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This paper describes the development and initial chaplaincy user evaluation of 'Pastoral Narrative Disclosure' (PND) as a rehabilitation strategy developed for chaplains to address moral injury among veterans. PND is an empirically informed and integrated intervention comprising eight stages of pastoral counselling, guidance and education that was developed by combining two previously existing therapeutic techniques, namely Litz et al's (2017) 'Adaptive Disclosure' and 'Confessional Practice' (Joob & Kettunen, 2013). The development and results of PND can be categorized into five phases. Phase 1: PND Strategy Formation—based upon extensive international research demonstrating that MI is a complex bio-psycho-social-spiritual syndrome with symptoms sufficiently distinct from post-traumatic stress disorder. The review also provided evidence of the importance of chaplains being involved in moral injury rehabilitation. Phase II: Development and Implementation of 'Moral Injury Skills Training' (MIST)—which involved the majority of available Australian Defence Force (ADF) Chaplains (n = 242/255: 94.9%) completing a basic 'Introduction to Moral Injury' (MIST-1) as well as an 'Introduction to PND' (MIST-2). Phase III: MIST-3-PND-Pilot evaluation—involved a representative chaplaincy cohort (n = 13) undergoing the PND eight-stage strategy to ensure the integrity and quality of PND from a chaplaincy perspective prior to wider implementation. The pilot PND evaluation indicated a favourable satisfaction rating (n = 11/13: 84.6%; M = 4.73/5.0 satisfaction). Phase IV: MIST-3-PND Implementation—involved a larger cohort of ADF Chaplaincy participants (n = 210) completing a revised and finalized PND strategy which was regarded favourably by the majority of ADF Chaplains (n = 201/210: 95.7%; M = 4.73/5.0 satisfaction). Phase V: Summation. In conclusion the positive satisfaction ratings by a significant number of ADF chaplaincy personnel completing MIST-3-PND, provided evidence that chaplains evaluated PND as a suitable counselling, guidance and education strategy, which affirmed its utilisation and justifies further research for using PND to address MI among veterans, that may also prove valuable for other chaplains working in community health and first responder contexts. [ABSTRACT FROM AUTHOR]

During psychotherapy assessments clinicians may recognize that some of their injured and traumatized clients may be wrestling with issues related to a lack of forgiveness linked to Moral Injury (MI). This paper presents the Forgiveness Interview Protocol (FIP), a narrative therapy writing-process model for the treatment of Moral Injury, drawing upon the philosophical work of Margaret Holmgren: "Forgiveness and the Intrinsic Value of Persons" (1993) now linked to a variety of evidence-based psychological sources. The FIP utilizes three distinct theoretical and clinical disciplines to arrive at a semi-structured interview intended for mental health counseling, and religious and spiritual care. [ABSTRACT FROM AUTHOR]

This article is a concept paper that reviewed the main principles of Islamic creed (aqīdah) related to counselling. Islamic creed has been regarded as the root of Islam; thus, it should be the fundamental composition of Islamic counselling. The objectives of this review are to demonstrate the relationship between counselling and Islamic creed and to establish a guideline for the practitioners of Islamic counselling when consulting with their clients in matters related to creed. The review was conducted by suggesting methods to incorporate Islamic creed into three stages of counselling process. The major references for this review were the verses in the Qurān, the Prophet Tradition (hadith) and literatures on Islamic counselling. This review revealed that there is a strong relationship between counselling and Islamic creed and there are six aspects of Islamic creed associated to counselling that should be observed by the Islamic counselling practitioners. [ABSTRACT FROM AUTHOR]

This paper addresses the problem of pressure on a person to forgive that often makes forgiveness impossible or superficial. It proposes that clients who are unwilling or unable to forgive can still be encouraged to let go of interpersonal hatred because it is psychologically harmful to them. The issue of forgiving the person toward whom the hatred is directed can be treated more easily later, after the hatred has been removed or at least much reduced. The present theoretical approach distinguishes between anger and hatred; it provides a brief understanding of the origin of hatred from an object relations perspective with a focus on splitting. The emphasis is on moderate interpersonal hatred, since severe hatred raises special difficulties. The question of when a person has sufficient freedom to let go of moderate hatreds is addressed. This is followed by identifying reasons why people enjoy hatred, and how hatred provides some short-term psychological rewards. Finally, different psychological harms caused by hatred are identified. Overcoming interpersonal hatred by praying for those you hated is presented; the effect of such prayer on reducing splitting is especially noted. The conclusion is a descriptive summary of stages to be used in treating clients’ hatreds before addressing forgiveness. [ABSTRACT FROM AUTHOR]

