This article describes the results of a cross-sectional study of licensed clinical social workers’ (LCSWs’) views and behaviors related to integrating clients’ religion and spirituality in clinical practice. A total of 442 LCSWs from across the United States who advertised their services on the Internet provided anonymous responses to an online administration of the Religious/Spiritually Integrated Practice Assessment Scale. The results indicate that LCSWs have positive attitudes, high levels of self-efficacy, and perceive such integration as feasible, but report low levels of engagement in integrating clients’ religious and spiritual beliefs into practice. Moreover, two variables emerged as significant predictors for LCSWs’ overall orientation toward integrating clients’ religion and spirituality in practice: practitioners’ intrinsic religiosity and prior training (prior course work or continuing education). Implications and next steps for social work education and continuing training efforts are discussed.

Emerging research on religion, spirituality, health, and mental health has begun to catch the attention of helping professionals. Some clients are expressing a desire for their health and mental health practitioners to initiate discussion of their religious or spiritual beliefs as they relate to their case. Social workers are the most represented group among personnel providing mental health services, so it is important to understand their attitudes, views, and behaviors regarding integrating clients' religion and spirituality (RS) into practice. Few studies have assessed such an integration; those that are available focus primarily on practitioner characteristics and use of specific helping activities to integrate clients' RS in treatment. This article discusses how RS have been integrated into social work practice and education and reviews instruments used to assess such practices. In addition, the findings from previous studies examining social workers' integration of clients' RS are compared with those of other helping professions. Finally, implications for education and practice are discussed.

Purpose: This study assessed the feasibility of virtual reality (VR) exposure as an assessment and treatment modality for youth with social anxiety disorder (SAD). Methods: Forty-one adolescents, 20 of which were identified as having SAD, were recruited from a community sample. Youth with and without SAD were exposed to two social virtual environments—party and public speaking—and two neutral virtual environments. Results: All youth reported significantly higher ratings on the Subjective Units of Distress Scale (SUDS) during the party and public speaking scenarios compared to the two neutral environments, while youth with SAD reported significantly higher SUDS in the public speaking and party environments than those without SAD. Youth also demonstrated acceptable levels of presence and immersion in the VR environments. Discussion: VR exposure treatment appears to be feasible for youth with SAD, highlighting the need for further research on its development.

This article describes the qualitative responses from a national sample of licensed clinical social workers (LCSWs) on their views regarding integrating clients’ religion and spirituality (RS) in practice. Two open-ended questions were asked to assess what helps or assists LCSWs in assessing and integrating clients’ RS in practice and what hinders or prevents LCSWs from considering this area of clients’ lives. A total of 329 responded to either item, with 319 responses to the first item and 279 responses to the second. The authors used open-coding procedures, developed a codebook to analyze the data, and reached consensus on each response. Overarching themes that emerged from LCSWs’ responses to what helps them consider this area included personal religiosity, education, and having an RS-sensitive practice. Regarding what hinders RS integration, LCSWs reported that nothing hinders such integration; that it was not relevant; or listed various barriers, including a lack of training, client discouraging the discussion, or experiencing fear or perceiving RS as a taboo topic. The article concludes with a discussion of the implications for social work education and practice.