Moral &

Spiritual
Development
Counseling 5670D
Dr. Cyndi Matthews
 Why moral and spiritual
development together?
 What is morality? Spirituality?
 What do they have in
common?
 Purpose?
 Meaning of life?
 Interactions with others?
 Connection with others and
the divine?
 Connection of our acts to
greater purpose?
Kohlberg’s
Model
The Test
Heinz Steals the Drug
 In Europe, a woman was near death from a special kind of cancer. There
was one drug that the doctors thought might save her. It was a form of
radium that a druggist in the same town had recently discovered. The
drug was expensive to make, but the druggist was charging ten times
what the drug cost him to make. He paid $200 for the radium and
charged $2,000 for a small dose of the drug. The sick woman's husband,
Heinz, went to everyone he knew to borrow the money, but he could only
get together about $ 1,000 which is half of what it cost. He told the
druggist that his wife was dying and asked him to sell it cheaper or let him
pay later. But the druggist said: "No, I discovered the drug and I'm going
to make money from it." So Heinz got desperate and broke into the man's
store to steal the drug-for his wife. Should the husband have done that?
(Kohlberg, 1963, p. 19)
http://www.youtube.com/watch?v=TJqnknCvDr8
Pre-Conventional
 Punishment/Obedience
Orientation
 Child follows rules to avoid
punishment
 Authorities are accepted as
always right
 Rules are literal w/ no judgment
 Concrete Individualistic
Orientation
 Rules are followed to serve
personal interest
 Reciprocity is only an issue in terms
of receiving rewards (“You
scratch my back, I’ll scratch
yours”)
Conventional
 Social-Relational Perspective
 Shared feelings and group
membership are primary
motivations.
 Rule following is based on
individual social acceptance.
 Member of Society Perspective
 Maintenance of a social order is
most important.
 Rules keep society civil; rules are
still imposed from external force.
Post-Conventional
 Prior Rights & Social Contract
 Rules are based on a social
contract meant to operate
for the good of the people.
 Rules can and should be
changed for the good of
humankind.
 Universal Ethical Principles
 Abstract moral principles are
most important
 Focus on human rights and
higher good.
 Theoretical
Gilligan’s
Model
Gilligan speaking :)
Gilligan’s Foundational Principles
 All individuals are interdependent for
achieving their interests
 Those particularly vulnerable to our
choices and their outcomes deserve
extra consideration to be measured
according to
 the level of their vulnerability to one's
choices
 the level of their affectedness by one's
choices and no one else's
 It is necessary to attend to the
contextual details of the situation in
order to safeguard and promote the
actual specific interests of those
involved
Stages
Perry’s Model
Position 1: Basic Duality
 Focus on Right vs. Wrong
with no alternatives
 Power is invested in
authorities.
 Good behavior
rewarded; bad behavior
punished.
 No opportunity for self-
awareness.
Position 2: Dualism: Multiplicity
Prelegitimate.
 Allows for multiple views
within a dualistic worldview
 Authorities no long hold
truth, but absolute truth still
exists (external to
authorities)
 Gray Areas= Wrong
Interpretations / Authorities
playing games.
Position 3: Multiplicity
Subordinate or Early Multiplicity.
 One true answer exists,
but it may be unknown
by authority figures.
 Acknowledgment of
“Fuzzy Areas” of
knowledge.
 More emphasis on the
“right” methods or
procedures.
Position 4: Complex
Dualism and Advanced
Multiplicity
 Individual clings to dualism, but
is faced with the reality of
diversity of opinions and
legitimate uncertainty.
 Two Common Options
 Independent-like thought
 Everyone has a right to an
opinion (Dualistic)
Position 5: Relativism
 Relativity
is the general
property of the universe.
 First, the person divides the
world into a relativistic area
and into a dualistic area
where authority still has
answers.
 2nd, the whole world is seen
as relativistic, but this position
alternates with a dualistic
position.
 Finally, the whole world is
seen as relativistic.
Position 6: Relativism:
Commitment Foreseen.
 Person sees the need for
commitment to stance in
the face of relativism.
 Commitment is a mature
decision made in the
face of relativism and
evaluation of all
alternatives.
 Commitment has not yet
been made at this stage.
 Position 7: Initial Commitment
 Firstmature
commitment
 May be scary for the
individual
 Starts with small
commitments and
grows larger.
Position 8: Stylistic Commitment
 Once Commitment
has been made the
questions remains:
 “How ?”
 “In What Way?”
Position 9: Mature Commitment
 Independent thought,
with mature
commitment to
lifestyle and ideals.
Spirituality
What is spirituality?
What is religiosity?
up to 3:56
What are some spiritual practices
you might use with clients?
 Focusing  Reading spiritual
 Guided imagery literature
 Helping others –
 Meditation/Yoga
looking beyond
 Connection with
yourself (service)
Nature – walks,
 Music
observing
 Forgiveness
 Prayer/Centering
Prayer  Others?

