A growing number of legal and ethical cases have involved value conflicts between counselors, or counselors‐in‐training, and their clients. The authors examine considerations that professional counselors are encouraged to take into account when value conflicts arise within the therapeutic relationship. The authors present a strategy known as ethical bracketing and the Counselor Values‐Based Conflict Model as tools to use when facing conflicts that arise between personal and professional values.

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Being an effective counselor includes having knowledge of and the ability to integrate a code of ethics into one's professional practice. This article addresses some of the highlights of the changes in the 2005 ACA [American Counseling Association] Code of Ethics such as end-of-life issues, boundaries and relationships, and multicultural and diversity considerations. It is critical for counselors to demonstrate cultural sensitivity during the ethical decisionmaking process throughout their counseling, supervision, teaching, and research practice.

This article addresses the interconnectedness between gay identity and spiritual development as well as explores the unique challenges that lesbian, gay, and bisexual individuals face when trying to incorporate a sense of spirituality into their sexual identity. This article addresses what counselors and other mental health practitioners can do to help facilitate spiritual exploration with their sexual minority clients and reexamine the notion of "faith development" and what it means for lesbian, gay, and bisexual clients to find the spirit within. The article also presents traditional and nontraditional methods to find spiritual fulfillment by introducing a four-part counseling framework and how this can contribute to overall mental health.

The first major revision of the ACA Code of Ethics in a decade occurred in late 2005, with the updated edition containing important new mandates and imperatives. This article provides interviews with members of the Ethics Revision Task Force that flesh out seminal changes in the revised ACA Code of Ethics in the areas of confidentiality, romantic and sexual interactions, dual relationships, end-of-life care for terminally ill clients, cultural sensitivity, diagnosis, interventions, practice termination, technology, and deceased clients.

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Dafina Lazarus Stewart, Michael M. Kocet, and Sharon Lobdell explore what college and university campuses would look like if transformed to promote and sustain religious and secular pluralism and interfaith cooperation.

This essay explores the contributions of student affairs professionals to religious and secular pluralism and interfaith cooperation in higher education. The authors propose a preliminary model of competencies necessary for student affairs professionals to engage in conversations effectively with students about issues of religion, spirituality, secularism, and belief as well as to promote campus-wide transformation for religious and secular pluralism and interfaith cooperation. P hilosophical discussions of the purpose of higher education have long connected morality and virtue to the educational process as both process and outcome (Newman, 1996; Plato, 1992). The earliest models of higher education in the United States continued to promote this intersection, albeit largely from a homogeneous and religiously exclusivist perspective (Thelin, 2004). As Enlightenment philosophies about the separate roles of religion and science and the Germanic model of university education spread, higher education was transformed (Newman, 1996; Thelin, 2004). In the United States particularly, these influences led to the emergence of college administrators specifically charged with the life of the student outside the classroom (Kuh, Shedd, & Whitt, 1987; Thelin, 2004). Despite the divorce of religion and science as partners in the learning and development of young adults in college, the philosophical foundations of student affairs work still accentuated the importance of considering the college student as a whole person (American Council on Education [ACE], 1937, 1949). Religion and spirituality were specifically mentioned as relevant components of holistic student development (ACE, 1937, 1949). As written in the first Student Personnel Point of View (SPPV) in 1937, This philosophy imposes upon educational institutions the obligation to consider the student as a whole-his intellectual capacity and achievement, his emotional make up, his physical condition, his social relationships, his vocational aptitudes and skills, his moral and religious values, his economic resources, his aesthetic appreciations. It puts emphasis, in brief, upon 1 This article is a part of the special JCC issue on interfaith cooperation edited by Eboo Patel and Cassie Meyer. 2 On behalf of the ACPA Commission for Spirituality, Faith, Religion, and Meaning.