Importance of Religion in Counseling

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    Running Head: HOW RELIGION IS IMPORTANT IN COUNSELINGRunning Head: HOW RELIGION IS IMPORTANT IN COUNSELING

    How Religion is Important in CounselingHow Religion is Important in Counseling

    Maritha Keukens TerrellMaritha Keukens Terrell

    Western New Mexico University Western New Mexico University

    Gallup Graduate Studies CenterGallup Graduate Studies Center

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    AbstractAbstract

    This article reviews data from secondary and primary research sources on the impact religion hasThis article reviews data from secondary and primary research sources on the impact religion has

    on adolescent behavior and in particular risk behavior. There is a positive correlation betweenon adolescent behavior and in particular risk behavior. There is a positive correlation between

    religious activity and commitment and safer, healthier, more constructive lifestyles forreligious activity and commitment and safer, healthier, more constructive lifestyles for

    adolescents. In addition, research has shown that religion is a resource for coping with stress foradolescents. In addition, research has shown that religion is a resource for coping with stress for

    adolescents, and adults. These findings on the importance of religion have implications for theadolescents, and adults. These findings on the importance of religion have implications for the

    counseling education and profession. Researchers recommend implementing a spiritual course incounseling education and profession. Researchers recommend implementing a spiritual course in

    the counseling education, and address spiritual and religious issues sensitively with clients in thethe counseling education, and address spiritual and religious issues sensitively with clients in the

    counseling profession.counseling profession.

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    How Religion is Important in CounselingHow Religion is Important in Counseling

    According to Richards and Bergin (1997), spirituality is an emerging trend in counselingAccording to Richards and Bergin (1997), spirituality is an emerging trend in counseling

    and represents an important dimension to diversity and multiculturalism. Pate and Miller-Bondiand represents an important dimension to diversity and multiculturalism. Pate and Miller-Bondi

    (1995) believe that spirituality and religion represent a multi-cultural diversity consideration,(1995) believe that spirituality and religion represent a multi-cultural diversity consideration,

    based on Ingersolls concept that spirituality becomes an organismic, developmental dimensionbased on Ingersolls concept that spirituality becomes an organismic, developmental dimension

    and religion a culturally flavored framework that helps develop the organismic spiritualand religion a culturally flavored framework that helps develop the organismic spiritual

    potential (Ingersoll, 1995, p.12). Religion provides a framework in which spirituality can bepotential (Ingersoll, 1995, p.12). Religion provides a framework in which spirituality can be

    expressed.expressed.

    Richards and Bergin (1997) regard religion as an important force in all phases of theRichards and Bergin (1997) regard religion as an important force in all phases of the

    counseling process. According to Richards and Bergin (1997) and Shafranske (1996), manycounseling process. According to Richards and Bergin (1997) and Shafranske (1996), many

    clients indicate that they cannot be effectively helped in counseling unless their spiritual issuesclients indicate that they cannot be effectively helped in counseling unless their spiritual issues

    are sensitively and capable addressed.are sensitively and capable addressed.

    Recently more studies are conducted on the psychosocial influences of religion on theRecently more studies are conducted on the psychosocial influences of religion on the

    physical and emotional health and behavior of youth and adults in the United States (Regnerus,physical and emotional health and behavior of youth and adults in the United States (Regnerus,

    Smith & Fritsch, 2003). Religion is an important identity formation element in the adolescentSmith & Fritsch, 2003). Religion is an important identity formation element in the adolescent

    development phase, as early adolescents negotiate changes in social, cognitive, and physicaldevelopment phase, as early adolescents negotiate changes in social, cognitive, and physical

    development (Blos, 1962; Fowler, 1991).development (Blos, 1962; Fowler, 1991).

    Research about religion as a coping resource can be very useful when counselingResearch about religion as a coping resource can be very useful when counseling

    adolescents. For example, studies indicate an inverse relationship between religiousness andadolescents. For example, studies indicate an inverse relationship between religiousness and

    certain forms of delinquent behavior (e.g., Donahue & Benson, 1995).certain forms of delinquent behavior (e.g., Donahue & Benson, 1995).

    This article reviews data from secondary and primary research sources on the impactThis article reviews data from secondary and primary research sources on the impact

    religion has on adolescent behavior and in particular risk behavior. Then I will show howreligion has on adolescent behavior and in particular risk behavior. Then I will show how

    religion could be a resource for coping with stress for adolescents, and in conclusion, I willreligion could be a resource for coping with stress for adolescents, and in conclusion, I will

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    address the consequences this issue of religion may have for the counseling education andaddress the consequences this issue of religion may have for the counseling education and

    profession.profession.

    The Impact of Religion on Adolescent BehaviorThe Impact of Religion on Adolescent Behavior

    We know relatively little about the religious lives of American adolescents. SocialWe know relatively little about the religious lives of American adolescents. Social

    scientific knowledge about the religious affiliation, activities and attitudes of American youth isscientific knowledge about the religious affiliation, activities and attitudes of American youth is

    impoverished. The problem is a simple lack of interest and attention, and failing to put usefulimpoverished. The problem is a simple lack of interest and attention, and failing to put useful

    religious questions on many good surveys of youth (Smith, Denton, Faris, & Regnerus, 2002).religious questions on many good surveys of youth (Smith, Denton, Faris, & Regnerus, 2002).

