Counseling and Psychotherapy With Religious Persons: A by Stevan Lars Nielsen, W. Brad Johnson, Albert Ellis

By Stevan Lars Nielsen, W. Brad Johnson, Albert Ellis

Practitioners are more and more conscious that non secular people current targeted difficulties and demanding situations in remedy. Rational-Emotive habit treatment (REBT) is likely one of the most generally practiced, hugely dependent and energetic directive techniques to treating emotional and behavioral difficulties. brought through Albert Ellis within the early Nineteen Fifties, REBT is the unique cognitive-behavioral psychotherapy and its efficacy has been supported via hundreds and hundreds of therapy consequence experiences. A uniquely belief-focused treatment, REBT is mostly relatively beautiful to consumers from Christian, Jewish, Muslim, Hindu, and different spiritual traditions, who reply favorably to REBT's concentrate on correct trust, energetic engagement within the paintings of treatment, and reading/practice concentrated homework. during this useful and trouble-free advisor, the authors define the congruence among the healing method of REBT and the providing difficulties and issues of spiritual folks. They describe an method of reconciling the sacred traditions and ideology of spiritual consumers with the no nonsense thoughts of REBT. They assessment the basic elements of perform with non secular clients--including review, analysis and challenge formula, disputation of irrational ideals, and different REBT recommendations, spotlight the first stumbling blocks dealing with the therapist while treating spiritual consumers, and supply many case examples from paintings with this crucial consumer inhabitants. psychological well-being pros from all backgrounds will enjoy the unique but manual-focused method of supporting non secular consumers triumph over all types of emotional misery.

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Extra info for Counseling and Psychotherapy With Religious Persons: A Rational Emotive Behavior Therapy Approach (Personality & Clinical Psychology)

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People are fallible at all sports, but they may also have real confidence that they can play one of them well, and then they may actually do so. They may be highly fallible students—but feel efficacious, say, at test-taking and usually get decent marks. So it is almost certain that they are generally fallible. But, at the same time, they are highly proficient in certain tasks, know they are proficient, and help themselves remain proficient by having a sense of self-efficacy about these tasks. page_53 Page 54 So I can safely active-directively show my clients that they are generally fallible, and even often fallible about changing themselves.

I do not assume their relationships with me are clearly transferred from their feelings and prejudices about their early family members, although occasionally that is so. Rather, I assume that they often have an idiosyncratic and personal relationship with me and I watch closely to see if it is over- or underinvolved and how it can be constructively used despite its possible dangers. When my actively relating to my clients seems to be iatrogenic, I try to deliberately ameliorate it with a more passive kind of interaction with them.

In considering the content of the client's religious belief, therapists are not interested in affirming or disputing the truth value of the belief, but in considering the extent to which the clients' religious beliefs (and only those that appear directly related to clear emotional or behavioral disturbance) are congruent with other aspects of their identified religion. ” DiGiuseppe, et al. (1990) noted that “people do not become disturbed because of their belief in religion: rather, their disturbance is related to their tendency to selectively abstract certain elements of their religion to the exclusion of attending to others” (p.

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