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Judaism and psychotherapy

Michelle J Pearce, Harold G Koenig, Clive J Robins, Bruce Nelson, Sally F Shaw, Harvey J Cohen, Michael B King
Intervention studies have found that psychotherapeutic interventions that explicitly integrate clients' spiritual and religious beliefs in therapy are as effective, if not more so, in reducing depression than those that do not for religious clients. However, few empirical studies have examined the effectiveness of religiously (vs. spiritually) integrated psychotherapy, and no manualized mental health intervention had been developed for the medically ill with religious beliefs. To address this gap, we developed and implemented a novel religiously integrated adaptation of cognitive-behavioral therapy (CBT) for the treatment of depression in individuals with chronic medical illness...
March 2015: Psychotherapy
Masoud Kianpour
OBJECTIVE: This is a study about emotion management among a category of healthcare professional - hospital chaplains - who have hardly been the subject of sociological research about emotions. The aim of the study was to understand how chaplains manage their work-related emotions in order to protect their mental health, whilst also providing spiritual care. METHODS: Using in-depth, semi structured interviews, the author spoke with 21 chaplains from five faith traditions (Christianity, Islam, Judaism, Buddhism and modern paganism) in different Toronto (Canada) Hospitals to see how they manage their emotion, and what resources they rely on in order to protect their mental health...
2013: Iranian Journal of Psychiatry and Behavioral Sciences
Simon Dein, Kenneth Pargament
Prayer is commonplace at times of illness. But what do people pray for? After reviewing recent work in the cognitive science of religion, the authors argue that pray-ers preferentially ask for psychological as opposed to physical outcomes because these are easier to accommodate God's intervention in the healing process. The authors exemplify this argument with recent studies of illness-related prayer. The findings from this study accord with other studies which demonstrate that those who follow spiritual pathways engage in efforts to conserve their understanding of and their relationship with the sacred...
2012: Bulletin of the Menninger Clinic
Ann C Lammers
Relying in part on previously unpublished documents of the 1930s, this paper(1) describes the origins and mission of the General Medical Society for Psychotherapy, both as it existed before Hitler's rise to power and as it was transformed afterward. Jung accepted the Society's presidency in 1933-34, on condition that it be restructured as an international, politically neutral organization, free from the laws of Gleichschaltung (Nazi conformity). The paper also contains a close study of Jung's collaboration with one interesting German colleague, Walter Cimbal...
February 2012: Journal of Analytical Psychology
Lewis Z Schlosser
As psychotherapists have increasingly attended to issues of culture, race, and ethnicity in their clinical work, some groups have not received adequate attention in the professional literature. One such group is American Jews, who represent a small, culturally distinct group of people who have experienced a long history of oppression. Because of the substantial within-group variability, stereotypes are often used in the place of knowledge about or actual experience working with American Jews. To reduce reliance on stereotypes and assumptions about Jews, it is important to understand both Jews and Jewish culture, as well as how to provide culturally congruent and affirmative psychotherapy services to this community...
2006: Psychotherapy
Rabbi Mark A Popovsky
This article reviews the literature regarding psychiatric care of ultra-orthodox Jewish patients. The discussion describes common areas of difficulty working with members of this population in an in-patient setting, including ritual observance, gender dynamics, and countertransference. It provides guidelines for mental health professionals to distinguish between culturally-appropriate and pathological behavior in an effort to avoid misdiagnosis, and offers strategies for overcoming these challenges. It suggests possible adjustments to standard treatment plans which may prove effective in this population and recommends further resources, including the involvement of trained chaplains, for especially complicated situations...
September 2010: Transcultural Psychiatry
David Greenberg, Moshe Kalian, Eliezer Witztum
Psychiatric rehabilitation contains value-laden concepts that may be unacceptable to certain cultures and many individuals. The concepts of independence and work are examined in a clash between mental health professionals in charge of national policies in psychiatric rehabilitation in Israel and a rehabilitation center for the severely mentally ill within the ultra-orthodox Jewish community. The government professionals considered that having the living quarters and work site in the same building deemed it unsuitable for rehabilitation, and too few progressed to independent living and working...
September 2010: Transcultural Psychiatry
Gilead Nachmani
This article considers the relationship between post-Kleinian psychoanalysis and spiritual experience in the healing process of a physically ill man undergoing medical care for an unknown disorder. He entered psychoanalytic psychotherapy after two years of being ill and after numerous medical interventions had failed. The psychotherapy involved certain religious experiences in the patient and the analyst that attuned them to one another. It also involved his fighting with doctors, family, and analyst. The fights were considered a transcendence of his troubling life, a mustering of courage and strength to live with illness and loss, and his use of a godlike fantasy figure, which could also be considered as a vivid good internal object...
