Frequently Asked Questions
1. What is spirituality?
Defining Spirituality is important for the purpose of professional discourse, however the definition must also be flexible and adaptable to practice contexts. While there does not seem to be absolute consensus, authors Canda and Furman, often referenced in the literature, provide the following definition: “Spirituality refers to a universal and fundamental human quality involving the search for a sense of meaning, purpose, morality, well-being, and profundity in relationships with ourselves, others, and ultimate reality, however understood” . Spirituality is about “being at one with both one’s inner and outer worlds”.
While Spirituality is complex, Robert Forman (2004) identified some common elements:
The CSSSW sees value in multiple perspectives, beliefs, religions, and spiritualities that are respectful and inclusive of all persons.
- Spirituality involves ways of being and knowing which change across the lifespan.
- Spirituality is defined and experienced uniquely by each human being, and can be expressed within a wide spectrum of beliefs, narratives, rituals and practices.
- Spirituality commonly involves aspects of life and ways of being which provide a sense of connection, meaning and purpose. Common themes pertaining to spirituality include identity, sense of self, faith, hope, peace, wonder, awe, mystery, meaning, interdependence, transformation and transcendence.
- Spirituality can be expressed in many ways including via religion, symbols, metaphors, rituals and ceremonies. Many individuals subconsciously and consciously recognize an interconnectedness of all aspects of life.
- Spirituality is complex and multidimensional and the CSSSW believes it should be defined contextually.
2. What is the difference between spirituality and religion?
It is helpful to view Spirituality and Religion, not as a dichotomy, but as a continuum between less formalized and more individualistic practices of spirituality, and the more formal and communal ones of religion. For many people spirituality is expressed through religion, but for some people their spirituality is quite independent of religion. Spirituality tends to refer more to the intuitive and subjective where religion is institutionalized in beliefs, practices and dogma. For many people in modern societies religious practices and rituals hold little or no meaning or relevance.
While there is a growing recognition that one can be spiritual without being religious, it should be acknowledged that those on a genuine spiritual path are often connected to some sort of community that nurtures their spirituality. Canda and Furman define Religion as is an “institutionalized (i.e. systematic) pattern of values, beliefs, symbols, behaviors, and experiences that are oriented toward spiritual concerns, shared by a community, and transmitted over time in traditions”. Authors Al-Krenawi & Graham suggest that in working with populations where religion is an integral part of their lives, social work needs to be adapted to those values rather than religion being seen only as an ‘add on’ consideration to prevailing social work knowledge.
3. How do spirituality and religion relate to social work practice?
Spirituality and religion have often been overlooked by secular social workers as a source of strength or tension. Spirituality and religion can be major assets or detriments to a person’s well-being. There is significant research demonstrating the effects of religious involvement on health and wellbeing, indicating that a holistic approach to promoting well-being ought to acknowledge the role of religion or spirituality in the lives of service users. Coholic (2012) reports that there are strong rationales for incorporating spirituality into social work as well as a solid knowledge base on which to build practice approaches and methods. Religion and spirituality are very relevant for social work practice today as they are important elements of diversity and are essential elements in culturally respectful social work practice.
There is a call for contemporary social work to move from individualism back to its communitarian roots towards an “eco-social” social work. Social work’s current anti-oppressive framework has space to expand its limits, as a posture that prioritizes humans over other animals, nature and the planet persists (Hanrahan, 2011). Indigenous eco-spiritual approaches have important insights in addressing the current ecological crisis. Coates (2012) proposes that spirituality is a key element in addressing both ecological and social justice goals. As religion has been a major force in politics and social movements, understanding and working with such forces can be critical to effective social change efforts.
4. Why should spirituality be included in social work education?
Holloway (2007) proposes that practitioners experience challenges engaging with Spirituality due to insufficient theorizing and not enough guidance. In order to truly provide students with a holistic approach, Crisp (2011) encourages the incorporation of religion and spirituality into the social work curriculum. Clinical practitioners need to be knowledgeable and have a clear sense of how spirituality and religion fit within their therapeutic framework. It is important for social work education to adequately prepare students for assessing and supporting spirituality, and clients with religious worldviews. There is a need to overcome the divide between spirituality and academia as this would result in greater authenticity through holistic education.