This paper summarizes an exploratory study undertaken to consider the work of Australian chaplaincy personnel ministering to people proceeding through emotionally challenging judicial court proceedings. This qualitative research (a first among Australian court chaplains) was not concerned with specific court procedures per se, but predominantly about the perspectives of chaplains concerning their professional contribution and issues they experienced while trying to assist people struggling with court processes. Data from a single focus group indicated that court chaplains were striving to fulfill religious and spiritual duties according to national and international standards. Given various frustrations identified by chaplain participants, which either impeded or thwarted their professional role as chaplains, a number of improvements were subsequently identified in order to develop the efficiency and effectiveness of court chaplaincy and thus maximize the benefits of spiritual and pastoral care to people in court. Implications of this exploratory study relate not only to court chaplaincy but also to ecclesiastical organizations, governments and the need of support for further research to be conducted. [ABSTRACT FROM AUTHOR]

This paper summarizes an exploratory study undertaken to consider the work of Australian chaplaincy personnel ministering to prisoners within correctional facilities. This qualitative research was not concerned with specific correctional institutions per se, but predominantly about the perspectives of chaplains concerning their professional contribution and issues they experienced while trying to provide pastoral care to prisoners. Data from a single-focus group indicated that prison chaplains were striving to fulfill religious and spiritual duties according to national and international standards for the treatment of prisoners. Given various frustrations identified by participants, that either impeded or thwarted their professional role as chaplains, a number of improvements were subsequently identified in order to develop the efficiency and effectiveness of chaplaincy and thus maximize the benefits of pastoral care to prisoners. Implications of this exploratory study relate not only to prison chaplaincy but also to ecclesiastical organizations, correctional facilities, governments and the need of support for further research to be conducted. [ABSTRACT FROM AUTHOR]

Will a pastor refer to a mental health center? If they feel qualified to intervene themselves, they may not. Because pastors often provide grief counseling, it is important to understand the decisions they make when intervening with depressed individuals. A random sample of 204 Protestant pastors completed surveys about their treatment practices for depression. Fisher's exact analyses revealed that more pastors with some secular education yet no degree felt that they were the best person to treat depression than pastors who had no secular education or pastors who had at least a secular bachelor's degree. However, the level of theological education did not influence beliefs about the pastor being the best person to treat depression. In addition, neither secular nor theological education level influenced pastors' views on referring people to mental health centers for depression treatment. Based on findings, this paper discusses implications for best practices in training pastors on depression and other mental health topics. [ABSTRACT FROM AUTHOR]

This paper summarizes the results of 100 New Zealand health care chaplains with regard to their involvement in issues concerning pain control within the New Zealand health care context. Both quantitative (via survey) and qualitative methods (in-depth interviewing) were utilized. The findings of this study indicated that approximately 52 % of surveyed hospital chaplains had provided some form of pastoral intervention directly to patients and/or their families dealing with issues concerning pain and that approximately 30 % of hospital chaplains had assisted clinical staff with issues concerning pain. NZ chaplaincy personnel involved in pain-related issues utilized a number of pastoral interventions to assist patients, their families and clinical staff. Differences of involvement between professionally stipended hospital chaplains and their volunteer chaplaincy assistants are noted, as are the perspectives of interviewed chaplains about their pastoral interventions with issues relating to pain. Some implications of this study with respect to chaplaincy utility, training and collaboration with clinical staff are noted, as are comparisons with international findings. [ABSTRACT FROM AUTHOR]

This paper is a study of the God image as the concept has developed in the study of psychology and the psychology of religion. Pastoral counselors obviously have had a long-standing interest in these phenomena. A renewed interest in the subject is indicated by the fact that two books have been published recently on the subject. [ABSTRACT FROM AUTHOR]

