Psychotherapy and Religion: Rapprochement or Antithesis?

Quackenbos, Stephen; Privette, Gayle; Klentz, Bonnel

doi:10.1002/j.1556-6676.1986.tb01237.x

Cited by 27 publications

(19 citation statements)

References 16 publications

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“…The ADRESSING model draws attention to nine cultural factors (and the corresponding minority groups) that counseling and psychological research have shown to be in need of special attention: Ethnicity (including race), National origin, and Indigenous cultural heritage (American Psychological Association, 1993;Sue, Arredondo, & McDavis, 1992;Sue et al, 1982); Gender (American Psychological Association, 1978; Brown, 1990); Age and generational influences (Butler, Lewis, & Sunderland, 1991;Hays, in press;Steuer, 1982;Storandt, 1983); Social status, including socioeconomic status, formal education, urban-rural origins, family name, and other factors (Acosta, Yamamoto, Evans, & Wilcox, 1982;Jones, 1974); Sexual orientation (American Psychological Association, 1991;Garnets, Hancock, Cochran, Goodchilds, & Peplau, 1991;Pope, 1995); Religion (Koltko, 1990;Miller, 1992;Quackenbos, Privette, & Klentz, 1986); and Disability (Helwig & Holicky, 1994;Lombana, 1989). These factors or influences can be rearranged to create the slightly misspelled acronym ADRESSING (see Table 1).…”

Section: The Adressing Modelmentioning

confidence: 99%

Addressing the Complexities of Culture and Gender in Counseling

Hays

1996

Jour of Counseling & Develop

142

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The purpose of this article is to describe a model for organizing and systematically considering 9 complex and overlapping cultural influences that counselors need to be addressing in their work: Age and generational influences, Disability, Religion, Ethnicity, Social status, Sexual orientation, Indigenous heritage, National origin, and Gender (which together form the slightly misspelled acronym ADRESSING). The ADRESSING model is particularly useful in helping counselors and educators to (a) examine their own biases and areas of inexperience regarding minority cultures and (b) consider the salience of multiple cultural influences and identities with their clients.

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Section: The Adressing Modelmentioning

confidence: 99%

Addressing the Complexities of Culture and Gender in Counseling

Hays

1996

Jour of Counseling & Develop

142

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“…Because spiritual and religious values cannot be precluded from therapy and because these values might enhance the probability of positive therapeutic outcome with many clients, it is critical that therapists should be aware of their own related values, of their attitudinal and affective responses to particular spiritual and religious values, and of any unresolved conflicts pertaining to these values. Some clients benefit from the integration of religious values and psychotherapy (Quackenbos, Privette, & KIentz, 1986). This integration could occur either through secular or through religious approaches.…”

Section: Resultsmentioning

confidence: 99%

Therapist Spiritual and Religious Values in Psychotherapy

Grimm

1994

Counseling and Values

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In training and in supervision, counselors learn to be cognizant of personal values (e.g., spirituality, religiosity), yet they are enjoined to except them from practice. This article examines the nature of therapist spiritual and religious values and the impact of these values on the practice of psychotherapy. A goal of effective treatment should be the integration of therapist spiritual and religious values with therapist epistemic values in order to accommodate the spiritual and religious needs of both client and counselor. Counselor spiritual and religious values can contribute to therapy, even when the therapist is engaged in a dialectic involving personal and epistemic values.

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“…It is timely for those in the counseling professions to seriously consider specialized education and certification in religious counseling for secular psychotherapists (Quackenbos et al 1986). In addition, we recommend further research in this direction alongside the promotion of a multidisciplinary, holistic and integral approach to the research and understanding of human capacity, so that, despite of survival of unthinkable disasters, people can avoid expected disorders and diseases.…”

Section: Discussionmentioning

confidence: 99%

“…Self-supportive power of faith, religion and spirituality permeate all levels of social functioning (Quackenbos et al 1986).…”

Section: Introductionmentioning

confidence: 99%

Religious Moral Beliefs Inversely Related to Trauma Experiences Severity and Presented Posttraumatic Stress Disorder Among Bosnia and Herzegovina War Veterans

Hasanović

Pajević

2014

J Relig Health

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The aim of this study was to determine the correlation of the level of religious moral beliefs (RMB) with trauma experiences and posttraumatic stress disorder (PTSD) severity in war veterans of Bosnia and Herzegovina. The sample consists of 120 Bosnian war veterans divided into two equal groups-one with and one without PTSD. We used the Harvard Trauma Questionnaire and the RMB belief scale. We then correlated the severity of trauma experiences and PTSD symptoms with veterans' scores on the RMB scale. The score on the RMB scale was negatively correlated to severity of trauma experiences and PTSD symptoms (Pearson's r = -0.509, P = 0.004; Pearson's r = -0.325, P < 0.001, respectively). The RMB may have protective role in the mental health stability of severely traumatized war veterans.

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Psychotherapy and Religion: Rapprochement or Antithesis?

Cited by 27 publications

References 16 publications

Addressing the Complexities of Culture and Gender in Counseling

Addressing the Complexities of Culture and Gender in Counseling

Therapist Spiritual and Religious Values in Psychotherapy

Religious Moral Beliefs Inversely Related to Trauma Experiences Severity and Presented Posttraumatic Stress Disorder Among Bosnia and Herzegovina War Veterans

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