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Chaplains can play a unique role in providing care for trans and gender-diverse (TGD) people by addressing their spiritual needs. However, spiritual care for TGD individuals may fail to be inclusive in at least three ways: spiritual care may focus solely on religious TGD people, on a limited part of the whole range of gender identities, or on a specific route toward gender affirmation. In this article, the aim is to develop an inclusive perspective on spiritual care for TGD people. To that end, inspired by work by Susan Sontag, we examine spiritual care for TGD individuals through the philosophical lens of social imaginaries, focussing particularly on metaphors, tracing how metaphors used in care for TGD people have changed over time. We elaborate on the potential of the metaphor of "orientation in gender-expansive space," based on queer theory and literature about worldview-inclusive chaplaincy, for envisioning an inclusive approach to gender-affirming spiritual care. [ABSTRACT FROM AUTHOR]

ABSTRACT Aims Design Methods Results Conclusion Implications for the Profession and Patient Care Patient or Public Contribution Clarify the concept of spiritual competence in the context of nursing through evidence‐based extraction of attributes, antecedents and consequences.Concept analysis.Rodgers' evolutionary method of concept analysis guided this analysis, and we followed the Preferred Reporting Items for Systematic Reviews and Meta‐Analyses extension for Scoping Reviews.An analysis of 45 studies clarified the concept of spiritual competence in the context of nursing. Spiritual competence in nursing is a dynamic process that, once initiated by nurses' spiritual awareness, promotes their spiritual well‐being, their spiritual knowledge and skills and their sense of spiritual‐care self‐efficacy.A comprehensive understanding and clear conceptual definition of the concept of spiritual competence in nursing will enable researchers to overcome barriers and foster nurses' development of spiritual competence to provide spiritual care in nursing.The clarified concept of spiritual competence in nursing can help to shape education and clinical‐training programs for nurses in a way that supports their ability to provide spiritual care and promote patient well‐being and positive health outcomes.No patient or public contribution was essential to the conduct of this research. [ABSTRACT FROM AUTHOR]

Background: Encounters of moral distress have long-term consequences on healthcare workers' physical and mental health, leading to job dissatisfaction, reduced patient care, and high levels of burnout, exhaustion, and intentions to quit. Yet, research on approaches to ameliorate moral distress across the health workforce is limited. Research Objective: The aim of our study was to qualitatively explore multi-professional perspectives of healthcare social workers, chaplains, and patient liaisons on ways to reduce moral distress and heighten well-being at a southern U.S. academic medical center. Participants & Research Context: Purposive sampling and chain-referral methods assisted with recruitment through hospital listservs, staff meetings, and newsletters. Interested participants contacted the principal investigator and all interviews were conducted in-person. Consent was attained prior to interviews. All interviews were recorded and transcribed verbatim. Research Design: Directed content analysis was used to deductively organize codes and to develop themes in conjunction with the National Academy of Medicine's National Plan for Health Workforce Well-Being. Rigor was attained through peer-debriefing, data triangulation methods, and frequent research team meetings. Ethical Considerations: Ethics approval was obtained from the university and medical center institutional review boards. Findings: Themes demonstrate that rather than offering interventions in the aftermath of moral distress, multilevel daily practices ought to be considered that pre-emptively identify and reduce morally distressing encounters through (1) the care team, (2) management and leadership, and (3) the health care industry. Strategies include interdisciplinary decision-making, trusting managerial relationships, and organizational policies and practices that explicitly invest in mental health promotion and diverse leadership opportunities. Conclusion: Moral distress interventions ought to target short-term stress reactions while also addressing the long-term impacts of moral residue. Health systems must financially commit to an ethical workplace culture that explicitly values mental health and well-being. [ABSTRACT FROM AUTHOR]

Across the globe, spiritual care is offered by individuals, healthcare chaplains, and humanitarian, social and related spiritual groups on account of zeal, voluntary and paid services. Sometimes, services are provided without understanding the connectivity of compassion, spiritual care, and scientific protocols. There are instances where health professionals and managers disagree with spiritual caregivers or reject spiritual services because of poor service deliveries in conflict with healthcare protocols. Against this background, this article focuses on how spiritual care services can be provided scientifically to improve service delivery. It presents leading questions to link the scientific and compassionate approach to spiritual care. These include-What is science? What is compassion? What is spiritual care? What makes compassion and spiritual care scientific? Are there tenets of compassion in religions? How are compassion, science and spiritual care linked? What are the implications of the intersections for public health and safety? Hopefully, the provided answers may improve the service delivery performance of spiritual caregivers and their collaboration with healthcare professionals, social workers, and related groups. [ABSTRACT FROM AUTHOR]

Diversifying the chaplain workforce in hospital spiritual care departments and Clinical Pastoral Education (CPE) programs is essential for meeting the needs of a religiously diverse population in the USA. We interviewed seven total participants, including two Somali Muslim chaplain students and their Muslim and Christian chaplain educators in one CPE program. Participants described their personal journeys and motivations for pursuing careers in healthcare chaplaincy, their impact on hospitalized patients, and the role of expanding perspectives for those with little prior exposure to Somali Muslim faith leaders. Representation and linguistic diversity were viewed as positive attributes despite challenges of racial and religious discrimination. Recommendations include adjusting educational requirements for entry into the field to consider professional equivalencies; engaging community chaplains; and collaborating with local communities. These findings have important implications on creating pathways for spiritual care providers from underrepresented faith traditions to meet local community needs. [ABSTRACT FROM AUTHOR]

The purpose of this project was to implement intentional spiritual care in a community population with chronic illness in the United States to reduce risk of depression. A convenience sample (n = 10) of members of a congregation participated in scheduled spiritual care for 12 weeks. The PHQ-9 depression screening tool was given pre and postimplementation to evaluate efficacy of the spiritual care sessions on risk of depression. Quantitative and qualitative data was collected. All participants identified as having at least one chronic illness and considered themselves to be spiritual. Initial PHQ-9 scores indicated all participants had mild to moderately severe risk of depression. Postimplementation PHQ-9 scores indicated a decrease in score ranging from no risk to moderate risk of depression. Postimplementation PHQ-9 scores indicated a decrease in depression score of 2.8 points on average. The paired samples t-test result for the before versus after PHQ-9 were statistically significant with p <.01 and t(9) = 4.882. During this project, no participant experienced an increase or worsening of their illness. These results showed that identifying individual spiritual needs and incorporating intentional spiritual care can reduce the risk of depression and decrease exacerbation episodes in chronically ill patients. [ABSTRACT FROM AUTHOR]

Background: Serious illnesses, such as cancer, bring the threat of loss of health and life closer. This may compromise spiritual well‐being. Addressing patients' spirituality is essential in nursing care. Therefore, nursing records should reflect, clarify, and enable spiritual‐care follow‐up. Aim: The aim of this study is to explore how spiritual care is expressed in nursing records in cancer care. Method: This study adopted a hermeneutic approach, and a qualitative content analysis was used to explore the nursing records of 43 inpatients with cancer from Norway. Ethical approval was obtained, and the privacy of the patients and healthcare professionals was safeguarded in line with the applicable legislation. Results: Spiritual care was rarely reported in the nursing records (i.e., the nursing care plans and the progress notes). However, traces of spiritual care appeared in the records of everyday nursing. Four themes emerged from the analysis: (1) relieving life pain and mitigating loss, (2) facilitating faith support, (3) welcoming family and friends, and (4) sustaining normality and sharing joy. Conclusions: This study showed that the nursing records of cancer care seldom expressed spiritual care concerning patients' life pain, loss, or faith support. Increasing nurses' competencies in mapping, documenting, and attending to spiritual care, as well as overcoming the limitations of documentation systems, could help address the spiritual needs of cancer patients. [ABSTRACT FROM AUTHOR]

