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This research explores the self-perceived impact of parental suicide in adolescence, of a father, on his daughter's intimate, heterosexual relationships in adulthood. The aim of the research was to ascertain if, and how, paternal suicide, in a young woman's adolescence, affects her intimate, heterosexual relationships, in adulthood. Four participants who had lost their fathers to suicide between the ages of 10 and 19, were interviewed, and transcripts were analysed using interpretative phenomenological analysis. The findings conclude that the majority of participants had experienced difficulties in establishing intimate relationships that fully met their needs. Participants perceived these factors were directly linked to their suicide loss. Four main group experiential themes arose from the data: isolation; connection with self and others; post-traumatic stress; and anxiety and shame. This research raises awareness for counsellors and helping professionals. [ABSTRACT FROM AUTHOR]

There is limited research into the value, purpose and function of Mental Health (MH) Chaplains. Yet, they are employed within National Health Service Trusts in the UK. Eight MH Chaplains were interviewed to explore how they see their value, purpose and function. The data were analysed using interpretative phenomenological analysis. The data reveal the relational and spiritual/existential accompaniment nature of their work, which is of transformative value, and which requires MH Chaplains to be able to offer "hospitality" and to work at relational depth which is akin to working with the spiritual dimension of clients within counselling. Other roles include: religious care; offering a visible presence; running groups; training; advocacy; connecting with other services; community liaison; committee work; and staff support.

Clergy from several Christian denominations in the UK were invited to participate in an online survey which explored their experience of pastoral/reflective supervision. The research question was, "How has the practice of pastoral supervision within Christian denominations in the UK been beneficial, and what have been its limitations?" The aims of the research were: to explore what has been helpful to supervisees in the provision of pastoral supervision; and to determine what has not been helpful to supervisees in the provision of pastoral supervision. 173 clergy respondents took part. The data show that pastoral/reflective supervision is mostly beneficial to respondents, and that pastoral/reflective supervision enables clergy to self-perceive feelings of: support; lessening isolation; increased insight into personal process; affirmation of their ministry; and to have a better sense of wellbeing. Some hindrances to effective supervision are identified, and some recommendations for training and denominational support are made. [ABSTRACT FROM AUTHOR]

This research sought to examine the question, "what are the similarities and differences between counselling and Confession?", by exploring the experiences of five Catholic priests, who are also qualified counsellors. Semi-structured interviews were conducted with five participants, who each have a minimum of five years of experience in both counselling and the Catholic priesthood. The data was analysed using Thematic Analysis. The research found that there are some similarities between the sacrament of Confession and the practice of counselling. These are that both practices involve being empathetic, unconditional, non-judgemental, keeping confidence, and careful listening. There are also clear differences between the two practices, the main differences being their intention and faith context. Both counselling and Confession deal with similar "human" struggles, are understood using different languages (theology and psychology), have a different intention, but contribute much comfort to many who are seeking peace. [ABSTRACT FROM AUTHOR]

This pilot study (n = 17) is an evaluation of pastoral supervision within the Moravian Church (British Province). The findings indicate that pastoral supervision is considered sufficiently beneficial, with 94% having found pastoral supervision to be of help to them, to be worth continuing with, and to be worth continuing to be funded by the denomination; thereby adding a contribution to the discussion on the value of pastoral supervision for clergy. [ABSTRACT FROM AUTHOR]

This research explores the impact, value and limitations of reflective practice groups for Clergy in a Church in Wales diocese. The aim was to explore what reflective practice group participants experience of their groups, to better understand any implications for their delivery. Two focus groups, comprising of participants from two reflective practice groups, were interviewed and the data analysed using Interpretative Phenomenological Analysis. Two superordinate themes emerged along with ten subordinate themes. The key findings are that the participants of both groups found them to be a valuable experience and self-defined the impact on their ministries as: creating more reflective clergy; developing greater wisdom; building and gaining affirmed strategies for relationships within their parishes; enabling different perspectives on management expectations; developing self-preservation strategies for coping; improving priestly skills; managing boundaries more appropriately; managing situations in more helpful ways; and discerning what God may be saying in certain situations. [ABSTRACT FROM AUTHOR]

This study examines the experience of deconversion from an Evangelical Christian faith to Atheism in the UK. Semi-structured interviews were conducted with six participants and the data were analysed using Interpretative Phenomenological Analysis. The resulting superordinate themes emerged: Process of Deconversion; Post Deconversion Issues; What Helped and Did Not Help. The findings are supportive of similar research conducted on deconversion but are from the UK, rather than from a largely American, perspective. The underlying reason for deconversion is found to be cognitive dissonance and, as such, deconversion is a rational and intellectual process. Helping professionals need to convey a non-judgemental attitude, being understanding, sympathetic, supportive and kind. [ABSTRACT FROM AUTHOR]

For this research, eight Church of England Bishops’ Advisors for Pastoral Care and Counselling were interviewed to ascertain the limitations of Reflexive Groups (RGs). The data were analysed using a thematic analysis. One superordinate theme emerged:Hindrances, along with 10 subordinate themes. An online survey was then sent to RG participants (n = 64), to see if their experiences matched those limitations identified by the Bishops’ Advisors. The data reveal that RGs are perceived as limited by the inability of clergy to commit to the time; it was scary for participants to be vulnerable with others; sometimes the needs of some participants were too big and could sabotage the group; dual relationships could cause complexity and hinder sharing; prayer; being sent by a Bishop or Archdeacon; the open agenda and style of facilitation does not suit some people; and sometimes there are struggles with expectations. [ABSTRACT FROM PUBLISHER]

