Design a Study Flashcards
Smith, J. M. (2011). Becoming an Atheist in America: Constructing Identity and Meaning from the Rejection of Theism. Sociology of Religion, 72(2), 215–237. https://doi.org/10.1093/socrel/srq082
(Smith, 2011)
normative to believe in God, therefore argues that atheism is an achieved identity
US continues to be heavily theistic society
identity - how we understand ourselves in social life, membership in groups, fluid and shifting
4 stages: ubiquity of theism, questioning theism, rejecting theism, coming out atheist
most participants were previously affiliated with religion previously
socialization toward theism, the default position
centrality of morality part of athiestic id development
reconciling and determining can be athiest and moral person, deconstruct morality from religion
Rejecting theism- becoming more deliberate in active rejection, and then elaborating on more accurate way to interpret world
don’t believe in “great sky fairy” - language is telling, strong rejection and distancing, indicating not-self
not-self- defines by distancing from beliefs they do not possess (like vegans, nondrinkers and virgins)
Coming out- defiant status of atheism, when voluntarily applied in a social interaction
comparisons to sexual identity
reveal their “true selves” in environments where some may disapprove
liberation freedom, positive milestone in contributing to self-conceptions
construction of an achieved identity
not ready-made identity like other religious conversion experiences, instead rejection-based
narrative interactional process of becoming atheist, active
how atheist’s make meaning- replace religion with science (institution, respected)
Loveland, M. T. (2003). Religious Switching: Preference Development, Maintenance, and Change. Journal for the Scientific Study of Religion, 42(1), 147–157. https://doi.org/10.1111/1468-5906.00168
(Loveland, 2003)
nearly 1/3 of US adults have switched religions (Roof 1989)
great diversity in the nature of religious switching
some evidence that those more religious in youth are less likely to switch, others found no relationship
marriage is a determinant of religious switching
other determinants include denomination of origin (more strict, less switching), lapse in religious practice (explore other practices), and geographic mobility (change location, change religion)
rational choice is incomplete as it assumes individuals are free to adopt any preference they want without regard for others
cultural theory situates individuals within their social realm, behavior is influenced and constrained by setting
this study found that childhood socialization does not appear to produce lasting religious preferences
those who formally join a church are less likely to switch
Spending less time with relatives increases likelihood of switching
members of distinctive denominations (i.e. Catholics) are less likely to switch; mainline protestants who have niche overlaps are more likely to switch for similar denominations
rational choice theory states that individuals are active agents in making choices between religious options, but does not explain all determinants of swutiching
preference formation also seems important, including social context and how that is open and fluid to influence of social life
Association for Spiritual, Ethical, and Religious Values in Counseling. (2009). Competencies for addressing spiritual and religious issues in counseling. https://aservic.org/spiritual-and-religious-competencies/
(Association for Spiritual, Ethical, and Religious Values in Counseling, 2009)
culture and worldview
counselor self awareness
human and spiritual development
communication
assessment
dx and tx
14 total
in connection w multicultural and sage competencies
Dailey, S. F., Robertson, L. A., & Gill, C. S. (2015). Spiritual competency scale: Further analysis [Data set]. In Measurement and Evaluation in Counseling and Development (Vol. 48, Issue 1, pp. 15–29). https://doi.org/10.1177/0748175614544688
(Dailey, et al., 2015)
Spiritual Competency Scale SCS created based on ASERVIC competencies
21-item, 6 factor assessment
established cutoff score for competency
SCS can be used with counselors in training to establish baseline, assessment, development
indicators of spiritual competency are those interested in spiritual/religious issues, membership in ASERVIC, and whether one’s belief systems played a role in becoming a counselor
Factors like age, CACREP training, or even level of feeling prepared did not affect competency level
Hull, C. E., Suarez, E. C., & Hartman, D. (2016). Developing Spiritual Competencies in Counseling: A Guide for Supervisors. Counseling and Values, 61(1), 111–126. https://doi.org/10.1002/cvj.12029
(Hull et al., 2016)
