Potential Sources of Countertransference Among Religious Therapists

Abstract

Relational approaches to counseling emphasize the monitoring of countertransference responses as a crucial component in the therapeutic process. Six potential sources of countertransference are discussed that are specific to religious therapists and which may be easily overlooked. These responses are related to the therapist's identification with a community of faith, and they may have a detrimental impact on therapy if they are not monitored. A brief overview of the historical and contemporary understanding of the concept of countertransference is presented. Recommendations are offered for the effective management of these countertransference responses.Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? How can you say to your brother, 'Let me take the speck out of your eye: when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother's eye. The New International Version) Psychoanalytic theory emphasizes the relationship between the therapist and the client as the basis for therapeutic change. Many contemporary psychoanalytic thinkers concur that the most important factor in the therapeutic process is the therapist's attitude and feelings toward the client (Luborsky,

Christian Clients’ Preferences regarding Prayer as a Counseling Intervention

“…The literature also cautions providers to remain aware that including prayer in counseling carries ethical risks in the areas of client welfare (Genia, 2000;Sperry, 2001;Taylor, 2002;Weld & Eriksen, 2007;Worthington et al, 1996), multicultural sensitivity (Genia, 2000;Kennedy & Charles, 2001;Richards & Potts, 1995;Weld & Eriksen, 2007;Yarhouse, 1999), values, and countertransference (Agass, 2002;Astor, 2000;Case, 1997;Genia, 2000;Richards & Bergin, 1997;Weld & Eriksen, 2007;Yarhouse, 1999). These risks point to the need for spiritual assessment (Griffith & Griggs, 2001;Pargament, 2002;Richards & Potts, 1995) and adequate training in integrating spirituality (Magaletta & Brawer, 1998).…”

“…Ethical, multicultural, and developmental perspectives challenge practitioners to rectify the controversies. Ethical mandates now necessitate respect for clients' spiritual beliefs (ACA, 2005;APA, 2002;CACREP, 2001), and guidelines that have delineated harmful interventions, harmful countertransference, and harmful faith should assist with implementation (Case, 1997;Curtis & Davis, 1999;Genia, 2000;Lovinger, 1996;Mageletta & Brawer, 1998;Pargament, 2002;Richards & Bergin, 2002;Spero, 1982). Further, principles related to knowledge, skills, and awareness that are applied when working with those from different racial and ethnic cultures may also be applied to clients with particular religious or spiritual beliefs (Genia, 2000;Worthington, Kurusu, McCullough, & Sandage, 1996).…”

The Ethics of Prayer in Counseling

“…Secular practitioners may also have negative reactions to evangelizing clients who see themselves as morally superior (Genia, 2000). Case (1997) listed six types of countertransference phenomena that exist between counselors and religious clients:…”

Spirituality, religion and counselling practice: a guide to competent integration

“…Table 3.2 is a summation of these suggestions. In his article on countertransference among religious therapists, Case ( 1997) emphasized that there are a variety of sources of countertransference that religious and spiritual therapists encounter. Unfortunately space does not permit an in-depth analysis of these; however, I have summarized the sources in the following table in hopes they will stimulate discussion and greater awareness among clinicians (see Table 3.3).…”

“…81 Case (1997) further suggests that counsellors participate in some form of counselling themselves to gain a greater awareness of the motivation behind their religious and spiritual thoughts, feelings and behaviours. I might add that addressing one's own religious and spiritual beliefs, practices and experiences during personal therapy will not only provide counsellors with a greater awareness of their own religious and spiritual issues but will put them more in touch with what their clients may be experiencing when addressing such issues in session.…”