How do we make sense of our place in the field as researchers and as sexual, spiritual beings? Ethnographic fieldwork is central to several disciplines, including geography. It involves the researcher encountering and gathering stories and meanings through interaction with people's lived experiences in settings that are often not the researcher's own. Although rarely strain‐free, fieldwork is seen as a transformative experience, both from the personal and the academic point of view. This paper, situated at the intersection of geography, queer/ing practices, and ethnographic methodology, explores poetry as a form of self‐care in the field. In recent years, poetry has emerged as a creative and productive mode of representation and (co‐)interpretation of qualitative data. Based on my own spiritual experience(s) while conducting fieldwork in Spain, I consider prayer cards as a poetic form and a means through which issues of self‐care and spiritual self‐preservation are made visible, particularly when experienced within a social environment that is hostile to LGBTQ+ lived experiences of faith. [ABSTRACT FROM AUTHOR]

Background : Compassion is a relational response to patients' suffering. Palliative care focuses not only on skills but also on compassion. Nevertheless, incorporated patient perspectives are largely missing from existing research. Aim : Our mixed-method exploratory study in a major Swiss cancer center sought to better understand compassionate presence, its benefits and challenges for patients and providers (ie, close relatives, close friends, and professionals—all referred to here as providers). It also investigated providers' motivation. Method : Twelve multidisciplinary, specially trained professionals interviewed 50 patients who had received compassionate presence. All patients had advanced cancer with risk of death. Providers were also interviewed. Data on the positive and burdensome effects of compassionate presence on patients and providers were gathered using a specific protocol. This also served to record patients' characteristics and providers' motivations to give compassion and whether providers felt sustained (eg, by nature). Results : The study suggests a high impact of compassionate presence with benefits on patients (50/50) and on providers (49/50). Enhanced connectedness was evident not only in the patient-provider relationship (38/50) but also, for instance, in an increased ability to love (8/50) or in an intensified solidarity (29/50). A considerable number of patients and providers experienced mental-spiritual change but also burdensome effects (eg, ambivalences). Providers showed a range of motivations. Conclusion : Compassion is not only necessary in existential crises and near death, but also happens and takes considerable effects precisely in such situations. [ABSTRACT FROM AUTHOR]

Background Aim Methods Results Conclusion Implications for nursing and health policy Two major earthquakes occurred within 10 hours in Kahramanmaraş on February 6, 2023, which resulted in thousands of deaths and injured people within Turkey.To determine the relationship between moral sensitivity, spiritual care perception, and compassion fatigue among nurses caring for earthquake victims.The study population consisted of 483 nurses working in public, private, and university hospitals in earthquake‐affected areas in Turkey. The sociodemographic characteristics form, moral sensitivity questionnaire, spirituality and spiritual care rating scale, and compassion fatigue short scale were used for data collection.There was a statistically significant negative relationship between nurses' moral sensitivity and compassion fatigue; in other words, as compassion fatigue increases, nurses' moral sensitivity decreases. A statistically significant negative relationship was found between nurses' perception of spiritual care and their compassion fatigue; in other words, as compassion fatigue increases, nurses' perception of spirituality and spiritual care decreases.This study provides valuable insights into moral sensitivity, perceptions of spiritual care, and compassion fatigue among nurses caring for earthquake victims.Minimizing nurses' compassion fatigue improves quality patient care, increases patient and employee satisfaction, and maintains commitment to the profession. To achieve this goal, it is essential to offer in‐service training, conferences, or seminar programs to nurses focused on fostering a sense of compassion. Nurses should be provided with environments that will improve their self‐care, and institutional policies and strategies should be developed to cope effectively with this situation. [ABSTRACT FROM AUTHOR]

Background: Intensive care units (ICUs) are environments where nurses are open to emotional interactions because of complex structures and dynamic relationships. Nurses' susceptibility to emotional contagion and their spiritual care competence may affect the quality of care by influencing their ability to manage and respond to the emotional dynamics present in these environments. Aim: This study aimed to determine the level of emotional contagion and spiritual care competence in intensive care nurses. Study Design: This study is a descriptive cross‐sectional study conducted with 199 nurses working in the ICUs of a training and research hospital in Turkey. The data were collected between December 2021 and June 2022 using the Emotional Contagion Scale (ECS) and the Spiritual Care Competence Scale (SCCS). Results: The mean score of the nurses was 50.29 ± 15.36 on the ECS and 90.29 ± 29.53 on the SCCS. A statistically significant difference was found between the ECS and SCCS and gender, marital status, weekly working hours and some approaches about spiritual care (p <.05). It was determined that there was a statistically significant positive correlation between the total scales and sub‐dimensions of the ECS and SCCS (p <.05). In this study, it was found that intensive care nurses' susceptibility to emotional contagion was high, and that their spiritual care competence was at a moderate level. The results show that gender, marital status, weekly working hours, type of ICU and some approaches about spiritual care are crucial factors in nurses' emotional contagion and spiritual care competence. In addition, as the intensive care nurses' susceptibility to emotional contagion increased, their spiritual care competence also increased. Conclusions: The results of this study will guide the planning of interventions to protect intensive care nurses from the negative effects of emotional contagion and increase their spiritual care competence. Relevance to Clinical Practice: It is necessary to protect intensive care nurses from the negative effects of emotional contagion and to increase their competences in spiritual care. [ABSTRACT FROM AUTHOR]

AbstractPurposeMaterials and methodsResultsConclusions\nIMPLICATIONS FOR REHABILITATIONThe aim of this study was to explore spirituality in inpatient rehabilitation care from the patient’s perspective.Participants were recruited from three inpatient rehabilitation services in Sydney, Australia. A qualitative research design was adopted. Demographic data collected included religious affiliation, age and gender. Participants completed a short survey, where they indicated the level of acceptability for 14 items which could be used in a spiritual history. This was followed by a semi-structured interview where participants discussed how they would like to be asked about spirituality, and by whom.Eighteen participants were recruited (10 females, 8 males; mean age 68.8 years) and were undertaking either general rehabilitation (n = 9) or neurorehabilitation (spinal cord injury n = 6, traumatic brain injury n = 3). The impact of loss and existential struggle was evident for participants with long-lasting injuries. These participants could identify sources of spiritual strength which helped them engage with hardship and described how staff could facilitate access to these sources of strength.Rehabilitation inpatients are willing to explore issues around spirituality. Staff can support inpatients to access sources of spiritual strength by creating a safe and trusting environment and finding out what is most meaningful to the patient.Rehabilitation inpatients can experience losses which lead to a reconsideration of life’s meaning and a greater drawing upon sources of spiritual strength.Spirituality may often be understood to refer to religion only yet can encompass a broader range of connection and experience that relate to the source of a person’s ultimate meaning and purpose.By creating a safe and trusting environment for rehabilitation inpatients, staff can find out what is most meaningful for a person.Rehabilitation inpatients can experience losses which lead to a reconsideration of life’s meaning and a greater drawing upon sources of spiritual strength.Spirituality may often be understood to refer to religion only yet can encompass a broader range of connection and experience that relate to the source of a person’s ultimate meaning and purpose.By creating a safe and trusting environment for rehabilitation inpatients, staff can find out what is most meaningful for a person. [ABSTRACT FROM AUTHOR]

