1. Moral & Spiritual Development Counseling 5670D Dr. Cyndi Matthews

2. Why moral and spiritual development together?  What is morality? Spirituality?  What do they have in common?  Purpose?  Meaning of life?  Interactions with others?  Connection with others and the divine?  Connection of our acts to greater purpose ?

3. Kohlberg’s Model The Test

4. Heinz Steals the Drug  In Europe, a woman was near death from a special kind of cancer. There was one drug that the doctors thought might save her. It was a form of radium that a druggist in the same town had recently discovered. The drug was expensive to make, but the druggist was charging ten times what the drug cost him to make. He paid $200 for the radium and charged $2,000 for a small dose of the drug. The sick woman's husband, Heinz, went to everyone he knew to borrow the money, but he could only get together about $ 1,000 which is half of what it cost. He told the druggist that his wife was dying and asked him to sell it cheaper or let him pay later. But the druggist said: "No, I discovered the drug and I'm going to make money from it." So Heinz got desperate and broke into the man's store to steal the drug-for his wife. Should the husband have done that? (Kohlberg, 1963, p. 19)

5. http://www.youtube.com/watch?v=TJqnknCvDr8

6. Pre-Conventional  Punishment/Obedience Orientation  Child follows rules to avoid punishment  Authorities are accepted as always right  Rules are literal w/ no judgment  Concrete Individualistic Orientation  Rules are followed to serve personal interest  Reciprocity is only an issue in terms of receiving rewards (“You scratch my back, I’ll scratch yours”)

7. Conventional  Social-Relational Perspective  Shared feelings and group membership are primary motivations.  Rule following is based on individual social acceptance.  Member of Society Perspective  Maintenance of a social order is most important.  Rules keep society civil; rules are still imposed from external force.

8. Post-Conventional  Prior Rights & Social Contract  Rules are based on a social contract meant to operate for the good of the people.  Rules can and should be changed for the good of humankind.  Universal Ethical Principles  Abstract moral principles are most important  Focus on human rights and higher good.  Theoretical

9. Gilligan’s Model Gilligan speaking :)

10. Gilligan’s Foundational Principles  All individuals are interdependent for achieving their interests  Those particularly vulnerable to our choices and their outcomes deserve extra consideration to be measured according to  the level of their vulnerability to one's choices  the level of their affectedness by one's choices and no one else's  It is necessary to attend to the contextual details of the situation in order to safeguard and promote the actual specific interests of those involved

11. Stages

12. Perry’s Model

14. Position 1: Basic Duality  Focus on Right vs. Wrong with no alternatives  Power is invested in authorities.  Good behavior rewarded; bad behavior punished.  No opportunity for self- awareness.

15. Position 2: Dualism: Multiplicity Prelegitimate.  Allows for multiple views within a dualistic worldview  Authorities no long hold truth, but absolute truth still exists (external to authorities)  Gray Areas= Wrong Interpretations / Authorities playing games.

16. Position 3: Multiplicity Subordinate or Early Multiplicity.  One true answer exists, but it may be unknown by authority figures.  Acknowledgment of “Fuzzy Areas” of knowledge.  More emphasis on the “right” methods or procedures.

17. Position 4: Complex Dualism and Advanced Multiplicity  Individual clings to dualism, but is faced with the reality of diversity of opinions and legitimate uncertainty.  Two Common Options  Independent-like thought  Everyone has a right to an opinion (Dualistic)

18. Position 5: Relativism  Relativity is the general property of the universe.  First, the person divides the world into a relativistic area and into a dualistic area where authority still has answers.  2nd, the whole world is seen as relativistic, but this position alternates with a dualistic position.  Finally, the whole world is seen as relativistic.

19. Position 6: Relativism: Commitment Foreseen.  Person sees the need for commitment to stance in the face of relativism.  Commitment is a mature decision made in the face of relativism and evaluation of all alternatives.  Commitment has not yet been made at this stage.

20. Position 7: Initial Commitment  First mature commitment  May be scary for the individual  Starts with small commitments and grows larger.

21. Position 8: Stylistic Commitment  Once Commitment has been made the questions remains:  “How ?”  “In What Way?”

22. Position 9: Mature Commitment  Independent thought, with mature commitment to lifestyle and ideals.

23. Spirituality What is spirituality? What is religiosity? up to 3:56

24. What are some spiritual practices you might use with clients?  Focusing  Guided imagery  Meditation/Yoga  Connection with Nature – walks, observing  Prayer/Centering Prayer  Reading spiritual literature  Helping others – looking beyond yourself (service)  Music  Forgiveness  Others? How would you decide?

