ACT for the Christian Client SIG

ACT for the Christian Client SIG

ACT for the Christian Client Special Interest Group

Affiliated 2015

Click Here to Join the ACT for the Christian Client SIG and its Listserv!

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SIG Leaders Contact Information:

Chris Dowdeswell
Saskatchewan, Canada

Wendy D. Shoesmith
Sabah, Malaysia

Mission/Objectives

"The purpose of the ACT for the Christian Client SIG is  to support both religious and non-religious ACT practitioners who are seeking to attend to their Christian clients' unique spiritual values; to conceptually integrate ACT with Christian teaching, and to identify ways to apply ACT in a manner that is consistent with sound scientific and theological principles."

General Interest Area to be Specifically Addressed

1) ACT as a means of treating clients
2) Integrating ACT with Christian teaching (e.g., identifying ways in which ACT is congruent to concepts within Christianity)
3) The clinical application of ACT in a manner that is acceptable to Christian clients and leaders
4) Supporting ACT practitioners who are working with Christian clients

SIG Activities
1) Review and discussion of literature
2) List of resources
3) Symposia, workshops, posters, etc., at ACBS world conferences

Description of Membership

Membership is open to ACBS Members, both Christian and non-Christians, who wish to learn more about how to help their clients. Researchers and academics are also welcome.

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ACT for the Christian Client SIG Resources

ACT for the Christian Client SIG Resources
Books
  • Joshua Knabb (2016). Faith-based ACT for Christian clients: An integrative treatment approach
  • Joshua Knabb (2016). Acceptance and Commitment Therapy for Christian Clients: A Faith-Based Workbook.
  • Nieuwsma, J.A., Walser, R.D., Hayes, S.C. (Editors) (2016). ACT for Clergy and Pastoral Counselors: Using Acceptance and Commitment Therapy to Bridge Psychological and Spiritual Care. Context Press.
  • Ord, I. R. (2014). ACT with Faith: Acceptance and Commitment Therapy with Christian clients, A Practitioner's Guide. UK: Compass Publishing. www.actwithfaithbook.com
 
Publications
  • Bazley, R. & Pakenham, K. (2020). Feasibility evaluation of the HOLLY program: an ACT-based suicide prevention program for Christian faith-based organisations. Advances in Mental Health, 18(2), 115-130. DOI: 10.1080/18387357.2018.1557015
  • Bazley, R. C., & Pakenham, K. I. (2019). Suicide prevention training for Christian faith-based organizations using acceptance and commitment therapy: a pilot controlled trial of the HOLLY program. Journal of Contextual Behavioral Science, 11, 6-14.
  • Lara, J. A. (2018). The God of Anxiety. Journal of Psychology and Theology, 46(2), 110–115. https://doi.org/10.1177/0091647118767984
  • Oemig Dworsky, C.K., Pargament, K.I., Wong, S., & Exline, J.J. (2016). Suppressing spiritual struggles: The role of experiential avoidance in mental health. Journal of Contextual Behavioral Science, 5(4), 258-265.
  • Rosales, A. & Tan, S-Y.(2016). Acceptance and Commitment Therapy (ACT): Empirical Evidence and Clinical Applications from a Christian Perspective. Journal of Psychology and Christianity, 35, 269-275.
  • Ji Yeon Kim, Hyun Shin, Mi Sun Kim, Young Nam Park, Eun Young Choi (2012) Acceptance Commitment Therapy (ACT) from Christian perspective. Korean Journal of Christian Counseling, 23(2), 87 - 114.
  • Knabb, J.J., Ashby, J.E. & Ziebell, J.G. (2010) Two Sides of the Same Coin: The Theology of Dietrich Bonhoeffer and Acceptance and Commitment Therapy (ACT). Journal of Spirituality in Mental Health, 12(2), 150-180. http://doi.org/10.1080/19349631003730118

Christian Psychology had a Special Issue on "Dialogue on Acceptance and Commitment Therapy: Christian Translation and Response"

  • Sisemore, T. (2014). Acceptance and commitment therapy: A Christian translation. Christian Psychology: An Interdisciplinary Journal, 8(2), 6-16.
  • Garzon, F. (2014). Acceptance and Commitment Therapy or Grace and Commitment Therapy? Christian Psychology: An Interdisciplinary Journal, 8(2), 16-20.
  • Smith, W.T. (2014). A biblical counseling response to Timothy Sisemore's "Acceptance and Commitment Therapy". Christian Psychology: An Interdisciplinary Journal, 8(2), 20-22.
  • Monroe, P.G. (2014). What is the change agent in a Christian ACT model? Christian Psychology: An Interdisciplinary Journal, 8(2), 23-24.
  • McMinn, M.R. (2014). ACT, Values, and Christian Psychology: A Response to Sisemore. Christian Psychology: An Interdisciplinary Journal, 8(2), 24-26.
  • Madueme, H. (2014). Lost in translation? Some methodical questions. Christian Psychology: An Interdisciplinary Journal, 8(2), 26-30.
  • Sisemore, T. (2014). Response to comments on "Acceptance and commitment therapy: A Christian translation." Christian Psychology: An Interdisciplinary Journal, 8(2), 31-32.