    Of 18 of the best national surveys of youth, Smith, Denton, Faris, and Regnerus (2002)Of 18 of the best national surveys of youth, Smith, Denton, Faris, and Regnerus (2002)

    investigated 12 contained a mere three religious questions. Only three high quality, nationallyinvestigated 12 contained a mere three religious questions. Only three high quality, nationally

    representive surveys of adolescents included six or more questions about religion. These surveysrepresentive surveys of adolescents included six or more questions about religion. These surveys

    are: (a) Monitoring the Future from 1996; (b) Survey of Adolescent Health, 1995; and Theare: (a) Monitoring the Future from 1996; (b) Survey of Adolescent Health, 1995; and The

    Survey of Parents and Youth from 1998. For the purpose of their study Smith, Denton, Faris, andSurvey of Parents and Youth from 1998. For the purpose of their study Smith, Denton, Faris, and

    Regnerus (2002) focused on American youth in the standard teenage years, between ages of 13Regnerus (2002) focused on American youth in the standard teenage years, between ages of 13

    and 18. All data were weighted to be nationally representative. Smith, Denton, Faris, andand 18. All data were weighted to be nationally representative. Smith, Denton, Faris, and

    Regnerus (2002) used these three surveys to describe first the most basic task in mapping theRegnerus (2002) used these three surveys to describe first the most basic task in mapping the

    American adolescent religious participation: religious affiliation and participation.American adolescent religious participation: religious affiliation and participation.

    Adolescent Religious Affiliation and ParticipationAdolescent Religious Affiliation and Participation

    Smith, Denton, Faris, and Regnerus (2002) found the following observations:Smith, Denton, Faris, and Regnerus (2002) found the following observations:

    The majority of American youth are religious in so far they affiliate with some religiousThe majority of American youth are religious in so far they affiliate with some religious

    group or tradition. Nearly one-quarter are Catholic and Baptist each. The remaining half isgroup or tradition. Nearly one-quarter are Catholic and Baptist each. The remaining half is

    spread thinly across a large variety of different traditions and denominations. Only 13 percent inspread thinly across a large variety of different traditions and denominations. Only 13 percent in

    1995 say they have no religion. The majority of church-attending youth claim they go to1995 say they have no religion. The majority of church-attending youth claim they go to

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    religious services not only because their family makes them, but also because they themselvesreligious services not only because their family makes them, but also because they themselves

    want to.want to.

    The number of adolescents within the Christian tradition has been gradually decliningThe number of adolescents within the Christian tradition has been gradually declining

    over the last two and a half decade. The number reporting none for religion has increased byover the last two and a half decade. The number reporting none for religion has increased by

    5%. In addition, adolescents are gradually becoming more religiously pluralistic: the number5%. In addition, adolescents are gradually becoming more religiously pluralistic: the number

    other religion category has grown between 1976 and 1995 by 5%.other religion category has grown between 1976 and 1995 by 5%.

    About half of American adolescents regularly participate in religious organizations in theAbout half of American adolescents regularly participate in religious organizations in the

    form of religious service attendance and participation in religious youth groups. On the otherform of religious service attendance and participation in religious youth groups. On the other

    hand, about half of the American youth is not religious active.hand, about half of the American youth is not religious active.

    Other findings are that religious participation declines with age, and that adolescent girlsOther findings are that religious participation declines with age, and that adolescent girls

    are somewhat more active then boys.are somewhat more active then boys.

    While youth of all races can be found in almost every religious group, certain traditionsWhile youth of all races can be found in almost every religious group, certain traditions

    compromise much higher proportions of African-Americans, Hispanic, and Asian youth, whocompromise much higher proportions of African-Americans, Hispanic, and Asian youth, who

    tend to cluster in specific religious groups.tend to cluster in specific religious groups.

    The religious participation varies somewhat by region: Southern youth are mostThe religious participation varies somewhat by region: Southern youth are most

    religiously involved, followed by youth from the midwest and west. Adolescents in the northeastreligiously involved, followed by youth from the midwest and west. Adolescents in the northeast

    participate in religion the least.participate in religion the least.

    Religion and Adolescent BehaviorReligion and Adolescent Behavior

    An essay review of the literature on the effects of religious commitment on adolescentAn essay review of the literature on the effects of religious commitment on adolescent

    behavior by Jeynes (2001) and two extensive studies by Smith and Faris (2002), reveal thatbehavior by Jeynes (2001) and two extensive studies by Smith and Faris (2002), reveal that

    religion positively relates to higher educational outcome, to higher participation in constructivereligion positively relates to higher educational outcome, to higher participation in constructive

    activities, to higher self-esteem and positive attitudes about life; and to a lower incidence of riskactivities, to higher self-esteem and positive attitudes about life; and to a lower incidence of risk

    behaviors.behaviors.