supervisors perceive themselves as deficient in integrating spiritual/religious themes
supervision tends to be place where spiritual/religious issues are discussed
Culture and worldview:
attend spiritual gathering of differing tradition, reflect on experience, write a paper, discuss implications of knowledge gained and how to integrate
multimedia - view videos, podcasts, etc., reflect as above
Counselor self-awareness:
spiritual autobiography - questions and outline provided
ex. describe how spirituality can be both strength and weakness when counseling diverse clients
spiritual genogram- patterns, conflicts, intergenerational patterns
spritual referral network list- create list of diverse spiritual leaders for reference
Human and spiritual development:
use selected moral or spiritual development model applied to self
self-of-therapist issues, integrated into IDM
can be used with clients, context of case conceptualization and presentation
spiritual mentorship- in addition to supervision, when supervisee needs are too complex and impact supervisee’s competency
Communication:
review intake paperwork for presence of spiritual/religious information gathered
use ethical, accurate, and culturally sensitive language, regarding religion/spirituality in supervisor disclosure statement
Assessment:
review and analyze all assessments used for spiritual content
use spiritual issues in supervision scale (SISS) use throughout supervision
Diagnosis and Treatment:
case study application - biopsychosocial-spiritual assessment
develop spiritual intervention toolbox- find specific religious/spiritual interventions, determine population appropriateness
Public Religion Research Institute. (2021). The 2020 Census of American Religion. https://www.prri.org/research/2020-census-of-american-religion/
(Public Religion Research Institute, 2021)
significant decline in white Christians, 1996 was 65% and by 2018 42% id as white Christians
White mainline protestants have experienced some increase in recent years, surpassing white evangelical protestants in 2020 (16% v 14%)
Nones- religiously unafilliated has grown significantly, but growth has slowed in 2020
nones are younger
Stability among Christians of color and non-christian religious groups
72% of nones have belief in God or spiritual force
(Harris and Leak, 2013)
Harris, J., & Leak, G. (2013). The Revised Faith Development Scale: An option for a more reliable self-report measurement of postconventional religious reasoning. Research in the Social Psychology of Religion, 24, 1–14.
based in Fowler as well as other developmental models of faith, revised measure focuses on postconventional religiousness.
posconventional religiousness = fowler’s stage 4 individuative-reflective faith (characterized by crisis of faith, questioning authority, move toward maturity)
revised measure is accessible and easy to use
- Would need to be revised for more inclusive language, other than Christian (God, church, etc.)
Fowler, 1981
Stages are based around Piaget’s cognitive development model
Stage 0: (0-2) building trust in caregivers and the environment; safety is key; Erikson’s Trust vs. Mistrust
Stage 1: (2-6 yo) first able to use language and symbols, imagination is primary, Divine is best understood as primary caregivers
Stage 2: (elementary) strong sense of right/wrong, anthropomorphic diety; fantasy stories become literal
Stage 3: (adolescence) coincide with identity development, conformism, ideology held implicitly conflicts ignored, stage ends often with disillusionment, crisis of faith, many adults remain here
Stage 4: (young adult) highly intellectualized, symbols are de-mythologized, angst and struggle, own responsibility for beliefs, “crisis of faith”
Stage 5: (mid-life) paradox and transcendence, multidimensional, integration of “irreconcilable” views; second niavete- renewed appreciation for myth; affirm differences in others while remaining grounded; few people move beyond this stage
Stage 6: (late adulthood) consciousness of universal values and life lived by these commitments; Gandhi, Mother Theresa, MLK Jr., “enlightenment”
(Cashwell & Swindle, 2018)
Cashwell, C. S., & Swindle, P. J. (2018). When religion hurts: Supervising cases of religious abuse. The Clinical Supervisor, 37(1), 182–203. https://doi.org/10.1080/07325223.2018.1443305
religious abuse with supervisory implications
trauma-informed supervision practices for helping supervisees navigate client’s with spiritual abuse
religious abuse is form of betrayal trauma
can by be religious leader, religious community, or with a religious/spiritual component
Impact of religious abuse- attached to their views of the sacred, existential crisis triggered. Creating meaning is very important for this.
