Student perspectives on the transmission of integration in integrative programs were examined through a qualitative study. Participants in the study were 595 graduate and undergraduate students (305 women and 247 men) drawn from four Evangelical Christian institutions of higher education. Participants provided written data in response to three open-ended questions, inquiring about the exemplary and helpful aspects of their educational experiences with respect to integration. Post-hoc content analyses informed by grounded theory analytic processes were used to analyze the data, resulting in two overarching themes: Facilitating Integration, and Concepts of Integration, which respectively address how students learn integration, and how students conceptualize integration. The implications for the conceptualization of integration and for the pedagogy of facilitating integration are explored. 15 that this learning occurs "through relational attachments with mentors who model that integration for students personally" (p. 363).The current study built on Sorensen's work on the influence of professors on the learning of integration. In his work, "integration," or more accurately, integration learning, was operationalized as "how exemplary and helpful the professor was for the student's own integrative pilgrimage" (Sorensen, 1997, p. 8). These two characteristics, exemplary and helpful, were derived from student focus groups on how they evaluated faculty. The open-ended survey questions in the current study built on Sorensen's work in two ways. First, by leaving the questions open-ended rather than focusing on faculty, the questions allowed the researchers to discover whether students found factors other than the personal characteristics of the professors helpful to the learning of integration. Secondly, the questions helped to flesh out what students found "exemplary" and "helpful," both in the professors, and in other influences on learning integration. METHOD ParticipantsParticipants in the study were 595 graduate and undergraduate students drawn from four Evangelical . Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. 16Native American, and 15%, Other. The majority of students, 88%, were full-time graduate students and 95% were on-campus as opposed to distance-learning students. Totals do not add to 100% due to some non-response to items. Disciplines represented include Law (37.5%), Counseling and Psychology (25.5%), Communication (4.7%), Theology (2.4%), Business (18%), and Education (18%). Religious affiliation of the students was varied with the highest number identifying as some type of Baptist (25.5%), followed by those that indicated they were non-denominational (22.2%), Evangelical (8.6%), Catholic (6.6%), Presbyterian (5.7%), Methodist (4.4%), Assembly of God (4.2%), and Pentecostal (4%). The remaining identities listed varied with less than 10 per group. There were only two people who indicated a religion other than Christian: one Hindu and one Mormon. Media...

In this article, we review the current status of theory and research on teaching Christian integration in psychology and counseling. Changes in student characteristics, emerging technologies, and paradigm shi s in the disciplines themselves predict unique opportunities and challenges for the future. We re ect upon directions integration learning theory and pedagogy should take in light of these considerations.

The purpose of this study was to investigate the impact of religiously accommodative mindfulness compared with traditional mindfulness on stress, anxiety, and depression in an evangelical Christian college sample using a randomized trial design. Volunteer participants (n ϭ 78) were randomly assigned to 1 of 2 treatment conditions. The Christian mindfulness training (CMT) group protocol was explicitly adapted to the evangelical Christian faith, while the conventional mindfulness training (MT) group protocol utilized typical mindfulness meditations. Participants completed 3 weeks of treatment that included psychoeducational group sessions and prescribed daily applications of the mindfulness techniques. Posttreatment differences between the 2 groups were then compared on the measures. Measures used included the Perceived Stress Scale (PSS, Lee, 2012) and the Depression Anxiety and Stress Scale (DASS, Lovibond & Lovibond, 1995). Results indicated significant differences within and between groups, with the CMT group reporting lower levels of stress and depression compared to the MT group, as well as lower overall negative symptoms based on total DASS scores. CMT group participants also reported significantly greater treatment compliance in comparison with MT group participants. Findings provide preliminary support for potential differences in treatment outcomes when religious accommodations are made to mindfulness. Limitations and recommendations are considered.

This phenomenological investigation examined how eight student-nominated faculty who teach at an evangelical Christian liberal arts university describe their understanding and practice of the Integration of Faith and Learning (IFL). Collected data via informal, conversational, taped interviews led to the emergence of two primary themes: the Inseparability of Faith from Practice and the Outworking of Faith in Practice. The findings of the study highlight the need

Christian therapists are sometimes challenged in their work with appropriately religious clients to develop treatment components that incorporate the Bible. Utilizing a case study format, this article describes various intervention strategies available for the clinician to consider. Psychodynamic, psychoeducational, theoeducational, cognitive, behavioral, and affective experiential therapeutic examples are presented. As long as sound ethical and religio-cultural assessment guidelines are followed, Scripture remains a rich resource for clinicians in their work.