Background Aim Study Design Results Conclusions Relevance to Clinical Practice Spiritual care interventions can be an important source of emotional support for patients in the intensive care unit (ICU). However, there is wide variation in the literature and no quantitative assessment to synthesize the results of these studies.To examine the effectiveness of spiritual care interventions on disease‐related physiological parameter and treatment outcomes and psychosocial well‐being outcomes among patients in the ICU.A comprehensive search was conducted across 11 databases from inception to 27 May 2024. Studies involving the implementation of spiritual care interventions for patients in the ICU were included. Cochrane's bias risk tool and JBI Critical Appraisal Checklist were used to examine the methodological quality of included studies. Review Manager 5.3 was used to conduct meta‐analyses.A total of 18 studies were included. Meta‐analysis showed that spiritual care interventions could significantly reduce mean arterial pressure (MAP) (MD: −12.12, 95% CI: [−23.68, −0.56], p = .04), length of stay in the ICU (MD: −5.49, 95% CI: [−8.99, −2.00], p = .002), and improved consciousness (MD: 3.91, 95% CI: [1.42, 6.39], p = .002), anxiety (SMD: −1.78, 95% CI: [−3.06, −0.50], p = .006), spiritual well‐being (SMD: 1.57, 95% CI: [0.05, 3.08], p = .04) and comfort (MD: 15.53, 95% CI: [10.81, 20.25], p < .01) among patients in the ICU, but had no significant effects on heart rate (HR), respiratory rate (RR), pulse rate (PR), blood pressure (BP), oxygen saturation (SpO2), duration of ventilator use and pain.Spiritual care interventions could reduce MAP and length of stay in the ICU; improve consciousness, anxiety, spiritual well‐being and comfort among patients in the ICU; and are still inconclusive for HR, RR, PR, BP, SpO2, duration of ventilator use and pain. Urgent efforts are needed to better integrate spiritual care interventions into clinical care to enhance patient well‐being.Spiritual care interventions could improve well‐being of patients in the ICU. [ABSTRACT FROM AUTHOR]

Pathologizing spiritual beliefs has been an ongoing challenge in mental health services. Spiritual care services have been working alongside clinicians in discerning psychosis-like experiences that present with a spiritual or religious content. This study aimed to explore how spiritual care staff make sense of experiences otherwise termed as "psychosis" by interviewing a multi-faith sample of six participants using Interpretative Phenomenological Analysis (IPA). Participants acknowledged "psychosis" as a label applied to certain experiences that are spiritual in nature, emphasizing holisticism. Mental health services were described as predominantly biomedical and that spiritual care integration requires conceptual, collaborative, and practical considerations. [ABSTRACT FROM AUTHOR]

Nurses carry out spiritual care based on ethical principles, and they must have spiritual sensitivity to meet spiritual care needs. Seen from this angle, it is important to determine nurse's spiritual sensitivity in order to meet patient's spiritual care needs, to increase patient-nurse communication and to adopt a holistic approach to care. For this reason, the aim of this study was to test the validity and reliability of the Turkish Nurse's Spiritual Sensitivity Scale. In the present study, a sample size of 207 nurses was reached in the data collection stage. The Turkish Nurse's Spiritual Sensitivity Scale (NSSS) is a Likert-type scale consisting of 20 items and a single factor. There are no reverse-scored statements on the scale. A score of zero shows no spiritual sensitivity, and four shows higher spiritual sensitivity. The minimum score on the scale is zero, and the maximum score is 80. It was seen in this study that the Nurse's Spiritual Sensitivity Scale is a valid and reliable measurement instrument for a Turkish sample. This scale can be used by professionals to determine the spiritual sensitivity of Turkish nurses. [ABSTRACT FROM AUTHOR]

This study aimed to assess the spiritual care needs and spiritual well-being levels of lung cancer patients undergoing chemotherapy (CT). This descriptive cross-sectional study was conducted with 110 patients in the outpatient CT unit of a university hospital. Data were collected using a personal information form, the "Three-Factor Spiritual Well-Being Scale" and the "Spiritual Care Needs Scale." The average age of participants was 62.6 ± 8.0 years. Patients with a university or above education level, civil servants, self-employed individuals, those receiving only CT, and those with less than 5 CT cycles had significantly higher spiritual well-being scores (p < 0.05). Spiritual care needs scale scores were significantly higher for married individuals and those receiving only CT (p < 0.05). In conclusion, both spiritual well-being levels and spiritual care needs were observed to be high among lung cancer patients. [ABSTRACT FROM AUTHOR]

The negative impact of hopelessness on mental health makes multiple sclerosis (MS) disease unmanageable. This study aimed to determine the effect of spiritual care on hope in MS patients. In the present randomized controlled trial study, 70 MS patients were selected from the MS Association of Hamadan, Iran, and randomly allocated to intervention and control groups (35 patients per group). A demographic characteristic form and Snyder's Adult Hope Scale were completed before and after the intervention. Spiritual care was provided in weekly group sessions held for four weeks (45–60 min each). The data were analyzed using SPSS-16. Before the intervention, there were no significant between-group difference (P = 0.323). After the intervention, a significant between-group difference was observed (p < 0.001). There was also a significant increase in the mean of hope scores in the intervention group from baseline to follow-up (within-group difference) (p < 0.001), while there was no significant difference between baseline and follow-up in the control group (p = 0.38), confirming the effectiveness of spiritual care in improving hope. Given the impact of spiritual care on increasing patients' hope and improving their psychological state, nurses are advised to devote adequate time to their patients' spiritual needs. [ABSTRACT FROM AUTHOR]

The late twentieth century saw a revival and change in holistic care offered in the healthcare setting. Music therapy and spiritual care are new professions that have entered the healthcare field to support patients with existential angst and crisis based on the diagnoses they face. In this paper, we systematically analyze music therapy and spiritual care and how they support the healing and journey of patients and family members in the healthcare setting. [ABSTRACT FROM AUTHOR]

Palliative care chaplains conduct spiritual assessments for those within their care. This narrative review examined the literature concerning existing spiritual assessment models developed or designated for palliative care chaplain use. The literature review was performed using four databases, including a hand search of references due to the variability of keywords used within the spiritual care literature. Five spiritual assessment models were identified. The analysis of the models focused on three areas: (1) Foundational basis, (2) Spiritual needs, and (3) Structural frameworks. Published spiritual assessment models for palliative care chaplain use are variable in how each one was formed, how each tool describes and structures spiritual care needs, and how the models are implemented within their respective contexts. The PC-7 advances the field, especially through its mixed methods approach. Future validation and reliability research is needed as well as investigations concerning which models are taught by chaplain educators and used by palliative care chaplains. [ABSTRACT FROM AUTHOR]

