Building evidence regarding the effectiveness of spiritually integrated therapies in social work practice

Evidence demonstrating that integrating spirituality into clinical social work interventions is effective has been lacking in the scholarly literature. The social work profession has focused on evidence-based and evidence-supported interventions (Grady et al., 2018) as part of the longstanding quest to be seen as a profession (Flexner, 1915) and a science (Brekke, 2012). Practice-based evidence, while slightly different, adds to the literature on how we know what we are doing works. As Dr. Shannon Johnson and colleagues explain in this issue, practice-based evidence uses the clinical experience to gather evidence. This approach to knowledge building departs from a strictly positivist epistemology, and therefore can be called into question by those seeking a more “scientific” approach to knowledge building. As Anastas (2012) writes, positivism dominated social work research for much of the history of the profession, causing other ways of knowing such as practice-based research to be discredited. Adding to this discussion, Hothersall (2016) explains,

Debates regarding theory and practice in social work have often avoided detailed discussion regarding the nature of knowledge itself and the various ways this can be created. As a result, positivistic conceptions of knowledge are still assumed by many to be axiomatic, such that context-dependent and practitioner-oriented approaches to knowledge creation and use are assumed to lack epistemological rigor and credibility. (p. 33)

In this issue of the journal, our last of 2022, we explore this theme of integrating spirituality into social work practice in multiple ways, through a variety of ontological and epistemological lenses. In the first study on the topic, Patricia Agbawodikeizu and colleagues present a qualitative study entitled “Religion and Spirituality as a Core Module in Social Work Education in Nigeria: Perspectives of Social Work Educators.” Adding the lens of cultural identity and geography, Dr. Emi Patmisari and colleagues share their quantitative study on religiosity and wellbeing in “Multicultural Quality of Life Predictive Effects on Wellbeing: A Cross-sectional Study of a Muslim Community in South Australia.”

Focusing on what we can learn from direct practice in social work we have three manuscripts that explore practice wisdom. First, Mackaully Parada explores practice wisdom regarding integrating religion and spirituality into social work practice at all levels in “Integrating Religion/Spirituality into Professional Social Work Practice.” Next, Dr. Terry Audate presents a theoretical and case-based analysis on ways to foster a spiritual connection with a higher self in “Psychosynthesis as a Spiritual Practice in Clinical Social Work.” Dr. Ann Carrington offers a critical framework for social work practitioners working on social justice and human rights in “Conscious Spiritual Theory: A Spiritual Alternative to Critical Social Work Practice.” The fourth manuscript, from Håkan Nilsson, follows the discussion on theoretical and practice oriented work using systems and ecological perspectives to explore life and meaningfulness in “Social Workers as an Action-Oriented Sociotherapist: An Existential Health Discourse.”

Rounding out this issue, Dr. Denise Levy and colleagues present a qualitative study with almost 700 diverse, LGBTQ+ participants entitled “LGBTQ+ People’s Religious and Spiritual Experiences in the COVID-19 Pandemic” on the effects of prayer on coping during the pandemic. Finally, Yingzhe He provides a thoughtful review of the book “Healing Justice” for our consideration. I hope our readers find much to ponder in this diverse array of scholarly offerings.

Disclosure statement

No potential conflict of interest was reported by the author(s).