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4 results

  • Randomised clinical trial of community-based peer-led and psychologist-led group treatment for hoarding disorder

  • Carol A. Mathews, Robert Scott Mackin, Chia-Ying Chou, Soo Y. Uhm, Larry David Bain, Sandra J. Stark, Michael Gause, Ofilio R. Vigil, John Franklin, Mark Salazar, Julian Plumadore, Lauren C. Smith, Kiya Komaiko, Gillian Howell, Eduardo Vega, Joanne Chan, Monika B. Eckfield, Janice Y. Tsoh, Kevin Delucchi
  • Journal:
    BJPsych Open / Volume 4 / Issue 4 / July 2018
    Published online by Cambridge University Press:
    20 July 2018, pp. 285-293
    • Article
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  • Background

    Treatment for hoarding disorder is typically performed by mental health professionals, potentially limiting access to care in underserved areas.

    Aims

    We aimed to conduct a non-inferiority trial of group peer-facilitated therapy (G-PFT) and group psychologist-led cognitive–behavioural therapy (G-CBT).

    Method

    We randomised 323 adults with hording disorder 15 weeks of G-PFT or 16 weeks of G-CBT and assessed at baseline, post-treatment and longitudinally (≥3 months post-treatment: mean 14.4 months, range 3–25). Predictors of treatment response were examined.

    Results

    G-PFT (effect size 1.20) was as effective as G-CBT (effect size 1.21; between-group difference 1.82 points, t = −1.71, d.f. = 245, P = 0.04). More homework completion and ongoing help from family and friends resulted in lower severity scores at longitudinal follow-up (t = 2.79, d.f. = 175, P = 0.006; t = 2.89, d.f. = 175, P = 0.004).

    Conclusions

    Peer-led groups were as effective as psychologist-led groups, providing a novel treatment avenue for individuals without access to mental health professionals.

    Declaration of interest

    C.A.M. has received grant funding from the National Institutes of Health (NIH) and travel reimbursement and speakers’ honoraria from the Tourette Association of America (TAA), as well as honoraria and travel reimbursement from the NIH for serving as an NIH Study Section reviewer. K.D. receives research support from the NIH and honoraria and travel reimbursement from the NIH for serving as an NIH Study Section reviewer. R.S.M. receives research support from the National Institute of Mental Health, National Institute of Aging, the Hillblom Foundation, Janssen Pharmaceuticals (research grant) and the Alzheimer's Association. R.S.M. has also received travel support from the National Institute of Mental Health for Workshop participation. J.Y.T. receives research support from the NIH, Patient-Centered Outcomes Research Institute and the California Tobacco Related Research Program, and honoraria and travel reimbursement from the NIH for serving as an NIH Study Section reviewer. All other authors report no conflicts of interest.

  • Conduits of Faith: Reinhold Niebuhr's Liturgical Thought

  • David R. Bains
  • Journal:
    Church History / Volume 73 / Issue 1 / March 2004
    Published online by Cambridge University Press:
    28 July 2009, pp. 168-194
    Print publication:
    March 2004

  • The mid twentieth century was an important period of theological and liturgical change for mainline Protestants. Theologically, the optimistic liberalism of the turn of the century came under sharp critique from a variety of theologians who sought to give greater attention tc the historic Christian doctrines. Liturgically, the practices of evangelicalism were compared to historic models of Christian worship and found wanting. No American was more prominent in the theological critique than Reinhold Niebuhr (1892–1971). After rising to national prominence as a preacher and essayist while serving as a pastor ir Detroit, Michigan, he joined the faculty of Union Theological Seminary in New York City in 1928 and gained an international reputation as a social ethicist, preacher, and advocate of a theological perspective known variously as “Christian realism” or “neo-orthodoxy.” It is less well known that as part of his theological program Niebuhr advocated liturgical reform. From his days in Detroit when he confessed devoting an entire fall “to a development of our worship services” to the height of his career when he warned that “a church without adequate conduits of traditional liturgy” is “without the waters of life,” Niebuhr was vitally concerned with “the weakness of common worship in American Protestantism.”