2009: Journal of the American Academy of Psychoanalysis and Dynamic Psychiatry
Mariam Cohen
During a psychodynamic psychotherapy with a middle-aged Catholic woman, her realization that she had foregone her calling to a religious vocation led to the patient's entering a convent. Throughout these developments the therapist struggled with countertransference responses related to her own religious history, recognizing the re-awakening of a previous god representation from her own adolescence. The interaction suggests that, although one's god representation may undergo maturation, old relationships with divinity may not be completely suppressed...
2009: Journal of the American Academy of Psychoanalysis and Dynamic Psychiatry
Carlo Strenger
Psychotherapists generally feel uncomfortable addressing patients' beliefs, particularly religious beliefs, because of the desire to respect client subjectivity and to avoid the abuse of therapeutic authority. This paper's first contention is that at some junctures, investigation of the client's belief structure can be an important catalyst for change, as exemplified by an extended case example. This stance assumes that much of the individual and collective damage rigid belief systems inflict derives from their function as a defense against death awareness, as described by terror management theory...
2008: American Journal of Psychotherapy
Christopher W Blackwell
Conversion therapies, also know as reparative therapies, emphasize homosexual orientations as psychopathology in gay, lesbian, bisexual, and transgender (GLBT) clients and claim these individuals can reverse their sexual orientation through psychiatric counseling and treatment. Although professional medical and nursing organizations have branded psychiatric interventions designed to change an individual's sexual orientation as unethical, an international movement fueled largely by religious organizations promote such therapies for GLBT persons...
June 2008: Issues in Mental Health Nursing
Laura S Brown
This article describes what I consider to be important influences on the development of my career as a psychotherapist. I explore familial effects, the influences of culture and of individual role models, and the impact of the women's movement on my career. I also examine the role that a contrarian, "outside" stance has played in the selection of my career and theoretical orientation.
August 2005: Journal of Clinical Psychology
Albert Ellis
No abstract text is available yet for this article.
December 2004: Australasian Psychiatry: Bulletin of Royal Australian and New Zealand College of Psychiatrists
Seymour Hoffman
Two of the many issues that present halachic-treatment problems for the orthodox mental-health practitioner are the issues of honoring parents and treatment practices, and confidentiality and religious obligations. The clinical-religious aspects of the above are analyzed and discussed, via correspondence, by a psychotherapist and a respected halachic scholar.
September 2004: Assia—Jewish Medical Ethics
Moshe Halevi Spero
Material from the psychoanalytic psychotherapy of a patient with breast cancer demonstrates the emergence of constructive meaning in areas of psychological experience burdened by conflicts regarding the dimension of time and faith. During analytic work, the spontaneous appearance of religious metaphors revealed deeper layers of memory where time, faith, language, and the sense of being listened to once interacted in ways whose significance could be conceptualized, with the help of the countertransference, as a rediscovery of a hearing breast, or even a sacred hearing breast...
October 2004: Psychoanalytic Quarterly
Pesach Lichtenberg, Agnes Vass, Uriel Heresco-Levy
No abstract text is available yet for this article.
2003: Psychiatry
Kalman J Kaplan
Max Sugar (2002) argues for the essential similarity of the legends of Oedipus and Isaac with regard to the common themes of filicide, patricide, guilt, punishment, and expiation. Sugar does point out, however, that while the outcome in the Oedipus myth is tragic, it is hopeful in the narrative of Isaac. This article, in contrast, argues that this distinction between tragedy and hopefulness is not incidental and indeed stems out of the essential differences between the legends of Oedipus and Isaac, which themselves reflect the opposing life views emerging from Athens and Jerusalem...
2002: Journal of the American Academy of Psychoanalysis
David Greenberg, Gaby Shefler
Of 28 ultra-orthodox Jewish psychiatric referrals with obsessive compulsive disorder, 26 had religious symptoms, while 18 had non-religious symptoms. On average, each patient had three times more religious symptoms than non-religious symptoms. In only nine cases did the patients view their non-religious symptoms as the main difficulty, and all of these nine cases were ultra-orthodox from birth. There was no significant difference between the distress, resistance, sense of irrationality and hours spent daily of religious and non-religious symptoms...
June 2002: Psychology and Psychotherapy
E T Margolis
No abstract text is available yet for this article.
December 2001: American Psychologist
Moshe HaLevi Spero
No abstract text is available yet for this article.
1982: Tradition
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