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Fallow, G. O. & Johnson, W.B. (2000)


Mentor relationships in secular and religious professional
psychology programs Vol. 19(4), 363-376


The authors of this article researched the prevalence and nature of
mentor-protege relationships in religiously oriented and secular
professional psychology programs. Fallow and Johnson note that mentor
relationships have been known to have several benefits for both the
mentor and the protege involved in the relationship. Yet, they noticed
that there is a lack of empirical evidence to support these beliefs. The
relative paucity of research revealed that only half of psychology
graduates are mentored, and PsyD graduates were less likely to be
mentored than PhD graduates.


In this study, Fallow and Johnson surveyed 286 students who
graduated from religiously oriented, PsyD graduate programs,
specifically Rosemead School of Psychology, Fuller Theological Seminary,
and George Fox University. They also surveyed 373 PsyD graduates from
secular schools, randomly selected from the APA Research Office. The
survey packet each participant received contained a review of the
mentoring literature, a definition of mentoring, and a few questions
regarding whether they had a mentor, the nature of the mentor
relationship, and satisfaction of their doctoral program.


Fallow and Johnson discovered that approximately half of the
students in both religious and secular programs were mentored during
their studies. Further, the highest traits found in both secular and
religious mentors were intelligence and knowledge, and religious mentors
received higher ratings on warmth and caring than mentors in secular
programs. Additionally, students in religious programs were more likely
to socialize with faculty outside the academic setting and consider
their mentor a friend, which stirred ethical questions for Fallow and
Johnson as they suggested religious programs consider the potential for
harm in dual relationships.


The authors also found that mentor relationships were usuallyinitiated by the protege or mutually initiated by the protege andmentor. The highest rated reason for forming the relationship was thementor's personality; but secular program respondents were drawn tosimilar professional and research interests with their mentor, whilereligious respondents were drawn to faculty with similar religiousbeliefs or commitment.

In regards to negative aspects of mentor relationships, 22% of the
respondents felt their mentor was not as available as they would have
liked, and 16% had a difficult time terminating the relationship. A
small percentage of respondents also endorsed items such as doing things
for the mentor they felt uncomfortable doing or feeling their mentor
engaged in unethical and/or sexual behavior within the relationship.


Overall, the results displayed that mentor relationships are seen
as extremely positive, and most respondents felt mentor relationships
were extremely important in the PsyD programs. Further, mentored
students were significantly more satisfied with their doctoral program
than nonmentored students. Those whom did not have mentors indicated
that they felt mentors were not encouraged by the program and that
faculty did not have time to mentor.


This study seemed to be well-donein its ability to discuss clearly
the differences and similarities between religious and secular programs,
which are relevant for all faculty and students considering mentor
relationships. Additionally, this article challenges the structure of
clinical psychology programs regarding how available mentors are in each
school. The authors conclude with a sobering commentary on the impact of
mentoring: "When graduate students are not mentored by a faculty
member, we hypothesize that they are less likely to develop strong
professional identities, and they this may ultimately weaken the health
of the profession broadly" (p. 374).


ALSO OF INTEREST


Belzen, J. A. (2001). The introduction of the psychology of
religion to the Netherlands: Ambivalent reception, epistemological concerns, and persistent patterns. Journal of the History of the
Behavioral Sciences, 37(1), 45-62.


Drodge, E. N. (2000). A cognitive-embodiment approach to emotioning
and rationality, illustrated in the story of Job. International Journal
for the Psychology of Religion, 10(3), 187-199.


Ellis, A. (2000). Can rational emotiive behavior therapy (REBT) beffectively used with people who have devout beliefs in God andreligion? Professional Psychology, 31(1), 29-33.

Foskett, J. (2001). Soul space: The pastoral care of people with
major mental health problems. International Review of Psychiatry, 13(2),
101-109.


George, L. K., Larson, D. E., Koenig, H. G., er al. (2000).
Spirituality and health: What we know, what we need to know. Journal of
Social and Clinical Psychology, 19(1), 102-116.


Greggo, S. P. (2001). Practitioner attitudes regarding managed
health care: A survey of Christian Association for Psychological Studies
(CAPS) members. Journal of Psychology http://drdeborahbernhardt.co.za/