Use of Prayer and Scripture in Cognitive Behavioral Therapy
Use of Prayer and Scripture in Cognitive-Behavioral Therapy: Article Review
Venus Etsitty: 22765509
7/1/2012
COUN 506: D12
Liberty University
Summary
In the article titled “Use of Prayer and Scripture in Cognitive-Behavioral Therapy”, a discussion arises about the incorporation of scripture and prayer into the practice of cognitive-behavioral therapy (CBT). Cognitive-behavioral therapy is widely supported by empirical evidence for treatment in a wide variety of psychological disorders (Tan, 2007, p. 101). The article discuses how to approach biblical Christian values in therapy and how to incorporate those approaches into CBT. Tan discusses the history of behavioral therapy throughout the years and the two main components of mindfulness. The two components of mindfulness include self regulation of attention and adopting a specific orientation (Tan, 2007). Tan then describes eight key features of a biblical Christian approach to CBT. The key features of this biblical approach include: agape love; unresolved past issues; spiritual meaning; the use of biblical truth when approaching organic problems; Holy Spirit’s discernment in bringing about healing; make use of community resources; use techniques that are biblical; use research before making definitive statements about the superiority of CBT (Tan, 2007, p. 102). Tan goes onto describe the two types of integration: explicit and implicit. Explicit integration deals with spiritual or religious issues in therapy, and uses spiritual resources in the therapeutic process (Tan, 2007, p. 368). Implicit integration does not incorporate religious or spiritual aspects into the therapeutic process. Tan describes his approach as explicit and has used this approach to reach a clientele with problems that include: phobias, obsessive-compulsive disorder, anxiety disorders, stress, burnout, anger control problems, marital and family problems, adjustment disorder, depression, bipolar disorder, epilepsy, pain, hypertension,
Venus Etsitty: 22765509
7/1/2012
COUN 506: D12
Liberty University
Summary
In the article titled “Use of Prayer and Scripture in Cognitive-Behavioral Therapy”, a discussion arises about the incorporation of scripture and prayer into the practice of cognitive-behavioral therapy (CBT). Cognitive-behavioral therapy is widely supported by empirical evidence for treatment in a wide variety of psychological disorders (Tan, 2007, p. 101). The article discuses how to approach biblical Christian values in therapy and how to incorporate those approaches into CBT. Tan discusses the history of behavioral therapy throughout the years and the two main components of mindfulness. The two components of mindfulness include self regulation of attention and adopting a specific orientation (Tan, 2007). Tan then describes eight key features of a biblical Christian approach to CBT. The key features of this biblical approach include: agape love; unresolved past issues; spiritual meaning; the use of biblical truth when approaching organic problems; Holy Spirit’s discernment in bringing about healing; make use of community resources; use techniques that are biblical; use research before making definitive statements about the superiority of CBT (Tan, 2007, p. 102). Tan goes onto describe the two types of integration: explicit and implicit. Explicit integration deals with spiritual or religious issues in therapy, and uses spiritual resources in the therapeutic process (Tan, 2007, p. 368). Implicit integration does not incorporate religious or spiritual aspects into the therapeutic process. Tan describes his approach as explicit and has used this approach to reach a clientele with problems that include: phobias, obsessive-compulsive disorder, anxiety disorders, stress, burnout, anger control problems, marital and family problems, adjustment disorder, depression, bipolar disorder, epilepsy, pain, hypertension,
References: The Holy Bible NIV. Tan, S., Y. (2007). Use of prayer and scripture in cognitive-behavioral therapy. Journal of Psychology and Christianity, Vol. 26, No. 2, 101-111.