Mindfulness meditation is rapidly being integrated into many different forms of counseling and psychotherapy, and there is a growing evidence base for its effectiveness. It is important to understand the spiritual roots of mindfulness, and to apply it in a patient-centered manner, sensitive to the patient's own faith tradition rather than taking a one-size-fits-all approach, assuming that mindfulness-based practice is a purely secular approach. The philosophical underpinning of mindfulness lies squarely in the Buddhist faith tradition. Indeed, mindfulness is the 7th step on the Eightfold Path, which is the heart of Buddhist teachings. Many practitioners, however, may not realize that there are Western meditative techniques that are very similar to mindfulness and that have deep roots within Christian, Jewish, and Muslim faith traditions. Patient-centered mindfulness involves the use of mindfulness and other meditation methods that are based on the patient's own faith tradition, rather than applying Eastern forms of mindfulness claiming these are a secular approach appropriate for everyone regardless of religious beliefs, even if those beliefs are not consistent with the Buddhist religious or philosophical approach. In this article, I briefly examine the evidence for the clinical effectiveness of mindfulness meditation, and then go into greater depth on Hindu, Buddhist, Christian, Jewish, and Muslim forms of mindfulness or similar meditative practices, providing resources that will better equip clinicians and researchers to provide patient-centered culturally-sensitive care. [ABSTRACT FROM AUTHOR]

Clergy are tasked with multiple interpersonal administrative, organizational, and religious responsibilities, such as preaching, teaching, counseling, administering sacraments, developing lay leader skills, and providing leadership and vision for the congregation and community. The high expectations and demands placed on them put them at an increased risk for mental distress such as depression and anxiety. Little is known about whether and how clergy, helpers themselves, receive care when they experience mental distress. All active United Methodist Church (UMC) clergy in North Carolina were recruited to take a survey in 2019 comprising validated depression and anxiety screeners and questions about mental health service utilization. Bivariate and Poisson regression analyses were conducted on the subset of participants with elevated depressive and anxiety symptoms to determine the extent of mental health service use during four different timeframes and the relationship between service use and sociodemographic variables. A total of 1,489 clergy participated. Of the 222 (15%) who had elevated anxiety or depressive symptoms or both, 49.1% had not ever or recently (in the past two years) seen a mental health professional. Participants were more likely to report using services currently or recently (in the past two years) if they were younger, had depression before age 21, or "very often" felt loved and cared for by their congregation. The rate of mental health service use among UMC clergy is comparable to the national average of service use by US adults with mental distress. However, it is concerning that 49% of clergy with elevated symptoms were not engaged in care. This study points to clergy subgroups to target for an increase in mental health service use. Strategies to support clergy and minimize mental health stigma are needed. [ABSTRACT FROM AUTHOR]

This study investigated the experience with and attitudes toward suicide and suicidality in 70 consenting imams serving in mosques in the province of Aydin which is located at the southwest part of Turkey. A self-report questionnaire was used to collect the data. Attitudes of imams to suicide and suicidality were compared with attitudes of male university students. Only 4 imams (5.7 %) reported having had suicidal thoughts in past, and none reported having attempted suicide. Almost 50 % said that someone in communities they serve has commited suicide and nearly 40 % reported leading funeral ceremony for someone who committed suicide. Majority of imams (64.3 %) were of the opinion that a funeral ceremony should be arranged for people who suicide and 87.1 % were of the opinion that people who suicide can be buried in a common cemetery, but only 21.4 % said that someone who attempted suicide can be appointed as imam. Compared to male medical students, imams saw suicide as an unacceptable option and those engaging in suicidal behavior to be punished after death. But they displayed socially accepting and helping reactions to an imagined close friend who attempted suicide. Therefore, it was concluded that imams might exhibit preventive reactions to suicide when they offer counseling for persons from their congregations during times of suicidal crises. [ABSTRACT FROM AUTHOR]

Religion can have a significant influence on the experience of infertility. However, it is unclear how many US women turn to religion when facing infertility. Here, we examine the utilization of prayer and clergy counsel among a nationally representative sample of 1062 infertile US women. Prayer was used by 74.8% of the participants, and clergy counsel was the most common formal support system utilized. Both prayer and clergy counsel were significantly more common among black and Hispanic women. Healthcare providers should acknowledge the spiritual needs of their infertile patients and ally with clergy when possible to provide maximally effective care. [ABSTRACT FROM AUTHOR]