25. Why Have Counselors Not Been Willing to Address Spirituality in the Past?  Conflict between science and religion  Association of religion/spirituality with pathology (Freud: religion = illusion, infantile, fear-induced repression; Ellis: distorted thinking  Belief that religion/spirituality are the right of clergy and spiritual leaders (boundary setting)  Lack of training on how to integrate spirituality/religion  Mental health practitioners own unresolved issues regarding spirituality/religion

26. Why Religion and Spirituality in Counseling?  Majority of Americans believe in higher power (94%) and actively involved in churches, synagogues, mosques, and other religious institutions (68%)  Religion and spirituality contribute positively to mental health  Holistic approach – how we make decisions influenced by our beliefs  Multicultural aspects – a part of who we are

27. What about Atheism and Agnosticism? Apatheism?  Definitions  This group is largely ignored (4-5% US)  Respect & Recognize marginalization  Stereotype: self-indulgent & disregard for others  Focus on natural world  They alone are responsible for creating meaning and purpose  Morality – share same moral crises as others  Death & Dying – Purpose  Suggestions – see p. 156 article

28. Case Studies  Isabel  Anthony

29. Fowler’s Model of Spiritual Develoment

30. Fowler’s Model of Faith  Faith spans one’s entire life  Faith meant a dynamic, trusting orientation toward life, others, and a Higher power  Faith gives direction to people’s life, links self to others, enables people to face life’s challenges

31. Stage 0 Undifferentiated Faith  Typical Age Ranges (Birth-2 yrs)  Characterized by the individual’s interaction with environment.  Trust in caregiver – similar to Erikson’s trust versus mistrust  Stage Transition: When thought and language open the use of symbols/rituals in play.

32. Stage I Intuitive-Projective faith  Typical Age Range (3-7 yrs)  Child develops awareness of others and self (albeit through the lens of egocentrism)  Imagination allows for conception of religious/spiritual symbols (cult like characteristics)  Children’s images of God are largely reflection of relationship with parents  Stage Transition : Concrete thinking that initiates separation from imagination and reality.

33. Stage 2 Mythic-Literal faith  Typical age range (8yrs.-adol.)  Boundaries between imagination and reality begin to become established.  Story/Narrative become a major element in spirituality with symbols being one-dimensional and literal.  Elements of good vs bad – God rewards/punishes  God is anthropomorphic – human elements

34. Stage 2 Mythic-Literal faith  Decline of egocentrism and increase in reciprocity  Become disillusioned when find “bad things happen to good people”  Stage transition : Contradictions in literal interpretation of Narratives.

35. Stage 3 Synthetic-Conventional faith  Typical Age Range (Adolescence-Adulthood)  Characterized by conformity and authority resting in external sources.  Accept and value the evaluation of others  Beliefs are more tacitly than actively accepted.

36. Stage 3 Synthetic-Conventional Faith  Challenges to “demythologize” beliefs are seen as a threat.  Conventional - an individual beliefs connect him/her to community  Hunger for a close, personal relationship with higher power  Stage Transition : reflection on conflict between authority sources.

37. Stage 4 Individuative- Reflective faith  Typical Age Range (Young Adulthood-Midlife)  Take Individual responsibility for worldviews  Examine personal values  Demythologize  Tensions  Individuality vs. group membership  Strongly Held Feelings vs. Requirements of Objectivity

38. Stage 4 Individuative- Reflective faith  Strengths: capacity for reflection and rational analysis  Weakness: Disregarding the unconscious and intangible elements of spirituality  Stage Transition: Realizations regarding complexities of spiritual reality that logic cannot fully explain.

39. Stage 5 Conjunctive Faith Most do not reach this stage 1/6  Frequently able to engage in dialogue with persons of divergent faith that result in deeper knowing in their own spiritual journey.  Literal symbology has already been contested, and individuals seek more comprehensive (possibly metaphorical) experience of symbols.

40. Conjunctive Faith continued  Recognition of limited capacity of faith systems to explain the whole of existence/life/universe, but do not hesitate to engage.  Struggle with personal insights/predominant cultural beliefs.  Frequently the highest stage attained.

41. Stage 6 Universalizing Faith  Often described as “enlightened” and “subversive”  Deeply principled; experience a deep participation in a power that transforms the world.  Activists for justice – live in love and justice  Often experience threat to personal & physical safety due to subversive elements  https://www.youtube.com/watch?v=n0IOf08pTRc

42. Leak’s Faith Development Scale

43. Leak’s (2008) Faith Development Scale  1. A. I believe totally (or almost totally) the teachings of my church.  B. I find myself disagreeing with my church over numerous aspects of my faith.  2. A. I believe that my church offers a full insight into what God wants for us and how we should worship him.  B. I believe that my church has much to offer, but that other religions can also provide many religious insights.

