Faith Based ACT for Christian Clients An Integrative Treatment Approach, 2nd Edition Complete Chapter Download
Uploaded by
goachmuo.ngmie.pbietFaith Based ACT for Christian Clients An Integrative Treatment Approach, 2nd Edition Complete Chapter Download
Uploaded by
goachmuo.ngmie.pbietFaith Based ACT for Christian Clients An Integrative
Treatment Approach 2nd Edition
Visit the link below to download the full version of this book:
https://medipdf.com/product/faith-based-act-for-christian-clients-an-integrative
-treatment-approach-2nd-edition/
Click Download Now
THIS BOOK IS DEDICATED TO JESUS, THE
“SUFFERING SERVANT,” WHO MODELED LOVE
IN THE MIDST OF SUFFERING AS HE CARRIED
OUT HIS EARTHLY MISSION.
CONTENTS
List of Illustrations xiii
Foreword xv
Acknowledgments xviii
Permissions xix
About the Author xx
Introduction 1
The “Fork in the Road” 1
Combining ACT and Christianity at the “Ground Floor” 3
Two Types of Psychological Pain 3
Psychological Pain and the Rich Ruler 5
Jesus the Rabbi 6
An Antidote for Psychological Pain 7
A Hopeful Endurance 9
Strengthening Christian Endurance: A Faith-Based Strategy 10
Counseling and Therapy, Psychological Sufering, and the Christian Faith in
Context 12
Balancing Acceptance and Action: A Main Goal, Three Pillars, and Six
Processes 13
ACT Condensed: One-Sentence, Three-Word, and One-Word Versions 13
ACT and God’s Dwelling Place: A House of Enduring Love 16
ACT and God’s Dwelling Place: A Guiding Metaphor 17
Conclusion: The Road Ahead 18
Notes 19
References 20
vii
CONTENTS
1 Psychological Problems in the 21st Century 23
Introduction 23
Psychological Problems, Conditions, and Disorders in the 21st Century 23
Contemporary Responses to Psychological Problems, Conditions, and
Disorders: Common Avoidance Strategies 27
The Biomedical Model 27
The Internet 31
The “Prosperity Gospel” 32
Traditional CBT 33
The Recurrent Nature of Psychological Pain 34
The Transdiagnostic Movement 36
Lamenting to God: An Alternative to Avoidance 38
Conclusion 40
Note 40
References 40
2 Diferentiating Psychological Symptoms from Disorders 46
Introduction 46
The DSM-5: Defning Psychological Problems, Conditions, and
Disorders 47
The DSM-5: Assigning a Diagnosis or V Code 48
The DSM-5: Growing Concerns 50
Relating Diferently to Psychological Pain: Perspectives from Counseling and
Therapy 54
Relating Diferently to Psychological Pain: Perspectives from the Bible 57
Diferentiating Psychological Symptoms from Problems, Conditions, and
Disorders: A Case Example 60
Conclusion 61
Notes 62
References 63
3 The Problem of Experiential Avoidance 66
Introduction 66
The Experiential Avoidance Literature: Theoretical and Empirical
Considerations 67
Desperately Trying to Escape Psychological Pain: A Clinical Illustration of
Experiential Avoidance 74
Covering Up and Hiding in Fear and Shame: Experiential Avoidance in the
Bible 75
Creative Hopelessness in the Presence of God: A Strategy for Shifting from
Avoidance to Acceptance 76
viii
CONTENTS
Learning to Lean on God: A Clinical Example of Experiential
Acceptance 77
Paul in Chains: A Biblical Case of Experiential Acceptance 78
Conclusion 79
References 79
4 Faith-Based ACT for Christian Sufering 82
Introduction 82
ACT: Preliminary Considerations 83
Language and Human Sufering: ACT and Christian Perspectives 84
An Introduction to the Four Mindfulness-Based Processes: Accepting Inner
Pain 87
The Technology of Acceptance: Buddhist and Christian Perspectives 88
Acceptance and Endurance 90
Cognitive Defusion and Watchfulness 93
The Transcendent Self and Contemplative Self 94
Present-Moment Awareness and Practicing God’s Presence 97
Values and Biblical Virtues 100
Committed Action and Following Jesus 104
Psychological Flexibility and Walking with God in Love 106
The “Choice Point” and “Fork in the Road” 106
ACTing in Relationships 107
Conclusion 108
Notes 108
References 109
5 Mary, Martha, Contemplation, and Action 113
Introduction 113
Characteristics of Mary 114
Characteristics of Martha 114
Theological Interpretations of Mary and Martha within the Contemplative
Tradition 115
