Clinical training groups for spirituality and religion in psychotherapy

Rupert, David; Moon, Sarah; Sandage, Steven J.

doi:10.1080/19349637.2018.1465879

Cited by 22 publications

(12 citation statements)

References 39 publications

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“…The distinct relational psychoanalytic framing of the alliance within CRP practiced at the clinic is evident in the individual supervision, group training sessions, and the larger clinical milieu. First, trainees received video supervision with a focus on trainees’ interaction with clients, and trainees were regularly evaluated by their supervisors on items such as “training fellow builds and sustains the therapeutic alliance, by (a) building a sense of trust and collaboration, and (b) addressing ruptures and repairing the alliance.” Second, weekly group training sessions with all clinicians focused on “things hard to say” and how to foster difficult, diversity‐sensitive conversations with clients, but also “things hard to say” with each other within the training group context (Rupert, Moon, & Sandage, ). Group members were encouraged to self‐monitor (e.g., self‐soothe anxiety or reactivity) and initiate repair of relationship rupture within the group.…”

Section: Methodsmentioning

confidence: 99%

Latent trajectories of change for clients at a psychodynamic training clinic

et al. 2019

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Objective Employing practice‐based research methods, we addressed the need to examine the effectiveness of psychodynamic treatment as a supplement to the efficacy evidence offered by randomized clinical trials. Method We used person‐centered analyses to generate latent subgroups of clients (N = 118; M age = 40.92; 53.4% female; 81.4% Caucasian; 80.5% heterosexual) receiving contemporary relational psychotherapy (CRP) at a psychodynamic community mental health training clinic. Results Subgroups of clients reported a change in depression, social conflict, and anxiety symptomatology, and overall life satisfaction, depicted by significant quadratic growth curves. Findings also offered exploratory support for a theoretical proposition from CRP that improved relational functioning would correspond to improved affect dysregulation and overall life satisfaction. Conclusion Clinical and training implications highlight the need to distinguish subgroups of “responders” and “nonresponders” to inform treatment.

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Section: Methodsmentioning

confidence: 99%

Latent trajectories of change for clients at a psychodynamic training clinic

et al. 2019

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“…While this study was limited by its sole focus on Christianity, more pluralistic, interreligious models are also in development. As one example, Rupert et al (2019) described a weekly SERT-focused training group approach utilizing attention to relational process and diversity to support trainees and staff in navigating complexities of integration in clinical practice. The process-oriented SERT group format is designed to engage difficult, complex topics in order to facilitate reflection and learning, with attention to the person of the therapist, and an initial study of training in this approach found generally positive evaluations from clinician participants (Crabtree et al, 2020).…”

Section: Synthetic Review Of the Practice-based Evidencementioning

confidence: 99%

Spiritually integrated psychotherapies in real-world clinical practice: Synthesizing the literature to identify best practices and future research directions.

Captari¹,

Sandage²,

Vandiver³

2022

Psychotherapy

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A comprehensive review of the practice-based evidence for spiritually integrated psychotherapy (SIP) is necessary in order to catalyze research and training in this important diversity area. In this article, we identify and synthesize key findings from 35 studies in six key areas: (a) SIPs in trauma treatment, (b) SIPs in treating eating disorders, (c) SIPs in general psychotherapy, (d) existential concerns as part of SIPs, (e) patients and therapist attitudes about SIPs, and (f) SIP supervision and training models. Building on this, we propose a culturally contextual understanding of this diversity area, drawing from the Relational Spirituality Model (RSM). Finally, we discuss best practices for spiritually responsive clinical care and offer a research prospectus to strengthen the evidence base for real-world effectiveness. Clinical Impact Statement Question:In what ways are clients' spirituality, religion, theology, and/or existential concerns relevant in real-world mental health treatment? Findings: Clients' spiritual and religious context have important implications for their symptom alleviation and well-being, and may intersect with other areas of their identity. Meaning: Therapists should consider spirituality as an important diversity area that may be a source of strength or struggle for clients. Next Steps: Ongoing research is needed to understand the nuances of how clients' spirituality is best integrated into psychotherapy with different populations.

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“…In the RSM, we also acknowledge the importance of existential and theological dimensions that can be important to some clients, so this shapes our use of the spiritual, existential, religious, and theological (SERT; Rupert et al, 2019) heuristic for an inclusive orientation to client diversity. In this chapter, the focus is on religious differences in couples, but I will interpret these dyna mics using RSM and SERT frameworks.…”

Section: Definitions Of Spirituality and Religionmentioning

confidence: 99%

Religious differences in spiritually integrated couple therapy.

Sandage¹

2022

Spiritual Diversity in Psychotherapy: Engaging the Sacred in Clinical Practice.

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Couple therapy involves helping couples develop capacities to connect and collaborate amid the vast array of differences that typically emerge in couples' relationships over time. The literature on attending to dynamics of difference and diversity in couple therapy, such as differences across gender orientation, culture, race, and sexual orientation, has been growing. However, there has been very limited attention to religious differences and religious diversity in couple therapy. Dynamics of religion and spirituality can be so highly nuanced within personalized meanings and contexts that we could say there are religious and spiritual differences at some level within every couple, even if both persons identify with the same religious or spiritual (RS) traditions or disidentify with religion and spirituality altogether. For some couples, RS differences are enlivening sources of healthy connection and resilience in difficult times, while other couples can experience these differences as conflictual, painful, and estranging.

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Clinical training groups for spirituality and religion in psychotherapy

Cited by 22 publications

References 39 publications

Latent trajectories of change for clients at a psychodynamic training clinic

Latent trajectories of change for clients at a psychodynamic training clinic

Spiritually integrated psychotherapies in real-world clinical practice: Synthesizing the literature to identify best practices and future research directions.

Religious differences in spiritually integrated couple therapy.

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