Replanted: Offering Support for Adoptive and Foster Care Families.
Hook, Jennifer M. ; Hook, Joshua N. ; Captari, Laura E. 等
Replanted: Offering Support for Adoptive and Foster Care Families.
Orphan care is an important value to God and Christian spirituality
(Davis, 2008; Moore, 2009). In today's society, care for orphans
(i.e., children whose parents have died or are otherwise unable to care
for them as primary custodians) is most often operationalized through
foster care and adoption (Nickman et al., 2005). Although adoptive and
foster care families often have positive outcomes, this process is not
without its challenges (McKay, Ross, & Goldberg, 2010). One of the
most important needs for adoptive and foster care families is support
(Atkinson & Gonet, 2007); however, there are relatively few
opportunities for families to experience faith-based support.
Because of the close connection between Christian spirituality and
orphan care, one might expect a plethora of faith-based psychological
research and resources on this topic. Unfortunately, this is not the
case. In our review of journal articles appearing in the Journal of
Psychology and Christianity, the Journal of Psychology and Theology, and
Psychology of Religion and Spirituality, only three articles focused on
issues related to orphan care (Passmore, 2004; Salifu Yendork &
Somhlaba, in press; Stiffler, 1991), and no articles focused
specifically on support for adoptive and foster care families. Christian
psychologists, professional counselors, religious leaders, and lay
helpers need more resources to help adoptive and foster care families
cope with their unique struggles and access the support they need.
Thus, in this paper, we describe Replanted
(www.ReplantedMinistry.org), a faith-based nonprofit ministry for
adoptive and foster care families. We first present a scriptural basis
for the importance of orphan care. Then, we briefly review the
literature on support for adoptive and foster care families. Finally, we
describe the Replanted ministry, including (a) history and values, (b)
primary services, (c) pilot data, and (d) a case study. We conclude by
discussing areas for future research and applications for counseling and
church support.
Scriptural Support for Orphan Care
"Religion that God our father accepts as pure and faultless is
this: to look after orphans ..." James 1:27
Orphan care is emphasized throughout the Bible. For example, in the
Psalms, the author declares that "the Lord watches over the
sojourners; he upholds the widow and the fatherless" (Psalm 146:9).
In the Old Testament, the Israelites were commanded to care for orphans:
"You shall not mistreat any widow or fatherless child. If you do
mistreat them, and they cry out to me, I will surely hear their
cry" (Exodus 22:22-23). Throughout the Old Testament, the
Israelites were called to defend the cause of the orphan, and encouraged
to prioritize justice for the needy and oppressed:
For the Lord your God is God of gods and Lord of lords, the great
God, mighty and awesome, who shows no partiality and accepts no bribes.
He defends the cause of the fatherless and the widow, and loves the
foreigner residing among you, giving them food and clothing. And you are
to love those who are foreigners, for you yourselves were foreigners in
Egypt (Deuteronomy 10:17-19).
Jesus placed a similar priority on caring for orphans and those in
need. In what could be considered his mission statement, Jesus read from
the prophet Isaiah:
"The Spirit of the Lord is on me, because he has anointed me
to proclaim good news to the poor. He has sent me to proclaim freedom
for the prisoners and recovery of sight for the blind, to set the
oppressed free, to proclaim the year of the Lord's favor."
Then he rolled up the scroll, gave it back to the attendant and sat
down. The eyes of everyone in the synagogue were fastened on him. He
began by saying to them, "Today this scripture is fulfilled in your
hearing" (Luke 4:18-21).
Jesus fulfilled this mission statement through his teaching and
actions. In his teaching, Jesus stressed the importance of loving
service, equating these actions with loving God:
Then the King will say to those on his right, "Come, you who
are blessed by my Father; take your inheritance, the kingdom prepared
for you since the creation of the world. For I was hungry and you gave
me something to eat, I was thirsty and you gave me something to drink, I
was a stranger and you invited me in, I needed clothes and you clothed
me, I was sick and you looked after me, I was in prison and you came to
visit me." Then the righteous will answer him, "Lord, when did
we see you hungry and feed you, or thirsty and give you something to
drink? When did we see you a stranger and invite you in, or needing
clothes and clothe you? When did we see you sick or in prison and go to
visit you?" The King will reply, "Truly I tell you, whatever
you did for one of the least of these brothers and sisters of mine, you
did for me" (Matthew 25:34-40).
