Author: Auris Huang Hung

Journal of Psychology and Christianity, Vol. 25(3), Fall 2006, pp. 226-239

Abstract:

Modeling a multi-disciplinary evaluation of psychological concepts for use in cross-cultural settings, this paper presents a psychological, theological, and cultural analysis of the concept of differentiated oneness (and related concepts individuation, differentiation, and boundaries) to examine its theoretical foundations and applicability in counseling Asian American families. After evaluating some of the psychological research among non-Western populations and the theology underlying differentiated oneness, this paper explores how Western and Eastern cultural differences, at the core of which are differing views of self, make direct application of this Western-based psychological principle to Asian Americans problematic. Some implications for Christian counseling are presented.

Authors: Rodney L. Bassett, Catherine Luzadder, Patricia Manley, Rosemary Miano, Christen Santore, & Julie Putnam

Journal of Psychology and Christianity, Vol. 25(3), Fall 2006, pp. 195-204

The purpose of this study was to test the assumption made by the ACE model that what separates functional from dysfunctional (righteous from sinful) emotional experiences are the cognitive and expressive elements, not physiological activation. In this study, 36 students were asked to recall a past experience with functional or dysfunctional anger. Heart rate was monitored before and after the recollection. Following the recollection, students evaluated the experience along dimensions designed to tap the cognitive and expressive
aspects of the emotional experience. Consistent with the ACE model of emotion, the results revealed meaningful differences between functional and dysfunctional experiences within the cognitive and expressive domains but not within the physiological domain.

Author: Wayne Chappelle

Journal of Psychology and Christianity,Vol. 25(3), Fall 2006, pp. 205-215
Abstract:

The following article augments the research on psychology-clergy collaboration by discussing my observations and experiences as an Air Force clinical psychologist while serving as the primary mental health provider for two expeditionary medical groups in Southwest Asia providing care to military personnel who have deployed in support of OPERATION IRAQI FREEDOM. The article is a reflection of my collaborative experiences with members of the clergy (8 Army and 4 Air Force chaplains representing Protestant and Catholic dominations) over a total of 8-months serving an estimated population of 14,000 military personnel. The article is a retrospective analysis of: (a) my reasons and efforts to establish collaboration, and (b) how collaboration positively affected the provision of mental health care on the battlefield (i.e., outreach and prevention, management of personnel at risk for suicide, and group interventions for managing traumatic experiences related to combat). Lessons learned from my experience are discussed and relevant to awide range of military and civilian settings.

Author: Johan (Ian) P. Verseveldt

Journal of Psychology and Christianity, Vol. 25(3), Fall 2006, pp. 216-225

Abstract:

This article examines the philosophical presuppositions of EFCT using Browning’s (1987) Christian integrative model. After an introduction of Browning’s model and a brief synopsis of EFCT, the article focuses ont hree of Browning’s integration questions as they relate to EFCT: What does the theory claim as the ultimate meaning and foundation of life?, What does the theory morally obligate us to do?, and What are the fundamental needs and tendencies that this theory purports are foundational to psychological health and survival? These questions are then applied to EFCT.

Author: Frederic C. Craigie, Jr.

I hear voices. Well, I have heard voices. Earlier in my career, my professional journals spoke to me. It would begin with a cheery greeting: “Good morning! How are you this lovely day? Here I am, ready to partner with you in helping you to become a better healer … I look forward to our collaboration.” A week later, unread, the tone would become a little more insistent: “Come come, Dr. Craigie, eleven seconds with the Table of Contents is not enough. You’re paying good money for me and, if I may say so, you need me.” I would sometimes sheepishly mumble something back about too many clients and paperwork and phone messages. The final communication was stark: “YO FRED! How can you be so professionally irresponsible as to consciously neglect my wisdom? SLOTH … that’s what it is, SLOTH … one of the Seven Deadly Sins, right?”

Authors: Lisseth Rojas-Flores, Charmaine Lowe, and Sofia Herrera

Parent training has been well documented as one of the most effective methods for reducing behavioral problems in children (Brestan & Eyberg, 1998; Kazdin, 1997). In recent years, several research studies have endorsed the use of behavioral interventions to inform parenting practices. In particular, these methods advocate for guiding children away from maladaptive behavior in the context of fostering a positive and warm relationship between parents and children. Such research-informed behavioral interventions have been highly favorable not only for long-term treatment effects, but also as a cost cutting measure with built-in accountability to both managed care insurance panels (Taylor & Biglan, 1998) and the families they serve. As the United States continues to experience the growth of ethnically diverse populations, there is an increasing demand for the identification and implementation of effective interventions that may accommodate and address the unique needs of socioeconomically disadvantaged and ethnically diverse families. Empirically-supported parenting programs (ESP) have the potential of meeting the accountability movement in mental health while effectively meeting the needs of diverse communities.

Author: Abi-Hashem, Naji

Journal of Psychology and Christianity, Vol. 25(3), Fall 2006, pp. 251-257

I remember vividly receiving a phone call from M’s husband, asking whether I was experienced enough to work with obsessive-compulsive people or whether I specialize in this type of treatment. “My wife saw a local family therapist for a while but later he decided he couldn’t help her. Then we found a local psychologist who wanted to use hypnosis on her. My wife didn’t feel comfortable with that approach. Besides, we would like to be with a Christian therapist because our faith is important to us.”

Although they were eager, and perhaps desperate, to find sound help and to connect with a compatible therapist, I admired their approach, courage, and sense of adventure. They were willing to drive two hours each way to come to see me at the office. Consequently, we agreed to meet for an initial visit and a mutual interview.

Author: Langberg, Diane
Journal of Psychology and Christianity, Vol. 25(3), Fall 2006, pp. 258-266

Abstract:

As image bearers we reflect, assimilate and are shaped by the forces that surround us. Therapists are profoundly impacted by the suffering and evil with which they sit. We become like that which we habitually reflect. This paper explores the potentially negative impact of therapeutic work and the call of the Scriptures in the life of the Christian therapist to reflect the image of Christ in this world and in our work. Five disciplines are considered as aids in shaping the therapist to reflect the image of Christ: worship, truth, study, prayer and obedience. As these disciplines are pursued, the life of Christ becomes the primary shaping force in the life and work of the therapist thereby bringing his redemptive power to bear in the work of therapy.

Conducted by Gary W. Moon

Journal of Psychology and Christianity, Vol. 25(3), Fall 2006, pp. 267-273

Richard L. Gorsuch is one of the most prolific researchers the integration movement has produced. Since 1979 he has served as a member of the School of Psychology at Fuller Theological Seminary and has become increasingly known for his work in the psychology of religion, substance abuse, social psychology,
and statistics. His first book, Factor Analysis (1983), established his reputation as a research methodologist. Gorsuch, who is a past president of Division 36 of the American Psychological Associations and a William James Award recipient, is an active member of the Religious Research Association, and a fellow of the Society for the Scientific Study of Religion and the American Psychological Association. He has served in editorial capacities for journals including Journal for the Scientific Study of Religion and Educational and Psychological Measurement and has authored and contributed chapters to over 20 books. He is a Diplomate in Assessment and a licensed psychologist doing conflict mediation with churches and other groups and has been listed among the 2000 Outstanding Scholars of the 21st Century by England’s International Biographical Centre.
Gorsuch’s recent book Integrating Psychology and Spirituality: An Introduction has been well-received and will be the focal point for this interview.