Collaborative Efforts in Cognitive Therapy with Religious Clients

Abstract

therapy requires an under• of and tolerance for the reli• views of clients. Collaborative llniiOL!es in cognitive therapy are de• ond ideological obstacles in cognitive therapy with religious are considered. It is suggested confronting clients' religious beliefs curiOIOC!IICC:n or absolutistic is dini• inappropriate. Beck's and collaborative techniques sed as important clinical in working with religious utcome studies of the usefulness of cognitive therapy have proliferated in recent years, reflecting the popularity the cognitive approaches. Numerous have demonstrated the effectiveness therapy with unipolar depres

Secular versus Christian Inpatient Cognitive-Behavioral Therapy Programs: Impact on Depression and Spiritual Well-Being

“…More delineated findings have been presented in the area of Christian or religious-based psychotherapies due to a rise in the adaptation of religious beliefs into established methodologies such as cognitive-behavioral therapy (CBT). Despite some criticism or limitations of the use of CBT with religious clients (see McMinn, 1991;Tan, 1987), CBT has been shown to be a very useful model with Christian clients (see Craigie, 1992;Lipsker & Oordt, 1990;McMinn & Lebold, 1989), even when delivered by nonreligious therapists (Probst et al, 1992). According to Tan, some common characteristics of Christian therapies that have been developed within the CBT framework include: (a) reliance on Scripture as the primary truth (and not on self-evident truths as in traditional CBT); (b) challenging some of the core assumptions and goals of CBT that emphasize the need for self-efficacy through self-fulfillment (not wholeness through God); and (c) explicitly acknowledging the importance of other factors (historical, social, theological, and familial) that are important in a Christian context.…”

Rational-emotive therapy and religiousness: A review

“…The incompatibilities of rational-emotive philosophy and Christianity have recently received considerable attention (Jones, 1989;McMinn & Lebold, 1989;Watson, Morris, & Hood, 1988). McMinn and Lebold (1989) noted that Ellis' assumption that devout religious philosophies need to be altered is not consistent with a Christian therapeutic approach.…”

“…McMinn and Lebold (1989) noted that Ellis' assumption that devout religious philosophies need to be altered is not consistent with a Christian therapeutic approach. Watson et al (1988) concluded that Christianity and REP operate as differrent and often competing ideologies and hypothesized that reason alone is not a totally reliable guide to right belief and action.…”

“…Several authors have offered theoretical accommodations of Cognitive-Behavior Therapy (CBT) and Christian theology (Edwards, 1976;McMinn & Lebold, 1989;Pecheur, 1978;Propst, 1982Propst, , 1988Tan, 1987). Both Edwards (1976) and Propst (1982) have suggested that there are striking parallels between theology, Scripture, prayer and the techniques of cognitive behavior modification.…”

“…Consequently, it should be the most effective means of obtaining cognitive change and, concomitantly, emotional and behavioral change in clients. (p. 251) McMinn and Lebold (1989) believe that by carefully using Beck's technique of collaborative empiricism or Meichenbaum's collaborative therapeutic style, religious clients can be motivated to evaluate their beliefs in a supportive manner.…”