Prayer and Scripture in CBT 1
Use of Prayer and Scripture in Cognitive-Behavioral Therapy
Summary
Hypothesis
The journal explores how Cognitive Behavioral Therapy (CBT), an empirically
supported treatment (EST) method for psychological disorders, integrates prayer and
scripture to deliver potent results. The author, Siang-Yang Tan deploys various
characteristics as part of a methodological approach which includes; user-friendliness in
that the study is precise but with comprehensive sentences that prioritize and analyze
the problem duly. The research is systematic since it elaborates a structured procedure
and flow of thoughts right from the introduction to CBT, and features on biblical
approach, both implicit and unequivocal integration of therapy, pre-intervention, prayer,
and scripture intervention. The study is reductive such that all findings of different
researchers are availed and cited to avert a conflict of ideas and unnecessary repetition.
Lastly, the paper is action-oriented so as the findings on the use of prayer and
scriptures on CBT eventually blend as solutions.
Methods
Research methods are vital in data gathering and should focus on the subject.
Inspired by the nature of the report, the researcher strived in comprehending a wide
spectrum by adopting the qualitative research methodology. The method is effective in
gathering data which investigates user opinions, psychology, motivations and behaviors.
His focus was on analyzing extensive data volume in an empirical and scientific manner.
The analysis relies on journals, the Bible, case studies and surveys while examining the
Prayer and Scripture in CBT 2
making process of the results through interviews, debates and other related
approaches.
Results
The findings are derived from a historical outlook of therapeutic behavior
categorized in waves or generations. The waves include Traditional Behavior Therapy
(TBT), Cognitive Behavior Therapy (CBT), Acceptance and Commitment Therapy
(ACT), Mindfulness-Based Cognitive Therapy (MBCT) and Dialectical Behavior Therapy
(DBT) (Hayes & Strosahl, 2004). Like ACT, DBT and MBCT, CBT is expanded to adopt
mindfulness and acceptance-based therapies (Hayes, Follette, & Linehan, 2004).
Mindfulness and acceptance-based CBT are explicitly spiritually oriented within
Christianity, where prayer and sacred scriptures are used for religious clients.
Discussion and Implications
Key features of the CBT Christian approach include emphasizing agape love
primacy where a genuine relationship with the client is established while adequately
healing the past, such as childhood traumas, and evoking the Holy Spirit to enhance
inner restoration. Also, concentrating on contextual factors such as cultural influences,
societal, religious and familial is crucial in utilizing appropriate Christian resources in
therapeutic interventions, including priests and the body of believers (1 Cor. 12; 1 Pet.
2:5,9). Consistently employing techniques that are biblically true with an ultimate goal of
being holy and Christ-like, at last; this will enable a client to overcome mental anguish.
As illustrated by Tan, implicit integration intervention is a covert model that does
not use spiritual resources systematically. On the other hand, explicit integration directly
Prayer and Scripture in CBT 3
engages spiritual resources in therapy, such as scripture, prayer, religious practices,
and lay counsellors (Tan, 1996). Tan further describes intentional integration as a
professional practice where the therapist depends on Holy Spirit to guide him
throughout the session, done with the client's consent (Tan, 2001). Therefore, prayer
and scripture are not only ethical but also an effective approach in Christian CBT. A
Christian therapist can bring this Christ-focused, Spirit-nourished and biblical
counselling tool into action with a client's permission.
Reflection
As depicted in the study, exemplary and appropriate utilization of prayer plus
scriptures is a significant Christian approach toward CBT. The stretched Model of CBT
is also salient and comprises acceptance and commitment therapy, mindfulness-based
cognitive therapy, and dialectical behavior therapy. Tan depicts plain integration therapy
as a cardinal approach that uses spiritual convictions to aid in the therapeutic sessions,
contrary to implicit integration, which never engages spiritual resources (Tan, 1996).
Siang-Yang has extensively employed the required elements of research
methodology to enhance the study's credibility. Explicitly, the paper expounds on the
aim and scope of the research, which is well-planned and a rationality-based technique.
However, the study needs to state the applied procedure, exposure and outcome
variables, retrospective and prospective study design, and comprehensive findings of
the research.