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    Jeynes (2001) in his review found that over the last decade an increasingly number ofJeynes (2001) in his review found that over the last decade an increasingly number of

    scientist have begun to consider seriously the ameliorative effects that the practice of religiousscientist have begun to consider seriously the ameliorative effects that the practice of religious

    faith might have in addressing moral and educational decline since the 1960s.faith might have in addressing moral and educational decline since the 1960s.

    Religion and educational performance.Religion and educational performance.

    According to Jeynes (2001) review, research has consistently shown that students fromAccording to Jeynes (2001) review, research has consistently shown that students from

    religious private schools outperform their counterparts in public schools in virtually everyreligious private schools outperform their counterparts in public schools in virtually every

    measure of academic achievement (Lee & Bryk, 1993).measure of academic achievement (Lee & Bryk, 1993).

    Richard Koubek (1984) found that among Christian Evangelic high school students thereRichard Koubek (1984) found that among Christian Evangelic high school students there

    was a positive correlation between the extend of a students religious commitment and academicwas a positive correlation between the extend of a students religious commitment and academic

    achievement. According to William Sander (1996) those two factors: (a) the religiousachievement. According to William Sander (1996) those two factors: (a) the religious

    commitment of the student, and (b) the religious orientation of the school, explains why childrencommitment of the student, and (b) the religious orientation of the school, explains why children

    from religious schools outperform the general school population.from religious schools outperform the general school population.

    Religion and minority students.Religion and minority students.

    In spite of the limitation of most recent research, Jeynes (1999; 2001) found, using theIn spite of the limitation of most recent research, Jeynes (1999; 2001) found, using the

    1992 National Educational Longitudal Study data set, interesting data in understanding the1992 National Educational Longitudal Study data set, interesting data in understanding the

    relationship between religiosity and minority students achievement. Religiously committedrelationship between religiosity and minority students achievement. Religiously committed

    African-American and Hispanic students outperformed their less religious counterparts.African-American and Hispanic students outperformed their less religious counterparts.

    Furthermore, African-American and Hispanic students who were religiously committed, and whoFurthermore, African-American and Hispanic students who were religiously committed, and who

    came from intact families, did as well academically as white students.came from intact families, did as well academically as white students.

    Reasons for religious commitment and positive educational outcome.Reasons for religious commitment and positive educational outcome.

    Social scientist suggest the following reasons why religious commitment impactSocial scientist suggest the following reasons why religious commitment impact

    educational outcome in a positive way: (1) religious people have the tendency to abstain fromeducational outcome in a positive way: (1) religious people have the tendency to abstain from

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    behaviors regarded as undisciplined and harmful to academic achievement; (2) religious workbehaviors regarded as undisciplined and harmful to academic achievement; (2) religious work

    ethic; and (3) religion gives people an internal locus of control.ethic; and (3) religion gives people an internal locus of control.

    Effects of Religious Commitment on Risk BehaviorEffects of Religious Commitment on Risk Behavior

    Jeynes (2001) found a number of studies that indicate that religiously committedJeynes (2001) found a number of studies that indicate that religiously committed

    adolescents are less likely to become involved in drug and alcohol abuse (Bahr, 1993;adolescents are less likely to become involved in drug and alcohol abuse (Bahr, 1993;

    Brownfield and Sorensen, 1991; Cochran (1993), and less likely to engage in sexual behaviorBrownfield and Sorensen, 1991; Cochran (1993), and less likely to engage in sexual behavior

    and become pregnant while still teenagers (Lock & Vincent, 1995; Beck, 1991; Miller & Olson,and become pregnant while still teenagers (Lock & Vincent, 1995; Beck, 1991; Miller & Olson,

    1988).1988).

    One study by Smith and Faris (2002), using data from the Monitoring of the FutureOne study by Smith and Faris (2002), using data from the Monitoring of the Future

    Survey from 1996, focused on religion and American adolescent delinquency, risk behaviors andSurvey from 1996, focused on religion and American adolescent delinquency, risk behaviors and

    constructive social activities. They found that religion among U.S. adolescents is positivelyconstructive social activities. They found that religion among U.S. adolescents is positively

    related to participation in constructive youth activities, and those who participate seem to be lessrelated to participation in constructive youth activities, and those who participate seem to be less

    likely to participate in delinquent and risk behaviors.likely to participate in delinquent and risk behaviors.

    Substance abuse.Substance abuse.

    Religious 12Religious 12thth graders are less likely then their non-religious counterparts to smokegraders are less likely then their non-religious counterparts to smoke

    cigarettes and less likely to smoke at early ages. Religious high school seniors are less likely tocigarettes and less likely to smoke at early ages. Religious high school seniors are less likely to

    have ever tried any kind of drug, including hard drug. Religious 12have ever tried any kind of drug, including hard drug. Religious 12thth graders are less likely tograders are less likely to

    drink alcohol and more likely postpone their first time getting drunk. When they do drink, highdrink alcohol and more likely postpone their first time getting drunk. When they do drink, high

    school seniors are significantly less likely to drink alcohol until they are drunk, and go to barsschool seniors are significantly less likely to drink alcohol until they are drunk, and go to bars

    significantly less often.significantly less often.

