When psychologists work with religious clients: Applications of the general principles of ethical conduct.

Abstract

Psychologists become more effective and relevant when they appreciate that many clients hold religious values and commitments. Greater awareness of religion and religious values in the lives of clients may aid clinicians' efforts to provide more accurate assessments and effective treatment plans. The authors use the American Psychological Association's (1992) "Ethical Principles of Psychologists and Code of Conduct" as a framework to examine many of the ethical issues relevant when psychologists work with religious clients. This article also provides suggestions for ways in which clinicians may obtain the skills needed to offer competent assessments and interventions with religiously committed clients.

The Ethics of Prayer in Counseling

“…For example, when praying with clients or when encouraging clients to pray, "therapists need to make sure that they work within their clients' religious belief systems so that they do not impose their own beliefs about and practices of prayer on their clients" (Richards & Bergin, 1997, p. 204; see also Richards & Potts, 1995;Yarhouse, 1999). Counselors need to assure clients that their beliefs about prayer will be respected, not discounted, and even fully appreciated during their work together (Bishop, 1995;Yarhouse, 1999). In addition, Richards and Potts warned that extreme caution should be used when therapists and clients do not share the same religious worldview; spiritual interventions, including prayer, are "easier and safer" when counselors and clients share a similar faith (p. 169).…”

“…Clinicians might further consult with the clients' other "healers," such as clergy, when questions arise about how to do this (Ingersoll, 1995). They might engage and network with religious leaders; become familiar with community resources such as churches, synagogues, prayer groups, 12-step programs, and lay religious counselors; and develop a referral network that is composed of religious professionals from a variety of faiths (Yarhouse, 1999). Particularly important would be developing a straightforward language with which to communicate with clients about religious values (Bishop, 1995).…”

“…(p. 178) Knowledge about the harm and benefits that may accrue from faith, and specifically from prayer, informs a clinician's assessments of the role of faith in a client's life, the ways in which the client expresses his or her faith, the client's expectations about the role of spirituality in the counseling sessions, and the most helpful ways to intervene with religious clients (Magaletta & Brawer, 1998). Assessment allows counselors to address religious concepts that may be related to the client's presenting problem (Spero, 1982;Yarhouse, 1999) and to demonstrate caution in using spiritual interventions if religion seems to be part of the client's problem (Richards & Potts, 1995;Spero, 1982). Clinicians, thus, need to develop an understanding of neurotic and normal needs for prayer (Spero, 1982) and to understand their own prayer beliefs before using prayer as part of the counseling process (Magaletta & Brawer, 1998).…”

“…Ingersoll (1995) urged clinicians to affirm the importance of clients' spirituality and prayerfulness and attempt to enter client worldviews with vocabulary and imagery that is congruent with clients' faith experiences. For instance, counselors might use religious images during guided imagery (Yarhouse, 1999), offer scripture passages that correspond with therapeutic prescriptions, use prayer as a means to shift cognitions (McCullough & Larson, 1999), or suggest in-session or out-of-session prayer. Clinicians might further consult with the clients' other "healers," such as clergy, when questions arise about how to do this (Ingersoll, 1995).…”

The Spiritual Approach to Group Psychotherapy Treatment of Psychotraumatized Persons in Post-War Bosnia and Herzegovina

“…The "Ethical Principles of Psychologists and Code of Conduct" of the American Psychological Association's (1992) are used as a framework to examine many of the ethical issues relevant for the psychologists" work with religious clients. These guidelines also provide suggestions for clinicians as to how to obtain the skills needed to offer competent assessments and interventions with religiously committed clients [38]. During the process of treating their clients, psychotherapists should "discover patients" religion", even if they say that they are not religious.…”