 

Dissertations

  • Lee, A.C. (2018). Acceptance and Commitment Therapy: A Mindfulness and Acceptance-Based, Value-Driven Approach to Human Flourishing With Christian Spirituality Considerations. Dissertation, Biola University.
  • St. Clair, E. (2016). Bringing mindfulness and Brother Lawrence together: Clinical implications for the modern Christian. Dissertation, Biola University.

 

Posters

 

Podcasts

Community

Clinical Resources - Exercises - Self-compassion mindfulness exercise

Clinical Resources - Exercises - Self-compassion mindfulness exercise

This exercise was submitted by Margaret Heriot:

This is a mindfulness plus self-compassion exercise for use with Christian clients.
“If you are willing I would like to lead you in an eyes closed, mindfulness exercise. (Get his or her permission). As you get comfortable in your chair, become aware of the sounds your ears are hearing in this moment (Pause). Notice the feeling of the air conditioner blowing air on your hands and face and notice the difference in temperature between the parts of your body which are covered in clothing and the parts which are not (pause). Now gently send your attention to the parts of your body which are in contact with the chair you are sitting on. Feel the pressure of gravity holding your body in the chair. (Pause)
In this next moment, bring your attention to your breath. Notice how it enters your nose, through your throat and down to the center of your body. Remember how God’s breath in Adam’s nostrils caused him to become a living soul. Remember how Jesus’s breath on his disciples imparted the Holy Spirit to them. Breathe in this breath of life now and hold in your core the “peace that passes understand” which Jesus promises us. As you exhale, release all your struggle, judgements, and cares as you allow Jesus to carry them away as He promises to do.
As you experience this peace and acceptance from God, give yourself permission to accept yourself unconditionally, the same way God accepts you. Remember, He loved you before the foundation of the world, before you were born He knew about you. Rest in this center of love and peace for several more breaths. (Pause) You carry the peace of Jesus with you everywhere you go and you can access it at any time by taking a moment like this. Remember we experience God in the present moment.
Now, as we get ready to end this exercise, remember an object in the room which caught your attention when you first came in. Give your body a good stretch and maybe a hug, and open your eyes. “
 

Anonyme (not verified)

Thoughts about Self as Context for Christian clients - submitted by Margaret Heriot

Thoughts about Self as Context for Christian clients - submitted by Margaret Heriot

This is a way I have learned to help Christian clients understand and experience the self as context. It helps explain the difference between evaluations of self and self.
When we were an infant, we had no words for what we experienced. The floor we crawled on was something our hands and knees experienced moment by moment. As we developed language we were able to talk about things that were not being experienced in the moment. This ability was helpful but also caused some problems for us. Not only did we learn words like “floor” and “cookie” we learned words like “pretty” “nice”, “bad” and “good”. When these evaluative words were applied to us by caregivers, they caused us to form idea that we held these things inside us, part of us. We get confused about “who we really are”.
Let’s see if we can figure out this question of who we really are. One way we can experience this self is to remember experiences we have had throughout our lives and notice who was experiencing these events. Remember different actions you have taken, things you have decided, and notice who was willing those actions and making those decisions. This self was free at any moment to make a different action than the one chosen to make. These actions can be evaluated by others and ourselves as helpful, kind, unkind, honest, illegal, etc. But the one doing the actions is none of these things. The self is the place where the will to do the actions resides, not the actions, or the evaluation of the actions, resides.
One way to help us comprehend this fact about the self is to remember what the Bible says about us. God’s love for us is unconditional, it is not dependent on anything we do. We can never do enough good things to earn his love, and he loves us while we are doing things which are displeasing to Him. Jesus offers us eternal life with God not based on our behavior, but on the fact that he loves us so much he will die for us. So God says there is a self which is loveable and is not the same as our thoughts, feelings, and actions. This means there is a profound equality between every human being, and it is meaningless to construct a scale of goodness and badness to measure other people or ourselves.
 

Anonyme (not verified)