Christian Care For Hurting People

Christian Care For Hurting People
Michele D. Aluoch 2017 (614)

Incorporating Spirituality (Briggs & Rayle, 2005)
Questions To Consider Regarding Your Own Spirituality: 1. What are your views concerning religion and spirituality? 2. How do you believe these views will affect your helping role? 3. How will you be able to empathize with others who have differing spiritual values than your own? 4. How will you keep your own spiritual values/beliefs from inappropriately influencing the helping relationship?

A Christian Worldview (Bufford, 2007)
“worldviews are like sand- they get into everything” How we interpret events, our rationales, why conflict, etc. Saying or doing good and what blesses and encourages supervisees toward professional development Speaking the truth in a context of Christian love Correction with an attitude of graciousness, kindness, gentleness, and humility remembering that we once were there Accurately appraising ourselves Being good stewards of the gifts and talents we have

Operational Definitions Exercise
Exercises: Write definitions of: Spirituality Church Religion Heaven God Hell Spiritual development Spiritual maturity Mercy Justice

Developing An Awareness of Role of Spirituality in the Counselor’s Life
Narrative story about your spiritual journey (factors that shaped it, people/places, significant events, where you believe you are at today versus where you’d like to be/think God wants you to be, etc.) What might it be like to help a person from a differing faith or spirituality beliefs? Consider what a “holistic” approach means to you. What skills would you need to develop competencies to work with people of different ages, races, beliefs, religious, spiritual approaches?

Expectations of Conservative Christians
(Turton, 2004; Belaire, Young, Elder, 2005; ) Expected respect for their worldview and acceptance Expected that religion and spirituality would definitely be included as a significant part of the counseling process. May include (determine on a case by case basis): Moral teachings Scriptures or Bible verses Praying in Session Listening to story of their conversion or changes from past conversion, current struggles, etc. Hearing some thing about the counselor’s spiritual experience, moral beliefs, lifestyle, or conversion experiences Collateral consultation with clergy pastors, or religious “authorities” that the client can relate to or is accountable to Use “religious language” in session Use religious examples, stories, or parables Be willing to learn about the other’s personal spiritual experience, denomination, journey. Refer other to someone who understands or can better empathically relate if not able to relate to it or understand or respect that Accept the religious practices and rituals that are part of the other’s experience.

Expectations of Conservative Christians
Prefer Non Directive Approach Expect to leave the counseling session with their lives “spiritually stimulated” Expect to be encouraged to apply and further Biblical understanding Goal: Closer relationship with God, more fervent prayer life, a lifestyle that is consistent with traditional Biblical values, direct discouragement and challenging of lifestyle and behaviors inconsistent with the values they are stating they espouse Overall: Less likely to attend if the helper or mentor is not a Christian and does not share their religious orientation (95%); Religious/spiritual beliefs affect my daily decisions (98%)

Why Spiritual Assessment? (Oakes & Raphel, 2008)
Enhances empathy and sensitivity toward the other’s unique experiences Can help identify outcomes that would be considered healthy spiritually for the other Can help adapt counseling interventions personally to the spiritual needs and background of the other

Doing an Assessment Incorporating Spirituality
12 Sample Questions: 1. Do you wish to discuss spiritual issues in counseling when relevant? 2. Do you believe in God? 3. What is God to you? 4. Is spirituality important to you (scaling) 5. Do you have a religious affiliation? Imp.to you? (scaling) 6.Do you attend a church, synagogue, or another gathering place? 7. How closely do you follow the teachings of your religion?

8. How do you experience God’s guidance in your personal life? 9. Are you aware of any spiritual resources or practice sin your life that could be used to help you cope with or solve your problem? What are they? 10. Anything about your spirituality or religious community that concerns you? 11. Would you like your helper or mentor to consult with your spiritual/religious leader if this could be helpful to you? 12. Are you willing to consider trying religious or spiritualty based suggestions if they could be helpful to you?

Level Two- Standardized Measures Orthodoxy: How letter of the law and by the book a person is based on the traditional teachings of their religion Spiritual Identity- The other’s sense of worth in relation to God Level of Religious Commitment- extrinsic (to meet own ends) or intrinsic (internalized belief system) God Image- The other’s perception of who God is Value/Lifestyle Congruence- How consistent behaviors are with what the other says he/she believes Spiritual Well Being- Sense that life has meaning and purpose Religious Problem Solving- 1) Self directing, 2) Deferring, 3) Collaborative

Questions To Facilitate Client’s Sharing Their Spiritual Narrative (Hoogestraat & Trammel, 2003) How has your spirituality/religion influenced your life? Tell me about God. What does your spirituality mean to you? Help me understand how you learned about spirituality/religion. How do you think God view you? Tell me about spiritual/religious traditions in your family. How do you define spirituality/religion? What spiritual/religious messages were handed down through your family? Do you believe spirituality/religion causes more harm than good or more good than harm?

Questions For Cultivating A Spiritual Autobiography What is your earliest memory about God? Were you raised in a religious family? What was that like? What are your current religious views and beliefs? How would you have described God when you were a child/teenager? Who had the greatest spiritual or religious influence in you as a child/teenager? What influenced your faith the most? How would you describe your faith today? What was your worst/best spiritual experience?

Spiritual Differentiation Describing self as separate as distinct from others, necessary for healthy emotional and spiritual development Higher differentiation associated with: Greater capacity for intimacy Allowing others to be themselves Emotional stability More open to discussing spirituality

(Answer these same spiritual autobiography questions about yourself) What is your earliest memory about God? Were you raised in a religious family? What was that like? What are your current religious views and beliefs? How would you have described God when you were a child/teenager? Who had the greatest spiritual or religious influence in you as a child/teenager? What influenced your faith the most? How would you describe your faith today? What was your worst/best spiritual experience?

Exercise: Developing Self Awareness & Differentiation What are your thoughts, views, beliefs on each of the following words? Can you counsel someone with differing views from your own? Abortion Death Penalty Drinking/Drugs R-rated movies Premarital sex Spanking or physical disciplining a child Cohabitation Pornography Promiscuity Domestic violence Dancing Piercings Etc.

Spirituality and Development of Self Identity (Griffith & Griggs, 2001)
Four statuses: 1) Diffusion- lack of interest in the spiritual, religion or who have a self- serving religiosity, may have had limited exposure to such or may view God as mean and unjust or nary 2) Foreclosure- Learning to accommodate to the requests of others around you to gain acceptance and approval, obedience perspective 3) Moratorium- Sincere self reflection and self examination, often through a time of great uncertainty which causes the person to re- evaluate things for self 4) Achievement- internalized religious and spiritual beliefs, often based on a conversion experience, that which becomes a person’s core spiritual values

Spirituality and Development (Oakes & Raphel, 2008)
1. Illumination- an awareness of possibilities 2. Individualization- learning to esteem oneself, who am I? Who was I created to be? 3. Separation- exploring and seeking answers to God questions 4 Inspiration- A sense of purpose in life, reassessing how behaviors fit in with who I was called to be

Rational Christian Therapy (Johnson, 2006)
A-Activating Event B- Belief about A C- Consequence Using proven REBT- Rational Emotive Behavior Therapy (Albert Ellis) but incorporating client belief systems and spiritual worldview