    School problems, danger and violence.School problems, danger and violence.

    Religious 12Religious 12thth graders tend to behave better at school, and are less likely to sent tograders tend to behave better at school, and are less likely to sent to

    detention, skip school or be suspended or expelled. Religious high school seniors are less likelydetention, skip school or be suspended or expelled. Religious high school seniors are less likely

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    to enjoy danger or to take risks, have fewer violent incidents among youth, are less likely to getto enjoy danger or to take risks, have fewer violent incidents among youth, are less likely to get

    into problems with police, and less likely to commit a variety of crimes.into problems with police, and less likely to commit a variety of crimes.

    Constructive activities.Constructive activities.

    Religious 12Religious 12thth graders are more likely to volunteer in their community and to participategraders are more likely to volunteer in their community and to participate

    in student government than their non-religious peers. They also play sports or exercisein student government than their non-religious peers. They also play sports or exercise

    significant more often.significant more often.

    Religion and life attitude and self-image.Religion and life attitude and self-image.

    In their study on Religion and Life Attitude and Self-Image, Smith and Faris (2002)In their study on Religion and Life Attitude and Self-Image, Smith and Faris (2002)

    found that religious adolescents have significantly higher self-esteem and hold more positivefound that religious adolescents have significantly higher self-esteem and hold more positive

    attitude about life then their less religious or non-religious peers. They are significant more likelyattitude about life then their less religious or non-religious peers. They are significant more likely

    to: have positive attitudes toward themselves; enjoy life as much as anyone; feel like their livesto: have positive attitudes toward themselves; enjoy life as much as anyone; feel like their lives

    are useful; feel hopeful about their futures; feel satisfied with their lives; feel like they haveare useful; feel hopeful about their futures; feel satisfied with their lives; feel like they have

    something of which to be proud; feel good to be alive; feel like life is meaningful, and enjoysomething of which to be proud; feel good to be alive; feel like life is meaningful, and enjoy

    being in school.being in school.

    Religious participation and network closure.Religious participation and network closure.

    In a separate study by Smith (2003), the author suggest that religion may exert positive,In a separate study by Smith (2003), the author suggest that religion may exert positive,

    constructive influences in the lives of American youth through nine distinct but connected andconstructive influences in the lives of American youth through nine distinct but connected and

    potentially mutually reinforcing factors: (1) moral directiveness, (2) spiritual experiences, (3)potentially mutually reinforcing factors: (1) moral directiveness, (2) spiritual experiences, (3)

    role models, (4) community and leadership, (5) coping skills, (6) cultural capital, (7) socialrole models, (4) community and leadership, (5) coping skills, (6) cultural capital, (7) social

    capital, (8) network closure, and (9) extra-community links.capital, (8) network closure, and (9) extra-community links.

    Smith (2003) used the national Survey on Parents and Youth (1998-1999) data toSmith (2003) used the national Survey on Parents and Youth (1998-1999) data to

    examine the relationship between religious participation and network closure. His findingsexamine the relationship between religious participation and network closure. His findings

    supported the hypothesis that participation in American religious congregations increasessupported the hypothesis that participation in American religious congregations increases

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    network closure between the parents of youth and their childrens friends, their childrensnetwork closure between the parents of youth and their childrens friends, their childrens

    friends parents, and their childrens teachers. Smith (2003) found that the more religiouslyfriends parents, and their childrens teachers. Smith (2003) found that the more religiously

    involved American youth and their parents are, the higher levels of network closure they exhibitinvolved American youth and their parents are, the higher levels of network closure they exhibit

    in their social relationships, and those parents who do not attend church or synagogue regularlyin their social relationships, and those parents who do not attend church or synagogue regularly

    and whose children who do not participate in a youth group invariably were the least likely toand whose children who do not participate in a youth group invariably were the least likely to

    know their childrens friends names, to know and speak with their friends parents, or to knowknow their childrens friends names, to know and speak with their friends parents, or to know

    their childrens teachers name or have met or spoken with them.their childrens teachers name or have met or spoken with them.

    Smith and Faris (2002) find that all before mentioned relationships are statisticallySmith and Faris (2002) find that all before mentioned relationships are statistically

    significant even after controlling for race, age, sex, rural versus urban residence, number ofsignificant even after controlling for race, age, sex, rural versus urban residence, number of

    siblings, whether the mother works, and the male presence of a father or male guardian in thesiblings, whether the mother works, and the male presence of a father or male guardian in the

    household. In sum, regular religious service attendance, high subjective importance of faith andhousehold. In sum, regular religious service attendance, high subjective importance of faith and

    many years spent in participation in religious youth groups are clearly associated with safer,many years spent in participation in religious youth groups are clearly associated with safer,

    healthier, more constructive lifestyles for U.S. adolescents.healthier, more constructive lifestyles for U.S. adolescents.

    Religion as a Coping ResourceReligion as a Coping Resource

    We have determined that religion contributes to higher educational achievement and toWe have determined that religion contributes to higher educational achievement and to

    physical and emotional health and behavior of youth, and prevents certain forms of risk behavior.physical and emotional health and behavior of youth, and prevents certain forms of risk behavior.