In an increasingly diverse Western society it is important for social workers to be trained in understanding the diverse influence that spirituality and religion may hold for a family or community. If people have an individualist orientation, spirituality might be dysfunctional for them and society; or in instances where religion overrules personal choice it can be experienced as oppressive. This awareness of the range of influences of spirituality in clients’ lives acknowledges the complexity involved in holistic social work practice and is critical for students to grasp.
5. What are the challenges of introducing spirituality and religion into social work education?
While social work educators generally agree that region and spirituality should be incorporated into social work education, there is dispute about the role that it should play. Discussions surrounding spirituality and religion can cause tension in the social work classroom. Many social workers and social work students can be rather prejudiced against people who hold dissimilar views. This is especially true in a classroom where some beliefs can be seen as in conflict with accepted social work knowledge. In these situations it can be challenging to attend to the role certain beliefs play in a person/family’s life rather than just completely dismissing or devaluing the perspective.
For an in depth discussion of the debate regarding studying religion and spirituality in social work education, see Canda & Furman (2010). The following are some of the concerns that are noted in their discussion:
Canda and Furman suggest that students need to be properly prepared in order to overcome the possible discriminatory/ oppressive impacts of spiritual intervention and to instead draw on the positive contributions of spirituality and religion.
6. Is it ethical to include spirituality and religion in practice?
It is essential that there be a commitment to insure the attention to spirituality in social work is accountable to both best practice, as well as the professional code of ethics. The CSSSW believes that increased awareness, acceptance, integration and competency in spiritually sensitive approaches to social work will facilitate effective practice. The CSSSW is committed to supporting the highest professional standards and seeks to develop policies and practices that are consistent with the Canadian Charter of Rights and Freedoms and the relevant provincial human rights legislation.
Several authors propose that it is unethical for social work practice to ignore the spiritual element as this can be a critical aspect of client well-being. Hart (1999) notes that in working with those affected by colonization it should be considered that the spiritual aspect of Aboriginal people may have suffered the most and therefore attention to this area is paramount.
For a more in depth discussion on ethical guidelines for Spirituality in social work practice see Canda & Furman (2010).
7. How can spirituality be incorporated into practice?
It can be challenging for social workers to be compassionate and open minded enough to accompany a client in their journey. Spiritual practice (like meditation) can help prepare a social worker to leave their own beliefs and personal issues aside and be more present with, and accepting of, their clients. Attending to spirituality and religion may not only be important for clients but also for the social worker themselves.
Coholic (2012) notes that the most often discussed spiritual interventions in social work practice are coping, meaning making, and the interconnectedness of spiritual and cultural practices. Among many notable practice themes derived from spirituality are gratitude, forgiveness, radical acceptance and mindfulness. Mindfulness can be used in distancing from dysfunctional thoughts as well as fostering feelings of connection with others, the environment and the universe or raising awareness of counter transference.
Tools such as life reviews and religious/ spiritual histories can assess the positive or negative impacts of a client’s spiritual/ religious practices and should therefore be incorporated into a cohesive assessment process.
For more information on Spiritual assessment in practice see Hodge, 2003b.
For more information on mindfulness there are several publications on the topic such as:
Beres, 2009; Jacobs, 2010; Sherman and Siporin, 2008.
Selected Bibliography
Al-Krenawi, A. & Graham, J. (2007). Islamic theology and prayer: Relevance for social work practice. In Coates, J., Graham, J., Swartzentruber, B., & Ouellette, B. (Eds.), Spirituality and social work: Selected Canadian readings (pp. 323-334). Toronto. Canadian Scholars Press.
Béres, L. (2009). Mindfulness and reflexivity: The no-self as reflective practitioner. In S. Hick (Ed.), Mindfulness and social work: Reflective practice and interventions (pp. 57–75). Chicago, IL: Lyceum Books.
Béres, L. (2012). A thin place: Narratives of space and place, Celtic spirituality and meaning. Journal of Religion & Spirituality in Social Work: Social Thought, 31(4), 394-413.
