Araştırma Makalesi
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Manevi Danışmanlık ve Rehberlikte Kriz Terapisinin Temelleri

Yıl 2022, Sayı: 6, 101 - 130, 30.12.2022
https://doi.org/10.56432/tmdrd.1176242

Öz

Bu makalenin amacı, manevi danışmanlık ve rehberlikte kriz ile mücadele sürecinde uygulanabilecek Tanrı imgesini danışmanlığa dâhil eden yöntemleri incelemektir. Bu bağlam doğrultusunda kriz danışmanlığında psikolojik danışmanlıktan farklı olarak müdahalede zamanın kısıtlı olması nedeniyle etik durum, kişilikle olan ilişki, manevi danışmanın rolü ve danışmanlık sürecinin sonunda danışanı bekleyen durumlar ele alınmaktadır. Tanrı imgesi; kültür, aile ve toplum tarafından etkiye uğradığı gibi kişinin dini inanç ve yaşam deneyimlerinden de etkilenmektedir. Tanrı imgesinin gelişimi hakkında Harms, Goldman, Elkind ve Fowler gibi bilim insanlarının teorilerinin olduğu bilinmektedir. Tanrı imgelerinin özellikle kriz durumlarında hayata yeniden tutunmak için potansiyel güç işlevi gören sığınma ve bir dinlenme yeri olduğu düşünüldüğü zaman, bu imgelerin kriz danışmanlığına dâhil edilmesi önemli görülmektedir. Buna karşılık bu imge doğru oluşturulmadığı zaman bireye dayanak olmak yerine kişinin durumunu daha da zor bir hale getirmektedir. Bu bağlam doğrultusunda yapılan çalışmalarda psikodinamik teknik, ilişkisel maneviyat tekniği ve aşkınlık tekniği kullanılmaktadır. Manevi yönelimli psikodinamik teknik, danışanın Tanrı imajının ‘an’a getirilmesini ve bu imajın çözümlenmesini amaçlamaktadır. İlişkisel maneviyat tekniğinde de Tanrı imgesi ile kurulan ilişki danışmanlıkta konumlandırılmaktadır. Her iki teknikte de danışanların mevcut imgesi ile ihtiyacı olan Tanrı imgesi dengelenmeye çalışılmaktadır. Aşkınlık tekniğinde ise danışanın tüm bu imgelerin ötesine taşınması hedeflenmektedir. Aşkın Tanrı imgesinin, danışanın sınırlarında çözemediği problemleri aşmasını ve onun gelişiminin gerçekleşmesini sağlayacak bir katalizör etkisi gösterdiği düşünülmektedir. Dolayısıyla makalenin amacı manevi danışmanlık ve rehberlikte kriz danışmanlığı paralelinde Tanrı imgelerinin kullanıldığı danışmanlık modellerini incelemektir. Tanrı imgelerinin keşfi ve onların dönüştürülmesi, manevi danışmanlık ve rehberlikte kriz danışmanlığında en güncel metotlardan birisi olarak kabul görmektedir. Çünkü bu yöntem aile kökenli sorunlara, kişiler arası çözülmemiş narsistik eksikliklere veya biyokimyasal sorunlara odaklanmak yerine Tanrı’nın tanımlanmamış görüntülerinin varlığını dinlemek için bir fırsat sunmaktadır. Zira bu süreçte kişinin derin yatırımlar yaptığı “Tanrı/Tanrıları” kişiyi hayal kırıklığına uğratmış olabilmektedir. Ancak bu durum, yeni ve daha değerli imgelerin ortaya çıkması için bir fırsat olarak düşünülmektedir.

