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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.

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]

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]

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]