Transitional Faith: A Developmental Step Toward Religious Maturity

Nonjudgmental exploration of religious concerns may be a vital component of psychotherapy with religiously oriented clients. This article summarizes a recent stage model of psycho-religious functioning that was developed to help psychotherapists work with religious material in clinical practice. Following this introduction a case study is presented that illustrates my clinical work with a young woman in the transitional stage of development. The presentation depicts the entanglement of her spiritual struggles with her emotional and interpersonal conflicts. Because transitional faith is a pivotal point in the developmental spectrum, counselors and therapists working with clients in this stage can play a key role in promoting clients' spiritual development.     

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.     

CHRISTIAN HUMANISM AND PSYCHOTHERAPY: A RESPONSE TO BERGIN'S ANTITHESES

Abstract. Secular and religious values of psychotherapists influence the process of psychotherapy. The psychologist Allen Bergin has pointed out several major antitheses between values of secular psychotherapists and their religiously oriented clients. The present essay is a response to Bergin's antitheses, on the one hand, and to humanistic psychology, on the other, from the point of view of a Christian humanism. Karl Rahner's theological anthropology is proposed as one possible foundation for an explicit articulation of the relationship between psychotherapy and religion, and as a means to address apparently divergent values of psychotherapists and religious believers.     

Religious factors in moral decision-making: Towards an integrated,socio-cultural,developmental, model

Abstract

For far too long, developmental approaches in the psychology of religion have paid insufficient attention to the richness and variety of social and cultural factors in human development and their relationship to religious belief, practice, belonging, identity, and world views, and often, related framing of spiritual questions, concerns, and disciplines. If scholars in the psychology of human development and psychology of religion have offered critical appraisals of the shortcomings of the neo-Piagetian, cognitive-developmental models that have dominated the scientific literature, and offered promising contributions and needed correctives to the omissions of cognitive-developmental approaches, the field is still in need of an integrated, socio-cultural developmental approach to human development and religious functioning. In this article we propose one way of moving toward a more integrated approach in these fields, with special attention to the advantages of such an effort in the study of religious elements in moral decision-making and moral development.     

The value of confession and forgiveness according to Jung

This article represents a broad survey of the views of C. G. Jung regarding confession and for giveness. Man, a naturally religious being, has a need to confess his wrong and to gain forgiveness of one sanctioned to absolve. The curative effect of confession has been known for centuries. Without confession, man remains in moral isolation. Priests, ministers, and rabbis, as well as psychotherapists, attest to the universality of this human phenomenon. Confession is located in that place where psychology and religion meet-guilt. Jung's views on confession bridge the chasm between psychology and religion.     

Arm, aber glücklich?

In a nationwide German postal survey study 371 psychotherapists who had studied psychology or pedagogic sciences were asked for their net income and job satisfaction levels. Of these, 303 worked in the public health insurance system and 68 worked as freelance psychotherapists not participating in the public health insurance system. The respondents who had practiced as psychotherapists in 1997 were also surveyed with regards to their previous income and job satisfaction at that time. Results indicated that, as expected, psychotherapists participating in the public health insurance system had higher incomes than those who do not. Since 1997 their net income had increased but was still much lower than those of comparable medical specialist groups. Both psychotherapist groups reported an overall high level of satisfaction with the profession. Additionally, psychotherapists practicing in the public health insurance system reported an increasing overall job satisfaction since 1997 while the psychotherapists who do not, remained on a constant overall job satisfaction level. When compared to these psychotherapists, those practicing in the public health insurance system showed higher satisfaction with their economic situation. Most of the respondents from both groups reported that they would still choose this profession today.     

Evaluation of a Combined Cognitive Behavioural Therapy and Interpersonal Process Group in the Psychotherapy Training of Clinical Psychologists

It is now widely acknowledged that both content and process elements of psychotherapy play a part in client treatment outcomes. Despite this, there are pressures on Australian clinical psychology training programs to teach evidence‐based approaches in a relatively short time frame. Producing clinical psychology graduates who have an adequate level of competence in evidence‐based practice and meeting the demands of professional accreditation requirements can mean that less time is available to teach the process elements of psychotherapy. The aim of this study was to conduct a preliminary evaluation of a clinical psychology psychotherapy training program that combines an interpersonal process group with a cognitive behavioural therapy training model that incorporates self‐reflection and self‐practice. Eleven participants who participated in the training in 2008 completed the Counseling Self‐Estimate Inventory at pre‐ and post‐training. Significant improvements on the majority of the subscales of this inventory were found. A separate sample of nine trainees and clinical psychology registrars who also previously completed the program attended individual interviews in 2010 aimed at gaining their perspective regarding various aspects of the program. Self‐practice of cognitive behavioural therapy techniques was found to be important in the identification and management of trainees’ own core beliefs, and to their appreciation of how challenging this process may be for clients. The interpersonal process group was described by participants as enhancing their competency as psychotherapists. Common themes included the experience of anxiety and a high level of emotion, and understanding how this experience might be similar for clients; increased self‐awareness; and increased competence in process issues. Many participants believed the process and content components of training were equally important to their development as psychotherapists.     