Parallels between Mary and Martha and Acceptance-Based Counseling and
Therapy 118
Christian Contemplation and Buddhist Mindfulness: Similarities and
Diferences 121
An Exercise for Cultivating Hearing and the Mary Mode: Christian
Contemplation 123
The Challenges of Daily Contemplative Practice 125
A Technique for Developing Doing and the Martha Mode: Opposite
Action 125
ix
CONTENTS
A Clinical Example 127
Conclusion 128
Notes 128
References 129
6 Watching and Enduring 131
Introduction 131
Traditional ACT and Cognitive Fusion 131
Traditional ACT and Experiential Avoidance 133
Contemplation and Human Sufering: A Christian Perspective 136
The Desert: A Place for Watching and Enduring 136
The Cell: A Symbol for Watching and Enduring 137
The Limitations of Language: Mystical Theology and God 138
Watchfulness: The Christian Version of Cognitive Defusion 139
Endurance: The Christian Version of Acceptance 140
Faith-Based ACT Goals for Watching and Enduring 141
Faith-Based ACT Conceptualizations, Metaphors, Descriptions, and
Techniques for Watching and Enduring 143
The Bible and Enduring 155
A Clinical Example of Watching and Enduring 156
Conclusion 157
Notes 157
References 159
7 Noticing and Shifting 162
Introduction 162
Traditional ACT and the Transcendent Self 163
Traditional ACT and Present-Moment Awareness 165
Psychological Flexibility and Walking with God in Love 166
The Contemplative Self: The Christian Version of the Transcendent
Self 168
Practicing God’s Presence: The Christian Version of Present-Moment
Awareness 170
The Jesus Prayer: An Exercise for Noticing and Shifting 171
Faith-Based ACT Conceptualizations, Goals, Metaphors, and Exercises for
Noticing and Shifting 173
A Clinical Example of Noticing and Shifting 188
Conclusion 189
Notes 189
References 189
x
CONTENTS
8 Committing and Following 193
Introduction 193
Traditional ACT and Values 193
Traditional ACT and Committed Action 195
Martha and Action 197
Biblical Virtues: The Christian Version of Values 198
Biblical Virtues and Contemplative Christianity 200
Biblical Virtues, Compulsive Thoughts, and the Passions 203
Following Jesus: The Christian Version of Committed Action 206
Faith-Based ACT Conceptualizations, Goals, Metaphors, Exercises, and
Worksheets for Committing and Following 210
A Clinical Example of Committing and Following 222
Conclusion 224
Notes 224
References 224
9 Faith-Based ACT for Depression 227
Introduction 227
MBCT for Depression 227
Traditional ACT for Depression 228
Mindfulness and Psychological Flexibility 229
Research on Mindfulness-Based Counseling and Therapy for
Depression 230
Christianity and Depression 230
The Contemplative Tradition, Depression, and Metacognition 232
Faith-Based ACT for Depression 234
Conclusion 240
Notes 240
References 241
10 Faith-Based ACT for Anxiety 244
Introduction 244
Traditional CBT for Anxiety 244
Traditional ACT for Anxiety 245
Research on Mindfulness-Based Counseling and Therapy for Anxiety 247
Christianity and Anxiety 248
The Contemplative Tradition, Worry, and Anxiety 249
Surrendering to God’s Providence: The Christian Version of Acceptance 250
The Contemplative Tradition, Anxiety, and Metacognition 251
Faith-Based ACT for Anxiety 252
xi
CONTENTS
Conclusion 257
Notes 257
References 257
11 Faith-Based ACT for Trauma 260
Introduction 260
Traditional CBT for Trauma 260
Traditional ACT for Trauma 262
Research on Mindfulness-Based Counseling and Therapy for Trauma 263
Christianity and Trauma 264
The Contemplative Tradition, Trauma, and Metacognition 265
Faith-Based ACT for Trauma 267
Conclusion 272
Notes 272
References 273
12 Faith-Based ACT for Relationship Distress 276
Introduction 276
Traditional CBT for Relationship Distress 277
Traditional ACT for Relationship Distress 279
Research on Traditional ACT for Relationship Distress 280
Christianity and Relationship Distress 280
The Contemplative Tradition, Relationship Distress, and
Metacognition 282
Faith-Based ACT for Relationship Distress 283
Conclusion 289
Notes 290
References 290
Index 293
xii
ILLUSTRATIONS
Figures
0.1 The “Fork in the Road” for Christians. Note. Adapted
