This study examined the relationships and interactions between legalism, scrupulosity, family perfectionism, guilt, and shame among 421 Latter-Day Saints (LDS or Mormons). The results showed that scrupulosity fully mediated the links between legalism and guilt, as well as legalism and shame. A moderated-mediation effect was found, in which family discrepancy (maladaptive perfectionism) intensified the scrupulosity–shame association in the mediation model of legalism and shame by scrupulosity. Family discrepancy was not a significant moderator for the mediation model of legalism and guilt by scrupulosity. Additional results are provided and implications of these findings are outlined.

Perceived attitudes between mental health therapists and local congregational LDS religious leaders regarding the value, function, and efficacy of mental health therapy were qualitatively examined. Qualitative data emerging from 4 LDS religious leaders (all male; 3 bishops and 1 stake president) and 7 mental health therapists (5 females, 2 males) were analyzed. Results showed differences in attitudes related to the collaboration process as well as the efficacy and process of counseling between local mental health therapists and LDS religious leaders in a specific Southwest region of the U.S. Additional results are reported. Implications are discussed related to these findings.

There is a paucity of research on the mental health of Pacific Islanders living in the United States, including those of Polynesian descent. This study examined coping strategies, attitudes toward seeking mental health counseling, public and self-stigma toward seeking mental health services, and psychological adjustment among 638 Polynesian Americans. On average, participants held neither favorable nor unfavorable attitudes toward seeking professional psychological help, but men endorsed moderate self-stigma about mental illness and women endorsed high levels of public stigma about mental illness. Women showed relatively more favorable attitudes than men about seeking help from professional mental health providers. Participants reported benefitting more from culturally congruent practices for coping with distress (accepting, reframing, striving, family support, and religiosity/spirituality) than from seeking assistance from private emotional outlets (e.g., therapy) or avoidance and detachment. Mental health professionals need to build cross-cultural bridges and culturally adapt services to address concerns among Polynesian Americans.

This article presents an in-depth single case study of 8 sessions of spiritually integrated psychotherapy with a 20-year-old woman recovering from an Eating Disorder. The inclusion and utility of session-to-session outcome data as well as systematic follow up data in conjunction with in-depth qualitative interviews are shown. Dr. H and client’s perspectives are highlighted over the course of treatment. Clinical areas of focus were extracted from the the qualitative interviews and the therapeutic process is described. Single-case study statistical analyses were conducted to highlight clinical gains and maintenance.

The purpose of this article is to describe an overall strategy and specific plans for bringing spiritually oriented treatment approaches into the health care mainstream. We describe Bridges, a practice-research network created in 2012 that is devoted to helping practitioners, researchers, educators, and pastoral professionals collaboratively pursue this goal. We describe the achievements of Bridges thus far, which include a website for networking, an online psychotherapy research system, several completed studies, and grant funding for future collaborative research studies. We conclude with an invitation to health care professionals around the world to join with us in efforts to mainstream spirituality into clinical practice so that spiritual sources of change and healing are never again neglected in the health care professions.