Little research has been conducted to assess the effectiveness of reflexive groups in supporting clergy. For this research, eight Church of England Bishops' Advisors for Pastoral Care and Counselling were interviewed to ascertain the value of reflexive groups. These data were analysed using a thematic analysis. Two superordinate themes emerged: Contextual issues and Benefits, along with 20 subordinate themes. An online survey, consisting of questions that came from the Bishops' Advisors data, was then sent to reflexive group participants (n = 64), to see if their experiences matched those benefits identified by the Bishops' Advisors. The data from 37 participants was statistically analysed. The data from both sets of participants reveal that reflexive groups are psychologically beneficial to clergy. The research concludes that the implementation of reflexive groups as a way of developing self-awareness and enculturating attitudes towards resilience and self-care is important to foster psychologically and spiritually healthy practice. [ABSTRACT FROM AUTHOR]

Background: There is little consensus at policy or treatment level as to what defines ‘recovery’ in the alcohol addiction field. Aim: From interviewing a cohort of eight severely alcohol‐dependent people who fulfilled all categories of DSM‐IV and ICD 10 diagnostic criteria and had achieved long‐term recovery (LTR) of between 8 and 48 years, and who are long‐term AA members, a definition of recovery that is inclusive, and achievable, was sought from their lived experiences. Methodology: Interpretative Phenomenological Analysis was used. Findings: This research uncovers the processes involved in long‐term recovery, and identifies them as: sober; maintaining sobriety; and recovery. It suggests a move away from the acute model of cure by brief, time‐limited therapy, towards a model of sustained, on‐going and life‐long recovery management, combined with pro‐social aid resources. Individuals need to observe, and hear, the success narratives of others, and the therapeutic conditions of empathy, unconditional positive regard and congruence need to be strongly experienced by the individual. [ABSTRACT FROM AUTHOR]

Aim: This research article contributes to the debate on the value and limitation of the use of spiritual strategies, like prayer, in counselling (Foskett & Lynch, 2001) by disseminating the insights that were gained from a qualitative study of mainstream counsellors whose work includes prayer. Method: Participants were 19 British Association for Counselling and Psychotherapy (BACP)-accredited and Churches Ministerial Counselling Service (CMCS)-approved counsellors who use prayer in their practice. They were interviewed, and the data were analysed using Interpretative Phenomenological Analysis. Results: The data reveal that counsellors who use prayer are aware that ethical problems may be encountered: if prayer changes the way that the counsellor is perceived; when using prayer with issues of psychopathology; if the counsellor uses prayer to impose faith on a client; when being professionally held to account; if prayer is used for avoidance or as a defence; if prayer is used to enhance the counsellor's power; if prayer is not part of the client's agenda; if prayer is used routinely; if prayer cannot be challenged; if there is a cultural pressure to pray; and if the prayer method is not matched to the client - but that their concern over potential ethical issues is not of sufficient strength to override their therapeutic use of prayer if facilitated with due care. [ABSTRACT FROM AUTHOR]

This small-scale study explores the impact on counsellors of working with clients who have experienced spiritual abuse. Participants were five counsellors who have worked with spiritually abused clients. They were interviewed and the data analysed using a bricolage of heuristic and interpretative phenomenological analysis. The data indicate that counsellors experience symptoms of visceral traumatization and secondary traumatic stress disorder characterized by feelings of anger, outrage, sadness, grief, powerlessness, cynicism, helplessness, frustration, disassociation, needing to justify or vindicate God and protect the spiritual community—rather than the abuser—and wariness of leadership of spiritual communities. However, working with clients who were spiritually abused deepened and strengthened the counsellors' relationship with God in a profound way. The research also highlights the need for greater awareness to be had of spirituality and spiritual abuse in supervision and training courses. [ABSTRACT FROM AUTHOR]

The use of prayer in counselling can be transformational and promote psychological well-being, but it can be problematic and requires good supervision. A survey conducted into the extent of the use of prayer in counselling revealed that many counsellors do not bring their use of prayer to supervision. The aim of this research was to discover why this may be. Participants were 19 BACP accredited and CMCS approved counsellors who use prayer in their practice. They were interviewed, and data were analysed using interpretative phenomenological analysis. The data indicate that there is not a culture of openness towards the use of prayer. Counsellors do not feel free to explore their practice of prayer because of fear: of not being understood; of being judged; of losing respect and credibility; of being thought of as transgressing; of exposure by the supervisor; of how the supervisor will treat the disclosure; and of condemnation and dismissal of something that is important and precious to the counsellor. The central implication for supervision is the need to create a culture of openness and a collaborative working alliance where all aspects of the counselling process can be explored with appropriate theoretical consideration and personal challenge, and where the supervisee feels accepted, able and open to exploring all aspects of the work with the supervisor. This prevents unethical practice, protects the client and enables consistency o f work. [ABSTRACT FROM AUTHOR]