Search

Advancement of Spiritual and religious competencies aligns with increasing attention to the pivotal role of multiculturalism and intersectionality, as well as shifts in organizational values and strategies, that shape the delivery of psychological services (e.g., evidence-based practice). A growing evidence base also attests to ethical integration of peoples' religious faith and/or spirituality (R/S) in their mental care as enhancing the utilization and efficacy of psychological services. When considering the essential attitudes, knowledge, and skills for addressing religious and spiritual aspects of clients' lives, lack of R/S competencies among psychologists and other mental health professionals impedes ethical and effective practice. The purpose of this article is to discuss the following: (a) skills for negotiating ethical challenges with spiritually integrated care; and (b) strategies for assessing a client's R/S. We also describe systemic barriers to ethical integration of R/S in mental health professions and briefly introduce our Spiritual and Religious Competencies project. Looking ahead, a strategic, interdisciplinary, and comprehensive approach is needed to transform the practice of mental health care in a manner that more fully aligns with the values, principles, and expectations across our disciplines' professional ethical codes and accreditation standards. We propose that explicit training across mental health professions is necessary to more fully honor R/S diversity and the importance of this layer of identity and intersectionality in many peoples' lives. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Purpose Little is known concerning the way that Licensed Masters-Level social workers are evaluating outcomes. Methods Licensed providers ( n = 111) completed a mixed-methods web-based survey regarding ways they evaluate practice outcomes. Content analysis was used to identify ways in which social workers reported evaluating practice outcomes. Results Evaluation methods identified were (1) not consistently evaluating client outcomes, (2) completion of follow-up appointments, (3) clinical judgment/completion of treatment plan, (4) satisfaction surveys, (5) client-reported symptom remission, (6) judgment of key informants, and (7) standardized objective measures. Objective evaluation methods were used most by individuals reporting frequent outcome evaluation, those reporting less frequent outcome evaluation used client self-report or relied on feedback from key informants to gauge client’s progress. Frequency of outcome evaluation was inversely related to perceived difficulty of evaluating outcomes. Discussion Social workers frequently rely on non-standardized, subjective evaluation methods. More research in this area is currently indicated.

This paper describes the qualitative responses of a national survey of 56 Master Social Work (MSW) program leaders concerning their perceptions of factors that support or hinder the integration of ...

Over the past few decades, researchers have focused considerable attention on religion, spirituality, and faith (RSF) in social work. However, most of this research has been focused on the RSF of clients rather than on RSF of social workers themselves. This study used the Social Worker’s Integration of their Faith – Christian (SWIF-C; Author, 2019) to explore efforts by NACSW members (n = 486) to integrate their Christian faith and social work. Overall, participants reported high levels of faith and social work integration—with both faith and social work influencing the other—and also noted some experience of conflict in their effort to integrate their faith and social work. With a goal of developing sustained ethical and competent professional practice, the paper concludes with recommendations for helping students and supervisees integrate their own faith and social work.

This paper describes a national survey of Master of Social Work (MSW) program leaders’ religious and spiritual beliefs and practices across the United States. Of the 257 eligible MSW programs prima...

Recent studies have demonstrated that social workers’ intrinsic religiosity is the largest predictor of whether they integrate clients’ religion/spirituality in practice. However, to date, no instrument has been developed to begin to understand the complex relationship between how a social worker’s faith impacts their social work practice and vice versa, especially among social workers who self-identify as Christian. Thus, this paper describes the development of the Social Worker’s Integration of their Faith – Christian (SWIF-C) scale to explore the following: 1) Does the SWIF-C have content and criterion validity? 2) Can the SWIF-C be condensed into fewer subscales to explain factors related to practitioners’ integration of their own religion, spirituality, and faith (RSF) into practice? The results indicated the SWIF-C is reliable and an exploratory factor analysis resulted in four subscales, including the: 1) impact of social work on one’s faith, 2) impact of faith on one’s social work practice, 3) impact of faith on one’s social work identity, and 4) conflict between one’s faith and social work. Based on these findings, implications and recommendations for social work education and practice are discussed.

Purpose:This article describes the qualitative responses from licensed masters-level social workers (LMSWs) regarding what they perceive as barriers and facilitators to consistently engaging in the...

