Clinical Sociology and Social Practices of Religious Organizations and Communities: Integration Points

This paper focuses on the analysis of practices of Christian Orthodox Church organizations and communities using in the work with the most vulnerable groups and people in hard life conditions (homeless, migrants, unemployed, under-aged criminals, drug-addict people and etc.) For instance, Christian Orthodox communities of soberness were functioning in Russia since the end of 19^th century. Nowadays programs of drug-addict rehabilitation, migrant adaptation, prevention of suicide, crisis female support, care for the elderly, palliative assistance and etc. are successfully being accomplished in Christian Orthodox centers. Moreover, in some authoritative international data research is pointed out that religiosity is the factor of positive influence on physical and mental health of a human and that traditional religions’ approaches are highly effective in resolving rehabilitation issues [Koenig, 2004].

The following questions will be considered in this paper: (1) What kind of different confessional organizations social practices’ experience might be useful for clinical sociologists in resolving aims of social therapy as on individual so on group levels, and in supporting people in hard life conditions? (2) What are the perspectives of realization co-projects both of clinical sociologists and representatives of different confessional organizations in the field of the mentioned activities? (3) How do clinical sociologists and representatives of religious organizations understand social justice in working out different programs aiming to reduce social tension, to minimize social inequalities in society, to improve the quality level of life and finally to humanize social relations? How does this understanding of justice correlate with fundamental principles of official social policy of liberal states and transit democracy societies?