When 2–3% really matters: The (un)importance of religiosity in psychotherapy

Previous research suggests that clients’ religious beliefs are commonly excluded from therapeutic practice. Often, this exclusion is attributed to practitioners’ lack of knowledge or appropriate skills. Such analyses, however, have little regard for the interactional aspects of the therapist/client encounter. Drawing upon work within discursive social psychology, we argue that the exclusion of religious beliefs does not reflect therapists’ lack of knowledge or awareness but can more usefully be seen as the discursive accomplishment of marginalizing clients’ beliefs. Six practising psychotherapists were interviewed about religious beliefs within the therapeutic process. Participants construct religious beliefs as important but relevant only to restricted categories of clients. They rework religious beliefs as compatible with accepted practice, or construct particular groups of clients as incompatible with the process. Training and other requirements are reformulated in terms of spiritual beliefs rather than religious beliefs. These constructions display awareness of religious beliefs while marginalizing their relevance in practice. Inclusion of clients’ religious beliefs to best effect will require more psychotherapy to engage more constructively with religion than it does at present.     

Siblings as Selfobjects in Childhood: An Interview Study of Factors and Consequences

This study explores the factors psychotherapists working with adult clients identify as contributing to their clients' use in childhood of relationships with siblings to meet selfobject needs or the use of clients by their siblings for selfobject purposes in childhood, and the consequences of this to the children's intrapsychic development as evidenced in their adult psychotherapy. Using interviews with six psychotherapists practicing within the framework of self psychology, this research determines that the emotional and physical unavailability of parents was a common factor causing children to use their siblings for selfobject purposes. The research also explores the lasting impact of these selfobject ties on the psychological development of both the child using a sibling for selfobject purposes and the child who serves this function for another, as well as the role of psychotherapy in understanding these relationships. These findings give psychotherapists from a variety of disciplines, including social work, an enhanced conceptual framework from which to consider the role of siblings in psychological development.     

On the devalued self and implications for treatment

A survey of the self theories of several illustrious clinicians suggests that—despite its increasing interest for contemporary dynamic psychotherapists —a holistic self psychology has little practical utility. Rather, it is a variant of structural theory, involving a component of a nontraditional structure of the self, that appears to be of the most practical use. Therapy in this mode combines both steadfast positive regard and planful functioning of the therapist as a beneficial model or ideal image.     

Being Young and Strictly Religious: A Review of the Literature on the Religious Identity Development of Strictly Religious Adolescents

Strictly religious adolescents grow up in highly religious contexts with orthodox beliefs and practices that usually contrast with those of pluralist and secularized societies that can be perceived as promoting unhealthy religious identity development. For these adolescents, religious identity development may be a challenge; however, there seems to be a lack of theoretical and empirical understanding of how these adolescents develop their religious identities. To address this, a literature review was conducted, and 15 studies were selected after the application of selection criteria. This review focuses on the characteristics of these studies to understand the religious identity development of strictly religious adolescents. Implications for theory development and further empirical research are discussed.     

Rational Emotive Behaviour Therapy: A Positive Perspective

Through his development of Rational Emotive Behaviour Therapy (REBT), Albert Ellis was a major contributor to the development of cognitive behaviour therapy. This article reviews key aspects of REBT, the distinction between unhealthy and healthy emotions, and the role irrational and rational beliefs play in relation to these emotions. As with other areas of psychology, the focus of REBT over the years has been dominated by negative emotional experiences. In an attempt to address this and further develop REBT, the present article reviews recent claims from the realm of social psychology that positive illusions promote mental health. Consequently, it is proposed that a similar dichotomy of healthy and unhealthy positive emotions also exists, and a basic framework for working with this positive dichotomy is introduced.     

Spiritual Transcendence and Mental Health of Psychotherapists and Religious Professionals in a Hungarian Adult Sample

In this study we examine whether components of spiritual transcendence can explain individual differences in mental health in a Hungarian adult sample (N = 583), with a special focus on the associations in two subsamples, religious professionals and psychotherapists. Using the Spiritual Transcendence Scale (STS), we found that religious professionals presented higher Prayer Fulfillment and Universality than psychotherapists; however, members of both professional groups scored higher than other professionals on these dimensions. By contrast, psychotherapists were superior to religious professionals in Connectedness. Moreover, higher Universality predicted better mental health, even after controlling for gender, age, profession, and basic personality traits. No interaction effects were found between profession and the subscales of the STS. Results suggest that the potential mental health benefits of spirituality, especially in form of a universal view of existence, are equally present in both specific professions and in the general sample, whereas the professions themselves still reflect differences both in spirituality and in well-being.     

