To dispute or not to dispute: Ethical REBT with religious clients

The association between personality, attachment, psychological distress, church denomination and the god concept among a non-clinical sample

“…Here, psychotherapists working with religious clients face an important ethical issue, which has also been addressed by Johnson (2001), Nielsen (2001) and Robb (2001). Psychotherapy and religious counselling aimed at reducing emotional distress should never address the content of a client's belief but should challenge the way the client interprets and emotionally evaluates religious views and concepts.…”

Interventions that Apply Scripture in Psychotherapy

“…Much has been written on applying the Scriptures from cognitive perspectives emphasizing Rational Emotive Behavior Therapy styles (e.g., Nielsen, Johnson, & Ellis, 2001;Johnson, 2001;Backus, 1985;Johnson, Devries, Ridley, Pettorini, & Peterson, 1994;Pecheur & Edwards, 1984), as well as styles resembling the work of Aaron Beck (e.g., Propst, 1988;Hawkins, Tan, & Turk, 1999;Tan & Ortberg, 1995). The brevity of this article will lead to a focus on one sample intervention from each major cognitive therapy "camp.…”

Chapter 8. Rational Emotive Behavior Therapy and the God Image

“…At other times, a client may introduce concerns which are spiritual in nature-related to experiences of transcendence and the search for the sacred-or specifically religious (Tan & Johnson, 2005). There are several reasons why CBT in general, and REBT in particular, is a particularly elegant therapeutic modality for religiously committed clients (DiGiuseppe, Robin, & Dryden, 1990;Ellis, 2000;Johnson, 2001;Nielsen et al, 2001;Propst, 1996). These reasons include: (a) REBT is highly belief-oriented and focuses on clients' foundational or core beliefs about themselves, others, the world, and their relationship to God; clients from various religious traditions are often quite comfortable with this emphasis on personal responsibility for transforming assumptions and beliefs, (b) REBT is quite flexible and eclectic and can easily accommodate elements of a client's spiritual journey or religious faith, (c) REBT is naturally existential and philosophical in nature, and (d) REBT's emphasis on teaching and education is familiar and comfortable to many religious clients who often appreci-ate homework assignments that integrate existing facets of spiritual or religious practice.…”

“…23: "As a man thinketh in his heart, so is he"). A number of authors have described how REBT might be specifically accommodated to client religious faith (DiGiuseppe, et al, 1990;Ellis, 2000;Nielson et al, 2001;Johnson, 2001;2003), and there is preliminary outcome research demonstrating the efficacy of REBT in the treatment of depressed religious clients (Johnson, DeVries, Ridley, Pettorini, & Peterson, 1994;Johnson & Ridley, 1992).…”

“…When a client's God image appears linked to his or her clinical disturbance, the REBT therapist can select between two broad approaches to religiously-sensitive disputation (Johnson, 2001(Johnson, , 2003Johnson & Nielsen, 1998). Using a General Disputation approach, the therapist attacks the client's evaluative and demanding beliefs without challenging or disputing the specific content or the religious client's world view or doctrinal beliefs.…”