To consider a connection between the therapy model named under Virginia Satir and the practice of spiritual direction may arouse suspicion. This paper, however, attempts to show that the link between the two is natural, sensible, and inspiring, particularly for the part of spiritual direction. The first section of the paper first addresses the fact that spiritual direction, with its unique focus, is not to be confused with psychotherapy, then, discusses the recognized need to seek a psychologically sound model of spiritual direction. The second section describes some of the useful concepts in the Satir model and then relates them to the various aspects of spiritual direction. It is believed that the Satir model of therapy can enrich the practice of spiritual direction in a number of ways.
Examines the contemporary dispute over conversion therapy with gay and lesbian clients and explores the dilemma of confidentiality limits with clients who have HIV. Suggests frameworks for pastoral counselors to consider in making decisions regarding this population of clients.
Fowler's theory of faith development has been widely discussed by religious educators and pastoral ministers (Dykstra 1986; Schneider 1986;Lyon & Browning 1986). Fowler himself has written specific articles and books on the integration of faith development theory and pastoral care (Fowler 1979(Fowler , 1976(Fowler , 1984(Fowler , 1987. However, literature on direct dialogue between Fowler's theory and spiritual direction is still lacking. Blanchette (1990) has linked faith development theory to spiritual direction. However, his article was not a direct dialogue or integration between the two; it discussed how pastoral counseling and spiritual direction could foster parishioners' growth in faith. Thus, hoping to bridge the gap and to provoke further study and dialogue, this article attempts to explore how faith development theory may shed light on spiritual direction ministry.This article consists of three sections. The first deals with the meaning of "faith" presented by Fowler. The second concerns the structural development of faith and the seven developmental stages. The last section highlights the insights of faith development theory and its applicability in 1Graduate student in Spirituality.
In Christian tradition the martyr, man or woman, was honored for holding the faith as being of higher value than life itself. However, in the field of psychology, martyrs may not be seen as models for modern people. Some psychologically oriented studies on Christian martyrdom suggest that the underlying motivations of early martyrs are more complicated than previously thought. Some authors argue that early martyrs were people with psychological problems, and that they might be abuse victims, neurotics, or suicidal. But how true is this picture? This article critically reviews literature on Christian martyrdom, comments on approaches and presuppositions, and suggests that research methodology on martyrdom should (a) consider psychology in context, (b) incorporate psychology of meaning, and (c) adopt a new model of psychology of religion. Christian scholars are urged to do research on this topic so as to retrieve the legacy of Christian faith.
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