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Religion and the Clinical
Practice of Psychology
Edited by E. P. Shafranske
American Psychological Association, Washington, DC,
1996, 619 pages.
Reviewed by
Frank MacHovec, Ph.D.
The editor of this book, whose
“primary emphasis has been the psychoanalytic study of religious experience,”
is a professor of psychology at Pepperdine University and a faculty member of
Southern California Psychoanalytic Institute. In this 619-page volume, he has
assembled a collection of essays from foremost authorities in the field. Each of
the 21 chapters concludes typically with a multipage reference list. The variety
of authors, the quality of content, and the extensive references and indexes
make this a useful reference volume.
Shafranske begins by justifying the
study of religion in the mental health professions. He contends that “personal
values inevitably participate in the practice of psychology,” writing that he
has been “struck with the organizing capacity of religious faith to shape the
construction of personal identity and to maintain and transform meaning in times
of comfort and in moments of adversity” (p. xv). Further, he claims there is no
“therapeutic neutrality” about this because “values are inherent in the
therapeutic measures we employ” (p. xvi). He agrees with Perry London that
therapists are “secular priests,” and with Jerome Frank that psychological
treatment is in a “realm once solely occupied by religion” (p. xvi). This may be
new to today’s therapists, but experienced therapists will likely recognize a
new bottle of vintage wine from the cellars of William James, Jung, Kelly,
Kohlberg, Maslow, and those who followed them, all largely ignored when
behaviorists occupied the territory known as psychology up to the 1960s.
The Introduction elaborates on the
book’s title, setting forth the goal “to address the religious dimension in
aspects that are relevant to the clinical practice of psychology” (p. 3). The
title is unfortunate, though, for this is not a clinical psychology text. Of two
dozen authors, several are psychiatrists and/or psychoanalysts, and two are
clergy and also mental health professionals. The book’s content touches all the
mental health professions as well as sociology, religion, and philosophy. The
aim is to understand rather than to provide “a polemic, apologetic, or
theoretically sectarian critique” (p. 3). It does so clearly and cogently, in
optimal depth, each essay by a different author adding a piece to a fascinating
mosaic of the function of religion, individually and in sociocultural
perspective.
The meat of the book is contained
in four sections, beginning with historical and cultural context, followed by
mental health aspects and “clinical practice with religious people,” and ending
with a section “summarizing the case for the inclusion of religion in the
clinical practice of psychology” (p. 4). The theoretical orientations presented
are remarkably inclusive, embracing psychiatry, psychoanalysis, sociology, and
psychology’s three favorite flavors (behaviorist, psychoanalytic, and
humanistic). Many references are provided after each essay for further study. As
with any assortment of viewpoints, the average reader may raise an eyebrow from
time to time. For example, Hoge sees the United States as “one of the most
religious countries in the industrialized world.” Gartner suggests 11 areas
where religion and mental health interface. Pargament suggests the quality of
coping is a measure of the value of religion. Meissner considers adaptation to
be an appropriate measure.
Other articles touch on major
theorists. Lovinger stresses the need for therapists to observe boundaries when
a client’s faith differs markedly from that of the therapist, and provides a
comparative analysis of mainstream denominations. Tan suggests informed consent
whenever religion is integrated into therapy. Other writers enrich the text with
useful references to classic theorists and therapists. Fowler describes his
“stage theory,” citing James, Piaget, Erikson, and Kohlberg. Galanter’s piece on
cults and charismatic groups is a concise summary of current thinking and
therapy in this area. In the book’s final section, Probst presents a
cognitive-behavioral approach, Rizzuto a psychoanalytic view, Mahrer an
existential-humanistic perspective, and Hopson on the AA 12-step programs being
applied to non-substance-abuse treatment in an attempt to add nonreligious
spirituality to therapy. The book ends with the editor and H. Newton Malony
making the case to include religion.
This book’s quality of content
exceeds its relatively narrow title. It can be an effective self-study course
for anyone interested in the function of religion in personality and
sociocultural development. It can also stimulate further discussion and debate,
but in doing so, it brings with it more light than heat. It should be equally
useful for those born, raised, and practicing in one denomination as well as the
“unchurched” who do not feel a need to that extent but who want to better
understand the function and effects of religion on behavior, personality, and
culture. It will not weaken anyone’s faith, but will expand knowledge and
understanding of what can be a sensitive subject. It belongs on your reference
shelf. Recommended!
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