggesting that individuals with different dispositions tend toward different styles of religious/spiritual beliefs. These dimensions have low correlations with the lexical Big Five but high correlations with scales (e.g., Absorption, Traditionalism) on some omnibus personality inventories, indicating their relevance for studies of personality.     

Religion,Spirituality, and Positive Psychology in Adulthood: A Developmental View

For decades, psychologists have been interested in the question whether, and how, religious and spiritual behavior, in terms of beliefs, attitudes, practices, and belonging, could be scientifically studied and assessed in terms of their relative good, or ill, for human well-being. This article considers contributions of religious commitment and spiritual practice to well-being and cognitive-developmental theoretical models and related bodies of empirical and clinical research regarding religious and spiritual development across the life cycle, with particular attention to questions related to positive adult development.     

Applied sport psychology: Issues and challenges

Abstract

Achieving superior sport performance is often the result of well developed psychological skills (Morris &; Thomas, 1995). However, little is known about psychological skill development in athletes with disabilities (Hanrahan, 1998). The purpose of the present paper is to help sport psychologists in their work with athletes with physical disabilities. Although there are many similarities among athletes with and without disabilities, sport psychologists would benefit from an awareness of information unique to athletes with disabilities (Asken, 1991). I use a broad interpretation of psychological skills based on a holistic perspective and a personal development model (Vealey, 1988). Information is presented in the three areas of foundation, psychological, and facilitative skills, methods, and factors.     

Atheism and Nonspirituality as Diversity Issues in Counseling

Counseling professionals have begun to realize that, in order to be as effective as possible, counselors must explore and understand the spiritual and religious beliefs of their clients. The literature on client belief systems and diversity, however, does not include discussion of individuals without religious or spiritual beliefs. The purpose of this article is to (a) suggest that atheism and nonspirituality should be included in the multiculturalism conversation and (b) offer ways that counselors might effectively help and nurture such clients.     

The cost of caring–the impact of secondary trauma on assumptions,values and beliefs

The aim of this paper is to look at the impact of working with distressed and traumatized clients. The paper describes a survey involving 430 care workers who regularly work with distressed or traumatized clients. The survey involved the participants completing a 21-item beliefs inventory describing their supervision or support and recording whether they had any spiritual or religious beliefs. A factor analysis of the results of the inventory found four factors, three of which involved the negative impact of the work on beliefs while the fourth gave an indication of the positive beliefs or post trauma growth that comes from working in this area. The results showed that while doing a good job and experiencing fulfilment were higher in carers who experienced lower levels of distressing experiences and beliefs, an increase in competence and improved learning opportunities were associated with higher levels of challenge. A review of the information provided on supervision and support showed that there was a wide variation in the sources of support for the different professions. While around 46% of the carers had spiritual beliefs only 29% were members of a religious group. The discussion looked at the implication of the results of the survey including the possible benefit of using the carer belief inventory to identify carers who may be vulnerable to secondary trauma or compassion fatigue. The need to provide support to all professions undertaking caring work with distressed or traumatized clients was highlighted.     

Incorporating Spirituality Into Core Counseling Courses: Ideas for Classroom Application

Recently, spirituality has received increased attention in the counseling field, and both spirituality and religion have been acknowledged as important aspects of multiculturalism. The role of spiritual and religious beliefs is mentioned throughout the Standards of the Council for Accreditation of Counseling and Related Educational Programs (CACREP), and guidelines for working with spiritual issues within various cultural paradigms are emerging. Nevertheless, many counselor educators seem unsure about how to infuse spiritual issues into courses. This article presents a rationale for inclusion of spiritual issues in counselor education curricula and provides activities to incorporate knowledge and skills for dealing with spiritual and religious diversity in CACREP core courses.     

What Do the Spiritual and Religious Traditions Offer the Practicing Psychologist?

There has been a remarkable amount of interest in the relationship among spirituality, religion, psychology, and health of late. Contemporary interest in spirituality and religion is hot among not only the general population but among professionals in the mental and physical health disciplines. While most people believe in God and consider themselves to be spiritual, religious, or both, most mental health professionals have little if any training in this area. Psychologists can use spiritual and religious principles and tools to better serve their clients even if they do not share the same religious interests. The purpose of this article is to offer thirteen spiritual and religious tools common among all of the major religious traditions that can be used by contemporary professional psychologists in clinical practice to enhance the already high quality professional services that they provide. Examples of spiritually and religiously integrated treatment along with several ethical precautions are noted as well. This article is based on book project by Plante currently in press.     

Who is more ethical? Cross‐cultural comparison of consumer ethics between religious and non‐religious consumers

Religion is a significant part of daily life that affects consumers' decisions and behaviors. Religious consumers are predicted to be more ethical than non‐religious consumers. Nonetheless, past research suggests mixed results. Hence, the present study has two main objectives: (1) to examine differences in moral ideologies and ethical beliefs among religious and non‐religious consumers in Indonesia and Australia and (2) to investigate the impact of moral ideologies and religiosity on consumer ethical beliefs. This is one of the first cross‐cultural studies to compare consumer moral ideology (specifically, idealism and relativism) and consumer ethical beliefs between religious and non‐religious consumers. The results show that religious consumers tend more toward idealism than relativism and have stronger ethical beliefs regarding negative consumer ethical behaviors compared with non‐religious consumers. However, for ethical beliefs regarding specific consumer behaviors, namely, recycling and software piracy/buying counterfeit, the effect of religion was overshadowed by cultural differences between the two countries. This study contributes to the debate on the impact of moral ideologies and religiosity on consumer ethical beliefs. The findings may assist managers and public policymakers in their efforts to mitigate unethical consumer activities. Copyright © 2016 John Wiley & Sons, Ltd.     