This article describes the development, validation, and responses to the first administration of the Religious/Spiritually Integrated Practice Assessment Scale-Client Attitudes (RSIPAS-CA). A total of 1,047 U.S. adults responded to an online survey administered by Qualtrics, which included the RSIPAS-CA for secondary analysis. Of those, 245 indicated they were either current or former mental health clients and thus were asked to complete a 10-item instrument assessing clients' attitudes toward integrating religion and spirituality (RS) in mental health treatment. A confirmatory factor analysis showed the current sample's data approached an adequate fit, and the instrument's reliability was considered very good (α = .89). Descriptive analyses indicated that clients have mixed views regarding who should initiate the discussion of RS, but a majority responded favorably toward integrating RS in practice. The article ends with a general comparison between client responses to the current survey and clinical social workers' responses to the practitioners' RSIPAS. It also discusses implications for research based on the scale development and implications for practice and education, based on client preferences.

This article describes the assessment of accredited or in-candidacy master of social work programs’ inclusion of a course on religion and spirituality (RS) in the United States. In June 2016, of th...

Objective This study was designed to describe and compare five helping professions’ views and behaviors regarding the integration of clients’ religion/spirituality (RS) in clinical practice. Method A cross-sectional design was used to survey 3,500 licensed clinical psychologists, nurses, marriage and family therapists (LMFTs), clinical social workers, and professional counselors across Texas. A total of 550 responded to this online survey, which included the Religious/Spiritually Integrated Practice Assessment Scale and background questions. Results Attitudes concerning the integration of clients’ RS did not differ by profession and were fairly positive. However, differences emerged regarding self-efficacy, perceived feasibility, and behaviors, with LMFTs reporting the highest scores for these subscales. Conclusion This is the first comparison of these five professions’ attitudes, behaviors, perceived feasibility, and self-efficacy regarding integrating clients’ RS. These encouraging results not only indicate helping professionals’ openness to integrating clients’ RS, but also highlight key differences in training, self-efficacy, views of feasibility, and implementation.

This article describes the qualitative responses from a national sample of licensed clinical social workers (LCSWs) on their views regarding integrating clients' religion and spirituality (RS) in practice. Two open-ended questions were asked to assess what helps or assists LCSWs in assessing and integrating clients' RS in practice and what hinders or prevents LCSWs from considering this area of clients' lives. A total of 329 responded to either item, with 319 responses to the first item and 279 responses to the second. The authors used open-coding procedures, developed a codebook to analyze the data, and reached consensus on each response. Overarching themes that emerged from LCSWs' responses to what helps them consider this area included personal religiosity, education, and having an RS-sensitive practice. Regarding what hinders RS integration, LCSWs reported that nothing hinders such integration; that it was not relevant; or listed various barriers, including a lack of training, client discouraging the discussion, or experiencing fear or perceiving RS as a taboo topic. The article concludes with a discussion of the implications for social work education and practice.

This article describes a national sample of social work field instructors’ responses to a cross-sectional survey of social workers’ orientation toward integrating clients’ religion and spirituality into practice and compares their responses with those of nonfield instructors. Four hundred sixty-nine social workers, including 69 MSW field instructors, anonymously responded to an online version of the Religious/Spiritually Integrated Practice Assessment Scale. Field instructors reported high levels of self-efficacy, positive attitudes, and few barriers to integrating clients’ religion and spirituality, yet fewer reported engaging in behaviors related to this area of practice. Compared with nonfield instructors, few differences emerged across items; however, field instructors reported higher behavior subscale scores, compared with nonfield instructors. Implications and future considerations for social work field education are discussed.

Background: We designed the online Spiritual Competency Training in Mental Health (SCT-MH) program to train providers across mental health fields in basic religious and spiritual (RS) competencies. The goal was to help address the professional training gap in RS aspects of multicultural diversity and integration. We hypothesized that providers completing the program would demonstrate an increase in attitudes, knowledge, and skills relevant to RS issues in mental health care. Methods: The SCT-MH program, offered online through the edX platform, consists of 8 hours of multi-media content. 169 participants across a broad range of mental health disciplines completed a pre- and post-training survey, which evaluated their spiritual competency using measures assessing their attitudes, knowledge, and skills in the intersection of RS and mental health. We also collected qualitative data to evaluate participants’ levels of satisfaction with the content and format of the program. Results: Participants showed significantly increased spiritual competency in all measures of attitudes, knowledge, and skills following their participation in the course. Participants reported high satisfaction with both the content and the online format of the training program, and a decrease in perceived barriers to integrating RS in practice.Conclusions: These results demonstrate that a brief, novel online training program can help address the current gap between the clinical need and professional requirements for spiritual competency and the general lack of graduate training in this area of multiculturalism. Suggestions for how this program and others like it can be integrated into graduate education and impact clinical care are discussed.