Common to conflate views of Divine with religious abuser, feeling betrayed by god
Therapists: own experience as traumatizing, work through impacts on belief systems, grieve losses, address issues of support/community
supervisee reluctance to broach may be due to fear of values imposition
strong emotions can be tied to religious discussions for all parties
prize client autonomy and empowerment to help avoid values imposition
Attend to in supervision: supervisory working alliance,
attuning to supervisee needs, processing supervisee personal beliefs and experiences with organized religion, assessing supervisee vulnerabilities and resilience (model processing, and broach), modeling effective broaching, attending to supervisee emotionality supporting supervisee bracketing, and addressing issues of transference and countertransference and parrallel process
Cashwell et al, 2016
students have broad and diverse conceptualizations of god, may affect counseling process
most americans believe in higher power
god concepts can play an important intrapsychic role, influencing psychological and personal adjustment, attachment style, and experiences of psychological distress
significanlty less religiosity in counselors than the general population, more likely to be spiritual
complex god concepts among heterogeneous sample of counselors in secular training program
aware of ACA mandate to avoid imposing values/beleifs; making counselors hesitant to inquire about religious beliefs, little knowledge leads to inadaquate understanding of worldview, counselor’s could think they understand religious worldview but only understands their projection of god concept on ct
Parker, 2009
Parker, S. (2009). Faith Development Theory as a Context for Supervision of Spiritual and Religious Issues. Counselor Education and Supervision, 49(1), 39–53. https://doi.org/10.1002/j.1556-6978.2009.tb00085.x
Faith Development Theory compliments well with IDM
Fowler describes faith as a universal human activity of meaning making
Several structures of FDT including: cognitive development (Piaget), moral reasoning (Kohlberg), locus of authority, forms of perspective taking (singular to multiple frames), world coherence, social awareness (toward more inclusive), role of symbolic function (symbols become more sophisticated)
faith is a way of knowing, not a set of beliefs
assess client’s FDT stage, consider strengths and weaknesses of each stage and transition
also can be used to understand faith stages of counselor
supervisor interventions based on faith stage, see possible impasses between client and counselor
individuative-reflective stage parallels stoltenberg’s stage 2
person can typically only understand one level above their faith development level - implications for supervisors or tx with lower faith development levels
(Leak, 2003)
Leak, G. K. (2003). Validation of the Faith Development Scale Using Longitudinal and Cross-Sectional Designs. Social Behavior & Personality: An International Journal, 31(6), 637–642. https://doi.org/10.2224/sbp.2003.31.6.637
validation of FDS
differences found consistent with hypotheses
changes in faith development over time, differences between groups
(Friedman et al., 2010)
Friedman, H., Krippner, S., Riebel, L., & Johnson, C. (2010). Transpersonal and other models of spiritual development. International Journal of Transpersonal Studies, 29(1), 79–94. https://doi.org/10.24972/ijts.2010.29.1.79
outlines models of spiritual development
traditional models- indigenous, Eastern, and Western; Integrative-philisophical and scientific models discussed as well (transpersonal psychology, neurobiology)
Underhill- 5 stages lead toward ultimate goals of mystical spirituality, merging soul with God
Wilber- cultural historical approach, 4 phases in evolution of human consciousness, living in 4th era dominated by rational, self-reflecting, individual ego
- also has individual model, heirarchical in nature
Allport- immature/mature religious sentiments
Kohleberg- morality development
Gilligan- female focused moral development
Fowler- Piaget and Eriksonian
Transpersonal psychology- self-expansiveness level form - amount of true self through self-conception
neurobiology- measures spirituality in new ways
(Regenerus & Uecker, 2006)
understanding religious transformations
types of religious transformation 1. intensified devotion within same religious structure, 2. shift from no religion to devout, 3. changes from one religion to another, 4. inverse transformation, religion rapidly lost
- does not address amorphous spiritual transition, shifts in beliefs, “nones” that hold spiritual beliefs and how they shift