Ibadah is one of the important components in Islamic teachings other than aqidah (belief) and akhlaq (moral). Its importance is determined through the purpose for creation of humans, namely to be devoted to Allah. In the context of counseling discipline, however, the element of ibadah or worship (submission) of Allah is not applied in the counseling process and is not recognized as one of the spiritual therapies able to help the client know his true potential in decision-making and problem-solving. Hence, the purpose of this study is to determine the importance of applying ibadah in counseling and its implications to the client. This study selects survey research as the method to collect data from clients. A set of questionnaire instruments was constructed and distributed to 30 clients selected through convenience sampling. Data obtained from research questionnaire are then analyzed using descriptive statistical technique. Research outcome finds that application of ibadah is very important in counseling and has four implications for the client: the client is able to control his behavior, gain peace of mind, control his emotions and becomes increasingly diligent in ibadah. [ABSTRACT FROM AUTHOR]

Pastors serving low-income urban areas are first-responders to emotional issues by default, since fewer mental health resources are available. Thus, it is important to understand how pastors serving urban resource-poor areas reflect on their counseling role. Forty-eight Black, Hispanic, and White pastors with urban congregations in Los Angeles or Chicago reflect on their pastoral calling and its relation to their counseling role. Through phenomenology, the pastors' lived experiences as they counseled in an urban context were explored. Analysis revealed complex feelings about their counseling role in light of their resource-poor environments. Recommendations are provided based on the findings. [ABSTRACT FROM AUTHOR]

Spiritual beliefs are found to be having a significant effect during times of struggles and trials in peoples' lives. India being a multi-religious society, it is imperative to establish the relevance of spirituality in the lives of the college students with suicidal ideation. The current study therefore utilized focus group methodology to explore the Indian female college students' perceptions on the protective role of spirituality as a factor contributing to their positive adaptation in times of adversity. Twenty students participated in the discussion. The results interestingly surfaced themes supporting the significance of them on how individuals rely on spiritual beliefs and the possible implications of the need to address it for positive adaptation. Most of the participants analogically stated the themes emerged as 'something to stay afloat in the rough sea of life's realities.' [ABSTRACT FROM AUTHOR]

Some Malaysian scholars believe that the theoretical basis and models of intervention in Islamic counseling practices in Malaysia are deficient and not eminently identified. This study investigated and describes the nature of current Islamic counseling practices including the theories and modules of Islamic counseling that are been practiced in Malaysia. This qualitative research has employed data that mainly consist of texts gathered from literatures and semi-structured interviews of 18 informants. It employed grounded theory analysis, and the result shows that most of the practitioners had applied integrated conventional counseling theories with Islamic rituals, references, interventions and ethics. Some had also applied Islamic theories and modules formulated in Malaysia such as iCBT, al-Ghazali counseling theories, Cognitive ad-Deen, KBJ, Prophetic Counseling and Asma Allah al-Husna Counseling Therapy. [ABSTRACT FROM AUTHOR]

Chaplaincy has traditionally been considered a profession highly respectful of confidentiality. Nevertheless, given increasing professional collaboration within health and welfare contexts, plus the requirements of intervention reporting and the ease of technological data sharing, it is possible that confidentiality may be sacrificed for the sake of expediency. This exploratory review considers the literature relating to the role of chaplaincy and confidentiality that suggests a number of principles which should be considered by chaplaincy associations/organizations to ensure appropriate professional practice and the holistic health and well-being of patients/clients. Recommendations are made for the development of specific policies and procedures, confidentiality training programs and further research for developing universal protocols relating to chaplains and their handling of confidential information. [ABSTRACT FROM AUTHOR]

This study examined the self-assessed religiosity and spirituality (R/S) of a representative sample of German physicians in private practice ( n = 414) and how this related to their addressing R/S issues with patients. The majority of physicians (49.3 %) reported a Protestant denomination, with the remainder indicating mainly either Catholic (12.5 %) or none (31.9 %). A significant proportion perceived themselves as either religious (42.8 %) or spiritual (29.0 %). Women were more likely to rate themselves R/S than did men. Women (compared to men) were also somewhat more likely to attend religious services (7.4 vs. 2.1 % at least once a week) and participate in private religious activities (14.9 vs. 13.7 % at least daily), although these differences were not statistically significant. The majority of physicians (67.2 %) never/seldom addressed R/S issues with a typical patient. Physicians with higher self-perceived R/S and more frequent public and private religious activity were much more likely to address R/S issues with patients. Implications for patient care and future research are discussed. [ABSTRACT FROM AUTHOR]

