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“It is an absurd to assume that a therapist can put aside his inner values, which are sometimes expressed outright, but always present implicitly in his behaviours and attitudes.”

K. Evans, M. Gilbert (2005) An Introduction to Integrative Psychotherapy, New York: Palgrave Macmillan.Kenneth Evans – Chairman of European Association for Integrative Psychotherapy, ex-chairman of European Association for Gestalt Therapy, ex-chairman of European Association for Psychotherapy.

“Psychotherapeutic systems may gradually lose personality but regain soul. After a long-term strive for recognition of this discipline and avoiding any reference to moral issues, psychotherapists incorporate spiritual and religious contents into therapy more and more often. Religiousness and spirituality enter therapy in many moments and in many different ways. Some patents might need explicit religious therapy; besides, about 92% of American citizens belong to some kind of denomination and 96% believe in God or other supernatural forces (Shafranske, 1996). Therapy is often conducted by clergymen and can be performed within frames of pastoral counselling. A therapist can define himself directly as „Jewish”, „Christian” or other. Anyway, many clients (and therapists) would engage their spiritual and religious convictions to cope with stress and emotional problems.

 Within the last two decades the number and quality of literature on religion and spirituality in psychotherapy has grown considerably. The awareness of the relationship between psychotherapy and the world of values, common in the 70s and 80s of the 20th century, results in a closer examination of religious diversity of clients. A considerable number of books has been published recently, which encourage therapists to incorporate spiritual elements into therapy, whenever suitable. (e.g. Kelle, 1995; Miller, 1999; Richards and Bergin, 2000; Shafranske, 1996).

Psychotherapy has always been – in a sense – “healing of soul”, but in future religion and spirituality will be present in therapy in more specific and explicit ways. Clinicists include religion and spirituality as a standard dimension of clinical diagnosis, especially as a potential source of strength and social support. They will be open to clients’ wishes to directly raise religious and spiritual issues in therapy as well as consider the religious dimension of many life problems. Some clinicists adopt into therapy some religious interventions, which turn out accessible and effective as proved by results of a preliminary research on treatment of depression. (Worthington and Sandage, 2002).

 Adopting this kind of treatment methods and therapeutic relation to needs of individual patients may prove more effective in case of clients with high religious commitment, who prefer interventions consistent with their religious world-view.”


Prochaska, J. O., Norcross J. C. (2006). Systemy psychoterapeutyczne. Analiza transteoretyczna.

Warszawa: IPZ, rozdział „Przyszłość psychoterapii”, s. 608-609.

Prochaska, J. O., Norcross J. C. (2006). Systems of Psychotherapy. A Transtheoretical Analysis.

Warsaw: IPZ, Chapter„The Future of Psychotherapy”, p. 608-609.)

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