A SPIRITUAL ASSESSMENT TOOLBOX 2
Developing A Spiritual Assessment Toolbox
Summary
To assist counseling professionals with a toolbox of spiritual assessments, in the article
Developing a spiritual assessment toolbox: a discussion of the strengths and limitations of five
different assessment methods, Hodge breaks down five potential spiritual assessments that can be
used when working with clients. Those five assessments include spiritual histories, life maps,
genograms, eco grams, and ecomaps. “Assessment helps to provide effective, culturally
sensitive services while concurrently providing a forum to explore spiritual strengths that might
be used to ameliorate problems or cope with difficulties” (Hodge, 2005, p. 314). Each
assessment is briefly broken down into three parts: application, strengths, and limitations.
Spiritual histories are, in essence, a verbal history with a two-step approach. Step 1 is the
Initial Narrative Framework (Exploring the client’s Childhood to the Present and Step 2 is an
Interpretive Anthropological Framework (Exploring body, soul, and spirit in addition to the
client’s bond with and view of God’s transcendence). It’s easy to implement, more conducive for
verbally oriented people, and its unstructured context allows freedom. However, not all clients
are verbal, and some may have a more challenging time sharing their stories, especially if that
topic is sensitive to the client. This approach is also highly time-consuming and may slow
clients' recovery process (Hodge, 2005).
Spiritual life maps are the first of the diagrammatic and pictorial approaches. The life
map is a picture map of the person’s spiritual journey, breaking down the past, present, and
future. It is best to complete it on a large sheet of paper with different colors and elements for
artistic and creative effect. The events are documented along a straight line called a “spiritual
sojourn” (Hodge, 2005) from birth to the present. Helping clients describe the bumps and hills in
A SPIRITUAL ASSESSMENT TOOLBOX 3
life as they pertain to their spiritual journey is key (Hodge, 2005). This approach provides less
risk for the working relationship as it seeks to empower the client and is primarily client-
directed. Because of this, professionals learn more about the client’s worldview. Unfortunately,
the professional may feel disconnected, and time may not be effectively utilized. Verbal clients
may be uncomfortable with drawings and mapping out their spiritual journey.
Spiritual genograms are pictorial graphs stemming from the family tree map examining a
minimum of 3 generations of the family while noting patterns over time. The client and
professional utilize different symbols and colors in the genograms to represent various trends.
The two explore religious preference and the stability and fluidity of a person’s faith over
generations. This approach is highly effective when the family plays a central role in the client’s
life. They connect to the treatment plans well and appear helpful in the context of marriage in
understanding differences. However, this takes time and professional expertise to accomplish.
Genograms limit the client’s spirituality and may not view this as an effective use of time
(Hodge, 2005).
Spiritual ecomaps are different than the previous three approaches. This “assessment
highlights clients' present, existential relationship to spiritual assets” (Hodge, 2005, p. 320). The
framework of the map is around a large circle, usually containing the client's family members.
Outside of the circle, family and spiritual systems are noted and explored. The center of the map
is the connection between the family and religious systems, which are connected by lines,
symbols, and sketches similar to that of a genogram. This approach is easy to grasp and
implement and provides a lot of clarity on the present circumstances. Like other diagrammatic
models, the focus is an object, perhaps putting more sensitive clients at ease and helping them
gain clarity. The ecomap emphasizes the systems in a client’s environment instead of the client.
A SPIRITUAL ASSESSMENT TOOLBOX 4
Unfortunately, this method may not be as effective for clients who want to talk or are on the
more creative side. The focus on the current may cause limitations that ignore significant issues
and trends from the past that may shed more light on the current problem the client is facing
Hodge, 2005).
The fifth and final approach noted by Hodge is the spiritual ecogram. The ecogram is a
conglomerate of the strengths of both the eco map and genogram into one. They examine the
connections between the past and the present. The client is at the center of the paper, and the top
half is used as a spiritual history, while the bottom half is used for the client’s current
relationships within spirituality. The relationships are noted with notes, symbols, and lines. This
is where the family history comes into practice as it is implemented as a spiritual system. The
biggest strength of the ecogram is the ability to examine and explore connections between family
and spiritual systems and their past and present effects in one graph. This approach is great when
the family system plays a vital role in the client's life. “The ecogram might be used to highlight
present spiritual resources and important historical relationships, as both areas are often critical
for understanding clients and helping them to ameliorate their problems” (Hodge, 2005, p. 322).
On the downside, it is complex, and professionals may desire a simpler and more focused
approach. They also may not work for more artistic clients or talkers.
The bottom line is that “spirituality is often a critical factor in clients’ lives” (Hodge,
2005, p. 322). In a sample survey of 542 older hospitalized patients, 43% of participants
answered questions regarding spirituality and coping, and 40% noted that their spirituality was
the number one factor keeping them going (Hodge, 2005). It is important to note that though
these are the five assessments Hodge examines, others are available. In addition, counseling
A SPIRITUAL ASSESSMENT TOOLBOX 5
professionals are encouraged to utilize approaches that work best for the client and the
professional together, as one approach will likely not work for everyone (Hodge 2005).