To ascertain the beneficial role of spiritual counseling in patients with chronic heart failure. This is a pilot study evaluating the effects of adjunct spiritual counseling on quality of life (QoL) outcomes in patients with heart failure. Patients were assigned to 'religious' or 'non-religious' counseling services based strictly on their personal preferences and subsequently administered standardized QoL questionnaires. A member of the chaplaincy or in-house volunteer organization visited the patient either daily or once every 2 days throughout the duration of their hospitalization. All patients completed questionnaires at baseline, at 2 weeks, and at 3 months. Each of the questionnaires was totaled, with higher scores representing positive response, except for one survey measure where lower scores represent improvement (QIDS-SR16). Twenty-three patients ( n = 23, age 57 ± 11, 11 (48 %) male, 12 (52 %) female, mean duration of hospital stay 20 ± 15 days) completed the study. Total mean scores were assessed on admission, at 2 weeks and at 3 months. For all patients in the study, the mean QIDS-SR16 scores were 8.5 ( n = 23, SD = 3.3) versus 6.3 ( n = 18, SD = 3.5) versus 7.3 ( n = 7, SD = 2.6). Mean FACIT-Sp-Ex (version 4) scores were 71.1 ( n = 23, SD = 15.1) versus 74.7 ( n = 18, SD = 20.9) versus 81.4 ( n = 7, SD = 8.8). The mean MSAS scores were 2.0 ( n = 21, SD = 0.6) versus 1.8 ( n = 15, SD = 0.7) versus 2.5 ( n = 4, SD = 0.7). Mean QoL Enjoyment and Satisfaction scores were 47.2 % ( n = 23, SD = 15.0 %) versus 53.6 % ( n = 18, SD = 16.4 %) versus 72.42 % ( n = 7, SD = 22 %). The addition of spiritual counseling to standard medical management for patients with chronic heart failure patients appears to have a positive impact on QoL. [ABSTRACT FROM AUTHOR]

A religious approach is one of the matters emphasized in counseling today. Many researchers find that there is a need to apply the religious element in counseling because religion is important in a client's life. The purpose of this research is to identify aspects of the Islamic approach applied in counseling clients by counselors at Pusat Kaunseling Majlis Agama Islam Negeri Sembilan (PKMAINS). In addition, this research also analyses the Islamic approach applied in counseling at PKMAINS with reference to al-Quran and al-Sunnah. This is a qualitative research in the form of case study at PKMAINS. The main method used in this research is interview. The research instrument used is interview protocol. The respondents in this study include 9 counselors who serve in one of the counseling centers in Malaysia. This study also uses questionnaire as an additional instrument, distributed to 36 clients who receive counseling service at the center. The findings of the study show that the Islamic approach applied in counseling at PKMAINS may be categorized into three main aspects: aqidah (faith), ibadah (worship/ultimate devotion and love for God) and akhlaq (moral conduct). Findings also show that the counseling in these aspects is in line with Islamic teachings as contained in al-Quran and al-Sunnah. [ABSTRACT FROM AUTHOR]

Many presume that White culture supports psychotherapy utilization. However, cultural analyses suggest that many aspects of White culture are antithetical to the values and practices underlying psychotherapy, which appear more congruent with Ashkenazic Jewish attitudes and values. The current research empirically tested this possibility by comparing older Jewish White people, non-Jewish Whites, and Black participants on attitudes relevant to psychotherapy. Results indicated that Jews had greater confidence in a therapist's ability to help, were more tolerant of stigma, and more open to sharing their feelings and concerns than participants in the other groups. Furthermore, initial differences between Whites and African Americans were lessened when Jewish identity was included in the analysis. Results suggest that Jewish culture is relatively accepting of psychotherapy, and that previous reports of different rates of mental health seeking attitudes and utilization by Whites and Blacks may be due, in part, to the inclusion of Jewish individuals in these samples. [ABSTRACT FROM AUTHOR]

Increasing participation of Muslims and Hindus in church-state relations in the Netherlands is bringing about a slow change in the different cultural and historical backgrounds of “non-indigenous” religious traditions and in their self-esteem and religious attitudes. We may call this participation, and especially the changes it causes, a good example of Systemzwang , the systematic power of the dominant but historically grown social and cultural order in which newcomers are expected to fit. This process of external influence will be demonstrated by the example of the development of the traditional Hindu priest, the pandit, to a modern professional pastoral or Hindu-spiritual counsellor and by the mutual-learning process of the religiously different pastoral professionals in the semi-governmental service organizations. [ABSTRACT FROM AUTHOR]