Define Christian Spirituality

Scholars Crossing Scholars Crossing

Faculty Publications and Presentations Department for Counselor Education and Family Studies

2011

Spirituality in Counseling Spirituality in Counseling

Fernando L. Garzon Liberty University, [email protected]

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Recommended Citation Recommended Citation Garzon, Fernando L., "Spirituality in Counseling" (2011). Faculty Publications and Presentations. 62. https://digitalcommons.liberty.edu/ccfs_fac_pubs/62

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SPIRITUALITY IN COUNSELING

Currently, spirituality is vying for recogni- tion as the "fifth force" in counseling. Until recently, however, spirituality was neglected as a legitimate domain of client inquiry in professional counseling. This rapid transition from outcast to important treatment consid- eration has caught some clinicians unaware. We need a clear definition of Christian spiri- tuality, infOrmation to contrast the religiosity of the public and of mental-health profes- sionals, and an understanding of the ethical and empirical support for the inclusion of spirituality in counseling.

SPIRITIJAIIIY DEFINiiD. The counseling lit- erature continues to debate the specific defini- tion of spirituality, often separating spirituality and religion as constructs (Aten & Leach, 2009). For Christians, however, these con- cepts are in~ertwined. Christian spirituality focuses on cultivating an intimate relationship with Jesus Christ that progressively transforms

. one's values, sense of purpose, beliefs, and life- style in the context of a faith community.

CoNTRASTS IN FAITH CHARACTERISTICS.

Gallup polls consistently find more than 90% of U.S. citizens believe there is a God, more than 80% try to live according to their faith, and about 85% self-identify as Chris- tians. These percentages suggest that the majority of clients coming to therapy will have a spiritual perspective.

The statistics for mental-health profes- sionals differ substantially. For example, Del- aney, Miller, and Boson6 (2007) found that only 46% of clinical psychologists identi- fied themselves as Christian, 38% endorsed other religions, and 16% stated they were agnostic, atheists, or had no religious faith. Such contrasting views highlight the com- plexity of ethically incorporating spiritual- ity in therapy.

ETHICAL SUPPORT FOR SPIRITUALITY IN

Co'uNsEUNG. These statistical differences and the historical tendencies to pathologize religion in early psychology led theorists (e.g., Freud, Skinner, etc.) to a "don't ask, don't tell" policy in previous decades regarding a client's faith. Increasingly, however, religion and spir- ituality have become recognized as important aspects of a client's culture. Accordingly, the ethics codes of all professional mental-health organizations now include religion and spir- ituality as important components of cultur- ally sensitive treatment.

EMPIRICAL SUPPORT FOR SPIRITUALITY IN

CoUNSEUNG. Numerous studies indicate spirituality can positively impact a person's physical and mental health (Koenig, 2004). For example, church involvement can pro- vide critical social support that decreases loneliness. Devotional meditation has been helpful in treating hypertension, cardiac conditions, and anxiety.

Research has also suggested that at times spirituality can lead to harmful effects on a client's health. For instance, people who use spirituality more extrinsically (for self- focused reasoris, such as inclusion in the right social circles, etc.) appear more vulner- able to a variety of mental-health problems.

Finally, clients who are deeply committed to their faith appear to prefer clinicians who can incorporate prayer, Scripture, and other faith resources in therapy (Wade, Worthing- ton, & Vogel, 2007). They also expect the therapist to bring up the subject of prayer

in therapy rather than having to bring it up themselves (Weld & Eriksen, 2007).

SPIRITUAL AssESSMENT AND INTERVEN-

TIONs IN CoUNSEUNG. The cited empirical evidence supports including faith in treat- ment; however, therapists who misjudge a client's spirituality or impose their values on clients jeopardize the therapeutic relation- ship. Consequently, careful assessment and informed consent are needed before incor- porating spirituality in therapy. Such assess- ment can begin with two simple questions: '~e spiritual resources important in your coping?" If the answer is yes, the second question is appropriate. "Would you like to discuss them in treatment when relevant?" (Richards & Bergin, 2005). Further assess- ment might involve exploring childhood experiences of religion, conversion, the role of prayer and Scripture in the client's life, positive and negative experiences of church, spiritual struggles, and disengagement from faith-related activities (Pargament, 2007).

A wide variety of spiritual interven- tions exist for appropriately religious clients. These include prayer, discussions of Scrip- ture themes, Scripture study, devotional meditation, forgiveness, therapist spiritual self-disclosure, confrontation of sin, values exploration, church involvement, encour- agement of confession, spiritual books and websites, spiritual direction, and pastoral consultation and referral (Richards & Ber- gin, 2005). As with other interventions, counselors should evaluate their competency and seek additional training and consulta- tion when necessary.

TRAINING. Many clinicians graduated from programs that did not include spirituality as a key instructional component; therefore, they need additional training. A wide vari- ety of Christian spiritual formation, spir- itual direction, and Christian counseling organizations exist to provide such train- ing. For example, the American Association

24 ThePOPULARENCYCLOPEDIA~

of Christian Counselors offers conferences, webinars, and has certificate training pro- grams in biblical counseling, addiction and recovery, stresS and trauma, etc.

CoNCLUSION. The cha,racteristics of the U.S. population, the ethical ma,ndate for cultur- ally sensitive treannent. and empirical find- ~ on the role of faith in mental health justify the inclusion of spirituality in coun- seling. If careful assessment and informed consent procedures are followed, therapists have a wide variety of spiritual interven- tions to consider. Proper training should be sought for using these strategies. Truly, spir- ituality should be considered the fifth force in counseling and psychotherapy.

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REFERENCES

Aten, J. 0., & l..eadl, M. M. (Eds.). (2009). Spititual- ity Bnd the ThenJp6utjc Process: A ~ Resource from /ntalt:a to Tennination. Washington, DC: American Psvd10iogical Associalion.

Delaney, H. 0., Miller, W. R., & Bison6, A. M. (20071. Religiosity and spirilual"oty among psydlologists: A SUMJV of clinician members of the American psy- chological Association. Professional PsydiOiogy: ~&~~.53&546.

Koenig. H. G. (20041. Religion, spirituaity, and mecicine: Researdl firdngs and impl"ocations for clinical prac> tice. SouthemMet:lca/Joumal. 97. 1194-1200.

Pargament. K. I. (2007). Spirituslly ll'ltefpr9d F's)dlo- thetapy: thldslstaldJg Bnd .4dtk8ssing the S8aed. N6w'1tlrlc: Guiford Press.

Ridlards, P. S.. & Bergin, A. E. (2005). A Spitirual Srnlt- egy for Co<.rlseing Bnd ~. 'Nashington, DC: American f>s.,dlOiogical Associalion.

Wacle, N., WorlhingiDn, E. L, Jr., & \A:Igel, D. (2007). EffuctNeness of religiously tailored interventions in Christian therapy. Pyr:hotherapy Researdl, 17, 9\-105.

Weld. c. & Eriksen. K. (2007). Christian cfoents' prefef. enoes regarding prayer as a counseling ~. JOIJmal of Ps-,dlology Bnd7heo/og(. 35141328-341.