Atheism and Nonspirituality as Diversity Issues in Counseling

D'Andrea, Livia M.; Sprenger, Johann

doi:10.1002/j.2161-007x.2007.tb00072.x

Cited by 22 publications

(18 citation statements)

References 16 publications

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“…Researchers have identified positive and negative effects of identity integration (Rodriguez & Ouellette, ), compartmentalization (Coyle & Rafalin, ), and rejection of sexual identity (Maccio, ). Rejection of R/S identity has not received sufficient research; therefore, further exploration is necessary, particularly as Americans are becoming less religious (D'Andrea & Sprenger, ; Gallup, ). There has been little research that conceptualizes loss of R/S identity (Cataldo, ) and less research that provides counseling implications for individuals who have experienced or are experiencing loss of R/S identity (Herzbrun, ).…”

Section: Multiple Identities and Outcomes Of R/s Strugglementioning

confidence: 99%

Loss of Religious or Spiritual Identities Among the LGBT Population

Wood

Conley

2014

Counseling and Values

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Lesbian, gay, bisexual, and transgender (LGBT) individuals are at risk of having negative experiences with religion because of mainstream religions' non-LGBT-affirming stance. Negative religious experiences can lead to religious or spiritual (R/S) struggles and loss of R/S identity to maintain sexual identity. The authors describe R/S abuse, R/S struggle, and how these can result in loss of R/S identity in LGBT individuals. They provide a case study and discuss counseling implications and areas for future research.Keywords: religious identity, sexual identity, LGBT, religious abuse, loss T he loss of religious or spiritual (R/S) identity can be a significant development in individuals' lives and can complicate their lives by eliciting emotions that range from relief to anger (Barra et al., 1993). Often when individuals experience pain, they turn to their R/S beliefs for comfort; however, if their R/S beliefs are a source of pain, their R/S identity can be in jeopardy. For many historically marginalized populations, relationships with mainstream religious institutions can be contentious.

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Section: Multiple Identities and Outcomes Of R/s Strugglementioning

confidence: 99%

Loss of Religious or Spiritual Identities Among the LGBT Population

Wood

Conley

2014

Counseling and Values

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“…Both major student affairs professional associations address the importance of maintaining competence in their professional codes of ethical standards as well as professional standards statements (ACPA, 2006;Dalton, Crosby, Valente, & Eberhardt, 2009;NASPA, 1990). In order to practice ethically, student affairs professionals must ensure that they maintain a standard level of expertise and skill necessary to execute their daily functions effectively as well as foster professional relationships with students, faculty, staff, and other campus constituents (D'Andrea & Sprenger, 2007 C SFRM is proposing a set of competencies related to the myriad ways that students develop their understanding of purpose and meaning in the world. Some students address questions of purpose and meaning through spirituality or religion, whereas others rely on a more secular approach based in science or humanism.…”

Section: Student Affairs Professional Competenciesmentioning

confidence: 99%

“…It should also be kept in mind that the diversity of beliefs, practices, and experiences within every faith tradition should be honored and acknowledged. The expectation for student affairs professionals should not be that they have an encyclopedic understanding of each tradition but that they take the steps to garner new knowledge at appropriate opportunities and to admit their knowledge limitations, seeking resources to increase awareness, knowledge, and skills for more effective practice (D'Andrea & Sprenger, 2007;Pope et al, 2004). For example, contacts and information about various faith communities near campus can be kept at hand to share with students when requested.…”

Section: Student Affairs Professionals Can Demonstrate Awareness and mentioning

confidence: 99%

“…Students' searches for meaning and purpose happen both within and without a spiritual dimension. Practitioners should focus on how to promote morals, values, character formation, self-empowerment, personal responsibility, and self-understanding in students (D'Andrea & Sprenger, 2007;Kneipp et al, 2009;Trautvetter, 2007).…”