Using proven REBT- Rational Emotive Behavior Therapy (Albert Ellis) but incorporating client belief systems and spiritual worldview Common Thinking Errors: 1. Awfulizing- ____ is awful, terrible, catastrophic or as bad as it could possibly be. 2) Low Frustration Tolerance- I can’t stand _____; _____ is too much and is intolerable or unbearable. 3) Self Downing- I am no good, worthless, useless, and utter failure, beyond hope or help, devoid of value. 4) Other downing- You are no good, worthless, useless, an utter failure, beyond hope, of no value 1) But God can never separate us from His love, Romans 8:39 2) But those who endure are called blessed, James 5:11 3 & 4) But my/others’ sin does not determine me to be a worthless person the rest of my life. I can change and turn around if not by my will power by God’s grace. My life is still meaningful and significant, Titus 3:4-7

Common Misbeliefs in the Counseling Literature: God must answer my prayers as I’d like them to be answered. I absolutely should always be loved unconditionally by all my fellow churchgoers/Christians. I ought to undeniably be obeyed by other when I quote Scriptures to defend my position. I must never be judged but totally accepted as I am. I must always be judged If only I work hard “enough” then God will see that I deserve _____. Good people should always have “good” things happen to them and “bad” people should have “bad” things happen to them. (justice perspective) People should have mercy on me but they should get what they deserve (justice). I must spend the rest of my life paying back for what I said, did, etc.

Solution-Focused Help For Clients With Spiritual Concerns (Guterman & Leite, 2006)
Focuses on the interpersonal exchange Goal- Increasing the number of exceptions to the problem: Observations of times clients are without the problem, observations of times where the problem is more resolved (client as expert observer in his/her world) What treatments are effective for whom and under what circumstances” Helpful questions: Was there a time you coped better? How did you manage? The miracle question Consistent with Christian spirituality: God intervening from the future to impact the present & humans as agents in collaborative partnership with God (Frederick, 2008)

Dealing With The Spiritual Issue of Diminished Hope and Purpose (Jones, 2009)
“taking people to the healing waters”, “Do you want to be healed?” Key Questions: “What hurts?”, “What heals?” Steps: 1. perceiving 2. compassion for the other’s story 3. reaching out to the hurting person 4. asking clarifying questions 5. engaging the will- drawing on the client’s resources/strengths? 6. embracing the client’s stuckness 7. encouraging connectedness- behavioral goals to help the client get connected to what is spiritually uplifting for him/her

Attachment Theory and Spirituality (Reinhert, Anderson, Lewis-Hall, & Hall, 2010; Reinhert, Edwards, & Hendrix, 2009; Joung, 2006) Secure or insecure Often interactions with significant caregivers/guardians lay a foundation for how people see God as attachment figure (similar or directly opposite) Correspondence hypothesis- if a person’s attachments growing up were secure they will be securely attached to God Compensation hypothesis- A person tries to redo or undo unhealthy attachment issues with a relationship with God

The Healing Cycle: Christian Groups (Hook & Hook, 2010)
Steps in group therapy: Grace, Safety, Vulnerability, Truth, Ownership Grace- all need to know God’s unconditional love, kindness who acknowledge their need for Him. Group members model the heart attitude of comfort, mercy in the face of brokenness I what ways have you experienced the grace of God in the midst of your brokenness? In what ways have you experienced grace from others? What are some of the barriers you faced? How did you work through them?

The Healing Cycle: Christian Groups (Hook & Hook, 2010)
Safety- Freedom from fear anxiety, and apprehension as group members open up Knowing that each group member can share vulnerable info. and it will be safe within the group (confidentiality, lack of judgment, each doing own work, pass if you want, consistent attendance and commitment to the group) Boundaries- clear expectations

The Healing Cycle: Christian Groups(Hook & Hook, 2010)
Vulnerability- Self disclosure, listening, and validation Sharing and risk taking for the benefit of the group Accessing feelings in session so that group members together can carry each other’s burdens Truth- What God says about the situation, hearing input for others Key- speaking truth in an attitude of love rather than one which produces increased hurt and damages more Ownership- responsibility for each one’s own part in healing process Includes telling the whole story, reducing blame on others, and refocusing on personal solutions

Christian’s Preferences About Prayer (Weld & Eriksen, 2007)
82% wanted audible prayer in session Most wanted the helper to broach the subject of whether spirituality is important in their healing and what that includes Religious conservatives expected prayer more often and regularly compared to others Studies that prayer can increase a sense of emotional well being in those who advocate it

Christian’s Preferences About Prayer In Helping (Weld & Eriksen, 2007)
“If we don’t let other’s know that we are willing to talk about their spiritual lives if thy feel it would be helpful to therapy, then what we don’t say is in effect telling them that it is not okay to talk about these things.”

Prayer in Helping (Weld & Eriksen, 2007)
Prayer showed statistically significant results in areas of conflict resolution: Softening Developing a healing perspective Changing responsibility

Narrative Approaches (Pembroke, 2005)
Reconceptualizing problem-bound stories Helping the other re-assemble unique alternative outcomes Helping the other make the new alternative endings and strong and as possible as the problem bound ones Partnership in the story between the mentee, the mentor, and the support system (affirmation strength, strengthening)

Family Therapy ( Walsh, 2010; Gostenick, Repic, & Cvetek, 2008)
85% call self “religious” 44% have changed backgrounds from upbringing Over 60% are part of a congregation yet only 38% attend weekly Very significant for African-Americans Latinos often strongly involved in Catholicism although more turning to Pentecostal and Charismatic churches for direct spiritual experiences, emphasis on tradition with dead relatives Latin Americans, Africans, and Asians- spirituality is significant to daily life Potential Areas to Assess and Address (frequent systems concerns): Interfaith marriage, child rearing, death and loss, rituals and traditions or practices, connectedness with nature, involvement with creative arts, involvement with social activism Gaps between belief and practice- e.g Over 90% of American homes have a Bible but 58% of Americans cannot name the Ten Commandments and do not know who the 12 Apostles are NOTE: Can use similar questions regarding above areas and self and meaning in life with atheists.

Christian Approach For Mood Disorders (Hankle, 2010)
A narrative and journaling approach using the Psalms A means to process emotions, including the unpleasant ones (anger, questions, doubt, depression, anxiety, etc.) Giving voice to internal concerns Format: Feeling, questions, BUT pos. self message Emotions spiritual resources, faith statement

Spiritual Approaches in Counseling that Highly Religious Clients Said Were Helpful (Martinez, Smith, & Barlow, 2007) Reference to Scripture Therapist keeping them in prayer privately Religious/spiritual assessment Religious/spiritual self disclosure Religious/spiritual imagery Religious/spiritual confrontation Therapist/client prayer in session Encouraging forgiveness

Spiritual Approaches in Counseling that Highly Religious Clients Said Were Helpful (Martinez, Smith, & Barlow, 2007) Supporting client involvement in religious community Client prayer at home Religious bibliotherapy Encouraging client confession Spiritual journaling

Empirically Supported Religious and Spiritual Therapies (Hook, Worthington, Jr., Davis, Jennings, Gartner, Hook, 2010) All previous approaches were outlined in clinical counseling literature and shown to be effective All approaches shown to be as effective as clinical (secular) counseling but not all were consistently shown to be superior to clinical counseling We are to only use treatments in clinical counseling which are shown effective in the literature

