The process and outcome of spiritually integrated psychotherapies: A cross-cultural study in Asia, Africa, Europe, and Latin America.

Abstract

We investigated the process and outcome of spiritually integrated psychotherapies (SIPs) with 34 Catholic therapists and 359 clients in Asia, Africa, Europe, and Latin America using a practice-based evidence design. The three most frequently used spiritual interventions across all therapists were: "encouraging personal prayer," "affirming trusting God," and "encouraging listening to the heart," but "discussing hope" was also one of the top three in Asia and Africa, "self-control" in Asia, "spiritual confrontation" and "selfdisclosure" in Latin America, and "listening to spiritual issues" in Europe. In addition, using growth curve analyses, we found a significant decrease in both spiritual and nonspiritual distress over the course of SIPs; the levels of spiritual and nonspiritual concerns were highly correlated (but distinct) at any given time point. Also, the nonspiritual outcomes at one session significantly predicted the subsequent session's spiritual outcomes, but not the other way around. Finally, a moderate number of spiritual interventions were associated with a faster decline in nonspiritual distress than was a low number, although we found mixed results regarding whether a high number of spiritual interventions was associated with a faster decline of clients' nonspiritual distress than a moderate number. Results suggest that therapists should attend to spiritual concerns in psychotherapy. Clinical Impact StatementQuestion: What spiritual interventions are used and what are the spiritual and nonspiritual outcomes of spiritually integrated psychotherapies (SIPs) for Catholic therapists and clients in Asia, Africa, Latin America, and Europe? Findings: Different spiritual interventions were used with clients in different continents; clients reported reductions in spiritual and nonspiritual distress over the course of SIP sessions; spiritual intervention use was also found to correlate with client symptom reduction over time. Meaning: Therapists might consider using spiritual interventions with their clients, especially those whose cultures value spirituality and who are experiencing spiritual distress. Next Step: Future researchers could examine how therapists modify SIPs to fit the needs of clients from different cultures.

Spiritually integrated psychotherapy among Catholics: A practice-based international investigation.

“…Most believers in the presence and power of the Divine understand that prayer can help them cope with stress and feel the love of God and the power of healing (Richards & Bergin, 2005). For SIP-C, most therapists offer prayers for their clients and invite them to pray for their healing and growth during sessions (Sim et al, 2021). Quite a few therapists engage in meditation or reflection before or after the session to be aware of the presence of God and the guidance of the Holy Spirit.…”

“…The study by the authors of this chapter and colleagues (Sim et al, 2021) examined the process and outcome of SIP-C in Asia, Africa, Latin America, and Europe. Whereas SIP-C therapists and clients are culturally and geographically diverse, they demonstrate a unity as one Church under the Pontificate in that they share traditional values on the care of souls and have interests in integration between theology and psychology (Healy et al, 2007;Kugelmann, 2011;Plante, 2015;Rulla, 1986).…”

“…For them, SIP-C practitioners can be a significant help because they can understand well the particular context of the priesthood and religious life. Typical issues include struggles in human relationships with the authority figures and members of religious communities, psychosexual and affective development, self-esteem and identity, personality disorders, posttraumatic stress disorder, childhood trauma, and spiritual discernment and growth (Sim et al, 2021; see also Shafranske, 2000). They attempt to guide clients to be responsible for the challenges in their personal vocational journey and overcome self-centered tendencies and interests for the commitment to the practice of religious and spiritual virtues (Healy et al, 2007;Rulla, 1986).…”

“…In this chapter, we describe the theological and psychological rationales as well as treatment process and guidelines of SIP-C, illustrate specific spiritual interventions and effects with a case example, and discuss some of the most important findings from our recent international PBE research (Sim et al, 2021). The strategies and techniques of SIP-C are offered throughout this chapter for current and future counselors and psychotherapists so they may gain insights into effective spiritual interventions and apply those interventions with clients from diverse parts of the world.…”

Enhancing the evidence base for spiritually integrated psychotherapies: Progressing the paradigm of practice-based evidence.

“…The next two articles move to considering outcomes, first in relation to patient preferences (Swift et al, 2021), and second by integrating religion and spirituality into Gestalt therapy (Thomas et al, 2022). The final two articles apply multilevel modeling, first to data from Sufi psychotherapy practice (Bozorgzadeh & Grasser, 2021), and second to a cross-cultural dataset examining the processes and outcomes of spiritually integrated psychotherapies (Sim et al, 2021).…”