As chaplaincy is increasingly practiced in outpatient settings, further understanding is needed of what it entails and is accomplishing within this unique context. This scoping review summarizes 42 articles that describe the types of spiritual care interventions and programs offered by chaplains in outpatient settings, and their outcomes. Findings support that chaplaincy is practiced in outpatient settings, especially in palliative care, oncology, and primary care. Interventions are delivered by chaplains as the sole interventionist, and by interdisciplinary teams with chaplain participants. Results show that outpatient chaplain interventions are feasible and acceptable, with positive psychological and spiritual outcomes. More studies with consistent outcome measurements, and structured chaplain interventions are needed to draw further conclusions about the effectiveness of outpatient chaplain interventions. [ABSTRACT FROM AUTHOR]

There is interest in chaplains devoted to outpatient cancer care, informed by a growing body of research as well as recommendations of accreditors. Simultaneously, a growing share of U.S. healthcare is faith-based and possesses a foundational interest in religious/spiritual (R/S) care due to institutional culture. In that milieu, few articles describe how religious organizational cultures influence the creation and implementation of FTEs intended to meet the evidence-based recommendations of accreditors. This is a lacuna, given that board certified chaplains are measured on their ability to integrate spiritual care into the life and service of their institutions. In response, this article describes the creation and implementation of two chaplain positions devoted to a group of outpatient cancer clinics in a large Catholic healthcare system. This includes lessons learned when navigating R/S aspects of organizational cultures while implementing and executing chaplain practice to meet accreditor recommendations. [ABSTRACT FROM AUTHOR]

Objectives: To identify and map spiritual care interventions to address spiritual needs and alleviate suffering of patients in the context of palliative care. Methods: A scoping review using the PRISMA ScR (Preferred Reporting Items for Systematic reviews and Meta-Analyses extension for Scoping Reviews) checklist was conducted according to the JBI (Joanna Briggs Institute) guidelines. The search was conducted from October 2022 to January 2023 using 9 electronic databases and gray literature. Studies on spiritual care interventions in palliative care were included. Disagreements between the 2 reviewers were resolved by discussion or a third reviewer. Results: A total of 47 studies were included in this review. All selected articles were published between 2003 and 2022. In total, 8 types of spiritual care interventions were identified to assess spiritual needs and/or alleviate suffering: conversations between the patient and a team member, religious practice interventions, therapeutic presence, guided music therapy, multidisciplinary interventions, guided meditation, art therapy, and combined interventions with multiple components such as music, art, integrative therapy, and reflection. Significance of results: Our study identified few spiritual care interventions in palliative care worldwide. Although this review noted a gradual increase in studies, there is a need to improve the reporting quality of spiritual care interventions, so they can be replicated in other contexts. The different interventions identified in this review can be a contribution to palliative care teams as they provide a basis for what is currently being done internationally to alleviate suffering in palliative care and what can be improved. No patient or public contribution was required to design or undertake this methodological research. [ABSTRACT FROM AUTHOR]

Objectives: Existential/spiritual questions often arise when a person suffers from a serious and/or life-threatening illness. "Existential" can be seen as a broad inclusive term for issues surrounding people's experience and way of thinking about life. To be able to meet patients' existential needs, knowledge is needed about what the existential dimension includes. The aim of this study was to investigate how professionals caring for people with life-threatening disease perceive the existential dimension of care. Methods: This study is based on a mixed method design utilizing a digital survey with open- and closed-ended questions. Descriptive statistics were applied to closed-ended questions and a qualitative descriptive approach was used for the responses to the open-ended questions. Healthcare professionals at specialized palliative care units, an oncology clinic and municipal healthcare within home care and a nursing home in Sweden answered the survey. Results: Responses from 77 professionals expressed a broad perspective on existential questions such as thoughts about life and death. Identifying existential needs and performing existential care was considered a matter of attitude and responsiveness and thus a possible task for any professional. Existential needs centered around the opportunity to communicate, share thoughts and experiences, and be seen and heard. Existential care was connected to communication, sharing moments in the present without doing anything and was sometimes described as embedded in professionals' ordinary care interventions. The existential dimension was considered important by the majority of respondents. Significance of results: This study indicates that with the right attitude and responsiveness, all professionals can potentially contribute to existential care, and that existential care can be embedded in all care. The existential dimension of care can also be considered very important by health professionals in a country that is considered secular. [ABSTRACT FROM AUTHOR]

Objectives: Given the rising burden of palliative care and the limited human resources for its facilitation in China, volunteers are becoming increasingly indispensable. In particular, there is a high demand for volunteers who can serve as spiritual caregivers. However, a volunteer's ability to provide good spiritual care in a palliative setting may be influenced by their attitude toward palliative care. To uncover the current state of spiritual caregiving in palliative settings in China and insights into best practices for its improvement, this study measured spiritual care competence and identified its influencing factors and explored its relationship with attitudes toward palliative care among volunteers. Notably, this study is the first to consider spiritual care competence alongside attitudes toward palliative care. Methods: A descriptive cross-sectional study using online survey methods was conducted with 385 volunteers in Shanghai, China. Data were collected using a structured questionnaire. Results: Volunteers demonstrated relatively low levels of spiritual care competence (58.50 ± 10.92). Statistically significant correlations were found between spiritual care competence and the following variables: age, educational background, marital status, religious beliefs, occupational status, and relevant training and practical experience. Attitude toward palliative care significantly correlated with spiritual care competence (r  = 0.49, p  < 0.001). Significance of results: To continually improve volunteers' spiritual care competence, diversified education and training programs about spiritual care should be designed for different kinds of volunteers; moreover, because attitude toward palliative care significantly impacted spiritual care competence, such programs should encourage positive attitudes toward palliative care. [ABSTRACT FROM AUTHOR]

Background and Objective: The birth of a premature infant is associated with a crisis in mothers. They need to acquire the ability to care for the infant and self-efficacy in this field. Spiritual care is one of the ways that increases self-efficacy in mothers. The present study aimed to investigate the effect of spiritual care training on the self-efficacy of mothers with premature infants in neonatal intensive care units (NICUs). Materials and Methods: This randomized clinical trial study was done on 60 mothers of premature infants hospitalized in the NICU of Yazd Shahid Sadoughi Hospital in 2022. Samples were selected by convenience sampling method and were randomly assigned to two groups. Before the intervention, mothers' self-efficacy was measured in both groups. Necessary training was provided for the intervention group in four 45-minute sessions. Three weeks later, the self-efficacy of mothers in both groups was measured again. The data was collected using a demographic form and Pennell's Self-Efficacy Questionnaire. Mothers in the control group received usual ward care. The data were analyzed in SPSS version 24 software using independent t-test, paired t-test, Chi-square, and Fisher test. Results: The mean scores of mothers' self-efficacy in the pre-intervention phase were 182.13±21.81 in the control group and 174.10±23.25 in the test group. There was no significant difference between the groups in this regard (P>0.05). After the intervention, the mean self-efficacy scores of mothers in the control and test groups were 192.40±19.76 and 202.13±25.08, respectively, which showed a significant increase compared to before the intervention (P