How would you decide?

Why Have Counselors Not Been
Willing to Address
Spirituality in the Past?
 Conflict between science and religion
 Association of religion/spirituality with
pathology (Freud: religion = illusion, infantile,
fear-induced repression; Ellis: distorted thinking
 Belief that religion/spirituality are the right of
clergy and spiritual leaders (boundary setting)
 Lack of training on how to integrate
spirituality/religion
 Mental health practitioners own unresolved
issues regarding spirituality/religion
 Why Religion and
Spirituality in Counseling?
 Majority of Americans believe in
higher power (94%) and actively
involved in churches, synagogues,
mosques, and other religious
institutions (68%)
 Religion and spirituality contribute
positively to mental health
 Holistic approach – how we make
decisions influenced by our beliefs
 Multicultural aspects – a part of who
we are
 What about Atheism and
Agnosticism? Apatheism?
 Definitions
 This group is largely ignored (4-5% US)
 Respect & Recognize
marginalization
 Stereotype: self-indulgent &
disregard for others
 Focus on natural world
 They alone are responsible for
creating meaning and purpose
 Morality – share same moral crises as
others
 Death & Dying – Purpose
 Suggestions – see p. 156 article
Case Studies
 Isabel  Anthony
Fowler’s Model
of Spiritual
Develoment
 Fowler’s Model of Faith
 Faith spans one’s entire life
 Faith meant a dynamic,
trusting orientation toward life,
others, and a Higher power
 Faith gives direction to
people’s life, links self to
others, enables people to
face life’s challenges
Stage 0 Undifferentiated Faith
 Typical Age Ranges (Birth-2
yrs)
 Characterized by the
individual’s interaction with
environment.
 Trust in caregiver – similar to
Erikson’s trust versus mistrust
 Stage Transition: When
thought and language
open the use of
symbols/rituals in play.
 Stage I Intuitive-Projective faith
 Typical Age Range (3-7 yrs)
 Child develops awareness of
others and self (albeit through
the lens of egocentrism)
 Imagination allows for
conception of religious/spiritual
symbols (cult like characteristics)
 Children’s images of God are
largely reflection of relationship
with parents
 Stage Transition: Concrete
thinking that initiates separation
from imagination and reality.
 Stage 2 Mythic-Literal faith
 Typical age range (8yrs.-adol.)
 Boundaries between imagination
and reality begin to become
established.
 Story/Narrative become a major
element in spirituality with
symbols being one-dimensional
and literal.
 Elements of good vs bad – God
rewards/punishes
 God is anthropomorphic –
human elements
 Stage 2 Mythic-Literal faith
 Decline of egocentrism
and increase in reciprocity
 Become disillusioned when
find “bad things happen to
good people”
 Stage transition:
Contradictions in literal
interpretation of Narratives.
Stage 3 Synthetic-Conventional faith
 Typical Age Range (Adolescence-Adulthood)
 Characterized by conformity and authority resting
in external sources.
 Accept and value the evaluation of others
 Beliefs are more tacitly than actively accepted.
Stage 3 Synthetic-Conventional Faith
 Challenges to
“demythologize” beliefs are
seen as a threat.
 Conventional - an individual
beliefs connect him/her to
community
 Hunger for a close, personal
relationship with higher
power
 Stage Transition: reflection on
conflict between authority
sources.
 Stage 4 Individuative-
Reflective faith
 TypicalAge Range (Young
Adulthood-Midlife)
 Take Individual responsibility for
worldviews
 Examine personal values
 Demythologize
 Tensions
 Individuality vs. group
membership
 Strongly Held Feelings vs.
Requirements of Objectivity
 Stage 4 Individuative-
Reflective faith
 Strengths: capacity for
reflection and rational analysis
 Weakness: Disregarding the
unconscious and intangible
elements of spirituality
 Stage Transition: Realizations
regarding complexities of
spiritual reality that logic
cannot fully explain.
 Stage 5 Conjunctive Faith
Most do not reach this stage 1/6
 Frequently able to engage in
dialogue with persons of
divergent faith that result in
deeper knowing in their own
spiritual journey.
 Literal symbology has already
been contested, and
individuals seek more
comprehensive (possibly
metaphorical) experience of
symbols.
 Conjunctive Faith continued
 Recognition of limited capacity
of faith systems to explain the
whole of existence/life/universe,
but do not hesitate to engage.
 Struggle with personal
insights/predominant cultural
beliefs.
 Frequently the highest stage
attained.
 Stage 6 Universalizing Faith
 Often described as “enlightened” and “subversive”
 Deeply principled; experience a deep participation
in a power that transforms the world.
 Activists for justice – live in love and justice
 Often experience threat to personal & physical
safety due to subversive elements
 https://www.youtube.com/watch?v=n0IOf08pTRc
Leak’s Faith
Development
Scale
Leak’s (2008)
Faith Development Scale
 1. A. I believe totally (or almost totally) the
teachings of my church.
 B. I find myself disagreeing with my church
over numerous aspects of my faith.
 2. A. I believe that my church offers a full
insight into what God wants for us and how we
should worship him.
 B. I believe that my church has much to offer,
but that other religions can also provide many
religious insights.
 3. A. It is very important for me to critically
examine my religious beliefs and values.
 B. It is very important for me to accept the
religious beliefs and values of my church.
 4. A. My religious orientation comes
primarily from my own efforts to analyze
and understand God.
 B. My religious orientation comes primarily
from the teachings of my family and
church.
 5. A. It does not bother me to
become exposed to other religions.
 B. I don’t find value in becoming
exposed to other religions.
 6. A. My personal religious growth has
occasionally required me to come
into conflict with my family or friends.
 B. My personal religious growth has
not required me to come into conflict
with my family or friends.
 7. A. It is very important that my faith is
highly compatible with or similar to the
faith of my family.
 B. It isn’t essential that my faith be highly
compatible with the faith of my family.
 8. A. The religious traditions and beliefs I
grew up with are very important to me
and do not need changing.
 B. The religious traditions and beliefs I
grew up with have become less and less
relevant to my current religious
orientation.
Griffith and
Griggs
Adapation
 Diffusion
(Stage I, Spiritual Infancy)

