A Religiously Oriented Group Counseling Intervention for Self-Defeating Perfectionism: A Pilot Study

This article briefly describes a group counseling intervention we used with devout Mormon college students who were struggling with issues of perfectionism. The treatment package contained several religious and spiritual interventions including religious imagery, religious bibliotherapy assignments, and discussions about religious concepts of perfection. Group participants scored lower on depression and perfectionism, and higher on self-esteem, existential well-being, and religious well-being at the conclusion of the group. The favorable results of this pilot study will hopefully provide incentive for researchers to further evaluate religiously oriented treatment approaches for perfectionism.     

When psychologists work with religious clients: applications of the general principles of ethical conduct

Psychologists become more effective and relevant when they appreciate that many clients hold religious values and commitments. Greater awareness of religion and religious values in the lives of clients may aid clinicians' efforts to provide more accurate assessments and effective treatment plans. The authors use the American Psychological Association's (1992) "Ethical Principles of Psychologists and Code of Conduct" as a framework to examine many of the ethical issues relevant when psychologists work with religious clients. This article also provides suggestions for ways in which clinicians may obtain the skills needed to offer competent assessments and interventions with religiously committed clients.     

Manic depression and religious experience: The use of religion in therapy

In the article, I explore the use of spiritual strategies in the treatment of manic depression in religiously oriented psychiatric inpatients. Manic depression, a disorder primarily of mood, is characterized by bouts of mania alternating with depression. Religious themes and mystical experiences pervade the language of manic depressive illness, e.g., sensing one is God, being given a divine mission, receiving divine messages, having ecstatic experiences, and so on. Debate exists concerning the effectiveness of spiritual interventions in manic patients. I suggest that a trained religious leader may be able to work therapeutically with such patients, provided that two goals are kept in mind: emphasizing beliefs that facilitate positive coping and challenging irrational religious beliefs (i.e., beliefs that lead to negative coping). When examined psychoanalytically, patients’ religious symbols and beliefs reveal deeply held beliefs about themselves. In particular, splitting and idealization and devaluation can be seen in their religious belief system. The role of culture in promoting maladaptive belief systems must not be overlooked. In employing spiritual interventions in patients diagnosed with manic depression, potential dangers are imposing one's values on patients and overstating the importance of spirituality.     

Religious imagery of a schizotypal patient

Psychotherapists are increasingly challenged to become more effective with religiously oriented patients. In this article I summarize a recent stage model of psycho-religious functioning that was developed to help psychotherapists work with religious material in clinical practice. Following this brief introduction, I describe how the paradigm guided my clinical understanding of a young man suffering from a severe personality disorder. The case study depicts the entanglement of his religious thinking with his core psychological and emotional conflicts and supports the assertion that nonjudgmental exploration of religious imagery may be a vital component of psychotherapy with intensely religious patients.     

Encounters at the Religious Edge: Variation in Religious Expression Across Interfaith Advocacy and Social Movement Settings

In a time of increasing religious diversity, interfaith political coalitions have become important settings for interreligious interaction, but little research has explored the types of religious expression that are generated therein. Prevailing theories in the sociology of religion indicate that interaction with religious others results in dilution of traditional religious commitments or production of stronger boundaries. But emerging perspectives in cultural sociology shift attention from individual religious commitments to the ways in which settings shape different styles of religious expression. Insights about edge spaces drawn from urban theory suggest that religiously diverse settings can be generative of new types of religious practices. We apply these insights to the study of interfaith activism by drawing on interviews and ethnographic fieldwork with religious advocacy professionals and activists working in interfaith coalitions. Conceptualizing the sites of these interfaith encounters as edge spaces, we analyze variation in the types of religious expression that occur in interfaith settings. We find that both aggregative and integrative practices are produced, but these vary depending on the goals and structure of the setting, as well as participants’ accountability to outside religious gatekeepers.     

Do Religious Affirmations,Religious Commitments,or General Commitments Mitigate the Negative Effects of Exposure to Thin Ideals?

