Journal file.

This section of the Journal attempts to keep readers informed of current resources of an integrative nature or those related to the general field of the psychology of religion appearing in other professional journals. A wide range of psychological and theological journals are surveyed regularly in search of such resources. The editor of the Journal File welcomes correspondence from readers concerning relevant theoretical or research articles in domestic or foreign journals which contribute directly or indirectly to the task and process of integration and to an understanding of the psychology of religion.

PROFESSIONAL PSYCHOLOGY: RESEARCH AND PRACTICE

McMinn, M. R., Aikins, D. C., & Lish, R. A. (2003).

Basic and advanced competence in collaborating with clergy

Vol. 34 (2), 197-202

This article presents a research study on collaboration between psychologists and clergy. To begin, an interview study was conducted. The goal of this qualitative research was to better understand how relationships between psychologists and Christian clergy are established and maintained. Twenty semistructured interviews were conducted with 10 licensed psychologists and 10 Christian clergypersons (Protestant and Roman Catholic), all of whom were currently or previously engaged in at least one collaborative relationship with someone from the other profession. Each telephone interview lasted between 20 and 40 minutes, and was transcribed for qualitative data analysis. Using qualitative data analysis software, the researchers distilled eight key principles of effective collaboration, which were used to construct a questionnaire for the larger quantitative study. The eight principles of effective collaboration found by this interview study were: Relationship, common goals, communication, trust, respect, complementary expertise, common values, and awareness of spirituality.

The questionnaire was mailed to 200 randomly selected Christian clergy and 200 randomly selected psychologists with interests in religious issues. Each respondent was first asked to think of a positive and negative collaboration experience with a member of the other profession before responding to eight statements reflecting the principles derived from the interview study. Such statements included, the psychologist/clergyperson took time to get to know me, and we had similar goals for the person we were working with. They answered using a 5-point Likert scale ranging from 1 = not at all to 5 = a great deal.

Ninety-four clergy and one hundred forty-five psychologists returned a completed questionnaire. Clergy reported that the top 3 most significant characteristics of a good collaboration are complementary services, awareness of spirituality, and trust; whereas psychologists reported that the top 3 most significant characteristics of a good collaboration are respect, trust, and common goals. The researchers also considered two levels of engagement in working with clergy. The minimal level of collaboration, which should be deemed essential for all professional psychologists providing competent care for clients with spiritual concerns, is to have enough exposure to clergy that consultation can be sought when needed. The researchers found that the requisite abilities for basic competence in collaboration are respect and communication. For advanced competence in collaboration, in which psychologists are interested in religious and spiritual issues and want to provide holistic and integrative care, the requisite abilities are awareness of spirituality and shared values.

AMERICAN PSYCHOLOGIST 

McLafferty, C. L., & Kirylo, J. D. (2001).

Spirituality and positive psychology

Vol. 56 (1), 84-85

The authors outline an overarching theoretical framework for a positive psychology, supported by psychoanalytic, existential, humanistic, and transpersonal theories. Jung, Frankl, Maslow, and Assagioli emphasized individual wholeness and wellness without encouraging narcissism, though admittedly with little empirical support. Each of these theorists implicitly or explicitly acknowledged two overlapping processes of growth: the emergence of personality and the alignment of that personality with a transcendent (spiritual) center.

The authors then propose that these theorists would be supportive of a positive psychology. Each proposed two processes of wellness in the human being. The first is the development of individuation or personality unfoldment. The second involves alignment of that personality with a spiritual or transcendent function, one explicitly concerned with traits emphasized in positive psychology, such as collective well-being, optimism, resilience, and faith. Indeed, many of the traits mentioned by positive psychologists (such as peace, love, faith, hope, patience, and joy) are identical to qualities emphasized by all world religions, including Christian, Jewish, Buddhist, and Islamic traditions.

The notion of two processes of normal, healthy human growth is crucial to an emerging science of positive psychology. It provides a theoretical framework that can be empirically tested. The traditional methods of scientific research may be used to understand the more mechanical functions of the psyche or personality. However, the emergence of a transcendent function may be far more difficult to study because the assumptions of traditional statistical methods remove the uniqueness of the individual. Therefore, qualitative approaches may better help positive psychologists to identify qualities that define the uniqueness of each person. The authors conclude by stating that development and validation of new methods will be needed for studying these two simultaneous processes of wellness in the human being.

PROFESSIONAL PSYCHOLOGY: RESEARCH AND PRACTICE

Ali, S. R., Liu, W. M., & Humedian, M. (2004).

Islam 101: Understanding the religion and therapy implications

Vol. 35 (6), 635-642.