Abstract Background Patient autonomy is central to the provision of respectful maternity care. Enabling women to make decisions free of discrimination and coercion, and respecting their privacy and confidentiality can contribute to positive childbirth experiences. This study aimed to deepen the understanding of how patient autonomy is reflected through social practices during intrapartum care in Benin. Methods Semi-structured interviews with women and midwives, a focus-group discussion with women’s birth companions, and non-participant observations in the delivery room were conducted within the frame of the ALERT research project. This study analysed data through a reflexive thematic analysis approach, in line with Braun and Clarke. Results We identified two themes and five sub-themes. Patient autonomy was systemically suppressed over the course of birth as a result of the conditions of care provision, various forms of coercion and women’s surrendering of their autonomy. Women used other care practices, such as alternative medicine and spiritual care, to counteract experiences of limited autonomy during intrapartum care. Conclusions The results pointed to women’s experiences of limited patient autonomy and their use of alternative and spiritual care practices to reclaim their patient autonomy. This study identified spiritual autonomy as an emergent dimension of patient autonomy. Increasing women’s autonomy during childbirth may improve their experiences of childbirth, and the provision of quality and respectful maternity care.

Abstract Background Cardiovascular disease (CVD) significantly impacts patients’ lives, affecting not only their physical health but also their spiritual well-being. While holistic care acknowledges the importance of addressing spiritual needs, the integration of nurse-led spiritual care within CVD management remains understudied. Objectives This systematic review aimed to evaluate the effectiveness of spiritual and psychological interventions in enhancing quality of life and reducing anxiety among CVD patients. Methods Following the PRISMA guidelines, we conducted a comprehensive search across multiple databases (PubMed, Scopus, EMBASE, CINAHL, Cochrane Library, SID, Magiran, and Web of Science) for relevant articles published in English and Persian between 2013 and 2023. The risk of bias in included experimental and quasi-experimental studies was assessed using ROB 2 and ROBINS-I scales. Results The initial search yielded 1416 articles. After applying inclusion and exclusion criteria, along with qualitative evaluation, 15 studies with a total of 1035 participants were selected for review. These studies explored the impact of spiritual interventions (e.g., healthy heart model, emotion-oriented approach, communication with a higher power, acceptance, and relationship improvement) on anxiety, stress, life expectancy, depression, blood parameters, spiritual experiences, pain, and negative emotions in CVD patients. All reviewed studies reported positive outcomes with spiritual interventions, demonstrating their effectiveness in reducing anxiety, depression, pain, stress, and negative emotions, while also improving quality of life and possibly life expectancy. Conclusion Integrating spiritual care into routine care for CVD patients presents a promising approach to improve their overall well-being. This review highlights the effectiveness of spiritual interventions in reducing various negative emotions and enhancing quality of life. Trial registration PROSPERO (CRD42023448687).

Chun-Kai Fang,1– 4 Sung-Yuan Cheng,5 Shih-Hsuan Pi,6,7 Ya-Li Wu,5 Keng-Chen Lin,5,8 Ruei-Yi Pan5 1Hospice and Palliative Care Center, MacKay Memorial Hospital, New Taipei, Taiwan; 2Department of Thanatology and Health Counseling, National Taipei University of Nursing and Health Sciences, Taipei, Taiwan; 3Department of Death Care Service, MacKay Junior College of Medicine, Nursing, and Management, Taipei, Taiwan; 4Institute of Long-Term Care, MacKay Medical College, New Taipei, Taiwan; 5Department of Pastoral Care, MacKay Memorial Hospital, Taipei, Taiwan; 6Department of Medical Research, MacKay Memorial Hospital, Taipei, Taiwan; 7Department of Crime Prevention and Corrections, Central Police University, Taoyuan, Taiwan; 8Institute of Health Policy and Management, College of Public Health, National Taiwan University, Taipei, TaiwanCorrespondence: Chun-Kai Fang, Hospice and Palliative Care Center, MacKay Memorial Hospital, New Taipei, Taiwan, Email chunkai.fang0415@gmail.comBackground: Spiritual care is not limited to palliative care or end-of-life care. The spiritual well-being of patients also needs to be taken into account in the multidisciplinary healthcare system of whole person care. For medical institutions providing spiritual care, it is necessary to develop a tool for clinical spiritual care providers to assess patient’s spiritual well-being of.Aim: The purpose of this study was to construct a questionnaire that would allow spiritual care providers or pastors to assess the spiritual well-being of patients.Methods: The study combined qualitative and quantitative research methods. Qualitative research used in-depth interviews or focus groups with patients and family members to obtain textual data. The text was analyzed by Colaizzi analysis. The researchers constructed the Patient’s Spiritual Well-Being Scale (PtSpWBS) from the themes obtained through qualitative analysis. Through the participation of 661 patients, quantitative research was conducted to analyze the reliability, validity and component analysis of the PtSpWBS.Results: Through qualitative research, it was found the spiritual needs of patients had two domains, namely spiritual awareness and spiritual dynamics. Based on this result, a 15-question PtSpWBS was designed. Cronbach’s alpha was used to check the reliability of the PtSpWBS, and the internal consistency was calculated with a Cronbach’s alpha value of 0.899. The Bartlett’s Test of Sphericity of the PtSpWBS reached a significant difference (p< 0.0001), and the KMO value of sampling appropriateness was 0.900. The three components were spiritual health, religion connection, and spiritual awareness. A PtSpWBS score ≦ 41 indicated the patient had poor spiritual well-being.Conclusion: The study constructed the PtSpWBS for clinical spiritual care providers to evaluate spiritual well-being of patients; this questionnaire has good reliability and validity. The PtSpWBS can be truly used by departments that specialize in providing spiritual care in medical institutions to conduct spiritual well-being assessment.Keywords: spiritual well-being, spiritual care, patient, clinical spiritual care provider, pastor

AbstractHealth care and religious organizations have a long history with one another. Chaplains’ investments in the health and wellbeing of their local communities have extended beyond the hospital walls for longer than many chaplains may recognize. However, the published evidence suggests these efforts have been limited. Given the history of health care evolution in the United States, the small evidence of cases highlighting chaplains’ leadership within community health initiatives, and the pressure for health systems to address the social determinants of health, we sought to explore chaplains’ integration in community health and wellness initiatives. This paper presents the results of a qualitative analysis of interviews with chaplains working to promote community health and wellness (n = 10). The identified themes highlight factors at the individual chaplain level, such as how chaplains got involved, characteristics of the chaplains’ contexts, and the impact of chaplains’ involvement. [ABSTRACT FROM AUTHOR]

AbstractReligious and spiritual (R/S) beliefs are crucial coping resources for cancer patients, yet there’s no standard spiritual assessment approach. We developed the ONC-5, an evidence-based model to quantify patients’ spiritual concerns in adult oncology. Seventy-one patients with diverse cancer diagnoses completed a survey and a semi-structured ONC-5 interview with a chaplain. Measures included the distress thermometer, PHQ-2, R/S struggle, and spiritual well-being. Thirty interviews were reviewed for inter-rater reliability. Spearman correlations assessed validity, and the concordance correlation coefficient (CCC) was calculated for inter-rater reliability. Results showed 20% of patients had moderate or severe spiritual concerns. ONC-5 scores correlated with R/S struggle (r = .247; p = .038) and spiritual well-being (r = −.247; p = .038). The CCC of 0.4411 indicated moderate agreement. The ONC-5 helps chaplains identify spiritual concerns, prioritize care, and measure improvements. More research is needed to test its validity and reliability in diverse populations. [ABSTRACT FROM AUTHOR]