from Harris (2019), Hayes (2019), and Hayes et al. (2012). 2
0.2 The Relationship Between the Six Processes of ACT
and Christian Faith. Note. Adapted from Hayes et al. (2012). 15
6.1 The “Fork in the Road” for Christians: “Watching
and Enduring.” Note. Adapted from Harris (2019),
Hayes (2019), and Hayes et al. (2012). “Unhelpful” and
“helpful” behaviors include those that are overt (i.e.,
observable, such as walking and talking) and covert (i.e.,
unobservable, such as thinking and feeling). 144
7.1 The “Fork in the Road” for Christians: “Noticing and
Shifting.” Note. Adapted from Harris (2019), Hayes
(2019), and Hayes et al. (2012). “Unhelpful” and
“helpful” behaviors include those that are overt (i.e.,
observable, such as walking and talking) and covert (i.e.,
unobservable, such as thinking and feeling). 175
8.1 The “Fork in the Road” for Christians: “Committing
and Following.” Note. Adapted from Harris (2019),
Hayes (2019), and Hayes et al. (2012). “Unhelpful” and
“helpful” behaviors include those that are overt (i.e.,
observable, such as walking and talking) and covert (i.e.,
unobservable, such as thinking and feeling). 212
Tables
0.1 The Main Goal, Three Pillars, and Six Processes of
Traditional and Faith-Based ACT 14
xiii
ILLUSTRATIONS
6.1 Traditional and Faith-Based ACT Conceptualizations,
Metaphors, Descriptions, and Exercises for “Opening
Up”/“Watching and Enduring” 146
7.1 Traditional and Faith-Based ACT Conceptualizations,
Metaphors, and Exercises for “Being Present”/“Noticing
and Shifting” 174
8.1 Christian Virtues, Defnitions, and Behavioral
Manifestations in Faith-Based ACT 201
8.2 Traditional and Faith-Based ACT Conceptualizations,
Metaphors, Exercises, and Worksheets for “Doing What
Matters”/“Committing and Following” 210
8.3 Biblical Virtues, Virtue-Based Behaviors, Barriers to
Virtues, and Faith-Based ACT Processes, Metaphors,
Exercises, and Skills to Address Barriers 217
8.4 Faith-Based ACT “Commit and Follow” Plan 221
xiv
FOREWORD
Keeping the Faith:
ACT and the Role of Process-Based Psychotherapy
in Living a Faith-Based Life
Suppose you were wandering in a dark forest trying to fnd light. Periodically
you saw glimpses of sky or the glow of sunlight in the tops of the forest canopy.
The way forward initially was blocked, but with efort you found a path and
began heading more continuously toward the light. Sometimes it was not clear
to you that you were moving forward, but you kept on moving and fnally a vast
clearing opened up. As you entered it, you were surprised to fnd people in vari-
ous corners of the clearing. Some were praying or meditating. Some are wear-
ing monks’ robes. Others were dressed as priests, ministers, or rabbis. There
were therapists there as well, and artists, novelists, and wise historical fgures.
The paths they took to get there difered and the specifc ways they used did as
well, but they shared an illuminated space.
I think faith and science bear a similar relationship.
This elegant and wise book lays out in a very point-to-point fashion how
acceptance and commitment therapy or “ACT” (said as a single word, not
initials) can be understood and used by Christians, and how faith can foster
greater psychological fexibility.
I was raised a Christian, and this overlap does not surprise me. ACT was
instigated over 40 years ago by me and the frst article I ever wrote about it
back in 1984 was on the need to take spirituality seriously in behavioral science.
It was not that ACT set out to create a system that fts with Christianity or
any other religious tradition. Rather, I recognized that the very fundamental
process-based approach being taken by ACT toward such questions as why it
is so hard to be human necessarily overlapped with faith-based traditions and
Christianity as I knew it (up to and including four years of Jesuit training at
Loyola-Marymount University). There is enormous scientifc wisdom in all of
our great religions, and that is very clear in what we are learning in behavioral
science about how to foster peace of mind and purpose.