Kaynakça

  • Anderson, M. (2000). When the sky is falling: Shepherding church workers through times of crisis. Lutheran Education, 135(3), 137-142.
  • APA (1994). Diagnostic and statistical manual of mental disorders, 4th edition (DSM-IV). Washington, DC: American Psychiatric Association.
  • Astley, J. (1991). How faith grows: Faith development and christian education. London: National Society and Church House Publishing.
  • Baring, R. (2012). Children’s image of God and their parents: Explorations in children’s spirituality. International Journal in Children’s Spirituality, 17, 277–89.
  • Bartoli, E. (2003). Psychoanalytic practice and the religious patient: A current perspective. Bulletin of the Menninger Clinic, 67(4), 347-366.
  • Basham, A. L. (1968). The wonder that was India: A survey of the history and culture of the Indian sub-continent before the coming of the Muslims. New York: Taplinger Pub Co.
  • Bayne, H. B. & Tylsova, M. (2019). Understanding and incorporating God representations within counseling. Counseling and Values, 64(2), 148-167.
  • Bedir, F. N. (2017). Yetişkinlerin çocukluk anılarındaki tanrı imgesinin analizi. Journal of Divinity Faculty of Hitit University, 16(32), 717-740.
  • Beauchamp, T. L. & Childress, J. F. (2012). Principles of biomedical ethics. Oxford: Oxford University Press.
  • Beck, R. & McDonald, A. (2004). Attachment to God: the attachment to God inventory, tests of working model correspondence, and an exploration of faith group differences: Journal of Psychology and Theology, 32(2), 92-103.
  • Brokaw, B. F. & Edwards, K. J. (2018). The relationship of God image to level of object relations development. Journal of Psychology and Theology, 22, 352-371.
  • Cashwell, C. S., Young, J. S., Tangen, J. L., Pope, A. L., Wagener, A., Sylvestro, H., & Henson, R. A. (2016). Who is this god of whom you speak?: Counseling students’ concept of god. Counseling and Values, 61, 159-175.
  • Cheston, S. & Piedmont, R. (2003). Changes in clients’ images of God over the course of outpatient therapy. Counseling and ldots, 47, 96-108.
  • Daniel, T. (2017). Grief as a mystical journey: Fowler’s stages of faith development and their relation to post-traumatic growth. Journal of Pastoral Care & Counseling, 71(4), 220-229.
  • Davis, E. B. & Granqvist, P. & Sharp, C. (2018). Theistic relational spirituality: Development, dynamics, health, and transformation. Psychology of Religion and Spirituality, 401-415.
  • Davis, E. B.& Moriarty, G. L. & Mauch, J. C. (2013). God images and god concepts: Definitions, development, and dynamics. Psychology of Religion and Spirituality, 5(1), 51-60.
  • Dicken, T. M. (2013). Whitehead, trauma, and the presence of God. Process Studies, 42(1), 132-151.
  • Downing, J. & Sinisi, C. & Foster, R. (2021). The effects of self-esteem, God image, and gender on coping methods. Psi Chi Journal of Psychological Research, 26(1), 14-20.
  • Erdur Baker, Ö. & Doğan, T. (2016). Kriz danışmanlığı: Müdaheleler ve beceriler. [içinde] Kriz danışmanlığı. Ankara: Pegem Akademi Yayıncılık.
  • Erikson, E. H. & Erikson, J. M. (1998). The life cycle completed. New York: W. W. Norton & Company.
  • Erten, Y. (2010). Yanılsama ve din. Psikeart, 12, 48-55.
  • Exline, J. J. & Park, C. L. & Smyth, J. M. & Carey, M. P. (2011). Anger toward God: Social-cognitive predictors, prevalence, and links with adjustment to bereavement and cancer. Journal of Personality and Social Psychology, 100(1), 129-148.
  • Fowler, J. W. (1984). Becoming adult, becoming christian: Adult development and christian faith. Harper&Row, 42(3).
  • Fowler, J. W. (2000). İman bilincinin evreleri (çev. A. U. Mehmedoğlu). Marmara Üniversitesi İlahiyat Fakültesi Dergisi, 19, 85-104.
  • Fowler, J. W. & Nipkow, K. E. & Schweitzer, F. (1992). The vocation of faith development theory. [içinde] Stages of Faith and Religious Development: Implications for Church (ss.19-36). London: SCM-Canterbury Press.
  • Freud, S. (2012). Bir yanılsamanın geleceği (çev. H. İlhan). Ankara: Alter Yayıncılık.
  • Gall, M. D. & Borg, W. R. & Gall, J. P. (1996). Education research: An introduction. White Plains, NY: Longman.
  • Gilson, E. (1999). Tanrı ve felsefe (çev. M. Aydın). Ankara: Birleşik Yayıncılık.
  • Goldman, R. (1964). Religious thinking from childhood to adolescence. London: Routledge & Kegan Paul PLC.
  • Güler, Ö. (2007). Tanrı algısı ölçeği (TA): Geçerlik ve güvenirlik çalışması. AÜİFD, XLVIII, (1), 123-133.
  • Hall, T. W. & Edwards, K. J. (2002). The spiritual assessment inventory: A theistic model and measure for assessing spiritual development. Journal for the Scientific Study of Religion, 41(2), 341-357.
  • Hanbel, E. A.(1999). el-Müsned. Beyrut: Müessesetü’r-Risâle.
  • Harms, E. (1944). The develeopment of religious experience in children. American Journal of Sociology, 50, 112-122.
  • Hayta, A. (2010). Nesne ilişkileri kuramı ve Tanrı tasavvuru üzerine eleştirel bir değerlendirme. Değerler Eğitimi Dergisi, 8(20), 39-77.
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Fundamentals of Crisis Therapy in Spiritual Counseling and Care

