By Stevan Lars Nielsen, W. Brad Johnson, Albert Ellis
Practitioners are more and more acutely aware that spiritual folks current distinctive difficulties and demanding situations in treatment. Rational-Emotive habit treatment (REBT) is likely one of the most generally practiced, hugely established and lively directive ways 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 through hundreds and hundreds of remedy final result reviews. A uniquely belief-focused treatment, REBT is mostly fairly beautiful to consumers from Christian, Jewish, Muslim, Hindu, and different spiritual traditions, who reply favorably to REBT's specialise in correct trust, energetic engagement within the paintings of treatment, and reading/practice targeted homework. during this functional and simple consultant, the authors define the congruence among the healing process of REBT and the offering difficulties and issues of non secular people. They describe an method of reconciling the sacred traditions and ideology of non secular consumers with the no nonsense ideas of REBT. They evaluation the basic parts of perform with non secular clients--including evaluate, prognosis and challenge formula, disputation of irrational ideals, and different REBT suggestions, spotlight the first stumbling blocks dealing with the therapist while treating non secular consumers, and supply many case examples from paintings with this crucial consumer inhabitants. psychological overall healthiness pros from all backgrounds will enjoy the certain but manual-focused method of assisting non secular consumers triumph over all types of emotional misery.
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Additional resources for Counseling and Psychotherapy With Religious Persons: A Rational Emotive Behavior Therapy Approach (Personality & Clinical Psychology)
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. Nonetheless, they can, if they are willing to work at changing themselves, have what I call achievement-confidence and what Bandura (1997) called self-efficacy. Believing that this is highly probable—not certain—means they can change, and often do.
This, however, is only my hypothesis. Although we cannot very well empirically investigate human processes that are attributable to God and other supernatural entities, we can research what will tend to happen to people who devoutly believe and who disbelieve in absolutistic religious concepts. So by all means, as all three authors of this book have suggested, let us do a great deal more research into the outcome of using REBT with religious-minded and nonreligious-minded individuals. 1 are largely taken from Christian writings, but many are also espoused by Jewish and Islamic sources.
Of course, it is important to avoid making assumptions about the client on the basis of religious affiliation alone. Compared to members of their faith or religious community, how committed are they? After determining that the REBT clients' religious faith is a significant component of their self and/or community experience (what is referred to as personally salient religion), the clinician must then determine the extent to which religious factors are connected to the essential presenting problem(s).