The research is rich in CBT knowledge, a subtle technique for handling Christian
clients. There are numerous insights to extract from the article: spiritually-oriented CBT
Prayer and Scripture in CBT 4
for clients battling anxiety disorders and clinical depression. The situations to apply the
technique are lay counselling, pastoral care and counselling contexts. Implicit, explicit
and intentional integration are the major models of the actual therapy profession and
are applicable for adult clients with problems such as obsessive-compulsive disorder,
phobias, depression, hypertension, bipolar disorder, epilepsy, stress, burnout, epilepsy
and religious conflict issues (McMinn & Campbell, 2007).
The study is interesting since it features how the main constituents of Christianity,
prayers and scripture merge to create a formidable force crucial in cognitive behavioral
therapy. Besides, it offers a snippet of intelligibly conducting a clinical therapy session to
a client and the expectant resultants. Since the research concentrated on the
unequivocal integration of Christian clients and religion, supplementary research on
other beliefs such as Buddhism and Islam would be incredible to give room for
contrasting opinions and outcomes.
Application
In a scenario where a Christian client has lost a loved one and approached me
as they are going through a hard moment of grief, the article would be supportive to
help them through. In this circumstance, the client must be going through a lot of pain
that requires inner healing. First, since they are Christians, I would begin with prayers to
allow the client recall sweet and bitter memories they would be having of the deceased
(Garzon & Burkett, 2002). The intercession would be inviting the Holy Spirit and the
presence of God to take over the therapy session amid the pain. Through the use of
short relaxation practices such as slow and deep breaths, pleasant imaginary images
Prayer and Scripture in CBT 5
like a calm beach in summer, bible imagery or letting them go to a quiet moment of self-
prayer with their eyes shut, I would guide the client to be in a relaxed state. Once this is
achieved, I could direct the client to vividly recall in imagery some of the best and worst
moments they shared with the deceased. At this point, adequate time to process all the
details of these memories is needed to enable them feel the pain. As the patient goes
through the memories, prayerfully call upon God and the Holy Spirit to minister to the
client through His healing grace, love and comfort. A soft hymn and quoting related
scripture verses would be vital in this juncture to let the client sink in their thoughts as
the Spirit of God works on them (Yang, 1998).
Helping the patient to be contemplative in prayer as they engage the Lord in the
way they would manage would be important, if they break down crying; as a therapist, I
should not interrupt as I let them experience the healing power of God. Once the client
has been through, let silent prevail as I wait quietly upon the Lord as He ministers to the
client with his truthfulness and healing power. To keep track of the client, I would
periodically ask how they are feeling and their experience.
Once the client has gone through all the therapeutic stages, I would let them
close with prayers which I would wrap up as well. Before letting them go, I would ensure
we have debriefed, where I would deeply discuss the experience from the inner healing
prayer. Lastly, to ensure the client remains on track, I would assign an inner healing
prayer that the patient can recite once they are at home or in case they feel sad or
emotionally overwhelmed. A weekly meeting schedule to access their progress would
be effective (Tan S., 2003).
Prayer and Scripture in CBT 6
References
Garzon, F., & Burkett, L. (2002). Healing of Memories: Models, Research, Future
Directions. , 42-49.Journal of Pyschology and Christianity
Hayes, S., & Strosahl, K. (2004). A Practical Guide to Acceptance and Commitment
Therapy. New York: Springer.
Hayes, S., Follette, V., & Linehan, M. (2004). Mindfulness and acceptance; Expanding
the cognitive-behavioral tradition. New York: Guildford Press.
McMinn, M., & Campbell, C. (2007). Integrative Psychotherapy; Toward a
Comprehensive Christian Approach. Downers Grove: Intervarsity Press.
Tan, S. (1996). Religion in Clinical Practice: Implicit and Explicit integration. In E.
Shafranske, Religion and the Clinical Practice of Psychology (pp. 365-387).
Washington DC: American Psychological Association.
Tan, S. (2001). Integration and Beyond: Principled, Professional and Personal. Journal
of Psychology and Christianity, 18-28.
Tan, S. (2003). Christian Counselling Today. , 20-22.Inner Healing Prayer
Yang, T. S. (1998). The Spiritual Disciplines and Counselling. Christian Counselling
Today, 8-9; 20-21.