Reflection
I picked this article because I felt it would be practical, applicable, and challenging for
me in my role at my church as a discipleship pastor. As someone who encounters a lot of
different individuals with varying degrees of problems and backgrounds, having a spiritual
assessment toolbox would be highly beneficial to me. Based on the approaches, I lean towards
the first approach of spiritual history. I realize exploring other options, especially the spiritual
ecogram, would be helpful, as it ties in both the genogram and ecomap. I particularly enjoyed
learning that different approaches would work with other individuals. For example, spiritual
history is ideal for verbal processors, while life maps and even genograms help those who are
more artistic or visual.
This points us back to scripture in 1st Corinthians 12, where Paul is talking about the
body's various parts and how they are all uniquely different yet equally valuable. “And the eye
cannot say to the hand, “I have no need of you”; or again, the head to the feet, “I have no need of
you.” (New American Standard Bible, 1995, 1 Corinthians 12:21-22). As a result of knowing this
truth and reading this article, I would like to read/print some of the other articles Hodge notes in
their resources that will provide more insight into each approach. Exploring these approaches
more deeply may give even more understanding of how each approach can effectively be
applied.
On the other hand, while I found the information challenging and insightful, the research
to back up the claims was dated and limited. Because of experience, I believe that spirituality is
the core of who people are, as noted by Hodge. However, the data provided was subpar for
A SPIRITUAL ASSESSMENT TOOLBOX 6
backing up such a claim. By someone who may not have counseling experience yet, they may
not be swayed but skeptical. Expressly, the statistics given were limited to older and hospitalized
adults.
Furthermore, the statistics weren’t overwhelming, at under 50% of less than 250 people.
In addition to this, the article itself is nearly twenty years old. Things have changed significantly
in the United States in twenty years. Despite the dated and limited data, I can safely reflect that
Hodge provides an accurate overall claim. I would like to see more research and empirical data
in the future.
Application
On the surface, the application of the approaches seems simple. Yet, some initial steps
should be taken before implementing what is outlined in the article. My reasoning for this, as a
shepherd, is that one thing I never want to do is hurt the sheep. Prematurely implementing a new
counseling assessment or tool, even with good intentions, can hurt others. The first step that I
need to take is diving deeper into the approaches, which can be done by reading and studying the
supporting articles mentioned by Hodge. The second action step would be to work through some
of these approaches with people I know and trust and have a low risk of damaging a working
alliance with or my professional level of influence. A person called my test subject or guinea pig
might include my supervisor, instructor, or even my spouse. Once those two steps have been
taken, I can finally look at utilizing this tool in an actual counseling situation with a parishioner.
A real-life scenario that I am currently involved in includes counseling a young man,
aged 19, who is suffering from a pornography addiction. While I am not clinically certified, his
struggle aligns with the clinical definition of addiction, and I have had my experience personally
with addiction as well. We have explored some of his history and family upbringing, making
A SPIRITUAL ASSESSMENT TOOLBOX 7
some connections, but have not formally mapped out what that may look like for him. Because
of my relationship with him, I know he responds well to visual aids and has difficulty opening up
verbally about the more profound things. To introduce these tools, I would seek to implement the
ecogram on a large display paper board and supply him with colored pencils as we work through
both the past and present systems, relationships, and connections in his life. We have talked a lot
about the present and the past, so connecting the two in an ecogram, I imagine, will be helpful
for him and me.
I would most likely do an intake interview with a new client during the first session.
Building trust and strengthening the bond is essential, especially when working through deeply
rooted issues in someone’s life. This would look like talking about current problems, noting
cultural identities, and gaining background information. At some point, more than likely toward
the end of the session, I would ask a question that probes more deeply into their problem and see
how they respond. The verbal narrative option may be ideal if they respond willingly and
quickly. If they seem uncomfortable, I may need to affirm safety and suggest one of the four
pictorial approaches for another session. I would probably ask the client which they prefer
between two of the options and then go from there. Because of my coaching mindset, I lean
towards the spiritual life map because it is client-centered, like coaching. However, I also realize
that a different approach may be needed, and we may need to try multiple methods to gain the
most clarity into a person’s situation. I desire to help the client or parishioner the best I can,
regardless of my preferences.
A SPIRITUAL ASSESSMENT TOOLBOX 8
References
Hodge, D. R. (2005). Developing a Spiritual Assessment Toolbox: A Discussion of the Strengths
and Limitations of Five Different Assessment Methods. Health & Social Work, 30(4), 314-23.
https://doi.org/10.1093/hsw/30.4.314
New American Standard Bible. (1995) The Lockman Foundation.
Powered by TCPDF (www.tcpdf.org)
