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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.

This research explores the impact of small Reflexive Groups on personal and spiritual development. A Reflexive Group was set up consisting of four people who are ordinands, and facilitated over a period of eight weeks. Their experience was then evaluated through a focus group which was recorded and transcribed, with the data being analysed using Interpretative Phenomenological Analysis. The research shows that Reflexive Groups can enable a transformative experience at both a personal and spiritual level. The value of Reflexive Groups in a congregational context is unclear, but the research concludes that being a part of a Reflexive Group should be an essential part of ministerial training.

This research explores the similarities and differences between Counselling and Spiritual Accompaniment. The literature indicates that there is a difference between Spiritual Accompaniment and Counselling. However, this is not the lived experience of the researcher. A comprehensive literature review was conducted. Five experienced Counsellors who offer Spiritual Accompaniment were interviewed to ascertain their views and experience of the similarities and differences. The data were analysed using Interpretative Phenomenological Analysis. The research concludes that Counselling and Spiritual Accompaniment are the same in the nature of encounter, in the insights and skills that are needed for the accompaniment of another at relational depth—whether psychologically or spiritually. A new model for understanding the relationship between Counselling and Spiritual Accompaniment is offered that describes both Counselling and Spiritual Accompaniment as being a process of oscillation between the encounter being soul-orientated or psychological-orientated. There are some distinctions (rather than differences) with regard to intentionality, the language of discourse and the nature of resources available in the encounter. Spiritual Accompaniment has professional deficits that need to be addressed concerning training, personal development, boundaries, ethical frameworks and mandatory supervision in order to strengthen it as a pastoral ministry.

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.

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.