Dealing With A Client At A Spiritual Bypass (Cashwell, Myers, & Shurts, 2004)
Spiritual bypass- “the use of spiritual experiences to avoid or bypass psychological wounds or other unfinished business” Spiritual versus natural polarization Seeing spiritual as a higher realm and natural work as lesser A defense mechanism to compensate for low self esteem, anxiety, narcissism, depression, or dependency

Exs: spiritual person who is isolated spending all day reading spiritual writings to justify detachment Teachings that justify never feeling or expressing any emotion (even in healthy ways) Spiritual ego inflation to feel superior to those who “are not as enlightened” Signing up for every ministry or outward involvement possible to keep busy but not have to receive ministry or help to self Allowing others to treat you any way without boundaries or expectations because boundaries “would be unloving”

DCT Therapy Make sure all 4 domains are addressed: Sensorimotor- body or felt sensations (what are you seeing or hearing now?) Specific examples- describing a sequence of events related to those sensations (what happened? What was going on before” and “How did it end up? Identifying patterns- helping client note how often senses, storylines, and their reactions to them are interconnected. Then helping give client work through option and formal operational thinking to problem solve potential alternatives

Ethical Issues In Christian/Spirituality Based Counseling (Reinhert, Edwards, & Hendrix, 2009)
Counselors are not to give the impression of being religious authorities Maintain focus on the well being (good) of the client While clients may be interested in our values we are not to impose them. We are not to focus spiritually to the absence of clinical counseling goals We are not to misuse spiritual interventions, prayer as a way of avoiding important clinical issues We should refer to appropriate spiritual resources in the community when appropriate It is our obligation to seek education and training to develop ongoing competency in this area particularly if client populations we serve consider religion or spirituality to be crucial issues

Ethical Situations- How Much Training Was Received
Ethical Situations- How Much Training Was Received? (Schneller, Swenson III, Sanders, 2010) Discuss confidentiality at beginning of therapy-98.3% Obtain informed consent-97.3% Consult with peers/colleagues on dif.cases-97.5% Being sexually attracted to a clinet-95.5% Obtaining regular supervuison-95.3% Consult with specialists in mental health field -95.1% Providing therapy to a friend- 94.6% Choosing to take clients that have problems beyond your scope of practice-94.3% Referring clients to specialist in the mental health field-94.1% Requesting favors from clients- 93.4% Discussing things with clients without release- 93.3% Using self disclosure when appropriate- 92.0% Providing therapy to coworkers- 91.5% Referring clients when they are not making progress- 90.5% Administering psych tests you do not have training for- 90.4%

Ethical Situations- How Much Training Was Received? (Schneller, Swenson III, Sanders, 2010) Accepting client gifts worth more than $ % Disclosing info. to church leaders without signed release if clients- 89.2% Accepting goods in lieu of a fee- 89.1% Socializing with a client after terminating therapy- 87.9% Providing therapy to someone with whom you had a previous social relationship- 87.3% Discuss clients with friends, without using client names- 85.6% Purchasing goods from clients- 85.1%

Ethical Situations- How Much Training Was Received? (Schneller, Swenson III, Sanders, 2010) Share with a client that you believe he is engaged in immoral behavior- 59.4% Provide treatment to homosexual who is seeking to change their orientation- 59.3% Share in general with a client that you believe certain behaviors are immoral- 58.7% Use Scripture though not requested- 56.9% Obtain prior informed consent from a client before using faith practices in session-54.8% inform clients wishing to change homosexual orientation about risks of this- 53.6% Provide therapy to a minster who refers clients to you- 53.5% Attend church with a former lover or ex-spouse of an ongoing client- 52% Rely more on the Bible than ethics- 49.1% Talk with your employer and religious practices in therapy- 49.1% Seeking support from a minster- 48.7% Advertising yourself as a Christian counselor though you have no training in this- 47.7% Confront or report a Christian therapist wh0 you believe is misusing faith practices-47.2% Tell clients that you believe God answers prayer or heals- 46% Hesitate to refer to someone without Christian values- 45.2% Without quoting the Bible use stories from the Bible- 41.6% Use exorcism in your sessions- 35.3%

Special Issue In Christian/Spirituality-based Counseling: Forgiveness

Perceptions of Counselors Versus Average Person/Client
Counselors/theorists Avg. person/client Cognitive commitment to Do the work of forgiveness forgive initiates the treatment and then decide later about and forgiveness process commitment to forgive Commitment to forgive is an Commitment to forgive is “easier” early stage the most important part of the entire forgiveness process and also the most difficult. Bearing the pain is necessary Have to act civil but don’t have to bear and positive step in healing injustices if not client’s responsibility Social support systems necessary Social supports necessary during the deeper work phases of to even start and go through forgiveness every phase of forgiveness

Four Types of Reactions to Offenses Dr
Four Types of Reactions to Offenses Dr. Janis Abrahms-Spring (2004) Page10 Hurt party deals Offender Participates Reconciliation Cheap Forgiveness no no no Refusing to Forgive no no no Acceptance yes no yes or no Genuine Forgiveness yes yes yes

Cheap Forgiveness Individuals quickly do an action to behaviorally seem as if they have absolved someone but does nothing to foster genuine interpersonal healing and improved relational dynamics Considered inauthentic, cover for hatred and contempt and other emotions not dealt with Premature No processing of emotions Common among those who want to keep relationship at any cost: (E.g. Overly compliant, conflict avoiders, codependent caretakers) Can lead to moral superiority May set hurt party up for health and emotional problems

Refusing To Forgive When you think forgiveness is not possible without reconciliation To send a clear signal that you won’t accept a violation Control and punishment based Fosters sense of impotence and invulnerability Common in people with all or nothing polarized thinking

Acceptance Feels all the emotions and does not bypass the emotional work of the wounded party Promotes healthy self care- overcome revenge, ensuring your safety, restoring self worth, resisting obsession Especially when the offender is not an active part of healing process When reconciliation is not healthy or possible Able to empathize with the offender Looks at both parties parts in things

Genuine Forgiveness “An intimate dance between offender and the offended” Offender recognizes and verbalizes need to be forgiven Each takes responsibility for his or her part To assess the injury together and reprocess Not just automatic but is work and is earned, conditional Offender express genuine remorse and specific plan to avoid behavior in the future Offender hears the depth of the pain caused and listens to the offended then works to make amends and get the relationship back on track Allows for detailed discussion of all parts of the pain without debating or cutting off or correcting the other’s experience/perception Involves behavioral requests and responses

Ingredients of a Good Apology
1)With responsibility for each persons’ part in the offense. 2) Personal: (When ___ happened you felt ____. You needed _____ and in the future you hope for _______). 3) Specific behavior plan for the future- how we will handle triggers again. 4) Deep apology, not just surface level. 5) Genuineness in interactions 6) Direct apology without a bunch of other stuff

Examples of Bad Apologies
Avoid: Sorry. I am sorry for whatever hurt you. What else do you want now? I am just like this. This is how I am but I am sorry. This is my personality, culture, etc. It is not likely to change. I’ll say I’m sorry if it will help but I don’t know why. I cannot believe you need me to apologize for that. I am sorry for ___ BUT ….