Barsky, A., Sherman, D., & Anderson, E. (2015). Social work educators' Perceptions of faith based BSW programs: Ethical inspiration and conflicts. Journal of Social Work Values & Ethics, 12(1), 77-87.
Baskin, C. (2016). Spirituality: The Core of Healing and Social Justice from an Indigenous Perspective. New Directions for Adult & Continuing Education, 152, 51-60.
Canda, E. R. (2008). Spiritual connections in social work: boundary violations and transcendence. Journal of Religion & Spirituality in Social Work: Social Thought, 27(1-2), 25-40.
Canda, E. R., & Furman, L. D. (2010). Spiritual diversity in social work practice : The Heart of helping. Oxford: Oxford University Press.
Coates, J., Gray, M., & Hetherington, T. (2006). An “ecospiritual” perspective: Finally, a place for Indigenous social work, British Journal of Social Work , 36, 381-99.
Coates, J. (2012). Prisoners of the story: A role for spirituality in thinking and living our way to sustainability. In Graham, J., Coholic, D., & Groen, J.E. (Eds.), Spirituality in social work and education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.
Crisp, B. (2010). Spirituality and social work: Contemporary social work studies. Burlington, VT: Ashgate.
Crisp, B. R. (2011). If a holistic approach to social work requires acknowledgement of religion, what does this mean for social work education? Social Work Education, 30(6), 663-674.
Coholic, D. (2012). A review of spiritually sensitive and holistic social work methods: Current emphases and future directions for research and practice. In Graham, J., Coholic, D., & Groen, J.E. (Eds.), Spirituality in social work and education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.
Forman, R. (2004). Grassroots spirituality – What it is, why it is here, where it is going. Charlottesville, VA: Impact Academic Philosophy Documentation Centre.
Graham, J.R. & Sheir, M.L. (2012). Religion and spirituality in social work settings. In Graham, J., Coholic, D., & Groen, J.E. (Eds.), Spirituality in social work and education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.
Gray, M. 2007. Viewing spirituality in social work through the lens of contemporary social theory. British Journal of Social Work, 37: 175–196.
Groen, J. (2012). Kindred spirits? Challenges and opportunities for the faculties of education and social work in the emerging teaching focus on spirituality. In Graham, J., Coholic, D., & Groen, J.E. (Eds), Spirituality in social work and education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.
Hanrahan, C. (2011). Challenging anthropocentricism in social work through ethics and spirituality: Lessons from studies in human-animal bonds. Journal of Religion & Spirituality in Social Work, 30(3), 272-293.
Hart, M.A. (1999), Seeking mini-pimatasiwin (the good life): An Aboriginal approach to social work practice. Native Social Work Journal, 2(1), 91-112.
Hodge, D. R. (2003). Spiritual assessment: A handbook for helping professionals. Botsford, CT: North American Association of Christians in Social Work.
Holloway, M. (2007). Spiritual need and the core business of social work. British Journal of Social Work, 37 (2), 265-280.
Jacobs, C. (2010). Exploring religion and spirituality in clinical practice. Smith College Studies In Social Work, 80(23), 98-120.
McKernan, M. (2007). Exploring the spiritual dimension of social work. In Graham, J., Coates, J., Swartzentruber, B., & Ouellette, (Eds.), Spirituality and social work: Selected Canadian readings. Toronto: Canadian Scholars' Press.
Seinfeld, J. (2012). Spirituality in social work practice. Clinical Social Work Journal 40 (2), 1-5.
Sherman, E., & Siporin, M. (2008). Contemplative theory and practice for social work. Journal of Religion & Spirituality in Social Work: Social Thought, 27(3), 259-274.
Todd, S. (2012). The ties that bind and unwind: Spirituality in the secular social work classroom. In Graham, J., Coholic, D., & Groen, J.E. (Eds.), Spirituality in social work and Education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.
Defining Spirituality is important for the purpose of professional discourse, however the definition must also be flexible and adaptable to practice contexts. While there does not seem to be absolute consensus, authors Canda and Furman, often referenced in the literature, provide the following definition: “Spirituality refers to a universal and fundamental human quality involving the search for a sense of meaning, purpose, morality, well-being, and profundity in relationships with ourselves, others, and ultimate reality, however understood” . Spirituality is about “being at one with both one’s inner and outer worlds”.
