Spirituality, Psychotherapy and Our Partnership with God

When this personal background is coupled with his experience as a practitioner and as a college professor, it is apparent that Dr.

Why This Spiritual Teacher Says Love Never Dies

Dolan has a great amount of knowledge and practice wisdom to share with those he serves. Read more Read less. America Star Books November 24, Language: Be the first to review this item Amazon Best Sellers Rank: Related Video Shorts 0 Upload your video. Try the Kindle edition and experience these great reading features: Customer reviews There are no customer reviews yet. Share your thoughts with other customers. Write a customer review. Amazon Giveaway allows you to run promotional giveaways in order to create buzz, reward your audience, and attract new followers and customers.

Learn more about Amazon Giveaway. Spirituality, Psychotherapy and Our Partnership with God. He was still struggling with guilt and shame from the event and said he wanted to work on forgiving himself. In sessions 7 and 8, they worked through the REACH forgiveness steps and he was able to forgive himself for his action motivated by wanting to impress the VIP.

In session 9, for his making amends activity, James chose to volunteer with a local nonprofit that provides clothes and furniture to impoverished families.


For homework, patients read a module on esteem and complete Spiritually Integrated Challenging Belief worksheets on esteem-related stuck points, engage in the making amends action, and create and daily say a verbal blessing for someone. Hence in psychotherapy, the patient must be helped to accept the handicap and transform the handicap to a life of usefulness. Partnership with the religious workers is an useful area. Too much and distorted religious practices are common in schizophrenia. He reported experiencing flashbacks and nightmares, among other symptoms, since returning to the United States 1 year ago.

He wanted to dedicate his work there to the memory of the family in Iraq that was involved in the car accident. In session 10, he discussed his fear of returning to church, but also his longing to have those kinds of relationships in his life again. He e-mailed the therapist on Monday morning to say that he had gone to the Sunday morning worship service and was pleasantly surprised that people did not stare at him.

He said that he even had a nice conversation with a parishioner and that he intended to return next Sunday. In session 11, they went through the concept of PTG, and after the session, he noted that maybe his deepening intimacy with his wife was the start of this kind of growth. In his second impact statement, which he read aloud in session 12, James said he had learned a valuable lesson from the convoy command on that day of the accident. He was also able to describe the sadness he felt for the family, but seemed to have made peace with the guilt.

His PCL score registered at 31, indicating comparably reduced symptoms from his initial 57 score, and which fell under the cutoff of 35 for a probable diagnosis of PTSD. He also told the therapist that he hoped to help other Veterans like himself who were stuck in guilt and shame and that using the resources of his Christian faith would help him in finding healing from this traumatic event.

The recognition and treatment of PTSD has come a long way over the last few decades. We believe one of the next important steps for improving PTSD treatment effectiveness is to address specific barriers to recovery. One of these barriers is moral injury. Given that moral injury is composed of both psychological and spiritual symptoms, it follows that the most effective treatments for MI in the context of PTSD will be those that address both types of symptoms.

As such, a spiritually integrated treatment that targets moral injury may reduce one of the barriers to full recovery from PTSD and may provide much needed relief for those who are suffering, particularly those who serve our country and protect our freedom. Research is needed to determine the empirical effectiveness of this approach for individuals who desire a spiritually or religiously integrated treatment for trauma.

Skip to main content. Global Advances in Health and Medicine. Spiritually Integrated Cognitive Processing Therapy: Download Citation If you have the appropriate software installed, you can download article citation data to the citation manager of your choice. Via Email All fields are required. Send me a copy Cancel. Request Permissions View permissions information for this article. Koenig , MD 4 5 Harold G. Article first published online: February 20, ; Issue published: Keywords post-traumatic stress disorder , moral injury , religion , spirituality , psychotherapy.

Declaration of Conflicting Interests. Tips on citation download. Physical and mental comorbidity, disability, and suicidal behavior associated with posttraumatic stress disorder in a large community sample. Google Scholar , Medline. Guilford Press , Brock, RN, Lettini, G. Beacon Press , Spiritually-oriented cognitive processing therapy for moral injury in active duty military and Veterans with posttraumatic stress disorder. J Nerv Ment Dis. A new theory of PTSD and veterans: Accessed November 2, Psychometric evaluation of the moral injury events scale.

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Moral injury, posttraumatic stress disorder, and religious involvement in U. The Moral Injury Symptom Scale-military version. Executive Summary Department of Defense. FY13 Army Religious Affiliations. Fontana, A, Rosenheck, R. Trauma, change in strength of religious faith, and mental health service use among veterans treated for PTSD. Initial psychometric evaluation of the moral injury questionnaire—military version.

Spirituality and mental health

Spiritual functioning among veterans seeking residential treatment for PTSD: Integrating cognitive processing therapy and spirituality for the treatment of post-traumatic stress disorder in the military. Spirituality is an important aspect of mental health. Religion is important, directly and indirectly, in the etiology, diagnosis, symptomatology, treatment and prognosis of psychiatric disturbances.

Lack of spirituality can interfere with interpersonal relationships, which can contribute to the genesis of psychiatric disturbance. Psychiatric symptoms can have a religious content. For example, the loss of interest in religious activities is a common symptom of depression. Too much and distorted religious practices are common in schizophrenia. It is well recognized that some religious states and experiences are misdiagnosed as symptoms of psychiatric illness.