Similarly, in his actions, Jesus modeled loving service for the
least of these. For example, Jesus fed the hungry (John 6), healed the
sick (Matthew 8), opposed the unfair religious power structures of the
day (Matthew 23), uprooted unjust financial structures (Matthew 21),
protected the safety and rights of women (John 8), and, importantly to
the present discussion on orphan care, Jesus was a safe place for
children:
Then people brought little children to Jesus for him to place his
hands on them and pray for them. But the disciples rebuked them. Jesus
said, "Let the little children come to me, and do not hinder them,
for the kingdom of heaven belongs to such as these." When he had
placed his hands on them, he went on from there (Matthew 19:13-15).
In the New Testament, as the early Christians were working out what
it meant to be followers of Jesus in community with one another, orphan
care was viewed as one of the highest practical expressions of faith in
Jesus: "Religion that God our Father accepts as pure and faultless
is this: to look after orphans and widows in their distress" (James
1:27). Similarly, the writer of 1 John notes, "If anyone has
material possessions and sees a brother or sister in need but has no
pity on them, how can the love of God be in that person? Dear children,
let us not love with words or speech but with actions and in truth"
(1 John 3:17-18). It is clear that caring for and meeting the needs of
orphans is a consistent theme throughout the Christian scriptures.
Similarly, caring for the orphan is modeled in the daily life of the
nation of Israel, the life of Jesus, and the practices of the early
church.
Finally, adoption is at the heart of the work of the Holy Spirit in
our hearts: "For you did not receive the spirit of slavery to fall
back into fear, but you have received the Spirit of adoption as sons, by
whom we cry, 'Abba! Father!'" (Romans 8:15). The Spirit
that allows us to step into the reality and freedom of the gospel is
described as releasing us from the slavery of sin--stuck in habits of
heart and mind that lead to decay--and welcoming us into a family. The
Spirit literally teaches our hearts that we are in a family. All
Christians are adopted.
Support for Adoptive and Foster Care Families
In today's society, caring for orphans is most often
operationalized through foster care and adoption (Nickman et al., 2005).
Foster care involves temporarily bringing a child in need into
one's family, with the ultimate goal of reunification with the
child's birth family if and when it is safe to do so. Adoption
involves permanently bringing a child into one's family, with the
goal of raising the child as one's own (Nickman et al., 2005). Both
foster care and adoption can be beautiful expressions of Christian love
and service toward orphans.
Although many families who participate in foster care and adoption
have positive experiences, these journeys can be challenging. According
to a recent review of the literature on adapting to parenthood during
the post-adoption period (McKay et al., 2010), the adjustment to
parenting involves an interactional process in which parents attempt to
balance the new demands they face (e.g., stressors) with their existing
resources (e.g., physical, emotional, social, spiritual). When demands
and resources are balanced, the transition to parenthood is likely to be
manageable; however, when the demands are greater than the available
resources, adjustment may be more difficult (McKay et al., 2010).
Adoptive and foster care families must cope with the normal
challenges that accompany transitioning to parenthood (e.g., changes in
mental health, physical health, and relationship functioning; McKay et
al., 2010), as well as unique challenges often associated with foster
care and adoption (e.g., experiences with infertility, parenting a child
from a different racial/ethnic background, and parenting a child with
emotional or behavioral problems; McKay & Ross, 2010). Trauma
experiences (e.g., physical abuse, sexual abuse, drug exposure in utero,
and neglect) are common reasons why children enter foster care. With
these trauma experiences, children often experience significant
behavioral and emotional difficulties (e.g., nightmares, flashbacks,
anxiety, aggressive behaviors, inability to regulate their emotions,
etc.). Examples of difficulties found in some adoptive children include
developmental delays, attachment disturbances, and Posttraumatic Stress
Disorder (Nickman et al., 2005). For example, approximately 80% of
adoptive or foster children have a disorganized attachement style and
sensory processing difficulties (Purvis & Cross, 2007).
Additionally, adoptive and foster parents must be willing to adapt their
parenting strategies when responding to a child with a trauma history,
as standard parenting practices are most often ineffective (e.g.,
timeouts, consequences, and removal of privileges; Purvis & Cross,
2007).
The extent to which adoptive and foster families receive support is
a key factor in facilitating adjustment and decreasing the likelihood of
disrupted placements (Atkinson & Gonet, 2007; Groze, 1996; Kramer
& Houston, 1998; Reilly & Platz, 2004). Support for adoptive and
foster care families can be divided into three main areas (Groze, 1996).