Section: Student Affairs Professionals Are Cognizant Of How Spiritualmentioning

confidence: 99%

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The Role of Student Affairs in Promoting Religious and Secular Pluralism and Interfaith Cooperation

Kocet

Stewart

2011

Journal of College and Character

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This essay explores the contributions of student affairs professionals to religious and secular pluralism and interfaith cooperation in higher education. The authors propose a preliminary model of competencies necessary for student affairs professionals to engage in conversations effectively with students about issues of religion, spirituality, secularism, and belief as well as to promote campus-wide transformation for religious and secular pluralism and interfaith cooperation. P hilosophical discussions of the purpose of higher education have long connected morality and virtue to the educational process as both process and outcome (Newman, 1996; Plato, 1992). The earliest models of higher education in the United States continued to promote this intersection, albeit largely from a homogeneous and religiously exclusivist perspective (Thelin, 2004). As Enlightenment philosophies about the separate roles of religion and science and the Germanic model of university education spread, higher education was transformed (Newman, 1996; Thelin, 2004). In the United States particularly, these influences led to the emergence of college administrators specifically charged with the life of the student outside the classroom (Kuh, Shedd, & Whitt, 1987; Thelin, 2004). Despite the divorce of religion and science as partners in the learning and development of young adults in college, the philosophical foundations of student affairs work still accentuated the importance of considering the college student as a whole person (American Council on Education [ACE], 1937, 1949). Religion and spirituality were specifically mentioned as relevant components of holistic student development (ACE, 1937, 1949). As written in the first Student Personnel Point of View (SPPV) in 1937, This philosophy imposes upon educational institutions the obligation to consider the student as a whole-his intellectual capacity and achievement, his emotional make up, his physical condition, his social relationships, his vocational aptitudes and skills, his moral and religious values, his economic resources, his aesthetic appreciations. It puts emphasis, in brief, upon 1 This article is a part of the special JCC issue on interfaith cooperation edited by Eboo Patel and Cassie Meyer. 2 On behalf of the ACPA Commission for Spirituality, Faith, Religion, and Meaning.

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“…In the United States, individuals who do not self-identify with any organized religion are generally seen in a negative light by those who do self-identify with organized religion (e.g., Harper, 2007; see also D'Andrea & Sprenger, 2007;Koproske, 2006). For example, Edgell, Gerteis, and Hartmann (2006 p. 281; see also Caldwell-Harris, Wilson, LoTempio, & Beit-Hallahmi, 2011) found that approximately half of Americans "Would Disapprove if My Child Wanted to Marry" an atheist.…”

Section: Introductionmentioning

confidence: 99%

Non-Theists Are No Less Moral Than Theists: Some Preliminary Results

2013

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The longstanding stereotype that non-theists are less moral than theists is not empirically supported. To test this commonplace assumption, 114 undergraduate participants were evaluated to draw comparisons about religious identity and altruism levels. Participants were placed into one of two groups, theists or non-theists. The theist group was then further divided: weakly religious, moderately religious, and highly religious. Non-theists and theists as a whole, as well as theist subgroup assessments, were compared. Data were collected through self-report surveys. Additionally, to test moral decision-making abilities, participants answered questions based on situational dilemmas. Using Kohlberg's coding schema, scores were assigned for the participant's global moral reasoning rather than for the content of their answers. Using independent groups t-test, ANOVA, and post-hoc tests,our findings suggest no support for the existence of the stereotype that non-theists are less moral than theists. Religious identity did not conclusively determine whether or not an individual was more moral or more altruistic.

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Atheism and Nonspirituality as Diversity Issues in Counseling

Cited by 22 publications

References 16 publications

Loss of Religious or Spiritual Identities Among the LGBT Population

Loss of Religious or Spiritual Identities Among the LGBT Population

The Role of Student Affairs in Promoting Religious and Secular Pluralism and Interfaith Cooperation

Non-Theists Are No Less Moral Than Theists: Some Preliminary Results

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