Faith-assisted cognitive therapy of obsessive-compulsive disorder

Gangdev, Prakash

doi:10.1046/j.1440-1614.1998.00443.x

Cited by 5 publications

(5 citation statements)

References 18 publications

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“…Together with these other studies our work suggests that religious activity, which enchances life satisfaction, might have a beneficial role in maintaining mental and general wellbeing and in facilitating recovery. Nevertheless, studies on religious aspects of mental well-being promoting interventions are still mostly case reports or uncontrolled trials (Butler, Gardner, & Bird, 1998;Gangdev 1998;Razali, Hasanah, Aminah, & Subramaniam, 1998). There is a clear need for controlled long-term studies.…”

Section: Discussionmentioning

confidence: 99%

Religious Attendance and Life Satisfaction in the Finnish General Population

Hintikka¹,

Koskela²,

Kontula³

et al. 2001

Journal of Psychology and Theology

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In this study we investigated whether there were associations between religious attendance and life satisfaction in the Finnish general population. Furthermore, we examined whether social support could explain these associations. The nationwide sample included 869 women and 773 men. The respondents were asked during telephone interviews about sociodemographic variables, their household category, social and family support, and the frequencies of religious attendance and other social contacts. Life satisfaction was assessed by means of a scale developed by the Survey Research Center of the University of Michigan. Women were religious attenders more often than men (62% versus 50%). There was no gender difference in life satisfaction. Positive associations were found between life satisfaction and both social support and religious attendance. In multivariate logistic regression analysis an independent positive association was found between religious attendance and the absence of severe life dissatisfaction. Hierarchical loglinear modeling suggested that social support did not mediate the association between religious attendance and life satisfaction.

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Section: Discussionmentioning

confidence: 99%

Religious Attendance and Life Satisfaction in the Finnish General Population

Hintikka¹,

Koskela²,

Kontula³

et al. 2001

Journal of Psychology and Theology

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“…A generic spirituality has been used to help clients cope with stress (Nohr, 2000), depression (D'Souza et al, 2002(D'Souza et al, , 2003, and bipolar disorder (D'Souza et al, 2003). CBT modified with Christian beliefs has been used to address compulsive disorder (Gangdev, 1998) and, most notably, depression (Hawkins et al, 1999;Johnson et al, 1994;Pecheur and Edwards, 1984;Propst et al, 1992).…”

Section: Research On Cbt Modified With Tenets From Islam and Traditionsmentioning

confidence: 99%

Islamically modified cognitive behavioral therapy: Enhancing outcomes by increasing the cultural congruence of cognitive behavioral therapy self-statements

Ḥusain

Hodge

2016

International Social Work

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Cognitive behavioral therapy (CBT) is one of the most widely used and effective therapeutic modalities. When utilized with devout Muslims, however, outcomes may be enhanced by modifying traditional CBT self-statements to reflect Islamic values. Toward this end, the values that inform the Western counseling project are discussed. Areas of differing value emphasis are noted between Islam and traditional CBT. The process of constructing Islamically modified statements is illustrated, and it is proposed that this culturally congruent modality may engender (1) faster recovery, (2) better treatment compliance, (3) lower rates of relapse, and (4) reduced treatment disparities. The article concludes by providing suggestions to assist social workers implement Islamically modified CBT statements in a manner that maximizes the potential to achieve these salutary outcomes.

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“…For instance, spiritually modified CBT has been used to address neurosis among followers of Taoism (Xiao, Young & Zhang, 1998), anxiety disorder, bereavement, depression and schizophrenia among Muslims (Azhar & Varma, 2000;Wahass & Kent, 1997), depression and obsessive compulsiveness among Christians (Gangdev, 1998;Johnson et al, 1994;Propst, 1996), and perfectionism among Latter Day Saints (Richards, Owen, & Stein, 1993). Similarly, a generic spiritually modified CBT has been used to help clients cope with stress (Nohr, 2000), depression (D'Souza et al, 2002(D'Souza et al, , 2003, and bipolar disorder (D'Souza et al, 2003).…”

Section: Interventionsmentioning

confidence: 99%

Developing Spiritual Competence in Practice

Hodge

Bushfield

2006

Journal of Ethnic & Cultural Diversity in Social Work

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This article defines and operationalizes the concept of spiritual competence. Most social workers have received little training on spiritual competence, which is a concern for at least three reasons:(1) Most practitioners affirm the importance of addressing spirituality in practice settings; (2) The NASW Code of Ethics requires services that address spirituality to be characterized by cultural competence; and (3) major accrediting agencies, such as the Joint Commission on Accreditation of Healthcare Organizations (JCAHO), now require practitioners to explore client spirituality. To help practitioners understand and implement spiritual competence in their work with clients, a three-dimensional definition of spiritual competence is delineated, discussed, and illustrated with a three-part case example.

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Faith-assisted cognitive therapy of obsessive-compulsive disorder

Abstract: Religious faith can have a healing effect, and cognitive therapy is not incompatible with religion. Although unusual in standard clinical practice, rapid resolution of obsessions is possible.

Cited by 5 publications

References 18 publications

Religious Attendance and Life Satisfaction in the Finnish General Population

Religious Attendance and Life Satisfaction in the Finnish General Population

Islamically modified cognitive behavioral therapy: Enhancing outcomes by increasing the cultural congruence of cognitive behavioral therapy self-statements

Developing Spiritual Competence in Practice

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