First, emotional support involves interpersonal and social connections
that help families feel cared for, validated, and not alone. Second,
informational support involves knowledge about the specific child and
the kinds of problems they may encounter because of the child's
background, as well as information about available resources. Finally,
concrete aid refers to tangible help, such as therapy, medical care,
child care, or financial support.
Although support is often cited as the most important need for
adoptive and foster care families (Atkinson & Gonet, 2007), families
do not always have access to such support. For example, in a three-year
longitudinal study of 34 families who adopted children out of foster
care, families reported significant declines in contact and satisfaction
with both formal and informal helping resources over time (Houston &
Kramer, 2008). Further, in a study of 249 families who had adopted
children with special needs, support was ranked as one of the highest
unmet needs. Receiving support was associated with higher parenting
satisfaction and experiencing the adoption as having a positive impact
on their marriage and family (Reilly & Platz, 2004). Clearly,
adoptive and foster care parents need support, and support is associated
with positive relational and familial outcomes. However, adoptive and
foster care parents struggle to get the support they need.
Faith-based support may be an important way to help meet the unmet
needs of adoptive and foster care families. First, perhaps because of
the strong religious emphasis on orphan care, religious individuals may
be more likely to adopt and foster. A recent survey found that 5% of
practicing Christians have adopted, compared to 2% of all Americans
(Barna Group, 2013). 38% of practicing Christians have seriously
considered adoption, compared to 26% of all adults. Similarly, 3% of
practicing Christians have fostered a child, compared to 2% of all
Americans (Barna Group, 2013). 31% of practicing Christians have
seriously considered fostering a child, compared to 11% of all adults.
Also, there is some research that has found that religious faith is
linked with positive adoptive and foster care family outcomes. For
example, in a study of 113 adoptive families, religiosity and church
attendance were associated with more positive parenting outcomes, and
faith was found to be an important consideration in the parents'
decision to adopt (Belanger, Copeland, & Cheung, 2008). Importantly,
religious and spiritual coping has been linked to positive mental health
outcomes and better adaptation to stress (Pargament, 1997). Faith-based
support may be one important avenue to help families cope with the
stress associated with adoption and foster care.
Case Example: Replanted Ministry
To begin to address this need, we focus on an example of a
faith-based ministry that is attempting to draw on literature within the
integration of psychology and theology in order to inform its strategy
for intervention and evaluation of services. Accordingly, we describe
Replanted (www.ReplantedMinistry.org), a Christian faith-based ministry
designed to support adoptive and foster care families wherever they are
at in their journey. First, we describe a brief history of Replanted and
its core values. Second, we explain the primary services that Replanted
provides for adoptive and foster care families. Third, we present some
initial pilot data from families involved in Replanted. Fourth, we
describe a case study of a family who has been involved in Replanted
over the course of two years. Finally, we offer some areas for future
research and practical recommendations for Christians interested in
supporting adoptive and foster care families.
History and Core Values
Replanted was started by Jennifer (Jenn) Hook through Church of the
Resurrection, an Anglican congregation in Wheaton, IL. Jenn received her
Master's Degree in Clinical Psychology from Wheaton College and
worked as a therapist for children in the foster care system for four
years. In this role, she became increasingly aware that adoptive and
foster care families needed additional support. She started Replanted to
help address this need. Replanted started with one small group in May
2012 and has now partnered with the Refresh conference and the Chosen
and Dearly Loved foundation to offer Replanted groups throughout the
country.
Replanted has several core values, which provide the foundation for
services provided. As a ministry, Replanted:
* Wants every child to experience the safety and love of a family.
* Supports the primary goal of foster care, which is reunification,
when it is safe to do so. Replanted believes in giving birth parents
every chance to restore their family. Replanted values the birth
parents' healing process, whatever the outcome.
* Encourages families who are considering adoption to work with
reputable agencies.
* Supports organizations' efforts to build local foster care
and adoption programs in their countries of origin.
* Shows appreciation for the role of everyone involved in the
adoption and foster care journey, including birth parents, adoptive
parents, foster parents, siblings, caseworkers, judges, guardian at
lideums (GALs), therapists, and court appointed social advocates (CASA
workers), among others.
* Acknowledges that the work of parenting is complex, while also
appreciating the common experience and need for God's grace, and
that this grace from God is sufficient for us all.
* Believes that everyone has a significant role to play in
supporting adoptive and foster care families. The call to care for the
orphan is deeply biblical and something that can unite the Church. The
ministry of Replanted is not about any one church, it is about THE
church. Replanted values partnerships with churches across
denominational differences.
