Links between psychology and religion.

Psychology has been related to religion in 2 important ways: first in taking the data of religious life as relevant material for empirical, and later in terms of the emergence of clinical psychology and an interest in psychotherapy. "The unity of aim shown by religion and psychology is twofold: concern for the individual person and a value orientation relative to his true well-being… . What this paper is suggesting is that psychotherapy, by virtue of the obvious ethical implications involved in its 'caring' for or 'treating' persons and because of its unavoidable espousal of some view of man and some value orientation as to his true well-being, has brought psychology and religion into a contiguity and interlacing of work where it is no longer possible to distinguish neatly the psychologist from his religious colleague." Psychology and religion "are linked arm in arm in the depths and in the implications of psychotherapeutic practice." (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Symposium on relationships between religion and mental health: Discussion.

"To prepare to serve the personal needs of those who come to the pastor, psychology and clinical training have come into the curriculum of theological education… . It may be noted… that the deeper the psychotherapy the more like a religious conversion it becomes." Ostow finds that the most effective psychological controls in animal and human behavior "are exactly those which religion has developed with conspicuous success." Goodwin Watson notes that amoral therapy is a contradiction in terms, for every personal choice is a moral one. "Mental health is everybody's business. Every profession and every discipline of knowledge is responsible to give from its wisdom to the cause of healthy living on this planet. Psychology and psychiatry are making notable contributions. Religion and ethics too are disciplines needed on this frontier. From the ultimate concern of ethical religion we may ask faithful devotion to the human quest for wholeness." (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

New perspectives regarding positive mental health.

Critical comments regarding the terms "mental health" are indicated. "Needed is some rubric that at once retains the good will and enthusiastic participation of members of the mental health profession and their medical, health, and welfare colleagues, and yet effectively elicits the involvement of members of other social sciences, the humanities, education, religion, and philosophy—groups already committed to the exploration of new horizons and to guiding man toward the fulfillment of his aspirations." 4 areas of injury are noted "to illustrate some of the new perspectives for psychology in research and action regarding positive mental health or creative growth.… Greatly needed at this time are new conceptualizations that have compelling significance for all psychologist." (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religiously integrated psychotherapy with Muslim clients: From research to practice.

In this paper, we attempt to translate empirical findings from a program of research that developed a Psychological Measure of Islamic Religiousness (PMIR) into practical clinical applications. The findings from this program of research are complemented and illuminated by findings from other empirical research and clinical work with Muslims. Our recommendations can be summarized as follows. First, clinicians should inquire directly about the place of religion in the lives of their Muslim clients. Second, mental health professionals should ask about what Islam means to their clients and educate themselves about basic Islamic beliefs and practices. Third, clinicians should help their Muslim clients draw on Islamic positive religious coping methods to deal with stressors. Fourth, we recommend that clinicians assess for religious struggles, normalize them, help clients find satisfying solutions to these struggles and, if appropriate, refer clients who struggle to a Muslim pastoral counselor or religious leader. Finally, in order to overcome stigma associated with mental health issues, mental health professionals should educate the Islamic public about psychology, psychopathology, and psychotherapy. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Informed consent and religious values: A neglected area of diversity.

Discusses the importance of examining the religious values and concerns of clients in psychotherapy. The use of the therapeutic contract in the context of informed consent is proposed as an ethical and professional means of exploring religious issues in psychotherapy. Research is presented that indicates that while psychology continues to recognize the importance of diversity, it has not dealt adequately with religion as a diversity dimension in psychotherapy. The new ethics code (American Psychological Association; see record 1993-19413-001) is explored as it relates to religion and diversity. It is suggested that, when relevant, therapists need to make religious positions and values explicit early in treatment to meet the criteria of informed consent. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religiously sensitive rational emotive behavior therapy: Elegant solutions and ethical risks.

Rational emotive behavior therapy (REBT) can be an elegant treatment modality for explicitly religious clients. This is true in spite of the traditional antireligious stance of Albert Ellis. In this article, the authors summarize the evolution of Ellis's views on religion and mental health, consider potential ethical dilemmas caused by utilizing REBT with religious clients, and recommend strategies for reducing violation of ethical and specialty guidelines in work with religious clients. The authors conclude by proposing a general model for religiously sensitive psychotherapy, which may serve to undergird theorizing and research on the application of REBT and other treatment approaches to religious clients. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Moral issues in psychotherapy.