Background. Unani Tibb promotes holistic patient care, yet spirituality and spiritual care seem to be neglected in education. This theory-practice gap was previously highlighted in studies on Unani Tibb practitioners. The role of spirituality and spiritual care in Unani Tibb education in South Africa (SA) remains unclear. Objectives. To explore Unani Tibb students' and educators' perceptions and attitudes of spirituality and spiritual care in SA. Methods. A two-stage sequential explanatory mixed-method study was conducted. Quantitative data from stage 1 was obtained using a cross-sectional descriptive study followed by in-depth interviews for the qualitative study in stage 2. Stage 1 guided the interview questions in stage 2. Descriptive data analysis was performed for the quantitative study, followed by thematic analysis for the qualitative data. Results. A total of 18 (90%) participants took part in the quantitative study followed by 10 participants (50%) in the qualitative study. Three study findings emerged: i) a heightened level of spiritual awareness was recorded for this cohort despite the lack of spirituality and spiritual care content in the curriculum, ii) participants viewed spiritual care as integral to Unani Tibb philosophy, education and practice and iii) formal integration of spirituality and spiritual care concepts in Unani Tibb education was identified as a necessity to ensure the integrity of the holistic approach required by the profession. Conclusion. This study has implications across the health education sector and more specifically for Unani Tibb educators to consider the inclusion of spiritual care content in education programmes. [ABSTRACT FROM AUTHOR]

This paper analyzes the work of chaplaincy and spiritual care from the perspective of care recipients. Chaplains call their work a "ministry of presence," a term of art that is often unclear to many who are not chaplains. How else might we conceptualize "presence" in order to ground it in the social science literature? Using sociological theory, we show that care recipients may experience a chaplain's work as emotional labor, specifically "other-focused emotional labor." Based on in-depth interviews with a sample of 38 care recipients, we find recipients feeling reassured by the chaplain; being offered support and help by the chaplain; and not feeling judged by the chaplain. These findings enlarge sociological concepts about spiritual care to include what recipients experience as emotional labor and call for a broader engagement between sociologists of religion and emotions. [ABSTRACT FROM AUTHOR]

Purpose: To understand multidisciplinary healthcare clinicians’ meaningful and challenging experiences providing spiritual care to patients with cancer and their care partners. Methods: Multidisciplinary clinicians who participated in a communication training program supported by the National Cancer Institute or a palliative care training for nurses (N = 257) responded to two, open-ended questions about meaningful and challenging experiences of providing spiritual care. A thematic analysis of responses using an iterative, inductive approach was conducted until saturation was reached. Results: Participants from nursing (68%), social work (22%), and chaplaincy (10%) responded to open-ended survey questions. Three themes related to meaningful experiences of providing spiritual care emerged: building authentic interpersonal connection with patients and care partners; creating intentional space for patients and care partners to inform spiritual care; and actively supporting patients and care partners in their processes with spirituality. Three themes related to challenging experiences of providing spiritual care emerged: contextual factors and clinical circumstances complicate provision of spiritual care; facing barriers to providing high-quality, patient-centered care; and navigating ethical and logistical issues that affect spiritual and other care. Conclusion: Clinicians derive meaning from a range of experiences throughout their provision of spiritual care to patients with cancer. However, they also face many challenges in delivering person-centered spiritual care in cancer settings, with some challenges reflecting significant gaps in spiritual care knowledge and training. Findings can guide future training and educational endeavors for multidisciplinary clinicians in the domain of spiritual care. [ABSTRACT FROM AUTHOR]

Background: Spiritual care is an important aspect of patient centered care and in healthcare research, the focus on spiritual care has been growing over the past decades. Providing spiritual care in a global, culturally entwined, and pluralistic world is complicated, as providers are sensitive to the potential variance in the secular, spiritual, and religious meaning orientations of their patients. The purpose of spiritual nursing care is to support people's spiritual health, encourage inner serenity, offer emotional support, and assist them in using their spiritual resources to get through trying times. Purpose: To identify challenges nurses face (communication, sensitivity) for improvement. Methods: In this study, we estimated ten patients from a geriatric ward in Edinburgh, Scotland, who were asked to define their spiritual requirements. Results: In our study, the majority of the patients expressed a desire to make sense of or find purpose in their lives, as well as to be loved and accepted. Conclusion: The study provides theoretical research and empirical support for nursing, creating a cumulative added value in spiritual nursing care. Future studies on spiritual care in nursing should inform changes in education and practice. This patient requirement must be prioritized alongside all other physical and mental needs. Implications for Nursing: Spiritual care in nursing practice has the potential to significantly enhance patient well-being and expand the role of nurses in healthcare. By addressing these challenges and fostering better training and education, nurses can become more equipped to integrate spiritual care into their practice. [ABSTRACT FROM AUTHOR]

With the development of China's social economy and the aging population, rural areas are facing increasingly challenging elderly care issues due to labor outflow and economic development lagging behind urban areas. To address this problem, this study collected a large amount of relevant literature, summarized and analyzed existing research, and explored pathways to effectively improve the quality of rural elderly care services. Through interdisciplinary theoretical analysis and practical research, the study proposed the "Policy Guidance-Resource Integration" pathway, confirmed its effectiveness, and elaborated on specific implementation methods and underlying rationale. The research findings demonstrate that the "Policy Guidance-Resource Integration" pathway can effectively address some of the current issues in rural elderly care, offering new insights and guidance for academic research and policy formulation in the field of rural elderly care. [ABSTRACT FROM AUTHOR]

Background: Patient autonomy is central to the provision of respectful maternity care. Enabling women to make decisions free of discrimination and coercion, and respecting their privacy and confidentiality can contribute to positive childbirth experiences. This study aimed to deepen the understanding of how patient autonomy is reflected through social practices during intrapartum care in Benin. Methods: Semi-structured interviews with women and midwives, a focus-group discussion with women's birth companions, and non-participant observations in the delivery room were conducted within the frame of the ALERT research project. This study analysed data through a reflexive thematic analysis approach, in line with Braun and Clarke. Results: We identified two themes and five sub-themes. Patient autonomy was systemically suppressed over the course of birth as a result of the conditions of care provision, various forms of coercion and women's surrendering of their autonomy. Women used other care practices, such as alternative medicine and spiritual care, to counteract experiences of limited autonomy during intrapartum care. Conclusions: The results pointed to women's experiences of limited patient autonomy and their use of alternative and spiritual care practices to reclaim their patient autonomy. This study identified spiritual autonomy as an emergent dimension of patient autonomy. Increasing women's autonomy during childbirth may improve their experiences of childbirth, and the provision of quality and respectful maternity care. [ABSTRACT FROM AUTHOR]