Yıl 2022, Sayı: 6, 101 - 130, 30.12.2022
https://doi.org/10.56432/tmdrd.1176242

Öz

The purpose of this article is to examine the methods that include the image of God in counseling and that can be applied in spiritual counseling and guidance in combating crises. In this context, the ethical situation, the relationship with the personality, the role of the spiritual counselor and the situations that await the client at the end of the counseling process are evaluated due to the time constraints in the intervention of crisis counselling, unlike psychological counseling. The image of God is influenced by culture, family and society as well as by one’s religious beliefs and life experiences. It is known that scientists such as Harms, Goldman, Elkind and Fowler have theories about the development of the God image. Considering that images of God are a shelter and a resting place that functions as a potential power to hold on to life again in crisis situations, it is considered important to include them in crisis counseling. On the other hand, when this image is not formed correctly, it complicates the situation of the person rather than being a support for the individual. In this context, the psychodynamic technique, relational spirituality technique and transcendence technique are used. The spiritually oriented psychodynamic technique aims to bring the client's image of God into the 'moment' and resolve it. In the relational spirituality technique, the relationship established with the image of God is positioned in counseling. In both techniques, the client's current image and the God image they need are tried to be balanced. In the technique of transcendence, it is aimed to move the client beyond all these images. It is thought that the image of the transcendent God acts as a catalyst that will enable the client to overcome the problems that he/she cannot solve inside his/her borders and to realize his/her development. Therefore, the aim of the article is to examine the counseling models in which God images are used in parallel with crisis counseling in spiritual counseling and guidance. The discovery and transformation of images of God is accepted as one of the most up-to-date methods in crisis counseling in spiritual counseling and guidance. Because this method provides an opportunity to listen to the existence of undefined images of God instead of focusing on family origin problems, unresolved interpersonal narcissistic deficiencies or biochemical problems. Because in this process, the person's God(s), in which the person has made deep investments, may have disappointed the person. However, this situation is considered as an opportunity for the emergence of new and more valuable images.