Objective: This article describes the validation of the Religious/Spiritually Integrated Process Assessment Scale (RSIPAS) across five helping professions. The RSIPAS was originally developed to measure clinical social workers’ self-efficacy, attitudes, perceived feasibility, behaviors, and overall orientation toward integrating clients’ religion and spirituality in practice. Method: The current study examines the internal consistency and criterion, discriminant, convergent, and factorial validity of this instrument with a sample of clinical social workers, psychologists, nurses, counselors, and marriage and family therapists in Texas ( N = 550). Results: Findings support the reliability (α = .95) and various forms of validity, with an improved fit in the factor structure among this more diverse sample. Conclusions: The RSIPAS may be used among these five helping professions to identify training needs or evaluate training efforts related to the integration of clients’ religious or spiritual beliefs in mental and behavioral health treatment.

Purpose: This study assessed the feasibility of virtual reality (VR) exposure as an assessment and treatment modality for youth with social anxiety disorder (SAD). Methods: Forty-one adolescents, 20 of which were identified as having SAD, were recruited from a community sample. Youth with and without SAD were exposed to two social virtual environments—party and public speaking—and two neutral virtual environments. Results: All youth reported significantly higher ratings on the Subjective Units of Distress Scale (SUDS) during the party and public speaking scenarios compared to the two neutral environments, while youth with SAD reported significantly higher SUDS in the public speaking and party environments than those without SAD. Youth also demonstrated acceptable levels of presence and immersion in the VR environments. Discussion: VR exposure treatment appears to be feasible for youth with SAD, highlighting the need for further research on its development.

This article describes the results of a cross-sectional study of licensed clinical social workers' (LCSWs') views and behaviors related to integrating clients' religion and spirituality in clinical practice. A total of 442 LCSWs from across the United States who advertised their services on the Internet provided anonymous responses to an online administration of the Religious/Spiritually Integrated Practice Assessment Scale. The results indicate that LCSWs have positive attitudes, high levels of self-efficacy, and perceive such integration as feasible, but report low levels of engagement in integrating clients' religious and spiritual beliefs into practice. Moreover, two variables emerged as significant predictors for LCSWs' overall orientation toward integrating clients' religion and spirituality in practice: practitioners' intrinsic religiosity and prior training (prior course work or continuing education). Implications and next steps for social work education and continuing training efforts are discussed.

This article presents the results of a cross-sectional study of social work field instructors’ views of and implementation of the evidence-based practice (EBP) process and compares their responses with non-field instructors. A total of 688 National Association of Social Workers/Texas members (107 of which were field instructors) anonymously responded to an online administration of the Evidence-Based Practice Process Assessment Scale–Short. The results suggest generally positive attitudes among field instructors and high levels of familiarity but lower levels of perceived feasibility and engagement in the EBP process. In addition, field instructors and non-field instructors did not differ significantly across the 4 subscales or overall orientation toward the EBP process. Implications and future steps for social work education are discussed.

Objective: This article describes the development and validation of the Religious/Spiritually Integrated Practice Assessment Scale (RSIPAS). The RSIPAS is designed to assess social work practitioners’ self-efficacy, attitudes, behaviors, and perceived feasibility concerning the assessment or integration of clients’ religious and spiritual beliefs in clinical practice. Methods: After establishing content validity of the RSIPAS with a group of nationally known experts in the area of religion/spirituality and behavioral health, a national sample of master’s social workers ( N = 482) was randomly selected to assess the scale’s internal consistency, criterion validity, discriminant validity, and factorial validity. Results: Findings support the scale’s reliability (α = .95), criterion validity, discriminant validity, and factorial validity. Conclusions: The RSIPAS may be a useful instrument for elucidating current views and training needs among social work practitioners or to evaluate the outcomes of training or educational programs that provide content on religion and spirituality in the practice context.

Emerging research on religion, spirituality, health, and mental health has begun to catch the attention of helping professionals. Some clients are expressing a desire for their health and mental health practitioners to initiate discussion of their religious or spiritual beliefs as they relate to their case. Social workers are the most represented group among personnel providing mental health services, so it is important to understand their attitudes, views, and behaviors regarding integrating clients' religion and spirituality (RS) into practice. Few studies have assessed such an integration; those that are available focus primarily on practitioner characteristics and use of specific helping activities to integrate clients' RS in treatment. This article discusses how RS have been integrated into social work practice and education and reviews instruments used to assess such practices. In addition, the findings from previous studies examining social workers' integration of clients' RS are compared with those of other helping professions. Finally, implications for education and practice are discussed.