 Interest in spirituality is non-

existent or self-serving
 Frequently engage in
extrinsic religiosity; spiritual
practices engaged in
solely for reward or social
acceptance.
Foreclosure (Stage II,
Spiritual Childhood)
A stage during
which spirituality is
socialized and is
primarily used to
meet the
expectations of
others.
 Moratorium (Stage III, Spiritual
Adolescence)
A stage of disillusionment
and rebellion.
 During this stage,
frequently dogma is
rejected as the individual
seeks his/her new answers
to fundamental questions.
 Achievement (Stage IV,
Spiritual Adulthood)

 Spirituality is internalized
 Forms the core of one’s
being
 Is a pervasive element in
the life of the individual
Spirituality: Points of Reflection
with Your Client
 Conception of the absolute or divine
 Finding meaning through one’s spirituality
 Connecting with a higher power and others in
a religious community
 Appreciating and embracing the mystery of
life
 Experiencing a sense of freedom
 Engaging in rituals and religious practices
 Giving and receiving forgiveness
 Experiencing hope
 Growing in knowledge of one’s faith
 Being aware of the present moment
ASERVIC
Competencies
Start at 11:13
 Culture and Worldview
 1.The professional counselor can describe
the similarities and differences between
spirituality and religion, including the basic
beliefs of various spiritual systems, major
world religions, agnosticism, and atheism.

 2. The professional counseling recognizes

that the client’s beliefs (or absence of
beliefs) about spirituality and/or religion are
central to his or her worldview and can
influence psychosocial functioning.
 Counselor Self-Awareness
 3. The professional counselor actively explores his or
her own attitudes, beliefs, and values about spirituality
and/or religion.
 4. The professional counselor continuously evaluates
the influence of his or her own spiritual and/or religious
beliefs and values on the client and the counseling
process.
 5. The professional counselor can identify the limits of
his or her understanding of the client’s spiritual and/or
religious perspective and is acquainted with religious
and spiritual resources and leaders who can be
avenues for consultation and to whom the counselor
can refer.
Human and Spiritual
Development

 6. The professional
counselor can describe
and apply various
models of spiritual
and/or religious
development and their
relationship to human
development.
Communication
 7. The professional counselor responds to client
communications about spirituality and/or religion with
acceptance and sensitivity.
 8. The professional counselor uses spiritual and/or
religious concepts that are consistent with the client’s
spiritual and/or religious perspectives and are
acceptable to the client.
 9. The professional counselor can recognize spiritual
and/or religious themes in client communication and is
able to address these with the client when they are
therapeutically relevant.
 Assessment
 10.During the intake and
assessment processes, the
professional counselor strives
to understand a client’s
spiritual and/or religious
perspective by gathering
information from the client
and/or other sources.
Diagnosis and Treatment
 11. When making a diagnosis, the professional counselor
recognizes that the client’s spiritual and/or religious
perspectives can a) enhance well-being; b) contribute to
client problems; and/or c) exacerbate symptoms
 12. The professional counselor sets goals with the client that are
consistent with the client’s spiritual and/or religious
perspectives.
 13. The professional counselor is able to a) modify therapeutic
techniques to include a client’s spiritual and/or religious
perspectives, and b) utilize spiritual and/or religious practices
as techniques when appropriate and acceptable to a client’s
viewpoint.
 14. The professional counselor can therapeutically apply theory
and current research supporting the inclusion of a client’s
spiritual and/or religious perspectives and practices.
Case Study
 Sherry& Ed
 Inventory – article
 Gladding:
 Gladding ASERVIC
 Start at 15:10
 Meditation
 Meditation with Gratitude