Cognitive Models of Forgiveness & Object Transformation (e. g
Cognitive Models of Forgiveness & Object Transformation (e.g.- Cioni,P.F.-2007) Unforgiveness/Woundedness (Revenge Based Cognitions) Versus Forgiveness (Changing Cognitive Attributes and Perspectives)

Object Transformation
Negative Cognitions Forgiveness-Based Cognitions Violation occurs Violation occurs Negative emotions follow Negative emotions follow “I will get even”,” I want revenge”, “I will choose to forgive this person. “They will not get away w/this”, The violation no longer has control over me.” ”He/she must pay for this”. I can’t stand this pain”, “I cannot tolerate this,” “I must get even.” The object-image changes from Negative emotions are alleviated. friend to enemy. Aggressive energy is directed The object-image is less threatening or toward the object which produces remains non-threatening. Freedom from inner conflict conflict is enhanced, peace restored, and life renewed.

Examples of Object Transformation
Therapist recommends forgiveness and reframes as a healthy choice. Therapist explains object formation as an inexact and incomplete representation of the person viewed through our own emotional lenses. Therapist assists the client in learning how to identify toxic thoughts and change cognitions. Therapist reminds client that forgiveness may have to be re-chosen each time the unpleasant emotions resurface.

Narrative Interventions For Forgiveness (Landry,D. F. , Rachal,K
Narrative Interventions For Forgiveness (Landry,D.F., Rachal,K.C, Rachal,W.S., & Rosenthal,G.T ) Translating thoughts into narrative makes emotional processing and forgiveness more manageable Look at the frequency of words- increase the frequency of positive and neutral words (attribution retraining) Helps a great deal with rumination aspects of both self forgiveness and other forgiveness The longer the intervention the larger the effects Gains maintained over time Strengths- when therapist directed and with perspective taking can promote empathy

Narrative Interventions Continued (Park, C.L. & Bloomberg, C.J.- 2002)
2 groups in study- writing about traumatic experiences including deepest thoughts and feelings vs. mundane things like what belongings are in your closet or describe your outfit today Meaning making hypothesis was supported: facilitating someone’s cognitive processing of events through narrative means eventually gives rise to changes in situational meanings, global meaning or both, produces less distress Simply identifying a traumatic event but not writing about it or focusing on some other mundane thing shows no significant changes

Narrative Interventions Continued Bootzin, R.- 1997
Narrative interventions produced similar effect sizes to those produced by aerobic exercise Immune function and physiological stress reactions were less when people write about distressing events Linguistic Word Count studies: Three Significant Factors: The more positive words a client used to describe an event The less extreme words (either very positive or very negative) Increase in casual/neutral words or insight words

Hope-focused Marriage Enrichment (Ripley,J.S. & Worthington,E.L., Jr.- 2002)
1. Teach clients to promote at least a 5 to 1 positive to negative interaction ratio. 2. Teach empathy- First person speaks followed by a valuing empathy statement of the second person before second person responds. 3. LOVE- L=listen to your partner O=observe your effects on your partner V=value your partner E=evaluate common interests 4.Incorporate intimacy building exercises (e.g. Gestalt moving closer, solution focused interchanges and valuing statements) 5. Coupes write a love letter to each other.

Empathy-Centered Forgiveness-Based Intervention- Continued
Therapeutic Tasks: Ask each person in the family or group or relationship to describe from his/her point of view and facilitate hearing and empathy by others Follow up with assisting others to think based on the initial comments about what may please the first communicator (perspective taking) Help the “group” speak to common feelings and perception Facilitate each admitting his/her part and verbalizing commitment to ongoing healthy relationship

Empathy-Centered Forgiveness-Based Intervention (Ripley,J. S
Empathy-Centered Forgiveness-Based Intervention (Ripley,J.S. & Worthington,E.L., Jr ) Five parts: 1. Empathize with the offender to promote forgiveness. 2. Humility (choice of the offended) as the offended recalls times when he/she has received forgiveness from the person who offended them. 3. Shift from blame and resentment to willingness to forgive. 4. Commitment aloud to forgive the offender. 5. Maintenance- discussion of how the offender may prove him/herself on an ongoing basis.

Developing An Attitude of Humility
“ I see my offender’s motivations and understand his or her point of view. I feel what he or she might have been feeling. Further, I have felt similar feelings. I see that I have done things or wanted to do things as wicked as the other person. In those instances of my own weakness, I would like to have forgiveness extended to me. I want mercy for my own foibles. Who am I to demand justice for this person when I want mercy for myself? I know that the other person is needy. I want to help this person. I want to release him or her from the hate, anger, and desire for retribution that I feel. That is the decentthing to do. That is the right thing to do.”

Attachment Theory Models of Forgiveness (Lawler-Row,K. A. , Younger,J
Attachment Theory Models of Forgiveness (Lawler-Row,K.A., Younger,J.W., Piferi,R.L, & Jones,W.H ) Secure attachment styles associated with forgiveness. Linked to degree to which people can: Tolerate negative affect Experience pain Communicate feelings Reframe the offender Have better internal emotional regulation Demonstrate broader emotional expressiveness Have less idealized expectations and more flexibility in relationship interactions Insecurely attached: avoidance, difficulty working through the relationship, physiological problems

Parenting Forgiveness Model (Kiefer, Worthington, Myers, Kliewer, Berry, Davis, Kilgour, Miller, Van Tongeren, & Hunter, 2010) The FREE Program taught to parents of 0-9 year olds: Helping better understand child development Putting the child’s behaviors in context Dealing with adult relational issues that may affect parenting Stress management for parents Teaching behavioral parenting strategies Ultimately: replacing negative emotions of anger, bitterness, hostility, and fear with empathy, sympathy, compassion and parental love

Positive Psychology For Dealing With Harm and Unforgiveness (Bono & McCullough, 2006)
Positive psychology- not what happens as much as a person’s reaction to it Forgiveness and gratitude leads to increased optimism and well being Empathy for the transgressor Recognition of one’s own flaws and shortcomings Generous attributions and appraisals for the transgressor’s behavior Reduced rumination

Positive Psychology For Dealing With Harm and Unforgiveness (Bono & McCullough, 2006)
Gratitude A cognitive-affective state Not earned or deserved Drives us to respond in kindness Inhibits destructive responses Intentionally given Produces greater satisfaction in life Imagining forgiveness: Higher levels of gratitude, hope, and empathy (Bassett, Bassett, Lloyd, & Johnson, 2006)

Dispositional Forgiveness (Sandage & Williamson, 2010; Bellah, Blellah, & Johnson, 2003; Van Oyen Witvl;iet, Ludwig, & Vander Laan, 2001 ) More differentiated= more forgiving, less prone to polarizing situations and instability problems due to lack of emotional regulation, more secure attachments, gratefulness, empathy, loving God and others, flexibility to new ways of telling the story Unforgiveness= grudges, negative imagery, greater muscle tension, arousal, high blood pressure, rehearsing memories of hurt, vengeance

Decisional Vs. Emotional Forgiveness (Worthington, Van Oyen Witvliet, Pietrini, & Miller, 2007)
Decisional forgiveness- behavioral intention to resist unforgiveness Emotional forgiveness- replacement of negative emotions with positive, other-oriented ones Which does the literature show is generally more effective?