"The first moral obligation of the psychotherapist is to be competent. The more skillful he becomes, the better he fulfills his main ethical responsibility." 4 typical examples of moral issues which arise frequently in the practice of psychotherapy are specified. "One of the falsehoods with which some therapists console themselves is that their form of treatment is purely technical, so they need take no stand on moral issues… . The illusion that our art transcends morality has kept us from forthright study of the ethical and religious disciplines. We psychologists would take a dim view of any experts in philosopy and religion who might hang out a shingle to practice psychotherapy. We would deplore their lack of training in our discipline. My thesis is that scholars in religions and ethics have a right to take an equally dim view of most psychotherapists." The "meaning and contribution of psychotherapy will be enlarged as its practitioners add to their growing technical competence a broader and deeper realization of life's persistent ethical problems." (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

American psychology in the sixties.

"I have arrived at an anticipated APA membership in 1970 between 30,000 and 33,000… . (It seems probable that APA will stabilize at about 30,000 members… . The PhD output of our graduate schools by 1970 will not be likely to exceed 1200." It is estimated that some 1200 APA members (6% of present total membership) are in full-time private practice in clinical psychology. "The principal reason for the growth in private practice of clinical psychology probably will be found in the acute and growing shortage of professionals available to meet mental health demands… . Sensible or not, the growth in psychology continues to be in the direction of application rather than basic research." (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Can rational emotive behavior therapy (REBT) be effectively used with people who have devout beliefs in God and religion?

Several writers on religion and psychotherapy claim that people who follow a "loving God" model and who see God as a partner who works with them to resolve their problems are less emotionally disturbed and can benefit more from "rational" systems of therapy than religionists who have a more negative view of God. Some authors have specifically written that rational emotive behavior therapy (REBT) includes many religious philosophies and that the principles and practices of REBT are similar to those endorsed by certain kinds of devout religionists. In this article, the author describes the constructive philosophies of REBT and shows how they are similar to those of many religionists in regard to unconditional self-acceptance, high frustration tolerance, unconditional acceptance of others, the desire rather than the need for achievement and approval, and other mental health goals. It shows how REBT is compatible with some important religious views and can be used effectively with many clients who have absolutistic philosophies about God and religion. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Broadening student experience in mental hygiene and abnormal psychology.

"At Whittier college an attempt is made to relate closely the student's experience in the mental hygiene and abnormal psychology courses." "In mental hygiene, emphasis is placed upon the practical problems of community mental health, and an attempt is made to stimulate the student's interest… ." "In the abnormal psychology course… trips are arranged to an institution for the mentally defective, a hospital for the care of the physically handicapped, a school for delinquents, and a state mental hospital. Other procedures and possibilities for provoking student interest and enriching class experience are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The relevance of a psychoanalytic perspective in exploring religious and spiritual identity in psychotherapy.

The attempt to make meaning of the soul is inherent to psychoanalytic inquiry, despite its historical diminution of religion and spirituality. Feminist ideology and multicultural psychology have played a critical role in challenging traditional psychoanalytic conceptions of the practice of religion and spirituality as pathological and/or regressive. Contemporary psychoanalysis that emphasizes two-person psychology, and the intersubjective aspects of the analytic space has also allowed for more open inquiry into the spiritual lives of clients and therapists. Both psychoanalysis and spirituality share the goal of a search for particular aspects of one's identity. This search for one's real or true self becomes particularly poignant for both the therapist and the client, as it is highly reliant on the therapist's and the client's specific religious and spiritual contexts. This paper examines the development of identity as influenced by religious and spiritual beliefs. The author discusses a clinical case to illustrate the complex interaction between religious traditions and individual experiences of religion and spirituality, and related implications of a contemporary psychoanalytic approach to psychotherapy. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Committee on the Scientific and Professional Aims of Psychology: Preliminary Report.

"This report concerns some of the issues involved in the increasing diversification of psychology." Focus was "on problems of professionalization in clinical psychology in order: (a) to deal with the problems involving the largest number of psychologists, and (b) to make it possible to speak more specifically about issues." The "training of clinical psychologists for the practice of psychotherapy should be established as a new doctoral program within the university." Interdisciplinary training is encouraged. "Generally we favor awarding a degree other than the PhD at the end of such doctoral training." "None of the present models for training of psychotherapists, whether within clinical psychology, medicine, or social work, are satisfactory means for developing competent practitioners able to meet the needs or expectations of society." Guidelines for legislation are suggested. It was suggested that "perhaps as much as 50% of the [APA Convention] program should be composed of invited talks and papers which would be either integrative in their nature or which would open up new areas in which significant advances are being made." The Committee has proposed suggestions rather than solutions to problems. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The religion-health connection: evidence, theory, and future directions