    Little research has done however about religion as a coping resource. Even fewerLittle research has done however about religion as a coping resource. Even fewer

    information is available about the role religion can play in adolescent counseling. I found oneinformation is available about the role religion can play in adolescent counseling. I found one

    study that addresses religion as a source of coping among 75 Jewish adolescents (6study that addresses religion as a source of coping among 75 Jewish adolescents (6 thth, 7, 7thth and 8and 8thth

    graders).graders).

    A study conducted by Dubow, Pargament, Kenneth, Boxer and Tarakeshwar (1999),A study conducted by Dubow, Pargament, Kenneth, Boxer and Tarakeshwar (1999),

    examined the degree to which religion is perceived by these adolescents as a source of stress andexamined the degree to which religion is perceived by these adolescents as a source of stress and

    as a source of coping. Religious stressors and religious coping strategies were positively relatedas a source of coping. Religious stressors and religious coping strategies were positively related

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    to several measures of Jewish identity. For more information on religion as a coping resource,to several measures of Jewish identity. For more information on religion as a coping resource,

    we have to look at data found on adult coping.we have to look at data found on adult coping.

    Based on interviews with rabbis and religious educators, and the Brief Religious CopingBased on interviews with rabbis and religious educators, and the Brief Religious Coping

    Strategies Scale for Children reviewed for Jewish children, Dubow et al. (1999) choose 17 itemsStrategies Scale for Children reviewed for Jewish children, Dubow et al. (1999) choose 17 items

    representing both positive (e.g. I pray for Gods love and care; I try to do Mitzvoth -good deeds)representing both positive (e.g. I pray for Gods love and care; I try to do Mitzvoth -good deeds)

    and negative coping strategies (e.g. I get mad at God; I wonder if God cares about me).and negative coping strategies (e.g. I get mad at God; I wonder if God cares about me).

    The results of the study by Dubow et al. (1999) revealed a 3-factor solution (accounting

    for 58% of variance): (1) Seeking Gods direction and support; (2) Seeking Jewish cultural and

    social support; and (3) Expressions of spiritual struggle. Individual structured interviews in

    which the students listed religious and non-religious coping strategies, yielded two more coping

    strategies: (a) Thinking about God, and (b) Simply accepting ones religion.

    The overall results showed that increased feelings of connectness to religion and culture

    might heighten the salience of religious stress factors. The positive connectness to ones religion

    is associated with the use of religious coping strategies perceived to be helpful in stressful

    situations (Dubow et al., 1999).

    Dubow et al. (1999) suggest that researchers, educators and clinicians should be aware of

    the impact religion can have on the developmental task of adolescents. The emergence of greater

    abstract thinking abilities enhances adolescents capacity for understanding the role of religion in

    their lives. Dubow et al. (1999) suggest that the concept of religion could be a new valuable tool

    in counseling adolescents.

    Other studies with adults shows that religious commitment can enable people to deal with

    traumatic loss such as a loved one (Palmer & Noble, 1986) and to handle stressful events in

    general (Seligman, 1991). Researchers have also shown a strong relationship between religious

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    commitment and family stability (Call & Heaton, 1997). They found that if both spouses

    attend church regularly, the likelihood of divorce is reduced dramatically.

    The research report by Graham, Furr, Flowers, and Burke (2001) provide informationGraham, Furr, Flowers, and Burke (2001) provide information

    from different studies. According to Pargament (1990), religion has been seen as providingfrom different studies. According to Pargament (1990), religion has been seen as providing

    resources for coping with situations that are perceived as harmful or threatening by affecting howresources for coping with situations that are perceived as harmful or threatening by affecting how

    individuals assess their situation and their ability to cope. Spilka, Shaver, and Kirkpatrick (1985)individuals assess their situation and their ability to cope. Spilka, Shaver, and Kirkpatrick (1985)

    defined three roles that religion serves in the coping process: (a) it offers meaning to life, (b) itdefined three roles that religion serves in the coping process: (a) it offers meaning to life, (b) it

    provides the individual with a greater sense of control over his/her situation, and (c) it buildsprovides the individual with a greater sense of control over his/her situation, and (c) it builds

    self-esteem. Pargament (1990) found that religious institutions provide members with a sense ofself-esteem. Pargament (1990) found that religious institutions provide members with a sense of

    community. Other studies (e.g. Belavich, 1995) show that religion plays an important role incommunity. Other studies (e.g. Belavich, 1995) show that religion plays an important role in

    coping with stress, with prayer and faith in God cited as the most common coping resources.coping with stress, with prayer and faith in God cited as the most common coping resources.