Kaynakça

  • Anderson, M. (2000). When the sky is falling: Shepherding church workers through times of crisis. Lutheran Education, 135(3), 137-142.
  • APA (1994). Diagnostic and statistical manual of mental disorders, 4th edition (DSM-IV). Washington, DC: American Psychiatric Association.
  • Astley, J. (1991). How faith grows: Faith development and christian education. London: National Society and Church House Publishing.
  • Baring, R. (2012). Children’s image of God and their parents: Explorations in children’s spirituality. International Journal in Children’s Spirituality, 17, 277–89.
  • Bartoli, E. (2003). Psychoanalytic practice and the religious patient: A current perspective. Bulletin of the Menninger Clinic, 67(4), 347-366.
  • Basham, A. L. (1968). The wonder that was India: A survey of the history and culture of the Indian sub-continent before the coming of the Muslims. New York: Taplinger Pub Co.
  • Bayne, H. B. & Tylsova, M. (2019). Understanding and incorporating God representations within counseling. Counseling and Values, 64(2), 148-167.
  • Bedir, F. N. (2017). Yetişkinlerin çocukluk anılarındaki tanrı imgesinin analizi. Journal of Divinity Faculty of Hitit University, 16(32), 717-740.
  • Beauchamp, T. L. & Childress, J. F. (2012). Principles of biomedical ethics. Oxford: Oxford University Press.
  • Beck, R. & McDonald, A. (2004). Attachment to God: the attachment to God inventory, tests of working model correspondence, and an exploration of faith group differences: Journal of Psychology and Theology, 32(2), 92-103.
  • Brokaw, B. F. & Edwards, K. J. (2018). The relationship of God image to level of object relations development. Journal of Psychology and Theology, 22, 352-371.
  • Cashwell, C. S., Young, J. S., Tangen, J. L., Pope, A. L., Wagener, A., Sylvestro, H., & Henson, R. A. (2016). Who is this god of whom you speak?: Counseling students’ concept of god. Counseling and Values, 61, 159-175.
  • Cheston, S. & Piedmont, R. (2003). Changes in clients’ images of God over the course of outpatient therapy. Counseling and ldots, 47, 96-108.
  • Daniel, T. (2017). Grief as a mystical journey: Fowler’s stages of faith development and their relation to post-traumatic growth. Journal of Pastoral Care & Counseling, 71(4), 220-229.
  • Davis, E. B. & Granqvist, P. & Sharp, C. (2018). Theistic relational spirituality: Development, dynamics, health, and transformation. Psychology of Religion and Spirituality, 401-415.
  • Davis, E. B.& Moriarty, G. L. & Mauch, J. C. (2013). God images and god concepts: Definitions, development, and dynamics. Psychology of Religion and Spirituality, 5(1), 51-60.
  • Dicken, T. M. (2013). Whitehead, trauma, and the presence of God. Process Studies, 42(1), 132-151.
  • Downing, J. & Sinisi, C. & Foster, R. (2021). The effects of self-esteem, God image, and gender on coping methods. Psi Chi Journal of Psychological Research, 26(1), 14-20.
  • Erdur Baker, Ö. & Doğan, T. (2016). Kriz danışmanlığı: Müdaheleler ve beceriler. [içinde] Kriz danışmanlığı. Ankara: Pegem Akademi Yayıncılık.
  • Erikson, E. H. & Erikson, J. M. (1998). The life cycle completed. New York: W. W. Norton & Company.
  • Erten, Y. (2010). Yanılsama ve din. Psikeart, 12, 48-55.
  • Exline, J. J. & Park, C. L. & Smyth, J. M. & Carey, M. P. (2011). Anger toward God: Social-cognitive predictors, prevalence, and links with adjustment to bereavement and cancer. Journal of Personality and Social Psychology, 100(1), 129-148.
