本研究經由一家暴家庭十三次家族治療，探討其中的文化脈絡與靈性議題。研究者經由錄影、謄錄 逐字稿後進行對話分析。家暴困境包括被暴力控制的婚姻與手足關係、受暴婦女走不出的害怕與無 助因應、受暴的遒親孩子等；反映父權文化對家暴的合理化、社會對單親母親的歧見、宗教信仰對 婚姻的規範、單親的經濟壓力與家暴、貧窮、犯罪等社會脈絡的關聯。家暴家庭的轉變包括，婚暴 關係的轉變、親子關係的轉變、手足關係的轉變等家庭系統與關係的改變。家暴家庭反映出「父 權」、「為母則強」以及「以和為貴」文化的交織、家暴改變緣於治療師對受暴婦女不離開暴力丈夫 的文化理解、對自身與受暴婦女文化差異的反思、體認受暴婦女對暴力的恐懼、協助受暴婦女「解 構」被暴力控制的無助，探討如何在不離家情況下，但離開暴力。治療師同時與受暴婦女基督信仰 的靈性資源對話，探討教會帶給受暴婦女在人際壓力、與不能離婚的靈性掙扎。治療者面對靈性議 題的處遇為自身信仰態度的適切開放、靈性知識的對話，與教會資源的合作，個案最終能超越「教 會」而回到「神」的眼光對其處境的接納。研究者據此指出文化脈絡與靈性議題在家族治療實務與 訓練的重要性。

This paper explores the cultural contexts and spiritual issues in family therapy, with a special focus on a case of domestic violence. The process of family therapy was videotaped and analyzed through discourse analysis. Results revealed the family’s predicaments, such as the battered woman’s fear and helplessness in the face of violence, the abused child, spousal abuse and sibling relationships controlled by the father* s violence. These conditions indicate that domestic violence has become normalized by patriarchal culture, social prejudice towards single mothers, religious norms on marital separation, economic pressure on single mothers, poverty and crime-related violence. After family therapy, the family has been transformed such as the relationship between the woman and her husband, among the mother, children and the siblings, although the woman still stayed in her marriage, but she knew how to free the violence from her husband. There were different culture values including'as a mother as a strong woman% 'harmony is very precious*and male chauvinism interweaved in this violent family . This therapeutic change was related to the therapist’s deeply understand why the woman didn’t want to leave her husband from the cultural contexts, the reflection on cultural differences between the therapist and the battered woman, the fear of the woman to her violent husband, helped the woman de-construct the helpless to her violent husband, and to explore how to protect herself and children without leaving her husband. Church and religion provided important social and spiritual resources to the family; however, these also exerted social pressure on marital obedience through fellowship and spiritual struggles, as dictated by Christian dogma. Using her own Christian identity, the therapist openly discussed biblical teachings about divorce, which reduced the client5s anxiety. This resulted in a transformation from a personal religious problem to a form of spiritual healing. The author highlighted the importance of cultural context and spirituality in future family therapy training and applications.