Theistic existential psychotherapy.

Abstract

Recently, the dichotomy between psychotherapy and spirituality has weakened as scholars and practitioners have begun to acknowledge the value of spiritual factors in clients' lives. This article integrates I. D. Yalom's (1980) existential psychotherapy with the theistic worldview and with the assumptions and ideas of theistic scholars such as Kierkegaard. The philosophical foundations of Yalom's existential psychotherapy are contrasted with those of theism. A theistic reconceptualization of existential personality theory is presented, and the existential approach to treatment is reconsidered in light of theism. Finally, a case vignette involving fear of love loss is presented to illustrate how a theistic perspective can enhance the practice of existential psychotherapy.

Psychotherapy and the Fundamentalist Client: The Aims and Challenges of Treating Jehovah’s Witnesses

“…Historically, psychotherapy has been a secular practice, with issues like spirituality, religion, and faith placed outside of the therapeutic relationship. However, more and more people are beginning to express the idea that incorporating these areas of an individual's experience can be immensely helpful in treatment (Bartz 2009;Richards and Potts 1995;Saunders et al 2010). There is an equally divided opinion as to whether religious beliefs in general are more helpful (Rosenfeld 2010;Van Ness 1999) or harmful (Montague 1977;Rosenfeld 2010;Van Ness 1999) to mental health.…”

The Problem of “God” in Psychology of Religion: Lonergan's “Common Sense” (Religion) Versus “Theory” (Theology)

“…Supposedly, however, a hegemonic naturalistic “worldview”—modern science (Teo )—neglects and even denies these theist claims, setting up an opposition between theism and prevailing scientific thinking and, perforce, seriously hobbling psychology and, indeed, all science. To correct these supposed inadequacies, this movement would advance theistic psychology to the status of a standard “school” such as the psychoanalytic, behaviorist, humanistic, or cognitive (Bartz , 69; Slife, Reber, and Lefevor , 234). An extreme position, to be sure (Helminiak , , ; Helminiak, Hoffman, and Dodson ), theistic psychology is at least admirably up front about its insistence that scientific explanation must include the activity of God.…”

“…Then, supposedly, scientific breakthroughs are extraordinary divine interventions “given as insights to scientists through divine inspiration” (Richards and Bergin , 101). Then, supposedly, in response to a prayer, God did intervene in an extraordinary way to give Jeremy Bartz () the insight he needed to help his client. These claims would appear to be dealing in theory because they are engaging psychology and the natural sciences and asserting opinions about God's causal role beyond natural occurrences .…”

“…That longstanding question (see Helminiak 1998) comes to clear focus in a movement self-named "theistic psychology" (Richards and Bergin 2005). Professional conventions and journals have recently accorded this movement widespread attention (e.g., Slife and Richards 2001;Nelson and Slife 2006;Bartz 2009;Teo 2009;Piedmont and Village 2012;Hampson 2013). Its answer is this: God is so involved with natural, and especially psychological, events that divine intervention must be taken into account if explanation (science) is to be complete and accurate.…”

Existential group practice run by mental healthcare chaplains in Norway: a nationwide cross-sectional study

“…Existential therapy may also be regarded as a way of thinking rather than a particular style of practicing group therapy, and it is thus relevant to a variety of groups (Corey, 2016). From this perspective, spirituality may be viewed as an existential scope or approach integrated in the theistic existential psychotherapy tradition (Bartz, 2009). …”