  • Fowler, J. W. (1984). Becoming adult, becoming christian: Adult development and christian faith. Harper&Row, 42(3).
  • Fowler, J. W. (2000). İman bilincinin evreleri (çev. A. U. Mehmedoğlu). Marmara Üniversitesi İlahiyat Fakültesi Dergisi, 19, 85-104.
  • Fowler, J. W. & Nipkow, K. E. & Schweitzer, F. (1992). The vocation of faith development theory. [içinde] Stages of Faith and Religious Development: Implications for Church (ss.19-36). London: SCM-Canterbury Press.
  • Freud, S. (2012). Bir yanılsamanın geleceği (çev. H. İlhan). Ankara: Alter Yayıncılık.
  • Gall, M. D. & Borg, W. R. & Gall, J. P. (1996). Education research: An introduction. White Plains, NY: Longman.
  • Gilson, E. (1999). Tanrı ve felsefe (çev. M. Aydın). Ankara: Birleşik Yayıncılık.
  • Goldman, R. (1964). Religious thinking from childhood to adolescence. London: Routledge & Kegan Paul PLC.
  • Güler, Ö. (2007). Tanrı algısı ölçeği (TA): Geçerlik ve güvenirlik çalışması. AÜİFD, XLVIII, (1), 123-133.
  • Hall, T. W. & Edwards, K. J. (2002). The spiritual assessment inventory: A theistic model and measure for assessing spiritual development. Journal for the Scientific Study of Religion, 41(2), 341-357.
  • Hanbel, E. A.(1999). el-Müsned. Beyrut: Müessesetü’r-Risâle.
  • Harms, E. (1944). The develeopment of religious experience in children. American Journal of Sociology, 50, 112-122.
  • Hayta, A. (2010). Nesne ilişkileri kuramı ve Tanrı tasavvuru üzerine eleştirel bir değerlendirme. Değerler Eğitimi Dergisi, 8(20), 39-77.
  • Heimbrock, H. G. (1991). Psychoanalytic understanding of religion. The International Journal for the Psychology of Religion, 1(2), 71-89.
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  • Hull, J. M. (1999). Spirituality, religion, faith: Mapping the territory. Youth & Policy: The Journal of Critical Analysis, 65, 48-59.
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  • Kısa, C. (2013). Nesne ilişkileri kuramı ve Tanrı tasavvuru. (Yayınlanmamış Doktora Tezi). İzmir: Dokuz Eylül Üniversitesi.
  • Kısa, C. (2015). Filozofların, teologların ve psikanalistlerin Tanrısı: Tanrı kavramı ve Tanrı tasavvuru. Journal of Turkish Studies, 10, 639-654.
  • Kirkpatrick, L. A. (2006). Precis: attachment, evolution, and the Psychology of Religion. Archive for the Psychology of Religion, 28(1), 3-47.
  • Kitabı Mukaddes Eski ve Yeni Ahit: Tevrat Zebur (Mezmurlar) ve İncil (1997). İstanbul: Kitabı Mukaddes Şirketi.
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  • Knabb, J. J. & Emerson, M. Y. (2013). “I will be your God and you will be my people”: Attachment theory and the grand narrative of scripture. Pastoral Psychology, 62(6), 827-841.
  • Knabb, J. & Vazquez, V. & Pate, R. (2019). “Set your minds on things above”: Shifting from trauma-based ruminations to ruminating on God. Mental Health, Religion & Culture, 22(4), 384-399.
  • Kucharska, J. (2018). Religiosity and the concept of god moderate the relationship between the type of trauma, posttraumatic cognitions, and mental health. Journal of Trauma and Dissociation, 19(5), 535-551.
  • LaMothe, R. (2010). God Representations as Transitional Subjects. Psychoanalytic review, 97, 425-449.
  • Lange, L. L. & Dolan, S. L. (2021). The role of God image in alcohol and mental health outcomes for trauma-exposed adults. Alcoholism-Clinical And Experimental Research, 45, 237A-237A.
  • Lawrence, R. T. (1997). Measuring the image of God: The God image inventory and the God image scales, 25(2), 214-226.