Western pressures for thinness tell women that having a thin body makes a person worthy. Two factors that may provide alternative means of self‐worth are religion and general commitment to a meaningful goal. This study experimentally tested whether religious‐affirming statements buffered against exposure to thin models for everyone, or only for women with strong religious commitment. It also examined the relationships among religious commitment, general commitment, and body satisfaction. One hundred eleven women at a religious‐affiliated college completed the commitment scales and baseline body measures. They were later randomly assigned to read one set of affirming statements, after which they then completed body measures again. Results showed that religious commitment buffered against exposure to ultrathin models. Women who were strongly religiously committed and who read religious statements that affirmed the body showed higher body esteem. Correlation results showed that general commitment was positively related to body esteem, body satisfaction, and healthy dieting. Religious commitment was positively related to body esteem and body satisfaction. Results are discussed in relation to schemas and depth of processing. Practical implications are discussed.     

Role of attention, memory, and covariation-detection processes in clinically significant eating-disorder symptoms

Cognitive theorists implicate a role for cognitive processing of shape- and weight-related information in the maintenance and potential etiology of eating disorders. The present study examines the role of women’s processing of information regarding other women’s body size and affect in eating disorder symptoms among young women. 253 female undergraduates completed attention, memory, and covariation-detection tasks that presented full-body photographs of young women, as well as an eating-disorder measure. High-Symptom women, relative to Medium- and Low-Symptom women, showed greater relative attention to body size than affect, better memory for body size and worse memory for affect, and enhanced sensitivity to the manipulated covariation between body size and affect. All participants perceived an illusory correlation between body size and affect. These findings suggest that cognitive theories may be extended usefully by considering processing of other-relevant and affective information, as well as the role of covariation-detection processes in eating disorders.     

The relationship between religion and health-related behaviours in patients with borderline personality disorder

With addictive disorders frequently co-occurring among patients with borderline personality disorder (BPD), exploring factors that may influence health-related behaviours, like religious involvement, is important. This study assesses whether religious involvement is associated with smoking and alcohol use disorders (AUDs) in BPD subjects. This study used data from Wave 2 of the National Epidemiological Survey on Alcohol and Related Conditions (NESARC), which used the Alcohol Use Disorder and Associated Disabilities Interview Schedule–DSM-IV (AUDADIS-IV) as its assessment instrument. The AUDADIS-IV assessed personality disorders, tobacco usage, the presence of AUDs, and religious involvement. Attending a place of worship and weekly or more frequent worship attendance were significantly associated with reduced likelihood of current smoking and AUDs among BPD subjects. AUDs were also significantly less common in those reporting higher subjective religiousness. In conclusion, people with BPD who are religiously inclined are less likely to engage in addictive behaviours, specifically smoking and AUDs.     

PATTERNS IN THE LIVES OF TEXTS

What do Sikhs mean when they say that the Guru Granth Sahib lives? Taking a comparative approach, this article compares the lived religious practices and traditions that constitute the lives of three religious texts. Cross-cultural patterns emerge when comparing ritual uses and conceptions of the I-Ching, the Torah and the Guru Granth Sahib. These patterns reveal similar strategies for interpreting and relating to texts understood to be alive. At the same time, the cross-cultural patterns demonstrate the ways in which understanding a text to be alive depends on culturally and religiously specific metaphysics, practices and definitions of life. Going beyond a biological definition of life, these patterns demonstrate the complexities involved in defining what it means to live in a religious community.     

Globalisation,the practice of devotional songs and poems and the linguistic repertoires of young British Muslims

This article provides empirical data from transnational religious contexts which highlight the complexity, fluidity and indexicality of language and religious practices in globalising settings. Through an examination of the role of devotional song and poetry in the Islamic world, and in particular, among young multilingual and multivarietal British Muslims, an attempt is made to show how globalising processes of the present age contribute to, on the one hand, novel forms of language resources and innovative religious practices and, on the other, coexisting traditional approaches to faith and language practices. It also shows how young people deploy their linguistic repertoires and language resources in order to re-construct their religious and linguistic identities. A conclusion is presented that such practices, whilst drawing on old and traditional roots, become transformed when enacted in these newer settings, both linguistically and religiously.     

Visiting Religious Places for Prayer in Japan: How Does Religious Identity Affect Religious Behavior?

Review of Religious Research - This paper examines how religious identity is associated with religious behavior in Japan. Prior research suggests that ritual practices rather than doctrines and...     

