The Perceived Effectiveness of Christian and Secular Graduate Training Programs in Preparing Christian Psychologists to Deal With Experiences of Sexual Attraction

Most psychologists experience feelings of sexual attraction toward clients, and for some Christian therapists this situation can be further complicated by their tendency to deny such sexual attraction. How effective are graduate training programs in teaching Christian psychologists to manage feelings of sexual attraction in professional contexts? In this survey, 258 Christian psychologists answered questions regarding their graduate training. A positive training environment was related to healthy coping responses in managing feelings of sexual attraction, and graduates of explicitly Christian training programs reported greater satisfaction with training conditions than graduates of secular programs. Those involved in training professional psychologists should consider the general training environment in addition to specific course work about managing feelings of sexual attraction

Forgiveness: More than a Therapeutic Technique

Although the concept of forgiveness is accepted by many as profitable in promoting personal and relational healing, some have abandoned its historical connection with religious faith. This uncoupling of religion and forgiveness overlooks a progression of healing that both includes and transcends personal healing for the forgiver, and may rob forgiveness of its therapeutic power. A brief discussion of the historical roots of forgiveness is followed by a proposed model of forgiveness that exemplifies the progression of healing proffered by religious faith. Current trends in the forgiveness literature are considered along with their therapeutic implications

Questioning the Slippery Slope : Ethical Beliefs and Behaviors of Private Office-Based and Church-Based Therapists

Counselors and other mental health professionals whose primary office is in a church building often face unique challenges in maintaining appropriate client-therapist boundaries. A sample of 497 Christian counselors responded to an 88-item survey of their ethical beliefs and behaviors. Of the respondents, 148 reported a church as their primary work setting and 162 reported a private office as their primary work setting. Survey results were factor analyzed, then church-based therapists were compared with private office-based therapists regarding their views of ethical behaviors. Although church-based therapists take greater liberties with multiple-role relationships than private office-based therapists, they appear similar with regard to other ethical beliefs and behaviors. Results suggest that churchbased therapists who take liberties in nonsexual multiple-role relationships are no more likely than other therapists to violate other ethical standards

Ethics Among Christian Counselors: A Survey of Beliefs and Behaviors

Previous researchers have reported survey results of the beliefs and behaviors of psychologists (Pope, Tabachnick, & Keith-Spiegel, 1987) and counselors (Gibson & Pope, 1993) with regard to professional ethics. We sent the same instrument to 900 Christian counselors, and received back 496 completed surveys. Rarely and commonly practiced ethical behaviors are described, and differences by sex, age, highest degree, and licensure status are discussed. Although Christian counselors generally appear to have high regard for and good awareness of ethical standards, many unlicensed Christian counselors may benefit from additional training in preventing exploitative counseling relationships. Current professional standards for multiple-role relationships may not apply well to all Christian counseling situations, making an ethics code for Christian counselors an important goal for the immediate future. Implications for training para-professionals and for subsequent research are considered

Beliefs and Behaviors among CAPS Members Regarding Ethical Issues

A survey was conducted of the ethical beliefs and behaviors of 498 Christian counselors, using the same 88-item instrument used in previous surveys of psychologists (Pope, Tabachnick, & Keith-Spiegel, 1987) and counselors (Gibson & Pope, 1993). Seventy-seven of the respondents were members of the Christian Association for Psychological Studies (CAPS). Generally, CAPS members appear to have high regard for and high compliance with prevailing professional ethical standards. Response patterns from the overall sample were simplified with factor analyses, resulting in two scales of ethical beliefs and four scales of ethical behaviors. Scale scores were used to compare CAPS members with non-members and licensed therapists with unlicensed in a 2 x 2 analysis of variance. Similarly, scale scores were compared, based on CAPS membership and membership in other professional organizations, in a second 2 x 2 analysis of variance. Although CAPS members did not differ significantly from other Christian counselors, those with professional licenses and those belonging to non-religious professional mental health organizations were less inclined to report multiple role relationships and more inclined to report sexual countertransference feelings than other respondents. The implications of these findings and possibilities for future research are discussed

Religious Orientation, Guilt, Confession, and Forgiveness

Religious orientation and psychological functioning were investigated in an analog study with 83 participants. After completing the Religious Orientation Scale (Allport & Ross, 1967), participants read a continuous narrative with three scenarios in which they first committed a dishonest act, and then felt compelled to confess what they had done. The final scenario contained a manipulation of grace or no-grace, in which half of the participants were forgiven for their act and half were not. Following each scenario, participants were tested for feelings of guilt and related behavioral and emotional responses. Intrinsically religious participants were more prone to guilt, more likely to confess their wrongdoing, and more likely to forgive themselves than extrinsically religious subjects. Guilt was found to have a mediating effect between intrinsic religiousness and some, but not all, outcome variables. The potentially beneficial consequences of guilt are discussed

Sexual Attraction and Religious Therapists: Survey Findings and Implications

Five hundred Christian therapists returned surveys describing their beliefs and behaviors regarding sexual attraction and sexual expression toward their clients. Four groups of Christian therapists responded: psychologists, licensed therapists, nonlicensed therapists, and lay counselors. Christian therapists\u27 responses are compared with those from a similar survey of 456 psychologists selected without regard to religious values. Most groups of Christian therapists are less likely than previously surveyed psychologists to report sexual attraction and fantasy toward clients, but the differences between Christian psychologists and other psychologists are minimal. Religious factors that may increase the stigma of admitting sexual attraction are considered

Forgiveness Motives Among Evangelical Christians: Implications for Christian Marriage and Family Therapists

Therapists and researchers interested in forgiveness can learn from those who have experienced interpersonal wounds and have chosen to forgive. We interviewed 20 evangelical Christian forgivers, asking about motives for forgiveness. Transcripts were analyzed using qualitative methods. Five categories of motivation are presented: comfort, duty, relational, humility/empathy, and Christian beliefs. Respondents described multiple motives for forgiveness, often combining a desire for comfort or a sense of duty with their Christian beliefs. Four implications for Christian marriage and family therapists are discussed: Expect diversity, avoid moralistic views of motives, remember religious resources in the forgiveness process, and expect benefits, but not immediately

Training Psychologists to Work With Religious Organizations: The Center for Church-Psychology Collaboration

Church-psychology collaboration is gaining attention among professional psychologists, but few training or practical research opportunities are available for those interested in collaborating with religious leaders and organizations. The authors introduce the Center for Church-Psychology Collaboration (CCPC), with its mission to make sustained and relevant contributions to the research literature in psychology, train doctoral students in effective means of collaborating with religious organizations, and provide service to religious communities throughout the world. Domestic and global implications are discussed

Sexual Ethics Training in Seminary: Preparing Students to Manage Feelings of Sexual Attraction

Sexual boundary violations by clergy have received heightened media attention in recent years with far reaching implications for the long-term well-being of the Church as an institution. While much has been written about the causes and implications of sexual misconduct by clergy, very little research has addressed preventative efforts. Prevention begins in graduate school or seminary. How do seminary alumni perceive the quality of their training in the areas of understanding and maintaining sexual health as well as in managing feelings of sexual attraction in professional contexts? In this survey, 585 alumni from 5 evangelical seminaries answered questions related to their graduate training with regard to their coursework and training environments. Results suggest that minimal attention is given to both. Respondents were more likely than other helping professionals (i.e., psychologists) to believe that the experience of sexual attraction is unethical and to deny experiencing it in their professional contexts. Survey respondents reported coping with feelings of sexual attraction in a private, internal manner. However, respondents reported a surprisingly low incidence of sexual misconduct compared to previous research of clergy. Implications and future research directions are discussed