  • Leffel, G. M. (2007). Emotion and transformation in the relational spirituality paradigm Part 1. Prospects and prescriptions for reconstructive dialogue. Journal of Psychology and Theology, 35(4), 263-280.
  • Matise, M. & Ratcliff, J. & Mosci, F. (2018). A working model for the integration of spirituality in counseling. Journal of Spirituality in Mental Health, 20(1), 27-50.
  • Meehan, D. (2018). Waiting for God: From trauma to healing John O’Brien. The Furrow, 69(1), 63-64.
  • Moriarty, G. & Hoffman, L. & Grimes, C. (2006). Understanding the God image through attachment theory. Journal of Spirituality in Mental Health, 9, 43-56.
  • Murray-Swank, N. A. (2004). Solace for the soul: An evaluation of a psycho-spiritual intervention for female survivors of sexual abuse. Dissertation Abstracts International: Section B: The Sciences and Engineering, 64(12-B), 6337.
  • Myer, R. A. (2001). Assessment for crisis intervention. UK: Brooks Cole.
  • Nelson, C. E. (2009). Tanrı temsilinin oluşumu. Dinbilimleri Dergisi, 2(9), 215-234.
  • Nichols, M. (2012). Dialogues with death: Māra, yama, and coming to terms with mortality in classical Hindu and Indian Buddhist traditions. Religions of South Asia, 6(1), 13-32.
  • Noffke, J. L. & Hall, T. W. (2007). Chapter 4. Attachment psychotherapy and God image. Journal of Spirituality in Mental Health, 9(3-4), 57-78.
  • Noronha, K. J. (2016). Influences on God images of older vowed religious men. Counseling and Values, 61(1), 64-79.
  • Ok, Ü. (2007). İnanç psikolojisi. Sivas: Birleşik Dağıtım Kitabevi.
  • Olson, T. & Tisdale, T. C. & Davis, E. B. & Park, E. A. & Nam, J. & Moriarty, G. L. & Davis, D. E. & Thomas, M. J. & Cuthbert, A. D. & Hays, L. W. (2016). God image narrative therapy: A mixed-methods investigation of a controlled group-based spiritual intervention. Spirituality in Clinical Practice, 3(2), 77-91.
  • Özgen, G. (2017). Tanrı algısı ve psikodinamik terapide kullanılması. [içinde] Psikoterapi ve Psikolojik Danışmada Maneviyat: Kuramlar ve Uygulamalar. Ed. H. Ekşi. İstanbul: Kaknüs Yayınları.
  • Potik, D. (2010). In loving God’ spirit: integrating the twelve step program in psychoanalytic psychotherapy. Journal of Spirituality in Mental Health, 12, 255-272.
  • Rizzuto, A. M. (1979). The birth of the living god. A psychoanalytic study Chicago: University of Chicago Press.
  • Rizzuto, A. M. (2001). Religious development beyond the modern paradigm discussion:The psychoanalytic point of view. The International Journal for the Psychology of Religion, 11(3), 201-214.
  • Rizzuto, A. M. (2005). Psychoanalytic considerations about spiritually oriented psychotherapy. [içinde] Spiritually Oriented Psychotherapy (ss. 31-50). American Psychological Association.
  • Ross, C. A. (2016). Talking about god with trauma survivors. American Journal of Psychotherapy, 70(4), 429-437.
  • Sayar, K. (2016). Sufi psikolojisi. İstanbul: Timaş Yayınları.
  • Settersten, R. A. & Trauten, M. (2009). The new terrain of old age: Hallmarks, freedoms, and risks. [içinde] Handbook Of Theories Of Aging (ss. 455-469). New York: Springer Publishing Company.
  • Shafranske, E. P. (2005). The psychology of religion in clinical and counseling psychology. [içinde] Handbook of The Psychology of Religion And Spirituality. Ed. R. E. Paloutzian & C. L. Park. New York: The Guilford Press.
  • Shafranske, E. P. (2009). Spiritually oriented psychodynamic psychotherapy. Journal of Clinical Psychology, 65(2), 147-157.