Primary Services
Replanted offers a variety of services to adoptive and foster care
families. These services aim to provide adoptive and foster care
families with each of the three categories of support recommended by
Groze (1996): emotional support, informational support, and concrete
aid.
Emotional support
* Replanted "Me Too" Groups: Adoptive and foster care
families often feel as if they are alone and that no one understands
what they are going through. Replanted groups involve monthly meetings
at the home of a host family with 8-10 adoptive and foster care families
that live in a similar geographical location. Replanted groups are open
to families currently involved in adoption and foster care, as well as
families who are considering adoption and foster care. Group meetings
involve a combination of sharing, support, and discipleship. Parents
also share a meal. Childcare is provided by trained childcare workers
who organize activities for the children in a separate area of the home.
* Parents' Night Out: Adoptive and foster care families
sometimes struggle to find childcare and babysitters willing to watch
their children because of the high level of need of many adoptive and
foster care children. Parents' Night Out is a service housed at the
church in which parents can drop off their children during the evening
to be watched by trained childcare providers. Parents can go on a date,
catch up on errands, take a nap, or do whatever they feel would be most
restorative at that time.
* Family Fun Days: Family Fun Days are events that Replanted
organizes to bring adoptive and foster care families together to have
fun and increase a sense of community. Examples of past events have
included an outdoor movie night (i.e., Cinema Under the Stars) and a
themed breakfast event (i.e., Pajama Pancake Breakfast).
Informational support
* Parent Trainings: Replanted provides regular trainings for
adoptive and foster care families, professionals, and kinship providers
on topics such as parenting children with a trauma background, sensory
processing difficulties, transracial families, openness and adoption,
and infertility, among others.
* Adoption/Foster Care 101 Nights: Replanted hosts information
nights for families who want to learn more about domestic adoption,
international adoption, and foster care. This is a good first step for
families trying to discern their next steps in this area.
Concrete aid
* Resource Closet: The Resource Closet exists to help adoptive and
foster care families with material supplies they need to care for their
children. Often, foster and adoptive families receive placement of a
child without warning. The Resource Closet aims to meet the immediate
needs of the families. Other families can donate gently used and new
items to meet the ever-changing needs of babies, toddlers, and children
who are involved in the Replanted ministry.
* Meals Ministry: Replanted provides meals to new adoptive and
foster care families as they adjust to life with a new child in their
home.
* Adopt-a-Family Ministry: Replanted matches adoptive and foster
care families with another family in the church or area who is
interested in helping with tangible support. Examples of help include
childcare, making a meal, prayer, or helping around the house.
* Adoption Fund: Adopting a child is expensive. Replanted provides
an adoption fund to support families with their adoption costs.
Pilot Data
Although in-depth research on families' experiences in the
Replanted ministry has not yet been conducted, initial pilot data
suggests that families involved in Replanted find it valuable. We
conducted a pilot survey with twenty-six participants who were involved
in Replanted "Me Too" groups. We asked two questions. First,
we asked how valuable the support groups were in meeting their needs (1
= not valuable, 5 = very valuable). Second, we asked how valuable the
support groups were in meeting the needs of their children (1 = not
valuable, 5 = very valuable).
Participants reported that the Replanted "Me Too" groups
were highly valuable in meeting both their needs (M = 4.73, SD = .53)
and the needs of their children (M = 4.45, SD = .69). We conducted a
one-sample t-test to explore whether participants' ratings on the
value of the groups were significantly different from neutral (i.e., 3).
Participants' ratings of the Replanted "Me Too" groups
were significantly more valuable than neutral for meeting both their own
needs, t(25) = 16.54, p < .001, as well as the needs of their
children, t(19) = 9.45, p < .001.
Case Study
The following case study describes a foster care family (details
changed to protect confidentiality) who was involved with the Replanted
ministry. Ben and Ashley first joined a Replanted "Me Too"
group as a way to discern whether they wanted to pursue adoption or
foster care. This was a valuable experience because it allowed them to
hear the experiences of several adoptive and foster care parents and
helped them to discern which option was the best fit for their family.
Group participation also surrounded Ben and Ashley with a support
network of fellow adoptive and foster families at the start of their
journey. Further, participation in the group allowed Ben and Ashley to
step into an adoption or foster care process with a good foundation of
knowledge and understanding about some of the key challenges that might
accompany each journey.