The volume and quality of research on what we term the religion-health connection have increased markedly in recent years. This interest in the complex relationships between religion and mental and physical health is being fueled by energetic and innovative research programs in several fields, including sociology, psychology, health behavior and health education, psychiatry, gerontology, and social epidemiology. This article has three main objectives: (1) to briefly review the medical and epidemiologic research on religious factors and both physical health and mental health; (2) to identify the most promising explanatory mechanisms for religious effects on health, giving particular attention to the relationships between religious factors and the central constructs of the life stress paradigm, which guides most current social and behavioral research on health outcomes; and (3) to critique previous work on religion and health, pointing out limitations and promising new research directions.     

Advances in the conceptualization and measurement of religion and spirituality: Implications for physical and mental health research.

Empirical studies have identified significant links between religion and spirituality and health. The reasons for these associations, however, are unclear. Typically, religion and spirituality have been measured by global indices (e.g., frequency of church attendance, self-rated religiousness and spirituality) that do not specify how or why religion and spirituality affect health. The authors highlight recent advances in the delineation of religion and spirituality concepts and measures theoretically and functionally connected to health. They also point to areas for growth in religion and spirituality conceptualization and measurement. Through measures of religion and spirituality more conceptually related to physical and mental health (e.g., closeness to God, religious orientation and motivation, religious support, religious struggle), psychologists are discovering more about the distinctive contributions of religiousness and spirituality to health and well-being. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Obituary: Margaret Jeffrey Rioch (1907–1996).

Memorializes Margaret Jeffrey Rioch, who was a pioneer in the practice of psychotherapy by clinical psychologists and in the integration of psychotherapy and religion. Rioch is noted as a founder of the mental health paraprofessional movement and as an innovator in group-relations training and in group methods for psychotherapy supervision. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Psychological care for persons of diverse religions: A collaborative continuum.

The purpose of this paper is to describe to psychologists and other clinicians a continuum of mental health care for persons of diverse religions. The continuum delineates boundaries between clinical care provided by mental health professionals and religious care provided by clergy, as well as describes pathways of collaboration across these boundaries. A prevention science based model of Clergy Outreach and Professional Engagement (COPE) is offered to guide this collaboration. The model describes a continuum that moves from the care already present in religious communities, through professional clinical care provided in response to dysfunction and returns persons to their own spiritual communities. One challenge for clinicians is that in addition to a wide diversity of beliefs and practices across religions, there is great ethnic diversity within religions. These diversities are reflected in varied correlations with mental health outcomes. Therefore, we recommend that clinicians assess religious beliefs and their cultural variations when designing religious inclusive psychotherapy specific to the client. There are ethical concerns as to the place of religion in clinical care. The “Resolution on Religious, Religion-Based and/or Religion-Derived Prejudice” adopted by the American Psychological Association has stated that it is not the role of professional psychologists to be spiritual guides. Through spiritual assessment of clients and strategic collaboration with religious leaders via COPE, mental health professionals can focus their efforts on clinical care that respects and incorporates the religious views of clients and does not attempt to recreate the lived religions of the clients' communities. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Belief versus faith.

Commends S. L. Jones (see record 1994-29392-001) for his delineation of a practicable interface between religion and psychology. However, Cox argues that the integration of science and religion must ultimately go beyond Jones's "perhaps boldest model yet." (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

A practicum training program.

"It is the purpose of this paper to describe the development of a state hospital practicum program." "The Southeast Louisiana Hospital from its inception was planned as a facility which would offer unique opportunities in training and research for its professional personnel… . The present census of the hospital is about 360 patients." Fellows in clinical psychology have opportunities for training in diagnostic services, in psychotherapy, and in research. The nature of opportunities for experience in each of these areas is briefly outlined. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Religion and spirituality.

We define religion and spirituality and discuss five scenarios in which they will probably emerge in psychotherapy. We review empirical research on religion and spirituality as they pertain to psychotherapy outcomes and relationships. Most research has been unsophisticated relative to the general status of psychotherapy research. Nonetheless, therapists are urged to assess for religion. and spirituality and, if possible, intervene in religiously and spiritually sensitive ways. Nine empirical studies of religiously accommodative Christian (n = 6) and Muslim (n = 3) psychotherapy have provided limited support for its efficacy, especially with depressed clients. Highly religious clients appear to desire therapy that respects (if not integrates) their religion, but research is unclear about the degree to which they can benefit from secular therapies, especially when they request religious therapy. (PsycINFO Database Record (c) 2010 APA, all rights reserved)