  • Sherman, A. C. & Park, C. L. & Salsman, J. M. & Williams, M. L. & Amick, B. C. & Hudson, T. J. & Messias, E. L. & Simonton-Atchley, S. (2021). Anxiety, depressive, and trauma symptoms during the COVID-19 pandemic: Evaluating the role of disappointment with God. Journal of Affective Disorders, 293, 245-253.
  • Spero, M. H. (1992). Religious objects as psychological structures. Chicago: University of Chicago.
  • Ståalsett, G. & Austad, A. & Gude, T. & Martinsen, E. (2010). Existential issues and representations of God in psychotherapy: A naturalistic study of 40 patients in the VITA treatment model. Psyche en Geloof, 21, 76-91.
  • Stone, C. (2004). Liberating images of God. American Journal of Pastoral Counseling, 7(2), 1-11.
  • Stulp, H. P. & Koelen, J. & Schep-Akkerman, A. & Glas, G. G. & Eurelings-Bontekoe, L. (2019). God representations and aspects of psychological functioning: A meta-analysis. Cogent Psychology, 6(1), 164-179.
  • Trippany, R. L. & Kress, V. E. W. & Wilcoxon, S. A. (2004). Preventing vicarious trauma: What counselors should know when working with trauma survivors. Journal of Counseling & Development, 82(1), 31-37.
  • Ulanov, A. B. (1971). The feminine in Jungian psychology and in Christian theology. Evanston: Northwestern University Press.
  • Van Tongeren, D. R. & Sanders, M. & Edwards, M. & Davis, E. B. & Aten, J. D. & Ranter, J. M. & Tsarouhis, A. & Short, A. & Cuthbert, A. & Hook, J. N. & Davis, D. E. (2019). Religious and spiritual struggles alter God representations. Psychology of Religion and Spirituality, 11(3), 225-232.
  • Vhumani Magezi & Charles Manda. (2016). The use of spiritual resources to cope with trauma in daily existence. In die Skriflig, 50(1), e1-e10.
  • Ware, R. (2021). “God’s absence during trauma took its toll”: Dialogic tracing of literate activity and lifespan trajectories of semiotic (un)becoming. Written Communication, 39(1), 129–165.
  • Wiger, D. E. & Harowski, K. J. (2003). Essentials of crisis counseling and intervention (x, 221). New York: John Wiley & Sons Inc.
  • Winnicott, D. W. (1971). Playing and reality. London: Psychology Press.
  • Yapıcı, A. (2016). Müslüman Türk kültüründe inanç gelişimi: Bir model denemesi. DEUİFD Din Pskolojisi Özel Sayısı, 83-113.
  • Yıldırım, Ş. (2016). Sosyal hizmette krize müdahale yaklaşımının kullanımı krize müdahale. Celal Bayar Üniversitesi Sağlık Bilimleri Enstitüsü Dergisi, 3(4), 481-486.
  • Zeligman, M. & Ataga, J. & Shaw, Z. (2020). Posttraumatic growth in trauma survivors: Associations with attachment to God and God representation. Counseling & Values, 65(2), 155-169.
  • Zeligman, M. & McElroy-Heltzel, S. E. & Davis, E. B. & Dispenza, F. & Davis, D. E. & DeBlaere, C. (2019). Posttraumatic growth and trauma in flood survivors: Contributions of attitudes toward God. Journal of Mental Health Counseling, 41(2), 127-143.
Toplam 91 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Konular Din Araştırmaları
Bölüm Makaleler
Yazarlar

Zeynep Karlık 0000-0002-2940-6579

Yayımlanma Tarihi 30 Aralık 2022
Gönderilme Tarihi 30 Eylül 2022
Yayımlandığı Sayı Yıl 2022 Sayı: 6

Kaynak Göster

APA Karlık, Z. (2022). Manevi Danışmanlık ve Rehberlikte Kriz Terapisinin Temelleri. Türk Manevi Danışmanlık Ve Rehberlik Dergisi(6), 101-130. https://doi.org/10.56432/tmdrd.1176242

Türk Manevi Danışmanlık ve Rehberlik Dergisi Creative Commons Atıf-GayriTicari 4.0 Uluslararası Lisansı (CC BY NC) ile lisanslanmıştır.