    In a study by Graham, Furr, Flowers, and Burke (2001), thirty-five participants respondedIn a study by Graham, Furr, Flowers, and Burke (2001), thirty-five participants responded

    to open-ended questions from the Preventive Coping Resource Inventory and the Combativeto open-ended questions from the Preventive Coping Resource Inventory and the Combative

    Coping Appraisal Inventory. This yielded nine themes: (a) Prayer (21 participants), (b) SolitaryCoping Appraisal Inventory. This yielded nine themes: (a) Prayer (21 participants), (b) Solitary

    activities (11 participants), (c) Distraction from stressful situations (9 participants), (d)activities (11 participants), (c) Distraction from stressful situations (9 participants), (d)

    Relaxation/pampering activities (8 participants), (e) Management of stressful situations/putRelaxation/pampering activities (8 participants), (e) Management of stressful situations/put

    problems into perspective (7 participants), (f) Physical health/exercise (5 participants), (g) Beliefproblems into perspective (7 participants), (f) Physical health/exercise (5 participants), (g) Belief

    in God (5 participants), (h) Christianity (3 participants), and (i) Family (3 participants).in God (5 participants), (h) Christianity (3 participants), and (i) Family (3 participants).

    In my own survey I conducted with twenty graduate counseling and education students, IIn my own survey I conducted with twenty graduate counseling and education students, I

    found that 85% (17 respondents) indicate that their religious beliefs gives them both help infound that 85% (17 respondents) indicate that their religious beliefs gives them both help in

    coping with stressful situations and builds their self-esteem; 80% (16 respondents) say that theircoping with stressful situations and builds their self-esteem; 80% (16 respondents) say that their

    religious beliefs provides them with a greater sense of control over their lives, and 60% (12religious beliefs provides them with a greater sense of control over their lives, and 60% (12

    respondents) indicate that it gives them a sense of belonging to a community (Terrell, 2005).respondents) indicate that it gives them a sense of belonging to a community (Terrell, 2005).

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    Bergin et al. (1994) and Richards and Potts (1995) believe that individuals with aBergin et al. (1994) and Richards and Potts (1995) believe that individuals with a

    positive spiritual identity cope more efficiently on an interpersonal, emotional, and spiritualpositive spiritual identity cope more efficiently on an interpersonal, emotional, and spiritual

    level. The authors have evidence that shows that religious individuals who receive support forlevel. The authors have evidence that shows that religious individuals who receive support for

    their sense of worth and spiritual identity heal at a faster rate and are able to establish healthiertheir sense of worth and spiritual identity heal at a faster rate and are able to establish healthier

    lifestyles.lifestyles.

    Religion and Spirituality in CounselingReligion and Spirituality in Counseling

    A study by Kroll and Sheehan (1989) revealed that 90% of individuals living in theA study by Kroll and Sheehan (1989) revealed that 90% of individuals living in the

    United States have a belief in God. This is consistent with the data from my survey, where 90%United States have a belief in God. This is consistent with the data from my survey, where 90%

    of the respondents indicated to have a belief in God. We also have seen that several studies haveof the respondents indicated to have a belief in God. We also have seen that several studies have

    demonstrated that many individuals rely on their religious faith to cope with their problems.demonstrated that many individuals rely on their religious faith to cope with their problems.

    Graham, Furr, Flowers, and Burke (2001) indicated that based on these statistics,Graham, Furr, Flowers, and Burke (2001) indicated that based on these statistics,

    counselors are very likely to come into contact with clients who will bring their religious faith,counselors are very likely to come into contact with clients who will bring their religious faith,

    spiritual beliefs, or both, into the counseling session.spiritual beliefs, or both, into the counseling session.

    A survey conducted among counselors affiliated with the American CounselorsA survey conducted among counselors affiliated with the American Counselors

    Association showed that 64% of the counselors themselves have a belief in God and that 70%Association showed that 64% of the counselors themselves have a belief in God and that 70%

    were involved in a religious organization (Kelly, 1995). Only recently has spirituality receivedwere involved in a religious organization (Kelly, 1995). Only recently has spirituality received

    increased attention in the counseling field and counselors training programs (Ingersoll, 1994).increased attention in the counseling field and counselors training programs (Ingersoll, 1994).

    Counselor educators recognize the importance of addressing religion and spirituality in theirCounselor educators recognize the importance of addressing religion and spirituality in their

    courses (Kelly, 1994; Pate and Bondi, 1995); however, few educators have incorporated this incourses (Kelly, 1994; Pate and Bondi, 1995); however, few educators have incorporated this in

    counseling curricula (Burke et al., 1999). A survey by Kelly (1994) of 341 counseling programscounseling curricula (Burke et al., 1999). A survey by Kelly (1994) of 341 counseling programs

    showed that only 25% of these programs included religion and spirituality as part of their courseshowed that only 25% of these programs included religion and spirituality as part of their course

    curricula.curricula.

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    Religion and spirituality are not main themes in the counseling practices, andReligion and spirituality are not main themes in the counseling practices, and

    counselors may be reluctant to address these issues with the client (Kelly, 1994; Sansone,counselors may be reluctant to address these issues with the client (Kelly, 1994; Sansone,

    Kathain, & Rodenhauser, 1990; Shafranske & Malony, 1990), even though Chandler and HoldenKathain, & Rodenhauser, 1990; Shafranske & Malony, 1990), even though Chandler and Holden

    (1992) stress the importance of addressing the spiritual aspect in the counseling process when(1992) stress the importance of addressing the spiritual aspect in the counseling process when

    appropriate.appropriate.