AbstractThis qualitative study explores how geriatric inpatients (n = 103) experience a one-on-one chaplaincy visit. Although some patients expressed neutral or negative feelings about the chaplaincy visit, the large majority spoke in a very positive way about the chaplain’s care. Using thematic analysis, we identified four main themes characterizing patients’ experiences with chaplaincy visits. (1) Patients experienced the chaplaincy visit as a place to tell personal stories and express their religious beliefs. (2) They had a safe and trusting relationship with the chaplain. (3) The interaction with the chaplain brought new perspectives. (4) After the visit, they felt satisfied, relieved, peaceful, and strong. This study demonstrates that the experiences of geriatric patients contribute to a better understanding of the value of chaplaincy care. Integrating patients’ perspectives on chaplaincy care is recommended, both in future research and healthcare chaplaincy. [ABSTRACT FROM AUTHOR]

Background: Spiritual care for patients at the end of life is an important element in their holistic care. The aim of this study is to assess the opinions of cancer patients with limited prognosis about the importance of faith in fighting illness and the factors contributing to a better adjustment to illness and to their self-reconciliation and spiritual well-being. Material and Methods: This study used a specially designed questionnaire for cancer patients with limited prognosis. The 30 respondents were patients with an estimated prognosis of less than 1 month, cared for in a unit with palliative and home care beds. Results: The patients emphasized the importance of family as a supporter in the fight against disease (90%), followed by faith (66.7%) and a care team (63.3%). The most common concerns expressed were related to the course of their disease, family distress, fear of death, and the Russian–Ukrainian war. Conclusion: Family and faith represent important factors in supporting and caring for a patient at the end-of-life. Patients who felt spiritually at peace and were supported in their faith by family and a priest had a better spiritual state. [ABSTRACT FROM AUTHOR]

Purpose: People with primary malignant brain tumors experience serious health-related suffering caused by limited prognosis and high symptom burden. Consequently, neuro-oncological healthcare workers can be affected emotionally in a negative way. The aim of this study was to analyze the attitudes and behavior of nurses and physicians when confronted with spiritual distress in these patients. Methods: Neurospirit-DE is a qualitative vignette–based, multicenter, cross-sectional online survey that was conducted in Bavaria, Germany. Reflexive thematic analysis was used for data analysis. Results: A total of 143 nurses and physicians working in neurological and neurosurgical wards in 46 hospitals participated in the survey. The participants questioned if the ability to provide spiritual care can be learned or is a natural skill. Spiritual care as a responsibility of the whole team was highlighted, and the staff reflected on the appropriate way of involving spiritual care experts. The main limitations to spiritual care were a lack of time and not viewing spiritual engagement as part of the professional role. Some were able to personally benefit from spiritual conversations with patients, but many participants criticized the perceived emotional burden while expressing the imminent need for specific training and team reflection. Conclusions: Most neuro-oncological nurses and physicians perceive spiritual care as part of their duty and know how to alleviate the patient’s spiritual distress. Nonetheless, validation of spiritual assessment tools for neuro-oncology and standardized documentation of patients’ distress, shared interprofessional training, and reflection on the professional and personal challenges faced when confronted with spiritual care in neuro-oncology require further improvement and training. [ABSTRACT FROM AUTHOR]

The practice of spiritual care in health has included the goal of addressing the spiritual needs of healthcare staff. Spiritual-care practitioners have had some difficulty in fulfilling this goal, which has created the need for innovative approaches. Two approaches designed to address the spiritual and existential needs of staff are Value-Based Reflective Practice (VBRP) and Schwartz Rounds. Schwartz Rounds are a regular whole-hospital meeting where staff are invited to share and discuss the social and emotional aspects of their work. They are an evidence-based intervention to reduce psychological distress and improve staff wellbeing. This paper seeks to explore the role of spiritual care practitioners in addressing the spiritual and existential needs of staff. It then explores the synergy of these roles with the theory and practice of the above approaches, with a particular emphasis on Schwartz Rounds. The paper is grounded in the experience of the authors collaborating to establish Schwartz Rounds in a large and culturally diverse hospital while also playing a leadership role in the establishment and sustainability of Schwartz programmes in other settings. [ABSTRACT FROM AUTHOR]

Spiritual care refers to the care provided by religious leaders (chaplains, pastors or ministers), social workers and other counsellors. It reinforces one's understanding of one's beliefs in a moment of a crisis. One's spirituality will always influence one's journey towards healing. Spiritual care calls for an understanding of the holistic pastoral care that seeks to promote the individual's and also a group's welfare by attending to their socio-economic and spiritual matters of concern. Traditionally, spiritual care was only done through contact sessions in pastoral care spaces such as church meetings, hospitals, prisons, and workplaces. This approach refers to the notion that unless one travels to a meeting point, one will not provide or receive spiritual care as desired. With the advent of technology and digital and social media platforms that form our daily lives, spiritual care should be transformed to hybrid approaches, as social media platforms are used in family life, health spaces, business, and workplaces. Social media has become a valuable tool that is unavoidable in pastoral care spaces. The synergy between the physical contact approach and digital platforms increases the capacity of reaching out in providing spiritual care services. This desktop study aims at understanding the role and impact of the social media in spiritual care when used together with the traditional contact approaches. The article utilised literature reviews on spiritual care in general and the use of social media in pastoral care to arrive at its conclusions. It discusses the implications of using social media in pastoral care. This study thus seeks to enhance the hypothesis that social media can neither be ignored nor left out in spiritual care and related issues. [ABSTRACT FROM AUTHOR]

The present study aimed to explore the perceptions of spirituality and spiritual care among nurses who work in three different countries with different cultures as well as the factors influencing their perception. This is a cross-sectional multicultural study conducted with a total of 1090 nurses from Türkiye, Albania, and Italy. Data were collected through the "Individual Information Form" and the "Spirituality and Spiritual Care Rating Scale". Nurses' mean score on the Spirituality and Spiritual Care Rating Scale was above average. It was also found that country, marital status, religious belief, Islamic religion, training for spiritual care, and using spiritual practices to cope with difficulties or illnesses influenced nurses' perception of spirituality and spiritual care. It was concluded that nurses from the three countries associated spirituality and spiritual care with religion and that some personal characteristics influenced their perceptions of spiritual care. The results highlight the need for training in spiritual care to improve nurses' perceptions and practices of spiritual care. [ABSTRACT FROM AUTHOR]

Background: The work involving helping people in difficult life situations requires specific competencies among those providing professional care. This study aims to determine the relationship of spiritual care with compassion for others and the Light Triad among clergy, social workers and hospice staff, and identify differences in the variables analysed. Study subjects and methods: The study was conducted among 578 individuals who belong to three professional groups: clergy (n = 183), social workers (n = 199) and hospice staff (n = 195), aged between 18 and 89 years. The study used the Spiritual Supporter Scale (SpSup Scale), the Compassion for Others Scale and the Light Triad Scale. Results: There were correlations for the vast majority of the variables studied. However, the correlations differed among the groups surveyed, especially in terms of the relationships of spiritual concern with indifference, faith in people, and humanism. Intergroup differences were observed. In terms of spiritual care, clergy had the highest scores while hospice staff had the lowest. In terms of compassion for others, clergy and social workers scored higher than hospice staff. In terms of the light triad, clergy had higher levels of faith in people than hospice staff, while social workers had higher levels of Kantianism compared to hospice staff. Conclusions: There were mixed results in terms of competencies in compassion and spiritual care and there were lower competencies among hospice staff compared to the other groups surveyed. The data obtained could be used as a basis for the offer of training courses and workshops to enhance the competencies relevant to the profession. [ABSTRACT FROM AUTHOR]