Group Forgiveness Intervention (Harris, Luskin, Norman, Standard, Bruning, Evans, & Thorsen, 2006)
R- Recalling the event E- Empathy A- giving and altruistic gift of forgiveness C- Publically committing to the forgiveness H- holding onto gains received

Process Models Of Forgiveness

The Empathic Dialectical Reframing Model (Berecz, J.M.-2001)
Three “R”s: Rapport Reframing Release

Empathic Dialectical Reframing Model Continued
Rapport Counselor’s responsibilities are strong here- counselor as psychoeducational teacher Counselor to teach idea of “empathy as dialectic imagination”- talk to client about learning a way of moving away from self perception being applied onto other (transgressor) toward reaching outward toward other instead Counselor to teach empathy and perspective taking skills and move client away from chronic self focus inward

Assist one of the parties in making a statement to break the cycle of unforgiveness and selfish (e.g. “I know we have recently not been understanding each other very well but I would like for us to try and hear each other better so we can have a more peaceful home.”) Reframing in terms of a cooperative problem solving solution-focused team venture.

Release NOTE: Berecz talks of “release” instead of “reconciliation” Belief that in some cases it may be “psychologically harmful” to try and reconcile (repeated infidelity of a spouse, abuse, addiction) Allows for disjunctive forgiveness whereby the offended can “accept” the understanding of the personhood, context, and personality issues of the transgressor but the offended can move on without letting them have a hold on the hurt party. Releasing bitterness even if there will never be reconciliation or if the offender never repents or apologizes. Helpful when the transgressor refuses to change his or her ways and sees nothing wrong even when you know what the offender did was wrong.

Contextual Therapy (Murray,R.J.-2002, based on Hargrave, T.D.-1994)
Four Stations Station 1 &2 = Exoneration (attempts at removing culpability and ending condemnation toward the wrongdoer) 1) Insight Understanding of possible casual factors Minimizes future damage in relationship Looks at objective facts 2) Understanding The wrongdoers limitations, development, efforts, and possible intents Placing things in larger context Looks at subjective experiences and motivational factors

Contextual Therapy Continued
Station 3 & 4= Forgiveness (actions regarding responsibility, wrongdoer admitting his/her part and trust being re-established) 3) Opportunity for Compensation Re-entering the relationship in a new way Victim must agree to have the pain addressed by the perpetrator and allow self to be healed Victim must decide if he/she is willing to trust the perpetrator and to what degree in the future Addressing interactional systems patterns

Contextual Therapy Continued
4) Overt Forgiving Relational ethics applied- what entitled to receive versus what obligated to give Defining what the relationship will look like from here

Intentional Forgiving (Ferch, S.R.- Summer1998)
Largely cognitive based Primary burden placed on the counselor as facilitator and educator Forgiveness seen as an act of the will by the client and a deliberate decision to work through emotions and have mutual respect for the other person Does not necessarily have to involve the offender but seen as more successful if it does involve the offender Two phases: 1) Psyhoeducation 2) Face to face processing of forgiveness

Phase One: Psychoeducation Considered the preliminary work Counselor responsible for setting the client up and assisting him/her in understanding the work of forgiveness Forgiveness framed as a choice Reconciliation seen as possible and intentional when it wound be healthy

Steps of Phase One: 1) Teach client that forgiveness is a choice. 2) Frame as a process. 3) Assist the client in receiving the offense. Forgive because you will remember the offense. Allow and facilitate grief and mourning. 4) Forgive for yourself, not the offender. 5) Help the client conceptualize forgiveness in light of both mercy and justice. 6) Help client understanding and differentiate between the intent of a person and his/her actions and to consider possible positive intent. 7) Help the client permit the re-evaluation and modification of relationship when necessary.

Steps of Phase Two: 1) can be phone call or letter or in person 2) not for use with possible re-offenders 3) not for use if offender does not seem to buy into tenants of intentional forgiveness 4) use body language and positioning- facing each other, open posture, welcoming facial expressions, and calm open tones of voice 5) assist the client in naming the offender’s behavior while assisting the offender in listening (do not allow for excuses) 6) be directive toward the client’s engaging the offender’s care, concern, and loving expression toward the client 7) help the offender ask forgiveness directly 8) help the client respond specifically by offering forgiveness 9) teach less defensive ways of communication between the two parties (e.g. I statements) 10) use therapeutic touch and positioning between the parties when appropriate to affirm closeness again and openness to redeveloping sense of “us”

Enright & Fitzgibbons Studies: Process Model
Four stages of forgiveness: 1) Uncovering 2) Decision 3) Work 4) Outcome Uncovering- explore past grievances and areas that need forgiveness, regrets, and disappointments Decisions- Examine the consequences of holding on to past hurts versus letting them go Work stage- Helping process with the client the thoughts, feelings, and images regarding forgiveness of the key issue(s) Outcome- Create a ritual between the client and other for providing closure to this process and plan for dealing with things from here

Uncovering Phase (Steps 1-8) 1. Examination of psychological elements 2. Confrontation of anger; the point is to release, not harbor the anger 3. Admittance of shame, when it is appropriate 4. Awareness of catharsis 5. Awareness of cognitive rehearsal of the offense 6. Insight that the injured party may be comparing themselves with the injurer 7. Realization that one may be permanently and adversely changed by the injury 8. Insight into a possibly altered “just world” view

Decision Phase (Steps 9-11) 9. A change of heart/conversion. New insights that old resolution strategies are not working 10. Willingness to consider forgiveness as an option 11.Commitment to forgive the offender

Work Phase (Steps 12-15) 12. Reframing, through role taking, of who the wrongdoer is by viewing him or her in context 13. Empathy and compassion towards the offender 14. Acceptance/absorption of the pain 15. Giving a moral gift to the offender

Deepening Phase (Steps 16-20) 16. Finding meaning for oneself and others in the suffering and in the forgiveness process 17. Realization that one has needed others’ forgiveness in the past 18. Insight that one is not alone (universality, support) 19. Realization that one may have a new perspective in life because of the injury 20. Awareness of decreased negative affect and, perhaps, increased positive affect, if this begins to emerge, toward the injurer; awareness of internal, emotional release

Factors in Relational Forgiveness (Kelley & Waldron, 2005)
Explicit knowledge- apology and expressions of remorse Nonverbal assurance- actions aimed at showing the event is not likely to re-occur Explanation- give full details, motives, and reasons Compensation- persistent willingness to comply with the partner’s wishes to do what the offended wanted

Coping Strategies For Interpersonal Hurt (Strelan & Wojtysiak, 2009)
Coping- thoughts and behaviors individuals use to manage internal and external demands of particular situations they appraise as being personally relevant and stressful Early on use avoidance and in middle and later stages of recovery use approach Avoidance- regulation of one’s cognitions and emotions Approach-problem solving When this pattern emerged people were better able to assign constructive meaning in spite of the hurt

Forgiveness Factors in Children (Worthington, Jennings II, & DiBlasio, 2010)
Developmental stage Attachment Emotional regulation Coaching from their parents How they appraise situations The religious/spiritual environment at home