    The data in my survey show that 80% (16 respondents) agree that they base their workThe data in my survey show that 80% (16 respondents) agree that they base their work

    ethics and morals on their spiritual belief; 65% (13 respondents) openly express their moralethics and morals on their spiritual belief; 65% (13 respondents) openly express their moral

    values when appropriate with their students or clients, and 60% indicate that their spiritual beliefvalues when appropriate with their students or clients, and 60% indicate that their spiritual belief

    is the very core when working with clients or students. However, when it comes to openlyis the very core when working with clients or students. However, when it comes to openly

    expressing spiritual values with clients or students, when appropriate, the data shows a differentexpressing spiritual values with clients or students, when appropriate, the data shows a different

    pattern. The graduate counseling and education students indicate that only 45% (9 students)pattern. The graduate counseling and education students indicate that only 45% (9 students)

    agree with the statement When appropriate, I openly express spiritual values withagree with the statement When appropriate, I openly express spiritual values with

    students/clients. On the other hand, 40% disagrees.students/clients. On the other hand, 40% disagrees.

    I can conclude that a large majority base their moral and ethical values on their religiousI can conclude that a large majority base their moral and ethical values on their religious

    beliefs, and express these moral values when appropriate. Spiritual values however, are notbeliefs, and express these moral values when appropriate. Spiritual values however, are not

    expresses in the profession by the majority of the respondents; 40% even objects to it (Terrell,expresses in the profession by the majority of the respondents; 40% even objects to it (Terrell,

    2005).2005).

    Graham, Furr, Flowers, and Burke (2001) indicate that counseling students might notGraham, Furr, Flowers, and Burke (2001) indicate that counseling students might not

    receive the knowledge and training needed to counsel clients who bring religious/spiritual issuesreceive the knowledge and training needed to counsel clients who bring religious/spiritual issues

    into the counseling relationship.into the counseling relationship.

    Religion as Curriculum in Counseling EducationReligion as Curriculum in Counseling Education

    In a study by Graham, Furr, Flowers, and Burke (2001), the researchers wanted toIn a study by Graham, Furr, Flowers, and Burke (2001), the researchers wanted to

    address the need for an inclusion of a spirituality course in counseling curricula to helpaddress the need for an inclusion of a spirituality course in counseling curricula to help

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    counseling students become aware of their own beliefs about religion and spirituality and thecounseling students become aware of their own beliefs about religion and spirituality and the

    impact of these beliefs on the counseling relationship. The sample consisted of students enrolledimpact of these beliefs on the counseling relationship. The sample consisted of students enrolled

    in counseling classes from a 60-hour CACREP-accredited masters level counseling program at ain counseling classes from a 60-hour CACREP-accredited masters level counseling program at a

    large southeastern university. Questionnaires were distributed to 148 students with 115large southeastern university. Questionnaires were distributed to 148 students with 115

    responding, resulting in a 78% response rate. In addition, thirty-five participants responded toresponding, resulting in a 78% response rate. In addition, thirty-five participants responded to

    the open-ended questions from the Combative Coping Appraisal Inventory and the Preventivethe open-ended questions from the Combative Coping Appraisal Inventory and the Preventive

    Coping Resource Inventory.Coping Resource Inventory.

    The results show that counseling students indicate more discomfort counseling clientsThe results show that counseling students indicate more discomfort counseling clients

    who are at the extreme ends of religious/spiritual dimensions. Graham, Furr, Flowers, and Burkewho are at the extreme ends of religious/spiritual dimensions. Graham, Furr, Flowers, and Burke

    (2001) recommend to consider implementing discussions of this topic in counseling courses.(2001) recommend to consider implementing discussions of this topic in counseling courses.

    These issues can also be addressed as diversity issues to develop awareness of diversity inThese issues can also be addressed as diversity issues to develop awareness of diversity in

    religions and the spiritual dimensions of cultures other than Western culture.religions and the spiritual dimensions of cultures other than Western culture.

    Findings in the study also suggest a need for counseling curricula to address the issues ofFindings in the study also suggest a need for counseling curricula to address the issues of

    discomfort of students with a religious affiliation who counsel clients who are hostile to religion.discomfort of students with a religious affiliation who counsel clients who are hostile to religion.

    Graham, Furr, Flowers, and Burke (2001) found this especially important given thatGraham, Furr, Flowers, and Burke (2001) found this especially important given that

    counseling professionals are identifying religion and spirituality as important components incounseling professionals are identifying religion and spirituality as important components in

    their own lives and view religion and spirituality as important components of their clients welltheir own lives and view religion and spirituality as important components of their clients well

    being. The study underscores that religion is an important component in coping with stress.being. The study underscores that religion is an important component in coping with stress.

    Regarding the relationship between counseling students spiritual health and coping, aRegarding the relationship between counseling students spiritual health and coping, a

    significant positive relationship exists, indicating that the more vital ones spiritual health is, thesignificant positive relationship exists, indicating that the more vital ones spiritual health is, the

    more numerous are the coping skills (Graham, Furr, Flowers, & Burke, 2001).more numerous are the coping skills (Graham, Furr, Flowers, & Burke, 2001).