Individual Religiosity,Moral Community,and Drug User Treatment

Some scholars have suggested that individual religiosity inhibits deviant behavior. Others have suggested that behavior is more responsive to the influence of religiously‐oriented moral communities than to the religiosity of individuals. Still others have suggested that non‐religious moral communities, such as sports teams or self‐help recovery groups, are just as effective as religious moral communities. The current article examines the associations between addicts' reductions in drug and alcohol use and religiosity, increase in church attendance, and increase in addiction self‐help recovery group attendance, following participation in publicly funded treatment programs. Results indicate that increase in self‐help recovery group attendance and church attendance were independently associated with reduction in alcohol use. Only increase in church attendance was significantly associated with reduction in cocaine use. Self‐assessed religious conviction was not associated with changes in drug use.     

The Use of Groups in Religiously Based Helping Relationships

The author examines the use of the small group modality for providing helping services in religious settings and the use of religious-spiritual content in small helping groups. Included is a review and critique of various types of service, including group therapy, marital treatment, marriage enrichment, growth groups, and assertion training. Issues of philosophy and implementation are discussed; recommendations are made for the training and practice of persons who engage in religiously oriented helping relationships.     

HOW RELIGIOUS PRACTICES MATTER1: PETER OCHS' “ALTERNATIVE NURTURANCE” OF PHILOSOPHY OF RELIGION

This article engages the work of Peter Ochs from the perspective of philosophy of religion. In particular, I consider Ochs' work on Scriptural Reasoning and Jewish Morning Prayer as articulating a unique emphasis on religious liturgical practices that hints at a much needed paradigm shift in philosophy of religion, which has tended to focus on the cognitive aspects of religion (beliefs and doctrines) or the merely static artifacts of religious traditions.     

Eating disorder pathology among overweight treatment-seeking youth: clinical correlates and cross-sectional risk modeling

Preliminary research suggests that pediatric overweight is associated with increased eating disorder pathology, however, little is known about which overweight youth are most vulnerable to eating disorder pathology. We therefore investigated 122 overweight treatment-seeking youth to describe eating disorder pathology and mental health correlates, and to identify psychopathological constructs that may place overweight youth at increased risk for eating disorder pathology. Youth participated in a comprehensive assessment of eating disorders, mood and anxiety disorders, general psychopathology, and risk variables involving semi-structured clinical interviews and self- and parent-report questionnaires prior to the initiation of weight-loss treatment. Ten youth met criteria for an eating disorder, and over one-third endorsed recent binge eating. Eating disorder pathology was associated with depressive and anxious symptoms (p's<0.001). Structural equation modeling indicated increased negative affect, teasing experience, and thin-ideal internalization, and decreased perfectionism were associated with increased eating disorder pathology. Findings corroborate earlier work indicating that eating disorder pathology is elevated and clinically significant in overweight treatment-seeking youth, bolstering the need for mental health assessment of such individuals. Cross-sectional modeling proposed key variables that relate to eating disorder pathology in overweight treatment-seeking youth, which following prospective replication, may inform the development of effective interventions for overweight and eating disorders.     

Combining Indian and Western Spiritual Psychology: Applications to Health and Social Renewal

We introduce the topic of Indian/US collaboration in studying religion and spirituality (R/S), providing both historical and philosophical context. A fully in-depth and comprehensive study of R/S will require taking into account three potential types and sources of knowledge: (1) theoretically and intellectually oriented knowledge as exemplified by William James; (2) empirically oriented knowledge as exemplified by Gordon Allport; and (3) experience- and realization-derived knowledge based on reports from eminent spiritual figures. We sketch the distinct but mutually informative challenges of clinical and epistemic integration. We suggest several topics for future collaboration, arguing that the most comprehensive study of R/S will require combining the western attention to empirical knowledge with the Indian psychology movement’s attention to realization-derived knowledge. Suggested topics include processes of learning from spiritual exemplars and teachers; health effects from engagement in Hindu or other Indian religious practice; psychological and health effects of specific spiritual practices; the importance and influence of the focus used in meditation; the effects of japam, Ramnam, or similar repeated short prayers; how diverse spiritual practices affect mindfulness; and the nature and means of fostering skills for living in a religiously plural society.     

