2001
DOI: 10.1002/j.2161-007x.2001.tb00197.x
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How Separable Are Spirituality and Theology in Psychotherapy?

Abstract: The authors respond to D. A. Helminiak's (2001) article "Treating Spiritual Issues in Secular Psychotherapy." They focus particularly on Helminiak's argument for secular spirituality (whether spirituality can be independent of theologyheligion) and his inherent biases in discussing the nature and existence of spirituality. The authors argue that all spiritual conceptions have theological implications-and thus a theology, broadly definedand that theology, in this sense, pervades the theory and practice of all p… Show more

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Cited by 32 publications
(57 citation statements)
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“…Understandings of spirituality and religion are so foundationally intertwined with beliefs and values about life and death; about cosmology; about ethics, logic and aesthetics; and about the nature and destiny of humanity that it would be difficult for any generic approach to spirituality to do justice to this diversity. Indeed, an individualistic spirituality that continues to rely heavily on Western religious and scientific assumptions (Henery 2003, Engler & Miller 2006) runs the risk of disguising itself as a neutral position that imposes certain values in a manner not unlike that of the colonising, proselytising histories of religion (Slife & Richards 2001). A cultural religion easily becomes a stereotypical approach to diversity (Gilliat‐Ray 2001, Hollins 2005) whereby static categories of religious affiliation, beliefs and practices are assumed of people based on their ethnocultural identities.…”
Section: Critiques Of Current Conceptualisationsmentioning
confidence: 99%
“…Understandings of spirituality and religion are so foundationally intertwined with beliefs and values about life and death; about cosmology; about ethics, logic and aesthetics; and about the nature and destiny of humanity that it would be difficult for any generic approach to spirituality to do justice to this diversity. Indeed, an individualistic spirituality that continues to rely heavily on Western religious and scientific assumptions (Henery 2003, Engler & Miller 2006) runs the risk of disguising itself as a neutral position that imposes certain values in a manner not unlike that of the colonising, proselytising histories of religion (Slife & Richards 2001). A cultural religion easily becomes a stereotypical approach to diversity (Gilliat‐Ray 2001, Hollins 2005) whereby static categories of religious affiliation, beliefs and practices are assumed of people based on their ethnocultural identities.…”
Section: Critiques Of Current Conceptualisationsmentioning
confidence: 99%
“…Zinnbauer and Pargament's (2005) discussion of the matter, for example, leads to a nonilluminating standoff, and Sperry's (2005Sperry's ( , 2008 typology presents mere abstract possibilities (Helminiak 2008b). In fact, the term spirituality now often serves as a generic and politically correct way of referring simply to people's religion (Slife and Richards 2001;Spilka and McIntosh 1996;Watts 2001).…”
Section: Introductionmentioning
confidence: 98%
“…It is perhaps not surprising, then, that without a systematic approach to the use of spirituality in counseling, practitioners feel uneasy about its use. Slife and Richards (2001) suggested that the risk of the imposition of values is decreased by (a) understanding that not all clients will or should have the same values, (b) being forthright about counselors' own values in counseling, (c) telling clients that they can disagree with the counselor, and (d) explaining that disagreements can be healthy in the counseling process. Given these suggestions and that the stories of 8 of the 9 participants who referred to spirituality in their interviews revealed that it was a helpful factor during turning points in their lives, it is recommended that counselors continue to be open to this topic when providing services to people with disabilities.…”
Section: Discussionmentioning
confidence: 98%