The science behind the book you are holding is voluminous and expand-
ing rapidly. When I wrote the foreword for the frst edition of this book, there
were about 125 randomized trials on ACT and several hundred studies of other
xv
FOREWORD
kinds. Today, just a few years later, there are over 825 randomized controlled
trials on ACT (bit.ly/ACTRCTs) and several thousand other studies on the
underlying model and basic processes, or on outcomes in less well-controlled
studies. I think we can now say with great confdence that all six elements of
psychological fexibility matter. With every study, I feel more confdent that this
wing of behavioral science and the major religious traditions are sharing the
light of a common clearing.
This book shows it. Joshua Knabb dances back and forth in a seamless way
between well-chosen scriptural quotes, careful explanation, and what the sci-
ence shows. Even more than in the frst edition, he dances that dance with ele-
gance, utility, accuracy, and ease. Anyone reading this book will see how deep
the links are between Christianity and ACT. Every one of the six processes in
psychological fexibility are carefully explored, and, in every case, Joshua shows
that there is good scriptural support for their importance.
That is true of the Old and New Testaments; it is true of all of the Abrahamic
religions. That means that it is simply not true that people of faith must choose
between scientifc evidence and their faith convictions.
I am not arguing that all religions are the same, nor that science and faith are
indistinguishable. I am not arguing that Christianity and science are the same
thing. What I am arguing is that it is wonderful and empowering when science
and faith fnd common ground and we should build on those opportunities by
very seriously pursing the overlap.
That is precisely what Joshua has done in this volume, even more skillfully
than in its frst edition. With careful quoting and unpacking, this book proves
beyond any doubt that there is an important overlap between ACT and the
deepest messages inside the Christian faith. That overlap was not imposed; it
is not artifcial. It is there because the light falls there. It is there because some-
times knowing by faith and knowing by experimental evidence are windows
into a common reality.
Compared to Christianity, the world of therapy is the new kid on the block,
and the world of evidence-based therapy is even newer—perhaps only 60 or
70 years old. Over the last several decades, we as a culture began to think of
human struggles in the language of illness and health. It would be hard to argue
that the shift has been positive in all respects. For example, the dominance of
psychiatric syndromes has increased the ease with which clients and therapists
alike can fail to see meaning in human sufering. There is no real meaning in a
“disease” that you “have,” other than to wish you “did not have it.”
It was not always like that. As a child when I was struggling with something,
my mother used to say, “ofer it up, dear, ofer it up.” What she meant by that
was that I was supposed to fnd some connection between my own sufering and
the sufering of others—and then ofer it to God as a kind of sacrifce, asking
God to use it to help me develop greater wisdom, kindness, and compassion.
xvi
FOREWORD
Frankly, that seems far wiser than wishing you did not have pain to deal
with in the frst place. Joshua carefully unpacks such moments in this book. He
shows how the “pain of absence” that comes when we put life on hold while
waiting for the pain of anxiety, depression, and the like, to go away is very much
like waiting for pain to go away before embracing faith in God.
This book wisely asks Christian therapists and clients alike to see if their
journey can be empowered by the use of scientifcally validated mental and
behavioral health principles and methods. In the case of ACT, he arrives at a
clear and compelling answer: Yes, it can. This book shows how.
For a Christian, this book is a wonderful opportunity. Almost every para-
graph interweaves the Christian faith and psychological fexibility processes
together. There is a shared clearing in this book—let’s build on this opportu-
nity by seriously pursing that overlap in the interests of the lives of those we love
and serve.
Steven C. Hayes
Foundation Professor of Psychology, University of Nevada, Reno
Originator and Co-Developer of ACT and author of
A Liberated Mind: How to Pivot Toward What Matters
xvii
ACKNOWLEDGMENTS
To start, I want to acknowledge my wife, Adrienne, who has supported me
throughout this writing project. Also, I would like to thank the reviewers, who
ofered valuable feedback on the proposal for this revised book. Moreover,
I would like to thank Steve Hayes and the rest of the ACT community for
their tremendous contributions to the clinical psychology literature over the
last several decades. Furthermore, I would like to acknowledge Anna Moore
at Routledge, who asked me to write a revised edition. Finally, I would like to
thank God, the author of love, who generously ofers his perfect, benevolent
care from moment to moment on the road of life.
xviii