    Graham, Furr, Flowers, and Burke (2001) implicate that including a spiritual course inGraham, Furr, Flowers, and Burke (2001) implicate that including a spiritual course in

    the counseling curricula might increase counseling students understanding of what constitutesthe counseling curricula might increase counseling students understanding of what constitutes

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    spiritual health and clarify for counseling students how they can help clients draw from theirspiritual health and clarify for counseling students how they can help clients draw from their

    own spiritual resources to cope with stress.own spiritual resources to cope with stress.

    In my own survey, I used the ten-item inventory Trust in Counselor Scale as developedIn my own survey, I used the ten-item inventory Trust in Counselor Scale as developed

    by Richards and Davidson (1986) to measure the spiritual values in counseling. The respondentsby Richards and Davidson (1986) to measure the spiritual values in counseling. The respondents

    were asked to rate on a 7-point Likert scale how much their trust for a hypothetical counselorwere asked to rate on a 7-point Likert scale how much their trust for a hypothetical counselor

    would be influenced if they found out the counselor had certain theistic or atheistic values.would be influenced if they found out the counselor had certain theistic or atheistic values.

    On this Trust in Counselor scale the majority of the respondents score on all five atheisticOn this Trust in Counselor scale the majority of the respondents score on all five atheistic

    beliefs of the hypothized counselor with much less trust. The reverse is not true for more trust inbeliefs of the hypothized counselor with much less trust. The reverse is not true for more trust in

    the counselor on the five theistic items. The conclusion I tentatively can draw is that thethe counselor on the five theistic items. The conclusion I tentatively can draw is that the

    respondents prefer and have trust in a counselor that has strong theistic values. It is appreciated ifrespondents prefer and have trust in a counselor that has strong theistic values. It is appreciated if

    the counselor addresses spiritual values in counseling, although they do not necessarily need tothe counselor addresses spiritual values in counseling, although they do not necessarily need to

    be expressed very explicit. In addition, a counselor who is capable of being somewhat flexible orbe expressed very explicit. In addition, a counselor who is capable of being somewhat flexible or

    non-judgmental on worldly values is trusted more.non-judgmental on worldly values is trusted more.

    ConclusionConclusion

    This review focused on adolescents and religion. Data show that religion is veryThis review focused on adolescents and religion. Data show that religion is very

    important in preventing teenagers from varies forms of risk behavior, and that religion is aimportant in preventing teenagers from varies forms of risk behavior, and that religion is a

    valuable recourse for coping with stressors in adolescent life. Religion is an important issue thatvaluable recourse for coping with stressors in adolescent life. Religion is an important issue that

    should be addressed when counseling adolescents. This is also true for adults.should be addressed when counseling adolescents. This is also true for adults.

    My survey also revealed that religion plays an important role in coping with problems.My survey also revealed that religion plays an important role in coping with problems.

    Religious coping strategies and values are preferred by the respondents to be sensitivelyReligious coping strategies and values are preferred by the respondents to be sensitively

    addressed by a counselor with theistic values and with respect for the individuals moral choices.addressed by a counselor with theistic values and with respect for the individuals moral choices.

    Other studies support these findings.Other studies support these findings.

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    Graham, Furr, Flowers, and Burke (2001) suggest that counseling students, however,Graham, Furr, Flowers, and Burke (2001) suggest that counseling students, however,

    might not receive the knowledge and training needed to counsel clients who bringmight not receive the knowledge and training needed to counsel clients who bring

    religious/spiritual issues into the counseling relationship.religious/spiritual issues into the counseling relationship.

    My survey revealed that a large percentage of the subjects even object to expressingMy survey revealed that a large percentage of the subjects even object to expressing

    spiritual values with clients or students. This conflicts with the results that religion is anspiritual values with clients or students. This conflicts with the results that religion is an

    important resource for coping with stress for the subjects, and with the subjects preference for aimportant resource for coping with stress for the subjects, and with the subjects preference for a

    counselor who has theistic values. These results have implications that should be addressed incounselor who has theistic values. These results have implications that should be addressed in

    both the counseling education and the counseling profession. Graham, Furr, Flowers, and Burkeboth the counseling education and the counseling profession. Graham, Furr, Flowers, and Burke

    (2001) suggest that including a spiritual course in the counseling curricula might increase(2001) suggest that including a spiritual course in the counseling curricula might increase

    counseling students understanding of what constitutes spiritual health and clarify for counselingcounseling students understanding of what constitutes spiritual health and clarify for counseling

    students how they can help clients draw from their own spiritual resources to cope with stress.students how they can help clients draw from their own spiritual resources to cope with stress.

    Further studies should be done to have a better understanding what students objectionsFurther studies should be done to have a better understanding what students objections

    might be in addressing religious issues in counseling and how counseling students can bemight be in addressing religious issues in counseling and how counseling students can be

    prepared to more comfortably address sensitive religious/spiritual issues with clients.prepared to more comfortably address sensitive religious/spiritual issues with clients.

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