From Assessment to Activism: Utilizing a Justice-Informed Framework to Guide Spiritual and Religious Clinical Interventions

Developing a Culturally Informed Integrative Practice: A Response to Michael Vogel’s “Transitioning Integration: The Case of Regan”

“…On the other hand, clinicians high in religion who tend to carry conservative social values could have trouble connecting with clients contradicting traditional values (Williamson et al, 2010). They may be less supportive of sexual minorities; more likely to pathologize high levels of sexual behavior; discourage premarital sex and abortions; and might be more hesitant to encourage client engagement with distress-relieving behaviors possibly in conflict with their own or their clients’ beliefs such as masturbation as recommended in particular sex therapies (Cummings et al, 2014; Esmiol Wilson, 2018). Conversely, nonreligious or clinicians low in religion could overlook a client’s relationship with the divine or sacred.…”

“…Conversely, nonreligious or clinicians low in religion could overlook a client’s relationship with the divine or sacred. Low-in-religion clinicians who specialize with LGBTQ populations have a higher likelihood to disagree with an adult client’s decision of altering same-sex behavior or orientation (Cummings et al, 2014; Esmiol Wilson, 2018). In addition, clinicians low in religion may altogether avoid religion and spirituality in the therapy room, insinuate a client’s religious beliefs and values to be a lesser priority, and may consider religiousness as neurotic (Cummings et al, 2014; Esmiol Wilson, 2018).…”