Cognitive Behavioral Therapy With Religious and Spiritual Clients: A Critical Perspective

Carlson, Kathryn M.; González-Prendes, A. Antonio

doi:10.1080/19349637.2016.1159940

Cited by 16 publications

(15 citation statements)

References 84 publications

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“…Walters and Simoni (2002) identified cultural practices and the inclusion of family and community as protective factors that can buffer, or mediate, negative mental and emotional outcomes in the face of stress and trauma. Numerous cultural factors including but not limited to, involvement in cultural activities, and spirituality have been linked previously to positive mental and behavioural health outcomes (Carlson & González-Prendes, 2016;Schiefer & Krahé, 2014). Furthermore, Guo and Harris (2016) reported that the experience of making adjustments and adopting lifestyle changes following acute coronary syndrome was influenced by subjective life experiences in conjunction with individual, sociocultural and environmental contexts.…”

Section: Discussionmentioning

confidence: 98%

“I don’t do it for myself, I do it for them”: A grounded theory study of South Asians’ experiences of making lifestyle change after myocardial infarction

Davis

Jones

Johnson

et al. 2020

Journal of Clinical Nursing

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Aims and objectives To explore South Asians’ experience of choosing and prioritising lifestyle changes during their recovery from first myocardial infarction. Background Coronary heart disease continues to be a leading cause of premature death globally. South Asians’ suffer increased risk of coronary heart disease and have poorer outcomes following myocardial infarction compared to other ethnic groups. Lifestyle modification slows atherosclerosis, and models of behaviour change have been proposed to support such changes. However, little is known about the experiences of South Asians’ when attempting to modify their lifestyle. Design Constructivist grounded theory design, using longitudinal, face‐to‐face, semistructured in‐depth interviews. The consolidated criteria for reporting qualitative research checklist were used to report the study. Method A series of in‐depth interviews with a purposive sample of South Asian patients were conducted at 3 and 16 weeks following hospital discharge. Transcripts were analysed line by line with focused and theoretical coding using the constant comparative method and memo writing. Data collection and analysis occurred simultaneously. Results Three categories characterised the findings. First, patronage of the family, referring to the role that family played in supporting recovery. Conflict often existed between the needs of the family and the individual with the family needs taking priority resulting in lifestyle modifications being abandoned. Second, conforming to beliefs, which explain how religious and health beliefs influenced decisions. Third, affinity towards one's group which refers to the conflictual nature afforded by social norms. The need for “harmony” was identified as the substantive theory. Decisions about choosing and prioritising lifestyle changes were based on what helped participants to maintain harmony in their life rather than meeting individual health needs. Conclusion South Asians’ choose and prioritise lifestyle changes after first myocardial infarction against a backdrop of competing religious, cultural and family beliefs. Relevance to Clinical Practice This paper illustrates that South Asians attempt to balance their individual needs with their family goals, cultural priorities and their religious beliefs when attempting to adopt a healthy lifestyle post myocardial infarction. We propose a model of shared priority setting as a means of promoting behaviour change with South Asians.

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Section: Discussionmentioning

confidence: 98%

“I don’t do it for myself, I do it for them”: A grounded theory study of South Asians’ experiences of making lifestyle change after myocardial infarction

Davis

Jones

Johnson

et al. 2020

Journal of Clinical Nursing

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“…In a literature review conducted by Hodge (2006), very few research studies that investigated the effectiveness of cognitive‐based therapy included studies that incorporated R/S beliefs. In fact, Carlson and González‐Prendes (2016) noted that even though “religion and spirituality (R/S) are important factors in the lives of many individuals….R/S and their impact on mental health are topics that are often overlooked in clinical practice” (p. 253).…”

Section: Supportive Religious and Spiritual Strategiesmentioning

confidence: 99%

Healing after traumatic events: Aligning interventions with cultural background and religious and spiritual beliefs

Heath

Cutrer‐Párraga

2020

Psychology in the Schools

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Historically, disaster response efforts have focused primarily on basic physical survival and safety—addressing medical emergencies and ensuring adequate shelter and supplies of food and water. However, in addition to physical survival, relief efforts must also consider strategies to promote emotional healing and psychological well‐being. In particular, those who intervene must consider the acceptability of intervention strategies, taking into account survivors' cultural background, religious customs, and spiritual beliefs. This article offers recommendations to better align school‐based therapeutic interventions with children's religious and spiritual beliefs.

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“…He wrote, "To my mind this was a constant and serious risk that would have undermined our attempts to present it as commonsensical, evidence-based, and ordinary, and ultimately a legitimate element of mainstream medical care" (p. 282). A similar theme has emerged in the development of cognitive-behavioral therapy (CBT) and other psychotherapies: in order to be accepted as scientific, spiritual connotations have largely been avoided (Carlson and González-Prendes, 2016). In CBT, the therapeutic relationship is defined by the concept of "collaborative empiricism" (Beck, 2011).…”

Section: Religious Aspects In Western Approachesmentioning

confidence: 99%

“…This negative perspective on the role of religion and its neglect in psychiatric and clinical practice may also be linked to the considerably lower levels of religiousness among psychiatrists than in the general population. It may be leading psychiatrists to underestimate the salience of religion to patients (Carlson and González-Prendes, 2016). In a random survey of 1,500 college professors, Gross and Simmons (2009) found out that, among psychology professors, 59 percent saw themselves as atheist and 11 percent as agnostics.…”

Section: Religious Aspects In Western Approachesmentioning

confidence: 99%

“…They reflect internalized interactions with parents, caretakers, and society at large. However, a significant influence on the formation of one's core beliefs is attributed to one's culture, as well as one's religion (Carlson and González-Prendes, 2016). Insofar, religious coping is associated with special types of social integration; it is also related to the idea of social support.…”

Section: The Need For Including Contextsmentioning

confidence: 99%

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Religious aspects in psychiatry and psychotherapy

Schwarz¹

2018

IJHRH

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Purpose The purpose of this paper is to explore the role of religion in psychiatry and psychotherapy and it introduces a context-oriented approach to religion. Design/methodology/approach The paper opted for a selective literature review to highlight significant issues with regard to mainstream psychology. Findings It provides a short summary on the historical neglect and exclusion from clinical practice and shows how religion was integrated into the mainstream of psychotherapy and psychiatry. A quantitative and universalistic approach to religion is dominant. The widespread approach to religious coping by Pargament is presented as well as related findings with regard to religion and mental health. Research limitations/implications The paper includes implications for the development of a context-oriented inclusion of religion and encourages for associated empirical research. Originality/value With a critical inclusion of contexts, professionals may stay alerted to the issue that health and disorders are not ontological facts but contain moral codes of a current society. It takes the social context and unequal power relations as the starting point for a partisan cooperation with the affected persons.

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Cognitive Behavioral Therapy With Religious and Spiritual Clients: A Critical Perspective

Cited by 16 publications

References 84 publications

“I don’t do it for myself, I do it for them”: A grounded theory study of South Asians’ experiences of making lifestyle change after myocardial infarction

“I don’t do it for myself, I do it for them”: A grounded theory study of South Asians’ experiences of making lifestyle change after myocardial infarction

Healing after traumatic events: Aligning interventions with cultural background and religious and spiritual beliefs

Religious aspects in psychiatry and psychotherapy

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