While Spirituality is complex, Robert Forman (2004) identified some common elements:
- It is characterised by a sense of connectedness and being in relationship with ”the Divine,” other people, the Earth, the Cosmos, or some reality that is greater than the self and can act as a source of comfort and guidance.
- It is inclusive and holistic; we see ourselves and all of reality as part of a larger spiritual reality.
- It deals with inner experience.
- It is subjective, non-rational, and non-linear, appealing to the intuitive, meditative side of ourselves.
The CSSSW sees value in multiple perspectives, beliefs, religions, and spiritualities that are respectful and inclusive of all persons.
- Spirituality involves ways of being and knowing which change across the lifespan.
- Spirituality is defined and experienced uniquely by each human being, and can be expressed within a wide spectrum of beliefs, narratives, rituals and practices.
- Spirituality commonly involves aspects of life and ways of being which provide a sense of connection, meaning and purpose. Common themes pertaining to spirituality include identity, sense of self, faith, hope, peace, wonder, awe, mystery, meaning, interdependence, transformation and transcendence.
- Spirituality can be expressed in many ways including via religion, symbols, metaphors, rituals and ceremonies. Many individuals subconsciously and consciously recognize an interconnectedness of all aspects of life.
- Spirituality is complex and multidimensional and the CSSSW believes it should be defined contextually.
2. What is the difference between spirituality and religion?
It is helpful to view Spirituality and Religion, not as a dichotomy, but as a continuum between less formalized and more individualistic practices of spirituality, and the more formal and communal ones of religion. For many people spirituality is expressed through religion, but for some people their spirituality is quite independent of religion. Spirituality tends to refer more to the intuitive and subjective where religion is institutionalized in beliefs, practices and dogma. For many people in modern societies religious practices and rituals hold little or no meaning or relevance.
While there is a growing recognition that one can be spiritual without being religious, it should be acknowledged that those on a genuine spiritual path are often connected to some sort of community that nurtures their spirituality. Canda and Furman define Religion as is an “institutionalized (i.e. systematic) pattern of values, beliefs, symbols, behaviors, and experiences that are oriented toward spiritual concerns, shared by a community, and transmitted over time in traditions”. Authors Al-Krenawi & Graham suggest that in working with populations where religion is an integral part of their lives, social work needs to be adapted to those values rather than religion being seen only as an ‘add on’ consideration to prevailing social work knowledge.
3. How do spirituality and religion relate to social work practice?
Spirituality and religion have often been overlooked by secular social workers as a source of strength or tension. Spirituality and religion can be major assets or detriments to a person’s well-being. There is significant research demonstrating the effects of religious involvement on health and wellbeing, indicating that a holistic approach to promoting well-being ought to acknowledge the role of religion or spirituality in the lives of service users. Coholic (2012) reports that there are strong rationales for incorporating spirituality into social work as well as a solid knowledge base on which to build practice approaches and methods. Religion and spirituality are very relevant for social work practice today as they are important elements of diversity and are essential elements in culturally respectful social work practice.
There is a call for contemporary social work to move from individualism back to its communitarian roots towards an “eco-social” social work. Social work’s current anti-oppressive framework has space to expand its limits, as a posture that prioritizes humans over other animals, nature and the planet persists (Hanrahan, 2011). Indigenous eco-spiritual approaches have important insights in addressing the current ecological crisis. Coates (2012) proposes that spirituality is a key element in addressing both ecological and social justice goals. As religion has been a major force in politics and social movements, understanding and working with such forces can be critical to effective social change efforts.
4. Why should spirituality be included in social work education?
Holloway (2007) proposes that practitioners experience challenges engaging with Spirituality due to insufficient theorizing and not enough guidance. In order to truly provide students with a holistic approach, Crisp (2011) encourages the incorporation of religion and spirituality into the social work curriculum. Clinical practitioners need to be knowledgeable and have a clear sense of how spirituality and religion fit within their therapeutic framework. It is important for social work education to adequately prepare students for assessing and supporting spirituality, and clients with religious worldviews. There is a need to overcome the divide between spirituality and academia as this would result in greater authenticity through holistic education.