When God Commands Disobedience: Political Liberalism and Unreasonable Religions

Some religiously devout individuals believe divine command can override an obligation to obey the law where the two are in conflict. At the extreme, some individuals believe that acts of violence that seek to change or punish a political community, or to prevent others from violating what they take to be God’s law, are morally justified. In the face of this apparent clash between religious and political commitments it might seem that modern versions of political morality—such as John Rawls’s political liberalism—that refuse to take a stance on controversial religious matters, or eschew appeal to perfectionist doctrines, are beset by a particularly acute version of this problem of religious disobedience. Whilst political liberalism follows this path so as to generate wide and stable support, it raises the question of how political liberals should respond to religiously motivated non-compliance with the norms of that liberal conception of justice. This article evaluates what resources are available to political liberalism to respond to this challenge. It examines whether anti-perfectionism can be sustained in the face of those whose religious beliefs are in conflict with the law. We argue that, under certain circumstances, political liberalism requires direct engagement with the religious views of the unreasonable, including offering religious arguments to show that their particular interpretation of their faith is mistaken. This view takes political liberalism away from its usual ambitions, but it is a position that is both anticipated by Rawls and consistent with his view. It does, however, require that political liberals give up the claim that the view is a wholly non-sectarian, purely political view, and accept that, under certain circumstances it is a partially comprehensive version of liberal theory.     

Towards effective treatment of eating disorders: nothing is as practical as a good theory

There is much room for improvement in the treatment of eating disorders, anorexia nervosa in particular. It is argued that for more effective treatment a radical change in thinking and doing is needed. First, the wide-spread multicausal model of eating disorders must be abandoned and replaced by (a) fundamental strategic research into the most parsimonious explanation of eating disorders and (b) interventions solely directed on the specific maintaining mechanisms. Second, evidence-based working is needed in mental health care. In daily practice, two of three psychotherapists do not treat their eating disordered patients with the best treatment available, i.e. cognitive behaviour therapy. The Dutch Ministry of Health, Welfare and Sport tried to improve the care for eating disorder patients by the nomination of several specialist hospital units. These units are, however, not selected for their treatment quality or the use of evidence-based treatment protocols. It is argued that this ministerial operation will not increase the supply of effective treatment. The Minister obviously should have done two other things to improve the amount and quality of treatment supply for eating disorders: First, she better could invest in a broad array of workshops, training and supervision programs in cognitive behaviour therapy for all psychotherapists working with eating disorders. Second, since nothing is so practical as a good theory, the facilitation of research into parsimonious models of the relevant mechanisms as well as the experimental tests of interventions on these mechanisms would have been a promising move to effective treatment.     

An Exploration of the Associations Among Multiple Aspects of Religiousness,Body Image,Eating Pathology,and Appearance Investment

The purpose of this study was to investigate the influence of positive and negative aspects of religiousness on eating pathology, body satisfaction, and appearance investment beyond previously established variables (age, BMI, exercise frequency, weight stability, and self-esteem). Data collected from 168 adult females at a Catholic-affiliated university were analyzed using hierarchical linear regressions. As expected, some religiousness variables (spirituality and seeing one’s body as having sacred qualities) were associated with eating pathology, body satisfaction, and appearance investment in potentially beneficial ways, and others (negative interaction with one’s religious community) were associated in potentially harmful ways. Interestingly, greater religious meaning, or the importance of religion in one’s life, was associated with greater eating pathology, and some variables (religious coping, participation in and support from one’s religious community) expected to be associated with greater body satisfaction were unrelated. Results are discussed in terms of mechanisms through which the aspects of religiousness may influence body satisfaction, appearance investment, and eating pathology.     

Multiple Religious Belonging among visitors of Dominican spiritual centers in the Netherlands

ABSTRACT

In the religiously pluralized Western world, a trend called ‘Multiple Religious Belonging’ (MRB) has been identified. Although it is a much theologically debated concept, empirical research on the practice of MRB is limited. The present research project therefore explores the phenomenon of MRB among visitors of Dominican spiritual centers in the Netherlands (n=472). It investigates to what extent and in which ways such visitors combine elements from more than one religious tradition in their lives and what they perceive to be the benefits of combining elements. It links this information to their views on religion, the resources they draw from, their (religiously diverse) networks, and their motivations for attending spiritual activities. The results indicate that respondents who combine elements from more than one religious tradition (‘combiners’) are more likely than ‘non-combiners’ to: a) see religion as something that is constantly changing during the life course; b) have networks which are religiously diverse; c) place importance on nature, in-depth conversations, personal rituals or practices, and theological, philosophical, and spiritual texts as resources; d) be motivated to attend spiritual centers because of a focus on self-exploration.