An investigation into the phenomena and practices of spiritual ...

Consequently the practice relating to consent for interviews about spiritual healing hassome similarities with that relating to interview research relating to treatment in medicineand nursing because the respondents went through a recall process and could becomedistress by revisiting their experience which was originally the major source of their illnessand consequently their distress (Kelly, 1992). Provisions of access to independentcounselling service were made in case this should happen.Patients treated under the National Health Service are entitled to full information abouttheir treatment, and expectations are rising about the amount of information that theyreceive. Such patients are often the same people who submit themselves for spiritualhealing but do not want to tell their spiritual healer the extent of their illness because theywant to stay in denial and hope for a miracle or they want to be able to talk to someoneother than the doctor who is treating them.They may already have information about spiritual healing through attending church formany years. Those who have not been attending church, but come expressly attracted bypromises of healing, may be searching for a miracle cure to their illness or may be seekingan inner strength provided by a powerful spiritual source. They may be seeking prayer forsimple curiosity because they have tried all the other sources that they can think of and arelooking for a source that will not medicalise their illness.Although the consent form (see Appendix 2) was simple, the researcher found it difficult toget the participants to give written consent. In the words of one of the respondents: „I havegiven the interview, therefore I have consented to the interview. I do not need to sign aform.‟84