After about ten months of group participation, Ben and Ashley
decided to pursue their foster care license and begin the process of
becoming a foster family. They received a placement of two brothers,
Gary (age five) and Edward (age seven). There were some significant
challenges with incorporating these children into their family. Both
Gary and Edward had experienced trauma in their past and longed to be
reunited with their birth parents. Additionally, they had been separated
from their other siblings. Because of their trauma background, each
child exhibited significant emotional and behavioral difficulties, such
as physically aggressive behavior and running away. Prior to coming to
live with Ben and Ashley, Gary and Edward had three prior failed
placements in the foster care system. Gary had also been psychiatrically
hospitalized prior to placement with Ben and Ashley.
Continued participation in Replanted was essential for Ben and
Ashley as they entered this new stage of their journey. During the
transition, Ben and Ashley received concrete aid through meals from the
Meals Ministry and tangible support from the Resource Closet. Also, Ben
and Ashley received informational support through psychoeducation and
training about how to parent a child who had a significant trauma
history. Because of this, Ben and Ashley were able to adapt their
parenting skills to parent children with trauma backgrounds. Finally,
Ben and Ashley continued to receive emotional support through their
regular participation in their Replanted "Me Too" group and
also received some much-needed rest and connection time during the
Parents' Night Out.
Regular participation in the Replanted "Me Too" group was
especially helpful for Ben and Ashley as they navigated the ups and
downs of foster care and parenting children with trauma experiences. Ben
and Ashley were able to bring their struggles and fears of parenting a
highly combative child who had been psychiatrically hospitalized and
share them with their group. The other group members were able to give
Ben and Ashley grace, encouragement, and support in their time of need.
One couple in the group had experienced a similar situation with their
adopted daughter and were able to uniquely empathize with and support
Ben and Ashley in their journey. In the midst of their transition into
foster care, Ben and Ashley were surrounded by a community of parents
who understood their challenges and experiences and were able to help
guide them through the rough times.
Through a combination of counseling and support services, Gary
showed consistent improvement over time, and after about eight months,
his emotionally and physically challenging behaviors had decreased.
Unfortunately, reunification with the boys' biological parents was
not possible in this case, so Ben and Ashley began to think about
whether they wanted to adopt Gary and Edward. Again, participation in
their Replanted "Me Too" group was valuable as they worked to
discern what route would be best for their family. In the end, Ben and
Ashley did adopt Gary and Edward, and these boys now have a permanent
home. This family is still involved in Replanted and continues to attend
their group on a regular basis. They also have a support network at
their disposal as they navigate future issues that came up, such as
sibling visitation. Additionally, the group has provided Gary and Edward
with a community of fellow foster and adoptive children that they could
connect with and receive support from.
Moving Forward: Research and Application
We conclude by discussing several exciting areas for research and
application on Replanted specifically, as well as faith-based support
for adoptive and foster care families more generally. In-depth empirical
research focused on families' experiences in the Replanted ministry
would be a helpful addition to our knowledge base about faith-based
support in the area of adoption and foster care. It would be helpful to
ascertain the extent to which engagement in faith-based support
activities is related to outcomes in a variety of areas, such as overall
family cohesion and conflict, marital satisfaction and communication,
and child emotional and behavioral problems. Comparing the efficacy and
effectiveness of this program against other support programs would be
valuable, as would evidence-tracking the longitudinal changes of
individuals and families in this program.
In addition to exploring the overall link between engagement in
support and outcomes, future research could evaluate which types of
support are more or less helpful for families. For example, research
could explore the relative contributions of emotional support (e.g.,
Replanted "Me Too" Groups, Parents' Night Out, Family Fun
Days), informational support (e.g., Parent Trainings, Adoption/Foster
Care 101 Nights), and concrete aid (e.g., Resource Closet, Meals
Ministry).
It would also appear that the adoption and foster care context
represents a unique and understudied context for better understanding
character strengths and virtues. Studying the adversity faced by
adoptive and foster care families has the potential to yield new
insights into how character strengths and virtues are developed over
time. Studies could also be conducted to explore how character strengths
and virtues might help adoptive and foster care families better cope
with adversity as well. The study of character strengths and virtues
could also give deeper insight into how positive social support or
attachment might be enhanced. For example, the social oil theory of
humility (Davis & Hook, 2013) could be tested to see if humility
helps reduce social friction within and outside of the family unit.
Because adversity faced by adoptive and foster care families tends to be
more chronic in nature, these families may also have a lot to teach the
field about how specific virtues related to adversity can be developed
(e.g., spiritual fortitude).