Videos & Discussion

Bibliography Abrahms-Spring, J. (2004). How can I forgive you? New York, New York: Harper Collins Publishers. Allen, J.D., Boyer, M.C., & Tucker, B.T. (2007). Christian integration in clinical supervision: A conceptual framework. Journal of Psychology & Christianity, 26(4), Aponte,H.J. (1998). Love, the spiritual well being of forgiveness: An example of spirituality in therapy. Journal of Family Therapy, 20, Balthazar,P.M. (2007). How anger toward absentee fathers may make it difficult to call God “Father”. Pastoral Psychology, 55, Baskin, T.W., & Enright, R.D. (Winter 2004). Intervention studies on forgiveness: A meta-analysis. Journal of Counseling & Development, ,82,79-90. Bassett, R.L., Bassett, K.M., Lloyd, M.W., & Johnson, J.L. (2006). Seeking forgiveness: Considering the role of moral emotions. Journal of Psychology & Theology, 34(2), Beck, J.R. (2006). Collaboration between Biblical studies and counseling: Five crucial questions. Journal of Psychology and Christianity, 25(2),

Bibliography Belaire, C. & Young, J.S. (April 2002). Conservative Christians’ expectations of non-Christian counselors. Counseling & Values, 46, Belaire, C. Young, J.S., & Elder, A. (January 2005). Inclusion of religious behaviors and attitudes in counseling: expectations of conservative Christians. Counseling & Values, 49, Bellah, C.G., Bellah, L.D., & Johnson, J.L. (2003). A look at dispositional vengefulness from the three and five-factor models of personality. Individual Differences Research, 1(1), 6-16. Blanton, P.G. (2005). Narrative family therapy and spiritual direction: Do they fit? Journal of Psychology & Christianity, 24(1), Bloomberg, C.L. (2006). On building and breaking barriers: Forgiveness, salvation, and Christian counseling with special reference to Matthew 18:15- 35. Journal of Psychology and Christianity, 25(2),

Bibliography Bono, G., McCullough, M.E. (2006). Positive responses to benefit and harm: Bringing forgiveness and gratitude into cognitive psychotherapy. Journal of Cognitive Psychotherapy: An International Quarterly, 20(2), Bootzin,R.R. (1997). Examining the theory and clinical utility of writing about emotional experiences. Psychological Science, 8, Briggs, M.K., & Rayle, A.D. (October 2005). Incorporating spirituality into core counseling courses: Ideas for classroom application. Counseling & Values, 50,63-74. Bufford, R.K. (2007). Philosophical foundations for clinical supervision within a Christian worldview. Journal of Psychology & Christianity, 26(4), Burbee, R.K., Sparks, B.K., Paul, R.S., & Arnzen, C. (2011). Integrative marital intensive therapy: A strategy for marriages in severe distress. Journal of Psychology and Christianity, 39(1), Butler, M.H., Stout, J.A., & Gardner, B.C. (2002). Prayer as a conflict resolution ritual: Clinical implications of religious couples’ report of relationship softening, healing perspective, and change responsibility. The American Journal of Family Therapy, 30,

Bibliography Campbell, C.D. (2007). Integrating Christianity across the supervisory process. Journal of Psychology & Christianity, 26(4), Cashwell, C.S., Myers, J.E., & Shurts, W.M. (Fall 2004). Using the developmental counseling and therapy model to work with a client in spiritual bypass: Some preliminary considerations. Journal of Counseling & Development, 82, Carlson, T.D., Kirkpatrick, D., Hecker, L., & Killmer, M. (2002). Religion,spirituality, and marriage and family therapy: A study of family therapists’ beliefs about the appropriateness of addressing religious and spiritual issues in therapy. The American Journal of Family Therapy, 30, Cheong, R.K., & DiBlasio, F.A. (2007). Christ-like love and forgiveness: A Biblical foundation for counseling practice. Journal of Psychology and Christianity, 26(1), Ciarrochi, J.W., & Brelsford, G.M. (October 2009). Spirituality, religion, and substances coping as regulators of emotions and meaning making: Different effects on pain and joy. Journal of Addictions & Offender Counseling, 30, 4-35. Collins, S., & Arthur, N. (June 2010). Culture-infused counseling: A fresh look at a classic framework of multicultural counseling competencies. Counselling Psychology Quarterly, 23(2),

Bibliography Cosgrove, L., Konstam, V. (January 2008). Forgiveness and forgetting: Clinical implications for mental health counselors. Journal of Mental Health Counseling, 30(1), Curtis, R.C., & Glass, J. S. (October 2002). Spirituality and counseling class: A teaching model. Counseling & Values, 47, Davis, D.E.,Hook, J.N., & Worthington, E.L. (2008). Relational spirituality and forgiveness: The roles of attachment to God, religious coping, and viewing the transgression as a desecration. Journal of Psychology & Christianity, 27(4), Dettrick, C. (Spring 2004). Reality therapy and Christian belief- Can they be reconciled? International Journal of Reality Therapy, 23(2), Di Blasio, F.a. (2010). Christ-like forgiveness in marital counseling: A clinical follow-up of two empirical studies. Journal of Psychology & Christianity, 29(4),

Bibliography Duff, C.T., & Bedi, R.P. (March 2010). Counsellor behaviors that predict therapeutic alliance: From the client’s perspective. Counselling Psychology Quarterly, 23(1), Entwistle, D.N. (2009). Holistic psychology of persons: Implications for theory and practice. Journal of Psychology and Christianity, 28(2), Ericksen, K., Marston, G., & Korte, T. (October 2002). Working with God: Managing conservative Christian beliefs that may interfere with counseling.Counseling & Values, 47, Eurelings-Bontekoe, E.H., Hekman-Van Steff, J., & Verschuur, M.J. (June 2005). The association between personality, attachment, psychological distress, church denomination, and the God concept among a non-clinical sample. Mental Health, Religion, & Culture, (2), Ferch,S.R. (Summer 1998). Intentional forgiving as a counseling intervention. Journal of Counseling & Development,76, Fitzgibbons,R,Enright,R, & O’Brien,T.F. (July 2004). Learning to forgive. American School Board Journal, Fitzpatrick, M.R., & Irannejad, S. (Fall 2008). Adolescent readiness for change and the working alliance in counseling. Journal of Counseling & Development, 86,

Bibliography Frederick, T.V. (2008). Solution-focused brief therapy and the kingdom of God: A Cosmological integration. Pastoral Psychology, 56, Frick, E. (2010). Pastoral and psychotherapeutic counseling. Christian Bioethics, 16(1), Garzon, F., & Tilley, K.A. (2009). Do lay Christian counseling approaches work? What we currently know? Journal of Psychology and Christianity, 28(2), Gingrich, F., & Worthington, E.L. (2007). Supervision and the integration of faith into clinical practice: Research considerations. Journal of Psychology and Christianity, 26(4), Griffith, B.A., & Griggs, J.C. (October 2001). Religious identity status as a model to understand, assess, and interact with client spirituality. Counseling & Values, 46, Guterman, J.T. & Leite, N. (October 2006). Solution-focused counseling for clients with religious and spiritual concerns. Counseling & Values, 51,