The authors address and clarify the many questions, assumptions, and misunderstandings about Islam and Muslims. Media outlets have attempted to address questions regarding Muslims and the Islamic faith but have not been able to clarify the information about this diverse community. Because many questions are still unanswered, these assumptions and misunderstandings may affect the work of non-Muslim psychologists and mental health professionals with Muslim or Muslim American clients. Therefore, it is important for psychologists to understand who Muslim Americans are, the therapeutic implications for working with them, and how to provide culturally congruent mental health services to this community.

The article provides brief synopses of Islam's historical background, the holy Qur'an, the five basic pillars of Islam, obligatory practices, gender roles, and family values. The authors then apply this knowledge to clinical issues and make therapeutic implications through a case vignette. With the increasing anti-Muslim sentiment, Muslim Americans may choose to seek mental health help to cope with anxiety, fear, and concern for family and friends.

The authors state that establishing rapport is the most important aspect of the therapeutic process for Muslims clients and could be the most difficult to do for the non-Muslim therapist. Because self-disclosure and a focus on the self are discouraged in Islam, Muslim clients (especially those who are less acculturated to Western culture) may be unaccustomed to drawing attention to themselves in therapy. Clients may initially hesitate to disclose issues of conflict about their religious beliefs and acculturation until trust is built in the relationship. Thus, Muslim clients may appreciate an opportunity to discuss their cultural mistrust and suspiciousness of psychologists and may ask about the therapists' intentions and motivations.

Muslims Americans represent one of the fastest growing religious groups in the United States. They also remain one of the most misunderstood. One outcome of these potential misunderstandings, or lack of information, is the perpetuation of biases in therapy. However the authors believe that, by educating themselves about Islam, cultural values, biases, and the worldview of their clients, clinicians can better provide culturally sensitive treatment.

JOURNAL OF PSYCHOTHERAPY INTEGRATION

Tjeltveit, A. C. (2004).

The good, the bad, the obligatory, and the virtuous: The ethical contexts of psychotherapy

Vol. 14 (2), 149-167.

This article explores the implicit ethical beliefs held by both client and therapist and how those ethics influence psychotherapy. Therapists and clients bring to therapy a variety of implicit and explicit ethical emotions, perceptions, behaviors, and convictions that profoundly shape any therapeutic relationship. Even the very nature of contemporary psychotherapy, as practiced, reflects certain ethical assumptions. Because psychotherapy is an inextricable ethical endeavor, a full understanding of it requires that one see therapy within its ethical contexts. What makes the task of understanding the ethical contexts of psychotherapy especially difficult, however, is precisely that those contexts are so often hidden from view. Being implicit rather than explicit, they are assumed but not often overtly discussed.

The author believes that there are many reasons for psychotherapists' avoidance of explicit exploration of ethical issues with clients, and he mentions two reasons. The first reason is that psychotherapists tend to use an overtly restricted definition of ethics, having to do only with basic obligations (Kant's categorical imperative and "thou shalt not kill") and with professional ethics. The author prescribes a broader definition of ethics, having to do with what is good, right, and virtuous.

The second reason that therapists tend to avoid explicit ethical issues with clients is because ethics (especially morality) is often seen as destructive and divisive. Rigid, moralistic, and misguided ethical rules can damage clients and at times produce conflict and violence. So therapists may fear that if they talk with clients about their deepest moral convictions, then disagreement, judgement, and disintegration will result. Therefore, the author explains that ethical discussions need not and should not be divisive and destructive, and he gives ways in which these discussions can be constructive and contribute to the exploration of psychotherapy integration.

The author concludes by promoting that psychotherapists search open-mindedly for better approaches to the ethical questions that therapy poses, and that this search should unite therapists of differing ethical beliefs. Therefore, we should respect and understand the partial truths held by those whose ethical views we do not share. Then constructive ethical dialogue will be possible. The author would like to see all therapists engage in a willingness to explore and rethink our beliefs in such a virtue, which can serve to unify the therapy professions.

FURTHER READINGS:

Abudabbeh, N. & Aseel, H. (1999). Transcultural counseling and Arab Americans. Alexandria, VA: American Counseling Association.

Backus, W. (1985). Telling the truth to troubled people. Minneapolis, MN: Bethany House.

Caplan, G. & Caplan. R. B. (1993). Mental health consultation and collaboration. Prospect Heights, IL: Waveland Inc.

Jensen, J. P. & Bergin, A. E. (1988). Mental health values of professional therapists: A national interdisciplinary study, Professional Psychology: Research and Practice, 19, 290-297.