Finally, the faith component of Replanted could be examined in more
detail. For example, it would be interesting to explore whether there
are specific religious components that contribute to family outcomes, as
well as the extent to which faith-based support is more or less helpful
than secular support (Worthington, Hook, Davis, & McDaniel, 2011).
Also, it may be that it is helpful to match the faith component of
support with the faith background of the adoptive and foster care
families. For example, faith-based support might be especially helpful
for adoptive and foster care families who are more religiously
committed.
There are several exciting avenues of application for counselors
and religious leaders interested in orphan care and helping adoptive and
foster care families. Christian psychologists and counselors may find
themselves providing therapy to adoptive and foster care parents and
children. Since support is cited as one of the most important needs for
adoptive and foster care families (Atkinson & Gonet, 2007),
faith-based support ministries such as Replanted could be utilized as an
important adjunct for therapy. Also, when the work in therapy has
concluded, faith-based support ministries could be used in order to help
maintain the gains made during the course of therapy. Not all families
can afford therapy, so faith-based support ministries such as Replanted
could be utilized in order to provide emotional and psychological
support to a wider group of families than those who are able to utilize
professional counseling. Finally, adoptive and foster care ministries
may represent an opportunity for integrating psychological science into
ministry.
Many religious leaders and churches have congregants who are
struggling with adoptive and foster care children, but do not have the
support ministries in place to meet the needs of these families. These
churches could partner with Replanted to offer groups and other services
to families in need. Also, many churches purport to place orphan care as
an important value, but do not have avenues in place to direct
congregants to practically work toward this goal. Replanted offers a
variety of ways to get involved, both for adoptive and foster care
families, as well as those who want to support adoptive and foster care
families through volunteer opportunities, such as providing childcare,
adopting a family, providing meals, and donating items to the resource
closet. In this way, churches and religious leaders can encourage all
congregants to get involved and do their part to support orphan care in
their local communities.
Conclusion
Orphan care is close to the heart of God and Christian
spirituality, but there has been relatively little psychological
research and writing focused on how Christians can support adoptive and
foster care families within their communities. Replanted is an example
of a faith-based ministry informed by research that supports a variety
of adoptive and foster care families' needs and also provides an
avenue for churches and individuals to get involved in orphan care
within their own communities.
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Authors
Jennifer M. Hook (M.A. in Clinical Psychology, Wheaton College) is
the Founder and Director of The Replanted Ministry which offers
faith-based support for adoptive and foster families. She is also a
Trust-Based Relational Intervention (TBRI) educator, and is passionate
about helping adoptive and foster families live full, healthy lives.
Joshua N. Hook (Ph.D. in Counseling Psychology, Virginia
Commonwealth University) is an Associate Professor of Psychology at the
University of North Texas. His research interests include humility,
religion/spirituality, and multicultural counseling. He blogs regularly
at www.JoshuaNHook.com.
Laura E. Captari (M.A. in Clinical Mental Health Counseling,
Liberty University) is a doctoral student at the University of North
Texas, and works with A Home Within, a national non-profit that provides
pro-bono psychotherapy to foster youth. Laura's research and
clinical interests include attachment, developmental trauma, grief and
loss, religion/spirituality, and posttraumatic growth.
Jamie D. Aten (Ph.D. in Counseling Psychology, Indiana State
University) is Founder and Executive Director of the Humanitarian
Disaster Institute and Rech Endowed Chair of Psychology at Wheaton
College. Dr. Aten's interests include the psychology of
religion/spirituality and disasters, spiritually oriented
disasterpsychology, and psychology in disaster ministry.
Don E. Davis (Ph.D. in Counseling Psychology, Virginia Commonwealth
University) is an Associate Professor at Georgia State University in
both the Counseling Psychology and Counselor Education doctoral
programs. His research and clinical interests include positive
psychology, particularly humility and related virtues, as well as
spirituality and its intersection with other aspects of diversity.
Daryl R. Van Tongeren (Ph.D. in Social Psychology, Virginia
Commonwealth University) is an Assistant Professor of Psychology at Hope
College. Dr. Van Tongeren's research interests include meaning in
life, the psychology of religion/spirituality, and the scientific study
of human virtues.
Jennifer M. Hook
Wheaton College
Joshua N. Hook
Laura E. Captari
University of North Texas
Jamie D. Aten
Wheaton College
Don E. Davis
Georgia State University
Daryl R. Van Tongeren
Hope College
Correspondence regarding this article should be addressed to
Jennifer M. Hook at jennranter@gmail.com.
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