Visions and possession states are examples. The spiritual background of the patient will help in the diagnosis of psychiatric disturbance. They are important in the treatment of psychiatric disturbance because spiritual matters can be profitably incorporated in psychotherapy. Spirituality is important in the prognosis of psychiatric conditions. In the spiritual perspective, a differentiation must be made between cure and healing. Cure is the removal of symptoms. Healing is the healing of the whole person.

Adversity often produces maturity. Hence in psychotherapy, the patient must be helped to accept the handicap and transform the handicap to a life of usefulness. Recent studies show that religious beliefs and practices are supportive to cope with stresses in life and are beneficial to mental health.

Thomas Ashby Wills,[ 6 ] Professor of Epidemiology and population health at Albert Einstein College of Medicine developed a scale that determines how important is religion to people. This was administered to children in New York. It was found that religiosity kept children from smoking, drinking and drug abuse by buffering the impact of life stresses.

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Brody,[ 7 ] a research professor of child and family development at the University of Georgia, Athens, found that parents who were more involved in church activities were more likely to have harmonious marital relationships and better parenting skills. That in turn enhanced children's competence, self-regulation, psychosocial adjustment and school performance.

They also reported that low level of religiosity was associated with substance abuse in the offsprings. Scott Tonigan,[ 10 ] a research professor of psychiatry at the University of New Mexico, followed up patients of alcohol dependence and reported that spirituality predicts behavior such as honesty and responsibility which in turn promoted alcohol abstinence.

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Wagner and King[ 11 ] conducted a study involving three groups—one group of patients who had psychotic illness, one group of formal care givers, and a third group of informal caregivers. The existential needs were the most important for the patient group, while the other groups considered material needs such as housing and work as more important. Neeleman and King[ 12 ] surveyed the psychiatric practices of psychiatrists in London. In an Australian survey, a large majority of patients with psychiatric illness wanted their therapists to be aware of their spiritual beliefs and needs and believed that their spiritual practices helped them to cope better.

They reported that majority of the parents believed that spiritual concerns were important and that therapists should consider their spiritual beliefs in the management of the problems of the children. In USA, Curlin et al. Several empirical studies on psychiatrists' religious characteristics have indicated that psychiatrists are significantly less religious than the general population, their patients and other physicians. A study on the factors in the course and outcome of schizophrenia was conducted in the Department of psychiatry, Christian Medical College, Vellore..

It was a collaborative study among three centers—Vellore, Madras and Lucknow. A two-year and five-year follow up showed that those patients who spent more time in religious activities tended to have a better prognosis. The sense of hope and spiritual support that patients get by discussing religious matters help them to cope better. They also suggest that the importance of religion and spirituality is not sufficiently recognized by the psychiatric community. Mental health workers must take it seriously since psychiatry cannot afford to ignore the importance of spirituality and religion in psychiatry.

Sims[ 22 ] gives two case histories which drives home this fact.

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Spirituality, Psychotherapy and Our Partnership with God [Jr. James R. Dolan] on blacksmithsurgical.com *FREE* shipping on qualifying offers. This book, which includes. "This ebook, such as references to the author's specialist and private reviews, touches on many points of existence, and addresses how an.

One is the case of Jim who suffered from Korsakov's psychosis. He was so deteriorated that he mistook his wife for a hat. In the ward, others considered him as desolate individual. But his behavior in the chapel was normal. In absolute concentration and attention, he would partake Holy Communion. He did not forget anything nor did he show any signs of Korsakov's psychosis. The other patient had chronic schizophrenia. He used to hear a voice commanding him to jump out of the window. His simple devout mother had taught him to resist the voice by praying to God.

His mind was destroyed, but the capacity for spiritual life was present. Unfortunately, on the final occasion, he was too late to pray and he lost his life. She has suggested that it is the responsibility of psychiatrists to remind the medical fraternity the necessity of putting back the soul in medical ethics and the fact that spirituality is of vital importance for the mental health of people. As pointed out earlier, spiritual values and religious practices are important in the lives of our patients. Many of their problems may centre round existential preoccupations.

It is therefore important that we incorporate spirituality and religious practices in our treatment protocol. We must propagate the Bio-psycho-socio-spiritual model in our approach in psychiatry. Harold Koening,[ 26 ] in his paper Religion and Mental health: This is a treatment technique, incorporating spiritual values to Cognitive behavior therapy, which was developed and promoted at the University of Sydney. Four key areas are emphasized—acceptance, hope, achieving meaning and purpose and forgiveness. The patient is guided through five phases to achieve meaning and purpose. This starts with examining the inevitables of life such as birth and death.

After desensitizing the patient to mortality, the patient is moved to the next phase of letting go of fear and turmoil in life.

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The next phase examines the patient's lifestyle aspects that avoid confronting mortality and perpetuate fear and turmoil. The next phase involves a focus on seeking divine purpose, after examining and accepting one's journey in life. Finally, meaning is sought by seeking meaning for each day. This is achieved by identifying meaningful and realistic factors within whatever limitations life and illness bring. The main techniques are empathic listening, facilitation of emotional expression and problem solving. The use of meditation, prayers and rituals together with monitoring effects of beliefs and rituals on symptoms form the behavioral components of the treatment.

When the patient shows negative cognition, cognitive restructuring is employed. Generally, the treatment takes about 16 sessions, each lasting about 1 hour. The main indications are depression and adolescent problems. National Center for Biotechnology Information , U.