A School Psychologist's Self-Study Guide to Sport Psychology

SUMMARY

School psychologists may find the field of sport psychology beneficial to them in extending their skills and effectiveness. As trained psychologists, they are likely to already have some of the knowledge and skills necessary for working in the area of sport psychology. However, without additional training, this may not be sufficient for ethical and effective practice. This article enumerates the necessary knowledge and skills for working in sport psychology according to APA's recent proficiency standards. It then details a plethora of available resources and methods for entering into the domain of sport psychology. The article emphasizes self-study while continuing to practice ethically within the ‘boundaries of one's competence.’     

Beyond Tebowing and superstitions: religious practices of 15-year-old competitive athletes

Research of religious practices in sport typically limits investigation to Christian prayer and/or “superstitions” among professional or collegiate athletes. This study moves in a different direction by examining the religious spiritual practices reported by 13 adolescent competitive athletes in individual interviews and focus groups. With a mix of religious backgrounds among the 15-year-old participants, this sample of males and females reported religious practices such as talking with dead ancestors and different forms of prayer and meditation. The paper categorises these and other practices according to Nancy Tatom Ammerman’s 2014 study, enabling a conceptualisation of how adolescent athletes use religious practices in everyday ways to enable confidence in their play. The study overall points to a significant religious element within competitive youth sports that challenges cynical assumptions about elite athletes' use of religion found in other studies.     

The Impact of a Breast Cancer Diagnosis on Religious/Spiritual Beliefs and Practices in the UK

The use of religious/spiritual resources may increase when dealing with the stress of a cancer diagnosis. However, there has been very little research conducted into changes in religious/spiritual beliefs and practices as a result of a cancer diagnosis outside the USA. The aim of this study was to examine the impact of a breast cancer diagnosis on patients’ religious/spiritual beliefs and practices in the UK where religious practice is different. The study used two methods. One compared the religious/spiritual beliefs and practices of 202 patients newly diagnosed with breast cancer with those of a control group of healthy women (n = 110). The other examined patients’ perceived change in religious/spiritual beliefs and practices at the time of surgery with those in the year prior to surgery. The aspects of religiousness/spirituality assessed were: levels of religiosity/spirituality, strength of faith, belief in God as well as private and public practices. Patient’s perceived their belief in God, strength of faith and private religious/spiritual practices to have significantly increased shortly after surgery compared with the year prior to surgery. However, there were no significant differences in religious/spiritual beliefs and practices between patients and healthy participants. Change scores demonstrated both a reduction and an increase in religious/spiritual beliefs and practices. Although belief in God, strength of faith and private religious/spiritual practices were perceived by patients to be significantly higher after their cancer diagnosis, no significant differences in religious/spiritual beliefs and practices were found between the cancer group at the time of surgery and the control group. Different methodologies appear to produce different results and may explain contradictions in past US studies. Limitations of this study are discussed and suggestions for future research are made.     

Psychology of Conversion and Spiritual Transformation

This article provides an overview of the four major psychological approaches used in the study of religious change. A heuristic stage model of conversion consisting of seven stages: context, crisis, quest, encounter, interaction, commitment, and consequences (Rambo 1995) serves as a framework for integrating the research of these four approaches, providing a fuller understanding of the multilayered processes involved in conversion. The authors hope that the phenomenon of spiritual transformation and conversion will continue to draw the attention of psychologists who increasingly appreciate the complexity and dynamism of religious/spiritual transformation. For the psychology of religion in general and the psychology of conversion and spiritual transformation in particular to be viable and valuable, psychologists will need to join with researchers in the human sciences and religious studies to develop methods and theories worthy of this complex subject. Additionally, through collaboration with psychologists in the People’s Republic of China, the authors look forward to exploring together the fascinating and important issues that emerge as we seek to understand the nature of conversion and spiritual transformation in China.     

California psychologists' religiosity and psychotherapy

Forty-seven randomly selected California clinical psychologists were surveyed to examine the effect religious or spiritual orientation has on the practice of psychotherapy. This included an assessment of ideology, attitudes toward religiosity, affiliation with organized religion, dimensions of religiousness, and use of clinical interventions of a religious nature. The majority of these psychologists were found to address religious and spiritual issues in their personal lives, to respect the function religion serves in peoples' lives, and to address religious and spiritual issues in professional practice. The majority of these psychologists use interventions of a religious nature. Very limited training occurs respective of religious and spiritual concerns; 81% reported that religious or spiritual issues were rarely or never discussed in the course of their graduate education and training.This paper was presented at the annual meeting of the American Psychological Association in Los Angeles in August 1985.     

Generation to Generation: Passing on Religious and Spiritual Beliefs and Practices

Many families face difficulties in maintaining healthy relationships. Past research has identified that religious and/or spiritual beliefs and practices can enhance family well-being. Research has also shown that religious and/or beliefs and practices can shape the aging process. Yet there exists little information on the methods through which religious and/or spiritual beliefs are passed on to future generations. This study utilized Eriksonian conceptual ideas, and grounded theory methods to conduct interviews with 13 older adults on the process through which religious and/or spiritual beliefs are passed on to children and grandchildren. Ideas are discussed for practitioners based on study findings.