 |
Cultic Studies Review |
________________________ |
ICSA Site links |
icsahome.org |
|
Events |
Workshops |
|
Conferences |
| Free Info |
Newsletter |
Cults 101 |
Suggestions |
Study Guides |
|
| CS Review |
Subscribe |
| Support ICSA |
Please Donate |
|
|
Cults & Society
|
||
| _______________________________________________ | ||||
| Bookreview | ||||
Religion and the Clinical Practice of Psychology.Edited by
E.P. Shafranske. American Psychological Association,
Washington, DC, 1996, 619 pages. 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! Frank
MacHovec,
Ph.D. |
||||
| ____________________________________________ ^ | ||||