Bibliography Hall, C.R., Dixon, W.A., & Mauzey, E.D. (Fall 2004). Spirituality and religion: Implications for counselors. Journal of Counseling & Development, 82, Hankle, D.D. (2010). The therapeutic implications of the imprecatory psalms in the Christian counseling setting. Journal of Psychology and Christianity, 38(4,) Harris, A.H.S., Luskin, F., Norman, S.B., Standard, S., Bruning, J., Evans, S., & Thoresen, C.E. (2006). Effects of group forgiveness intervention on forgiveness, perceived stress, and trait anger. Journal of Clinical Psychology, 62(2), Hathaway, W.L. (2009). Clinical use of explicit religious approaches: Christian role integration issues. Journal of Psychology and Christianity, 28(2), Hodge, D.R.(January 2011). Alcohol treatment and cognitive-behavioral therapy: Enhancing effectiveness by incorporating spirituality and religion. Social Work, 56(1), Hoffman, L.W. (2010). Suffering, glory, and outcomes in psychotherapy. Journal of Psychology & Christianity, 29(2),

Bibliography Hoogestraat, T., & trammel, J. (2003). Spiritual and religious discussions in family therapy: Activities to promote dialogue. The American Journal of Family Therapy, 31, Hook, J.P. & Hook, J.N. (2010). The healing cycle: A Christian model for group therapy. Journal of Psychology and Christianity, 29(4), Hook, J.N., & Worthington, E.L. (2009). Christian couple counseling by professional, Pastoral, and Lay Counselors from a Protestant Perspective: A Nationwide Survey. The American Journal of Family Therapy, 37, Hook, J.N., Worthington, E.L., Davis, D.E., Jennings II, D.J., & Gartner, A.L., Hook, J.P. (2010). Empirically supported religious and spiritual therapies. Journal of Clinical Psychology, 66(1), Hunter, L.A., & Yarhouse, M.A. (2009). Considerations and recommendations for use of religiously based interventions in a licensed setting. Journal of Psychology and Christianity, 28(2), Hunter, L.A., & Yarhouse, M.A. (2009). Theophostic prayer ministry in clinical practice: Issues and concerns. Journal of Psychology and Christianity, 28(2),

Bibliography Johnson, J.L. & Butzen, N.D. (2008). Psychoticism as a predictor of vengefulness, forgiveness and religious commitment. Journal of Psychology & Christianity, 27(4), Johnson, S. (March 2006). The congruence of the philosophy of rational emotive behavior therapy within the philosophy of mainstream Christianity. Journal of Cognitive & Behavioral Psychotherapies, 6(1), Jones, D.L. (2009). A pastoral model for caring for persons with diminished hope. Pastoral Psychology, 58, Jones, J.W. (2007). Training supervisors to integrate psychology and Christianity.Journal of Psychology and Christianity, 26(4), Joung, E.S. (August 2006). Attachment and women’s faith development. Journal of Beliefs & Values, 27(2), Kalkan, M., & Ersanli, E. (September 2008). The effects of the marriage enrichment program based o the cognitive-behavioral approach on the marital adjustment of couples. Educational Sciences: Theory and Practice, 8(3),

Bibliography Keifer, R.P., Worthington, E.L., Myers, B.J., Kliewer, W.L., Berry, J.W., Davis, D.E., Kilgour, J.M., Miller, A.J., Van Tongeren, D.R., & Hunter J.L. (2010). Training parents in forgiving and reconciling. The American Journal of Family Therapy, 38, Kelley, D.L., & Waldron, V.R. (August 2005). An investigation of forgiveness-seeking communication and relational outcomes. Communication Quarterly, 53(3), Lambie, G.W., Davis, K.M., & Miller, G. (April 2008). Spirituality: Implications for professional school counselors’ ethical practice. Counseling & Values, 52, Lyon, R.E.C., & Wimmer, C.L. (September 2005). Spirituality and dream work in counseling: Clients’ experiences. Pastoral Psychology, 54(1), Marks, L.D. (2008). Prayer and marital intervention: Asking for divine help…or professional trouble? Journal of Social & Clinical Psychology, 27(7), Martinez, J.S., Smith, T.B., & Barlow, S.H. (2007). Spiritual interventions in psychotherapy: Evaluations by highly religious clients. Journal of Clinical Psychology, 63(10),

Bibliography Monroe, P.G., & Schwab, G.M. (2009). God as Healer: A closer look at Biblical images of inner healing with guiding questions for counselors. Journal of Psychology and Christianity, 28(2), Moon, G.W. (2002). Spiritual direction: Meaning, purpose, and implications for mental health professionals. Journal of Psychology and Theology, 30(4), Morrison, J.Q., Clutter, S.M., Pritchett, E.M., & Demmitt, A. (April 2009). Perceptions of clients and counseling professionals regarding spirituality in counseling. Counseling & Values, 53, Mullet, E., Barros, J., Frongia, L., Usai, V., Neto, F., & Shafighi, S.R. (February 2003). Religious involvement and the forgiving personality. Journal of Personality, 71(1), Mutter, K.F., Ande, T., & Hugo, C.J. (2010). Christians’ perceptions of hypothetical case studies of five pastoral approaches to marital therapy: An exploratory study. Journal of Psychology & Christianity, 29(4), Myers, J.E., & Williard, K. (2003). Integrating spirituality into counselor preparation: a developmental; wellness approach. Counseling and Values, 47,

Bibliography Nedumaruthumchalil, G. (_____). The role of religion and spirituality in family therapy, Oakes, K.E., & Raphel, M.M. (20008). Spiritual assessment in counseling: Methods and practice. Counseling and Values, 52, Olmstead, S.B., Blick, R.W., & Mills, L.I. (2009). Helping couples work toward the forgiveness of marital infidelity: Therapists’ perspectives. The American Journal of Family Therapy, 37, Orathinkal, J., & Vansteenwegen, A. (2006). The effect of forgiveness on marital satisfaction on relation to marital stability. Contemporary Family Therapy, 28, Orathinkal, J., & Vansteenwegen, A. (July 2007). Religiosity and forgiveness among first-married and remarried adults. Mental Health, Religion, & Culture, 10(4), Orathinkal, J., Vansteenwegen, A., & Burggraeve, R. (2008). Forgiveness: A perception and motivation study among married adults. Scandinavian Journal of Psychology, 49,

Bibliography Park,C.L. & Blumberg,C.J. (2002). Disclosing trauma through writing: testing the meaning-making hypothesis. Cognitive Therapy and Research, 26, Parker, S. (Winter 2011). Spirituality in counseling: A faith development perspective. Journal of Counseling and Development, 89, Pembroke, N. (20095). A trinitarian perspective on the counseling alliance in narrative therapy. Journal of Psychology and Christianity, 24(1), Pennebaker, J.W. (1997). Writing about emotional experiences as a therapeutic process. Psychological Science,8, Reiner, S.R., Anderson, T.L., Lewis Hall, M.E., & Hall, T.W. (2010). Adult attachment, God attachment, and gender in relation to perceived stress. Journal of Psychology & Theology, 38(3), Reinert, D.F., Edwards, C.E., & Hendrix, R.R. (January 2009). Attachment theory and religiosity: A summary of empirical research with implications for counseling Christian clients. Counseling &Values, 53, Richards, P.S., Berrett, M.E., Hardman, R.K., & Eggett, D.L. (2006). Comparative efficacy of spirituality, cognitive, and emotional support group for treating eating disorder inpatients. Eating Disorders, 14,