In an increasingly diverse Western society it is important for social workers to be trained in understanding the diverse influence that spirituality and religion may hold for a family or community. If people have an individualist orientation, spirituality might be dysfunctional for them and society; or in instances where religion overrules personal choice it can be experienced as oppressive. This awareness of the range of influences of spirituality in clients’ lives acknowledges the complexity involved in holistic social work practice and is critical for students to grasp.
5. What are the challenges of introducing spirituality and religion into social work education?
While social work educators generally agree that region and spirituality should be incorporated into social work education, there is dispute about the role that it should play. Discussions surrounding spirituality and religion can cause tension in the social work classroom. Many social workers and social work students can be rather prejudiced against people who hold dissimilar views. This is especially true in a classroom where some beliefs can be seen as in conflict with accepted social work knowledge. In these situations it can be challenging to attend to the role certain beliefs play in a person/family’s life rather than just completely dismissing or devaluing the perspective.
For an in depth discussion of the debate regarding studying religion and spirituality in social work education, see Canda & Furman (2010). The following are some of the concerns that are noted in their discussion:
- inappropriate proselytization (attempting to convert)
- personal/professional boundaries
- inappropriate moralistic judgements
- Social work curriculum is already crowded; educators unprepared/not trained
Canda and Furman suggest that students need to be properly prepared in order to overcome the possible discriminatory/ oppressive impacts of spiritual intervention and to instead draw on the positive contributions of spirituality and religion.
6. Is it ethical to include spirituality and religion in practice?
It is essential that there be a commitment to insure the attention to spirituality in social work is accountable to both best practice, as well as the professional code of ethics. The CSSSW believes that increased awareness, acceptance, integration and competency in spiritually sensitive approaches to social work will facilitate effective practice. The CSSSW is committed to supporting the highest professional standards and seeks to develop policies and practices that are consistent with the Canadian Charter of Rights and Freedoms and the relevant provincial human rights legislation.
Several authors propose that it is unethical for social work practice to ignore the spiritual element as this can be a critical aspect of client well-being. Hart (1999) notes that in working with those affected by colonization it should be considered that the spiritual aspect of Aboriginal people may have suffered the most and therefore attention to this area is paramount.
For a more in depth discussion on ethical guidelines for Spirituality in social work practice see Canda & Furman (2010).
7. How can spirituality be incorporated into practice?
It can be challenging for social workers to be compassionate and open minded enough to accompany a client in their journey. Spiritual practice (like meditation) can help prepare a social worker to leave their own beliefs and personal issues aside and be more present with, and accepting of, their clients. Attending to spirituality and religion may not only be important for clients but also for the social worker themselves.
Coholic (2012) notes that the most often discussed spiritual interventions in social work practice are coping, meaning making, and the interconnectedness of spiritual and cultural practices. Among many notable practice themes derived from spirituality are gratitude, forgiveness, radical acceptance and mindfulness. Mindfulness can be used in distancing from dysfunctional thoughts as well as fostering feelings of connection with others, the environment and the universe or raising awareness of counter transference.
Tools such as life reviews and religious/ spiritual histories can assess the positive or negative impacts of a client’s spiritual/ religious practices and should therefore be incorporated into a cohesive assessment process.
For more information on Spiritual assessment in practice see Hodge, 2003b.
For more information on mindfulness there are several publications on the topic such as:
Beres, 2009; Jacobs, 2010; Sherman and Siporin, 2008.
Selected Bibliography
Al-Krenawi, A. & Graham, J. (2007). Islamic theology and prayer: Relevance for social work practice. In Coates, J., Graham, J., Swartzentruber, B., & Ouellette, B. (Eds.), Spirituality and social work: Selected Canadian readings (pp. 323-334). Toronto. Canadian Scholars Press.
Béres, L. (2009). Mindfulness and reflexivity: The no-self as reflective practitioner. In S. Hick (Ed.), Mindfulness and social work: Reflective practice and interventions (pp. 57–75). Chicago, IL: Lyceum Books.