Should men treat women? Dilemmas for the male psychotherapist: psychoanalytic and developmental perspectives

A spate of sexual abuse cases predominantly involving male psychotherapists with female patients as their victims raises serious questions about the ethics of cross-gender therapeutic dyads. Although such abusive situations must be highlighted as ethically aberrant, they may well represent a type of intrusive harm or hostile neglect which ensues on a continuum in the psychotherapeutic treatment of many female patients by male clinicians. I argue that the difficulties for men in empathically understanding women stem not only from certain misconceptions about women's development but especially stem from a paucity of understanding concerning men's psychology, a dearth of gender-sensitive information about the differences between boy's and girl's/men's and women's development, and a consequent difficulty for male psychotherapists to engage in the type of productive self-analysis that would ameliorate this gender-biased myopia. Recent psychoanalytically oriented child development/family research and innovative revisions of psychoanalytic theory are used to highlight some of the often overlooked, yet salient aspects of men's development as it is differentiated from women's. Specifically addressed is the possibility of a male, gender-linked vulnerability for a normative traumatic abrogation of the early holding environment with predictable sequelae in later intimate relationships, including the psychotherapeutic encounter. As the "confusion of tongues" between men's and women's development comes to light, is translated, and is empathically understood, new hope may be found for male therapists and their patients. An opportunity for enhanced therapeutic efficacy within an ethical and genuinely caring depth psychology may then be generated.     

Energy psychology and psychotherapy: A study of the use of energy psychology in psychotherapy practice

Aim: The aim of the study was to increase understanding of how energy psychology informs and affects counselling/psychotherapy practice. By undertaking phenomenological interviews with experienced clinicians, the aim was to enrich and expand on the scientific approaches to energy psychology research. Method: This research is based on in‐depth semi‐structured interviews using interpretative phenomenological analysis (IPA). Five experienced psychotherapists who are also practitioners of energy psychology were interviewed. Findings: Four main themes emerged from the analysis: energy psychology as a potent intervention that facilitates shifts in emotions, cognitions, behaviours and physiology; the safety of energy psychology techniques; the role of the therapeutic relationship when using energy psychology techniques; and the challenges of integrating energy psychology into the work context, highlighting the need for more complex, systemic models to understand how people experience distress and how change is facilitated. Conclusion: Overall, participants in this study found energy psychology to be a valuable supplement to counselling and psychotherapy. The implications for current practice are discussed.     

Conversion Studies,Pastoral Counseling,and Cultural Studies: Engaging and Embracing a New Paradigm

This paper is an invitation to explore ways in which the study of conversion, pastoral counseling, and cultural studies may be mutually enriching. The author will provide a survey of contemporary conversion studies with the goal of encouraging pastoral counselors and psychotherapists to include the study of conversion as an integral part of their agenda. It will also suggest means by which the field of pastoral counseling may be beneficial to conversion scholars during a time when the study of conversion is not only enjoying a rebirth of interest, but also an astonishing transformation of meanings, methods, and paradigms. Since conversion studies, once the province of evangelical Christians and rather specialized scholars in the psychology and sociology of religion, now involve anthropologists, historians, theologians, religious studies researchers, and new approaches to the phenomenon within psychology and sociology have emerged, this paper will explore some of these developments. It is time for pastoral theologians and pastoral counselors to re-engage both the phenomenon and study of conversion. It will also argue for an interdisciplinary approach inclusive of various perspectives, one that focuses on specific domains of research and theoretical critique and refinement.     

Is There a Crisis in Clergy Health?: Reorienting Research Using a National Sample

Are religious leaders unusually unhealthy? This question has long occupied scholars interested in the study of religious institutions, and a significant body of research has examined the causes, correlates, and effects of poor health among clergy. In this study, we aimed to: (1) outline the development of, and bias inherent to, the scholarly understanding of clergy health over the past 50 years; (2) test, using a recently collected nationally representative sample of clergy, the standing assumption that clergy are an especially unhealthy vocational group, specifically in terms of depression, obesity, and self-rated health; and (3) identify the major correlates of health among clergy using these data. Contrary to the recent tenor of scholarly research on this subject, our research revealed that clergy are not a particularly unhealthy group. We suggest potential pathways forward to ameliorate the bias inherent in the research into clergy well-being.     

A Concise History of Chinese Psychology of Religion

The history of religious thought and the history of human thought are closely interrelated, so the study of Chinese psychology of religion should pay attention to the study of Chinese history. In this paper, we summarize the history of Han Chinese psychology of religion in three stages from the perspectives of the history of Chinese thought, the history of Chinese religion, and the history of Chinese psychology. In the accumulation stage during the Spring and Autumn and Warring States periods, debates about “human nature” were central to a psychology of religion. We hope that this will be helpful for the further study of Chinese psychology of religion.     

Elements of Healthy Religious Beliefs

Rather than characterizing religious beliefs in general as healthy or unhealthy, this article suggests criteria by which one might differentiate between healthy and unhealthy religious beliefs.     

Oedipus complex and development of self

The emergence of oedipal object relations is a crucial stage in the development toward individuated adult mentation, distinguished from early stages of psychic life which are transindividual (as in Kohut's "selfobject transference"). The latter continue to function as deep layers of individual psychic life; but the development of oedipal/postoedipal object relations, and advanced psychic structure and functioning based on it, represents a norm in psychoanalytic psychology and therapy. The poet John Keats's ideas about the formation of the individual "soul" (identity as an individual) by the intervention of "circumstances" are cited to illustrate this aspect of the oedipus complex.