44.  3. A. It is very important for me to critically examine my religious beliefs and values.  B. It is very important for me to accept the religious beliefs and values of my church.  4. A. My religious orientation comes primarily from my own efforts to analyze and understand God.  B. My religious orientation comes primarily from the teachings of my family and church.

45.  5. A. It does not bother me to become exposed to other religions.  B. I don’t find value in becoming exposed to other religions.  6. A. My personal religious growth has occasionally required me to come into conflict with my family or friends.  B. My personal religious growth has not required me to come into conflict with my family or friends.

46.  7. A. It is very important that my faith is highly compatible with or similar to the faith of my family.  B. It isn’t essential that my faith be highly compatible with the faith of my family.  8. A. The religious traditions and beliefs I grew up with are very important to me and do not need changing.  B. The religious traditions and beliefs I grew up with have become less and less relevant to my current religious orientation.

47. Griffith and Griggs Adapation

48. Diffusion (Stage I, Spiritual Infancy)  Interest in spirituality is non- existent or self-serving  Frequently engage in extrinsic religiosity; spiritual practices engaged in solely for reward or social acceptance.

49. Foreclosure (Stage II, Spiritual Childhood)  A stage during which spirituality is socialized and is primarily used to meet the expectations of others.

50. Moratorium (Stage III, Spiritual Adolescence)  A stage of disillusionment and rebellion.  During this stage, frequently dogma is rejected as the individual seeks his/her new answers to fundamental questions.

51. Achievement (Stage IV, Spiritual Adulthood)  Spirituality is internalized  Forms the core of one’s being  Is a pervasive element in the life of the individual

52. Spirituality: Points of Reflection with Your Client  Conception of the absolute or divine  Finding meaning through one’s spirituality  Connecting with a higher power and others in a religious community  Appreciating and embracing the mystery of life  Experiencing a sense of freedom  Engaging in rituals and religious practices  Giving and receiving forgiveness  Experiencing hope  Growing in knowledge of one’s faith  Being aware of the present moment

53. ASERVIC Competencies Start at 11:13

54. Culture and Worldview  1. The professional counselor can describe the similarities and differences between spirituality and religion, including the basic beliefs of various spiritual systems, major world religions, agnosticism, and atheism.  2. The professional counseling recognizes that the client’s beliefs (or absence of beliefs) about spirituality and/or religion are central to his or her worldview and can influence psychosocial functioning.

55. Counselor Self-Awareness  3. The professional counselor actively explores his or her own attitudes, beliefs, and values about spirituality and/or religion.  4. The professional counselor continuously evaluates the influence of his or her own spiritual and/or religious beliefs and values on the client and the counseling process.  5. The professional counselor can identify the limits of his or her understanding of the client’s spiritual and/or religious perspective and is acquainted with religious and spiritual resources and leaders who can be avenues for consultation and to whom the counselor can refer.

56. Human and Spiritual Development  6. The professional counselor can describe and apply various models of spiritual and/or religious development and their relationship to human development.

57. Communication  7. The professional counselor responds to client communications about spirituality and/or religion with acceptance and sensitivity.  8. The professional counselor uses spiritual and/or religious concepts that are consistent with the client’s spiritual and/or religious perspectives and are acceptable to the client.  9. The professional counselor can recognize spiritual and/or religious themes in client communication and is able to address these with the client when they are therapeutically relevant.

58. Assessment  10. During the intake and assessment processes, the professional counselor strives to understand a client’s spiritual and/or religious perspective by gathering information from the client and/or other sources.

59. Diagnosis and Treatment  11. When making a diagnosis, the professional counselor recognizes that the client’s spiritual and/or religious perspectives can a) enhance well-being; b) contribute to client problems; and/or c) exacerbate symptoms  12. The professional counselor sets goals with the client that are consistent with the client’s spiritual and/or religious perspectives.  13. The professional counselor is able to a) modify therapeutic techniques to include a client’s spiritual and/or religious perspectives, and b) utilize spiritual and/or religious practices as techniques when appropriate and acceptable to a client’s viewpoint.  14. The professional counselor can therapeutically apply theory and current research supporting the inclusion of a client’s spiritual and/or religious perspectives and practices.

60. Case Study  Sherry & Ed Sherry & Ed  Inventory – article Inventory – article  Gladding: Gladding:  Gladding ASERVIC Gladding ASERVIC  Start at 15:10  Meditation Meditation  Meditation with Gratitude Meditation with Gratitude