From James L. Griffith, well known for his work on harnessing the healing potential of religion and spirituality, this book helps clinicians to intervene effectively in situations where religion is causing harm. Vivid examples illustrate how religious beliefs and practices may propel suicide, violence, self-neglect, or undue suffering in the face of medical or emotional challenges. Griffith also unravels the links between psychiatric illness and distorted religious experience. He demonstrates empathic, respectful ways to interview patients who disdain contact with mental health professionals, yet whose religious lives put themselves or others at risk. The book incorporates cutting-edge research on the psychology of religion and social neuroscience.
From James L. Griffith, well known for his work on harnessing the healing potential of religion and spirituality, this book helps clinicians to intervene effectively in situations where religion is causing harm. Vivid examples illustrate how religious beliefs and practices may propel suicide, violence, self-neglect, or undue suffering in the face of medical or emotional challenges. Griffith also unravels the links between psychiatric illness and distorted religious experience. He demonstrates empathic, respectful ways to interview patients who disdain contact with mental health professionals, yet whose religious lives put themselves or others at risk. The book incorporates cutting-edge research on the psychology of religion and social neuroscience.
When people are interested in the spiritual life they are, 'de facto', saying: I deeply value relationships - relationships with themselves, others, and God. Spirituality and an appreciation of the relationships they have go hand in hand.Given this, when we turn to contemporary psychology, the school of thought which seems so naturally relevant and supportive to those interested in spiritual maturity is object relations theory. However, since this sophisticated approach to understanding the human person is quite complex in that it stands on the psychological shoulders of a great deal of previous psychoanalytic thought and practice, to mine this theoretical jewel and apply it to further the appreciation of one's own or someone else's spiritual life has been quite difficult for most people. And so, the development of a basic work on object relations theory and the spiritual life has been sorely needed.With this in mind, Michael St. Clair, the author of the widely-read and respected book 'Object Relations and Self Psychology', and a person possessing extensive theological background as well as graduate-level teaching and clinical experience in pastoral counseling and the integration of psychology and religion, was asked to prepare a book on the topic.The result is a volume that presents not only principles that are understandable and enlightening, but also psychological illustrations that offer a clear connection with religious experience. In addition, although St. Clair doesn't skirt the issues and controversies or subtle nuances that are open to question when one attempts an integration of psychology and spirituality from a particular vantage point, first and foremost this book is a practical work. In this regard it serves to be stimulating in one's reflection about the spiritual life: one's own and that of those persons who come to us for guidance.This volume provides a real service to those of us who wish to see in an intelligent way what contributions modern psychology from an object relations perspective can make to our efforts to walk honestly and faithfully with God as we walk with others.
From a leading researcher and practitioner, this volume provides an innovative framework for understanding the role of spirituality in people's lives and its relevance to the work done in psychotherapy. It offers fresh, practical ideas for creating a spiritual dialogue with clients, assessing spirituality as a part of their problems and solutions, and helping them draw on spiritual resources in times of stress. Written from a nonsectarian perspective, the book encompasses both traditional and nontraditional forms of spirituality. It is grounded in current findings from psychotherapy research and the psychology of religion, and includes a wealth of evocative case material.
Christians have a special worldview affecting how they experience depression, the “common cold” afflicting our emotional well-being, and that is the focus of this short book. In it, Christians and the important people in their support networks will read about the good news and the bad, the blessings and pitfalls that a Christian faith brings to the problem of managing depressions. The book is hopeful without being simplistic, and it is steadfast in its commitment to the goal of human flourishing in a problematic world.
This book explores the ethical dimension of the interface between psychiatry and religion, illustrating core principles with practical examples in a variety of contexts. These include subspecialties such as child, geriatric, forensic, inpatient, and community psychiatry, and settings such as ethics committees, religious organizations, and international conflicts, psychiatric education, and research.
In 2011, Trinidad declared a state of emergency. This massive state intervention lasted for 108 days and led to the rounding up of over 7,000 people in areas the state deemed “crime hot spots.” The government justified this action and subsequent police violence on the grounds that these measures were restoring “the rule of law.” In this milieu of expanded policing powers, protests occasioned by police violence against lower-class black people have often garnered little sympathy. But in an improbable turn of events, six officers involved in the shooting of three young people were charged with murder at the height of the state of emergency. To explain this, the host of Crime Watch, the nation’s most popular television show, alleged that there must be a special power at work: obeah. From eighteenth-century slave rebellions to contemporary responses to police brutality, Caribbean methods of problem-solving “spiritual work” have been criminalized under the label of “obeah.” Connected to a justice-making force, obeah remains a crime in many parts of the anglophone Caribbean. In Experiments with Power, J. Brent Crosson addresses the complex question of what obeah is. Redescribing obeah as “science” and “experiments,” Caribbean spiritual workers unsettle the moral and racial foundations of Western categories of religion. Based on more than a decade of conversations with spiritual workers during and after the state of emergency, this book shows how the reframing of religious practice as an experiment with power transforms conceptions of religion and law in modern nation-states.
Bringing Psychotherapy to the Underserved examines the challenging problem of providing psychotherapy services to underserved, often marginalized populations, both within and outside of the US. The book begins by addressing systemic factors that prevent certain populations from accessing services (health system issues, issues relating to the military, and natural and man-made disasters). Expert contributors then addresses those underserved due to discrimination (ethnic minorities, the economically disadvantaged, sexual and gender minorities, and so on). The following section of the book focuses on populations in transition and in undeserved locations (civilians and refugees of war, immigrants, and those in rural areas). Next are addressed those people who are often overlooked, such as children, older adults, and those with intellectual and developmental disabilities. Each of these chapters discusses the scope of the problem, barriers to service delivery, creating cultural competency, effective strategies and empirically-supported treatments, and future steps. The book closes by addressing ethical and research challenges relevant to bringing psychotherapy services to these groups.
