Psychotherapy with Evangelical and Fundamentalist Protestants.

Thurston, Nancy S; Seegobin, Winston

doi:10.1037/10347-006

Cited by 14 publications

(14 citation statements)

References 8 publications

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“…This finding is unusual, as prior research has linked religious commitment with a variety of client perceptions and behaviors (Walker et al 2011;Worthington, 1988). Prior studies have also emphasized the importance of understanding and assessing religious commitment in order to work effectively with religious clients (Thurston, 2000;Wade, Worthington, & Vogel, 2007;Worthington, 1988). However, it is important to note that the findings regarding how religious commitment might affect client perceptions have been somewhat mixed across studies.…”

Section: Religious Commitmentmentioning

confidence: 93%

“…For instance, highly religious clients are more likely than their less religious counterparts to ask directly about the clinician's religious beliefs. A common therapeutic response such as "tell me about why my beliefs are important to you" may appear evasive to highly religious clients, and they may subsequently assume that the clinician will be unsupportive (Worthington, 1986;Thurston, 2000). Similarly, general statements such as "I consider all religions to be equally important" can be perceived by highly religious clients as a sign that the clinician will not appreciate the personal weight and importance of their belief system (Worthington & Aten, 2009).…”

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confidence: 99%

“…Similarly, general statements such as "I consider all religions to be equally important" can be perceived by highly religious clients as a sign that the clinician will not appreciate the personal weight and importance of their belief system (Worthington & Aten, 2009). Researchers have noted that, even when clinicians offer ample support of client beliefs at a later point, early therapeutic ruptures may still result in resistance or termination (Thurston, 2000;Pargament et al, 2013).…”

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confidence: 99%

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Doctrinal dialogues: factors influencing client willingness to discuss religious beliefs

Judd

2019

Mental Health, Religion & Culture

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Religious beliefs are an important part of daily life for many individuals; however, these beliefs are often not discussed in therapy settings. As a result, clients and clinicians may encounter barriers to treatment and be unable to harness potentially beneficial aspects of the religious belief system. The current study investigated factors influencing client willingness to discuss religious beliefs with a therapist, with the factors of interest being perceived clinician cultural humility (PCH), religious outlier status (ROS), and religious commitment (RC). Participants in the current study (N = 535) completed measures assessing RC and ROS and viewed a five-minute clip depicting a therapy session in which the clinician was either high or low in cultural humility. They then rated their perceptions of clinician cultural humility and their willingness to discuss religious beliefs with the therapist depicted in the clip. It was predicted that PCH, ROS, and RC would each separately predict willingness to discuss and would significantly contribute to a full three-factor regression model. PCH was expected to be the strongest predictor in the full model, and significant interactions were expected between PCH and ROS and between PCH and RC. Results demonstrated that PCH and ROS significantly predicted willingness to discuss when considered separately, while RC did not. In the full model, PCH was both the strongest predictor and the only significant predictor, accounting for 36% of the variance in willingness to discuss. These results emphasize the importance of clinician cultural humility in establishing an open therapeutic environment. Moreover, they suggest that clients are more willing to discuss their religious beliefs with a clinician who is high in cultural humility than one who is not, regardless of more stable client factors such as religious commitment and religious outlier status. These findings have implications for training and clinical practice, as they suggest that cultural CLIENT RELIGIOUS BELIEFS Judd, Katherine, 2017, UMSL, p.3 humility may be more important than cultural competence in some therapy situations, particularly when working with religious clients.

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Section: Religious Commitmentmentioning

confidence: 93%

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confidence: 99%

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confidence: 99%

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Doctrinal dialogues: factors influencing client willingness to discuss religious beliefs

Judd

2019

Mental Health, Religion & Culture

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“…Although many couples who profess to have strong religious beliefs seek guidance first from their religious leader (i.e., pastor, priest, rabbit, etc. ), the religious leader may refer them to marriage, couples, and family counselors (Thurston, 2000). Marriage, couples, and family counselors are likely the most appropriate referral because they have been the most open of all mental health professionals to taking into consideration religious issues presented by clients (Watson, 1997).…”

Section: Role Of Religious Beliefs In Counseling Couples Experiencing Relationship Betrayalsmentioning

confidence: 99%

Relationship Betrayal and the Influence of Religious Beliefs: A Case Illustration of Couples Counseling

Gibson

2008

The Family Journal

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Due to the high prevalence of relationship betrayal in America, it is not surprising that this issue presents in marriage, couples, and family counseling. However, the role of religion and spirituality has not been explored as to its influence on the experience of relationship betrayal by partners in the couple system. In this article, these issues are explored in the context of couples counseling, and a case illustration is provided.

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“…Religious people frequently prefer to seek assistance from their own clergy rather than professional counselors (Richards & Bergin, 1997, 2000Worthington, 1986). Even when religious clients are willing to work with secular counselors, it is often a major therapeutic challenge for such counselors to establish a relationship of trust and credibility (Richards & Bergin, 1997,2000Slife & Reber, in press). Helminiak seems to believe that his humanistic framework for spirituality overcomes this challenge.…”

Section: Relationship Establishment Issuesmentioning

confidence: 99%

How Separable Are Spirituality and Theology in Psychotherapy?

Slife

Richards

2001

Counseling and Values

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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 psychotherapists, whether or not they are religious. W We are sympathetic to Helminiak's basic thrust "that spirituality is inherently relevant to psychotherapy" (p. 163) and agree that a formal conceptualization of spirituality is important to therapy. We view his article as advancing the dialogue about this conceptualization in provocative and productive ways.However, like any advance in a relatively new dialogue, this article raises as many issues as it resolves. We believe that one of the most difficult issues is spirituality's traditional tie to theology. Specifically, how "independent of, yet open to" religion (p. 163) is Helminiak's approach to spirituality? He contends that his notion of secular spirituality is universal and, thus, nonpartisan or neutral to all forms of spirituality. But, is it? Helminiak makes a valiant effort to attain universality and neutrality, but, as we will attempt to show, he ultimately champions a particular theology and, thus, a particular spirituality. His effort is so thorough, however, that it begs the broader question of whether spirituality can be independent of theology. Certainly, if spirituality cannot be independent of theology, then many of Helminiak's central propositions must be questioned.Our purpose, then, is to explore this issue more fully. We first ask the question, What does Helminiak mean by the independence of his spirituality conception from religion? Particularly, does such independence imply that his conception avoids positions and biases that are relevant to the existence and nature of God? To answer these questions, we first delineate the theoretical assumptions that underlie, but are not completely acknowledged, in Helminiak's conception. Then, we examine what implications, if any, these Brent D. Slife is a professor of psychology, and P. Scott Richards is a professor of counseling psychology, both at Brigham Young University, Provo, Utah. Correspondence regarding this article should be sent to Brent

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Psychotherapy with Evangelical and Fundamentalist Protestants.

Cited by 14 publications

References 8 publications

Doctrinal dialogues: factors influencing client willingness to discuss religious beliefs

Doctrinal dialogues: factors influencing client willingness to discuss religious beliefs

Relationship Betrayal and the Influence of Religious Beliefs: A Case Illustration of Couples Counseling

How Separable Are Spirituality and Theology in Psychotherapy?

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