Béres, L. (2012). A thin place: Narratives of space and place, Celtic spirituality and meaning. Journal of Religion & Spirituality in Social Work: Social Thought, 31(4), 394-413.
Barsky, A., Sherman, D., & Anderson, E. (2015). Social work educators' Perceptions of faith based BSW programs: Ethical inspiration and conflicts. Journal of Social Work Values & Ethics, 12(1), 77-87.
Baskin, C. (2016). Spirituality: The Core of Healing and Social Justice from an Indigenous Perspective. New Directions for Adult & Continuing Education, 152, 51-60.
Canda, E. R. (2008). Spiritual connections in social work: boundary violations and transcendence. Journal of Religion & Spirituality in Social Work: Social Thought, 27(1-2), 25-40.
Canda, E. R., & Furman, L. D. (2010). Spiritual diversity in social work practice : The Heart of helping. Oxford: Oxford University Press.
Coates, J., Gray, M., & Hetherington, T. (2006). An “ecospiritual” perspective: Finally, a place for Indigenous social work, British Journal of Social Work , 36, 381-99.
Coates, J. (2012). Prisoners of the story: A role for spirituality in thinking and living our way to sustainability. In Graham, J., Coholic, D., & Groen, J.E. (Eds.), Spirituality in social work and education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.
Crisp, B. (2010). Spirituality and social work: Contemporary social work studies. Burlington, VT: Ashgate.
Crisp, B. R. (2011). If a holistic approach to social work requires acknowledgement of religion, what does this mean for social work education? Social Work Education, 30(6), 663-674.
Coholic, D. (2012). A review of spiritually sensitive and holistic social work methods: Current emphases and future directions for research and practice. In Graham, J., Coholic, D., & Groen, J.E. (Eds.), Spirituality in social work and education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.
Forman, R. (2004). Grassroots spirituality – What it is, why it is here, where it is going. Charlottesville, VA: Impact Academic Philosophy Documentation Centre.
Graham, J.R. & Sheir, M.L. (2012). Religion and spirituality in social work settings. In Graham, J., Coholic, D., & Groen, J.E. (Eds.), Spirituality in social work and education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.
Gray, M. 2007. Viewing spirituality in social work through the lens of contemporary social theory. British Journal of Social Work, 37: 175–196.
Groen, J. (2012). Kindred spirits? Challenges and opportunities for the faculties of education and social work in the emerging teaching focus on spirituality. In Graham, J., Coholic, D., & Groen, J.E. (Eds), Spirituality in social work and education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.
Hanrahan, C. (2011). Challenging anthropocentricism in social work through ethics and spirituality: Lessons from studies in human-animal bonds. Journal of Religion & Spirituality in Social Work, 30(3), 272-293.
Hart, M.A. (1999), Seeking mini-pimatasiwin (the good life): An Aboriginal approach to social work practice. Native Social Work Journal, 2(1), 91-112.
Hodge, D. R. (2003). Spiritual assessment: A handbook for helping professionals. Botsford, CT: North American Association of Christians in Social Work.
Holloway, M. (2007). Spiritual need and the core business of social work. British Journal of Social Work, 37 (2), 265-280.
Jacobs, C. (2010). Exploring religion and spirituality in clinical practice. Smith College Studies In Social Work, 80(23), 98-120.
McKernan, M. (2007). Exploring the spiritual dimension of social work. In Graham, J., Coates, J., Swartzentruber, B., & Ouellette, (Eds.), Spirituality and social work: Selected Canadian readings. Toronto: Canadian Scholars' Press.
Seinfeld, J. (2012). Spirituality in social work practice. Clinical Social Work Journal 40 (2), 1-5.
Sherman, E., & Siporin, M. (2008). Contemplative theory and practice for social work. Journal of Religion & Spirituality in Social Work: Social Thought, 27(3), 259-274.
Todd, S. (2012). The ties that bind and unwind: Spirituality in the secular social work classroom. In Graham, J., Coholic, D., & Groen, J.E. (Eds.), Spirituality in social work and Education: Theory, practice, and pedagogies. Waterloo, Ontario, Canada: Wilfrid Laurier University Press.