Bibliography Richards, P.S., Smith, M.H., Berrett, M.E., O’Grady, K.A., & Bartz, J.D. (2009). A theistic spiritual treatment for women with eating disorders. Journal of Clinical Psychology : In Session, 65(2), Ripley, J.S., Jackson, L.D., Tatum, R.L., & Davis, E.B. (2007). A developmental model of supervisee religious and spiritual development. Journal of Psychology & Christianity, 26(4), Ripley, J,.S.,Worthington,E.L. (Fall 2002). Hope-Focused and forgiveness-based group interventions to promote marital enrichment.Journal of Counseling and Development, Sabloff, J. (____). The role of religion and spirituality in marriage and familytherapy, EBSCO Publishing database. Sandage, S.J,, & Williamson, I. (2010). Relational spirituality and dispositional forgiveness: A structural equations model. Journal of Psychology & Theology, 38(45), Sandage, S.J., & Worthington, E.L. (January 2010). Comparison of two group nterventions to promote forgiveness: Empathy as a mediator of change.Journal of Mental Health Counseling, 32(1),

Bibliography Satre, M.T.M., Vinsonneau, G., Neto, F., Girard, M., & Mullet, E. (2003). Forgivingness and satisfaction with life. Journal of Happiness Studies, 4, Schneller, G.R., Swenson, J.E., & Sanders, R.K. (2010). Training for ethical situations arising in Christian counseling: A survey of members of the Christian Association for Psychological Studies. Journal of Psychology andChristianity, 29(4), Shuler, M.K., & Durodoye, B.A. (October 2007). A review of integrating spirituality and religion into counseling: A guide to competent practice. Counseling & Values, 52, Sidelinger, R.J., Frisby, B.N., & McMullen, A.L. (April- June 2009). The decision to forgive: Sex, gender, and the likelihood to forgive partner transgressions. Communication Studies, 60(2), Sinclair, S.L. & Monk. G. (August 2005). Discursive empathy: A new foundation for therapeutic practice. British Journal of Guidance & Counselling, 33(3), Sparrow, G.S. (December 2008). Progressive triangulation in psychotherapy and the spiritual journey. Mental Health, Religion. & Culture, 11(8),

Bibliography Sperry, L.& Mansager, E. (January 2004). Holism in psychotherapy and spiritual direction: A course correction. Counseling & Values, 48, Sperry, L. (2003). Integrating spiritual direction functions in the practice of psychotherapy. Journal of Psychology and Theology, 31(1), 3-13. Strelan, P., Acton, C., & Patrick, K. (2009). Disappointment with God and well-being: The mediating influence of relationship quality and dispositional forgiveness. Counseling and Values, 53, Strelan, P., & Wojtysiak, N. (January 2009). Strategies for coping with interpersonal hurt: Preliminary evidence for the relationship between coping and forgiveness. Counseling & Values, 53, Sullivan, K.T. , & Karney, B.R. (2008). Incorporating religious practice in marital interventions: To pray or not to pray? Journal of Social and Clinical Psychology, 27(7), Tan, S. (2007). Using spiritual disciplines in clinical supervision. Journal of Psychology and Christianity, 26(4),

Bibliography Tan, S. (2007). Use of prayer and Scripture in cognitive-behavioral therapy. Journal of Psychology and Christianity, 26(2), Thomas, M.J., Moriarity, G.L., Davis, E.B., & Anderson, E.L. (20111). The effects of a manualized group-psychotherapy intervention on client God imagesand attachment to God: A pilot study. Journal of Psychology & Theology, 39(1), Thompson, L.Y., Snyder, C.R., Hoffman, L., Michael, S.T., Rasmussen, H.N., Billings, L.S., Heineze, L., Neufeld, J.E., Shorey, H.S., Roberts, J.C., & Roberts, D.E. (April 2005). Dispositional forgiveness of self, others, andsituations. Journal of Personality, 73(2), Toussaint, L., & Jorgensen, K.M. (2008). Inter-parental conflict, parent-child relationship quality, and adjustment in Christian adolescents: Forgiveness as a mediating variable. Journal of Psychology & Christianity, 27(4), Tursi, M.M., & Cochran, J.L. (Fall 2006). Cognitive-behavioral tasks accomplished in a person-centered relational framework. Journal of Counseling & Development, 84, Turton, D.W. (July 2004). Expectations of counseling: A comparison between evangelical Christians and non-evangelical Christians. Pastoral Psychology, 32(6),

Bibliography VanOyen Witvliet, C., Ludwig, T.E., & Vander Laan, K.L. (March 2001). Granting forgiveness or harboring grudges: Implications for emotions, physiology, and health. Psychological Science, 12(2), Wade, N.G. (January 2010). Introduction to the special issue on forgiveness in therapy. Journal of Mental Health Counseling, 32(1), 1-4. Wade, N.G., Meyer, J.E., Goldman, D.B., & Post, B.C. (2008). Predicting forgiveness for an interpersonal offense before and after treatment: The role of religious commitment, religious affiliation, ad trait forgivingness. Journal of Psychology & Christianity, 27(4), Wade, N.G., & Worthington, E.L. (Summer 2003). Overcoming interpersonal offenses: Is forgiveness the only way to deal with unforgiveness? Journal of Counseling & Development, 81, Wade, N.G., Worthington, E.L., & Haake, S. (Spring 2009). Comparison of explicit forgiveness interventions with an alternative treatment: A randomized clinical trial. Journal of Counseling and Development, 87, Walker, D.F., Gorsuch, R.L. Tan, S., & Otis, K.E. (September 2008). Use of religious and spiritual interventions by trainees in APA- accredited Christian clinical psychology programs. Mental Health, Religion, & Culture, 11(6),

Bibliography Walsh, F. (2010). Spiritual diversity: Multifaith perspectives in family therapy. Family Process, 49(3), Webb, M., Chickering, S.A., Colburn, T.A., Heisler, D., & Call, S. (2005). Religiosity and dispositional forgiveness. Review of Religious Research, 46(4), Weld, C., & Eriksen, K. (2007). Christian clients’ preferences regarding prayer as a counseling intervention. Journal of Psychology and Theology, 35(4), Weld, C. & Eriksen, K. (2007). The ethics of prayers in counseling. Counseling and Values, 51, Willow, R.A., Tobin, D.J., & Toner, S. (2009). Assessment of the use of spiritual genograms in counselor education. Counseling & Values, 53, Worthington, E.L., Jennings, D.J., & Di Blasio, F.A. (2010). Interventions to promote forgiveness in couple and family context: Conceptualization, review, and analysis. Journal of Psychology and Theology, 38(4),

Bibliography Worthington, E.L., VanOyen Witvliet, C., Pietrini, P., & Miller, A.J. (2007). Forgiveness, health, and well being: A review of evidence for emotional versus decisional forgiveness, dispositional forgivingness, and reduced forgiveness. Journal of Behavior Modification, 30, Young, J.S., Wiggins-Frame-M., & Cashwell, C.S. (Winter 2007). Spirituality and counselor competence: A national survey of American Counseling Association members. Journal of Counseling & Development, 85,

Christian Care For Hurting People

Similar presentations

Presentation on theme: "Christian Care For Hurting People"— Presentation transcript:

Similar presentations

About project

Feedback

Log in

Auth with social network:

Christian Care For Hurting People

Similar presentations

Presentation on theme: "Christian Care For Hurting People"— Presentation transcript:

Similar presentations

About project

Feedback