Page 86 - EMCAPP-Journal No. 7

Christian Psychology alive

Sharon Habermann

My Experiences as a Dr. Sharon Ha-
bermann, PhD, is
Christian Working in an associate pro-
fessor of counse-
Secular Public Health ling and counse-
ling psychology
at Providence
Across the past 15 years of my clinical practice, Theological Se-
I have been privileged to work with hundreds minary based in
of clients alongside other health professionals Otterburne, Ma-
(e.g., physician specialists, physical therapists, nitoba. She is
nurses, psychiatrists, social workers, and other also a registered psychologist working
rehabilitation specialists) in the treatment of at a publicly funded chronic pain centre in
patients with complex chronic pain disorders. Calgary, Alberta. She attained her PhD in
The multidisciplinary centre where I practice is counseling psychology from the Univer-
publicly funded through the provincial govern- sity of Calgary in 2004. Her professional
ment, and is part of the larger universal health- interests include psychological therapies
care system that is free to all Canadian citizens. for chronic pain, the role of spirituality in
This affords my patients the freedom of seeing pain coping, the association between post-
me without financial burden, and affords me traumatic stress and chronic pain, and the
the freedom of providing psychological care integration of psychology and theology.
that is guided by client need rather than ability
to pay. I have found it to be a wonderful setting potential role in the therapeutic endeavour. Re-
to practice. search into the role of religion has resulted in
the accumulation of ample evidence that religi-
I would probably best be described as a health on and spirituality are associated with positive
and rehabilitation psychologist. I am also a mental and physical health benefits (Miller &
Christian. I carry a strong conviction that my Kelley, 2005).
clinical work is not simply a job, but a vocatio-
nal calling from God with a purpose grounded In contrast to psychology‘s initial hostility to-
in promoting His kingdom on earth. Reflecting ward religion, the field of healthcare has long
back on my experience as a counseling psy- appreciated the positive health benefits of spi-
chologist, I observe with interest my own per- rituality and religion. Indeed, current national
sonal and professional development, and how healthcare accrediting bodies in both the Uni-
my identity as a Christian has been “lived out” ted States and Canada require evidence that
with my clients in the process of my work. It is the spiritual and religious needs of patients are
particularly interesting, at least to me, to obser- attended to in the provision of health services
ve how my faith has informed my practice be- for accreditation to be granted (e.g., CCHSA,
cause I work in a clearly secular context; public 2005; JCAHO, 2009). In other words, in order
healthcare. to get accredited, health service applicants need
to show that they not only value spirituality
Background - Religion, Psychology, and religion, but they actually integrate inter-
and Secular Healthcare ventions that tend to the spiritual and religious
The historical dissonance between psycholo- needs of their patients. As a Christian, it is an
gy and religion is well documented. Over the exciting time to be a psychological healthcare
past 25 years in particular, this dissonance has provider! There is an openness to religion and
been replaced by curiosity and more openness spirituality that exists both within my discipline
among psychologists about the possible saluta- as psychologist, and in my role as a healthcare
ry benefits of religion and spirituality, and their provider. I feel freedom to explore and attend

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