Introduction: Patients' spiritual needs are often marginalized by medical staff, who identify them with religious practice, faith, and God. Illness and related human suffering are not just physical ailments alone. The loss of health entails several changes in a patient's life and requires reorganization of the family, professional, social, and spiritual aspects of it. The purpose of this article is to analyze the medical personnel's sense of readiness to provide spiritual care to patients of oncology units and hospice facilities. Methods: The study was carried out with the use of the Spiritual Supporter Scale whose psychometric values were determined on a high level of reliability with Cronbach's a = 0.88. Results: The results of the Spiritual Supporter Scale showed that oncology professionals got significantly lower scores [median (Me) = 5; mean (M) = 5.11; standard deviation (SD) = 1.89] in the overall scale score than those who work in hospices (Me = 7; M = 6.9; SD = 1.5). The analysis also showed that oncology unit employees (54%), declared that providing spiritual care to patients is an integral part of their work (p < 0.02) significantly less often than those employed in hospices (88%). They were also less likely to declare (77%) that spiritual support is necessary in their workplace than persons who provide care in hospices (95%; p < 0.01). Conclusions: The study showed the differences in the sense of preparedness as well as competencies to provide spiritual care among medical workers in hospices and oncology units. [ABSTRACT FROM AUTHOR]

Islam places significant emphasis on mental health, urging Muslims to approach it holistically. Until now, this characterization serves as a starting point for discussing the definition and scope of Islamic spiritual care. This research aimed to provide a comprehensive overview of al-Balkhi's contributions to Islamic psychology and their relevance to modern mental health practice. The methodology utilized in this research is a literature review that synthesized information from scientific texts, research reports, and historical accounts related to alBalkhi's work. This review synthesizes Abu Zayd al-Balkhi's pioneering contributions to Islamic mental health principles, focusing on his seminal work Masalih al-Abdan Wa al-Anfus (Sustenance of the Body and Soul). This review highlights the enduring relevance of al-Balkhi's insights in mental health care, advocating for a holistic approach rooted in Islamic principles. His classifications of depressive states and therapeutic methods, like exposure-based treatments, still influence modern psychotherapy. Al-Balkhi's holistic view emphasizes the link between spiritual and physical well-being. Analyzing his theories alongside current knowledge aids in diagnosing consistently and guiding therapy effectively. Integrating historical perspectives can enhance culturally sensitive mental health interventions within Muslim communities, respecting diverse cultural contexts. [ABSTRACT FROM AUTHOR]

Ambulance staff wellbeing programs aim to support the bio-psycho-social and sometimes spiritual needs of paramedics. While evidence demonstrates strong connections between spirituality and/or religion to wellbeing outcomes, little is known about spiritual care in ambulance services or its impact. The aim of this study was to investigate paramedics' perspectives on the role and value of Australian ambulance chaplains. A cross-sectional online study of registered paramedics in Australia was conducted between November and December 2022. Analysis of the 150 responses identified that paramedics viewed the chaplain's role as one built on professional caring relationships that provided proactive and reactive care in paramedic workplaces. Chaplains were perceived to promote wellbeing by incorporating emotional, psychological, social and spiritual care, and assisting paramedics to access additional support. Perceived religiousness of chaplains and organisational factors were barriers to paramedics accessing chaplains, while pre-existing relationships and shared experiences positively influenced paramedics decision to seek chaplain support. [ABSTRACT FROM AUTHOR]

The aim of this pilot study was to test an effort to provide spiritual care (SC) to oncology outpatients in the Ascension healthcare system. Medical providers referred patients who would benefit from spiritual and emotional support. Twenty-seven cancer outpatients from 5 states were enrolled in the project. Based on the chaplain assessment, 45% of the patients had moderate or severe spiritual concerns. On average patients had 4 sessions with a chaplain (range 2–9). Of the 136 chaplain sessions, 56% were in-person in the clinic and 35% were by phone. The most common chaplain activities were active listening (87% of the sessions) and demonstrate caring and concern (55%). For the 20 patients who provided follow-up data, there were decreases in all measures of religious/spiritual distress, though statistically insignificant, and a marginally significant increase (p <.054) in well-being. The study adds to the emerging literature that describes the importance of SC in the outpatient context. [ABSTRACT FROM AUTHOR]

Religion and spirituality are integral to the philosophy of palliative care, shaping its approach to spiritual care. This article aims to examine the discourses within palliative care research to illuminate prevailing assumptions regarding spiritual care. Eighteen original articles were analyzed to examine how spiritual care is understood within palliative care. The analysis, informed by Foucault, aimed to identify recurring discourses. The finding reveals that, in palliative care research, spirituality is viewed as enigmatic yet inherently human and natural, assuming that every individual has a spiritual dimension. The analysis points to healthcare professionals being expected to hold certain qualities to put spiritual care into practice. The analysis also reveals that in the analyzed articles, the concept of spiritual care is rooted in a Christian context, with the belief that all individuals possess inherent spirituality or religiosity, a concept often associated with Christian theology. The included articles often utilize theological terms and emphasize a monotheistic viewpoint. Spirituality is articulated as a complex, distinct concept, challenging clear definitions and professional responsibilities. Further, a moral formation of healthcare professionals is described, interpelling and ascribing qualities that healthcare professionals need to provide spiritual care. [ABSTRACT FROM AUTHOR]

Living one's Christian faith and providing appropriate spiritual care in professional nursing practice can seem challenging. The IHS Global® Saline Process™ course equips Christian healthcare workers with knowledge and tools to provide appropriate spiritual support and consider how God is calling them to share his truth and love. After participating in a Saline Process™ course, ongoing engagement helps clinicians grow in practicing what they have learned. Nurses Christian Fellowship International (NCFI) partners with IHS Global® to bring the Saline Process™ to Christian nurses and other clinicians around the world, building the community of providers offering whole-person care. [ABSTRACT FROM AUTHOR]

Spiritual Intelligence (SI) is an independent concept from spirituality, a unifying and integrative intelligence that can be trained and developed, allowing people to make use of spirituality to enhance daily interaction and problem solving in a sort of spirituality into action. To comprehensively map and analyze current knowledge on SI and understand its impact on mental health and human interactions, we conducted a scoping review following the Joanna Briggs Institute methodology, searching for ‘spiritual intelligence’ across PubMedCentral, Scopus, WebOfScience, and PsycInfo. Quantitative studies using validated SI instruments and reproducible methodologies, published up to 1 January 2022, were included. Selected references were independently assessed by two reviewers, with any disagreements resolved by a third reviewer. Data were extracted using a data extraction tool previously developed and piloted. From this search, a total of 69 manuscripts from 67 studies were included. Most studies (n = 48) were conducted in educational (n = 29) and healthcare (n = 19) settings, with the Spiritual Intelligence Self Report Inventory (SISRI-24) emerging as the predominant instrument for assessing SI (n = 39). Analysis revealed several notable correlations with SI: resilience (n = 7), general, mental, and spiritual health (n = 6), emotional intelligence (n = 5), and favorable social behaviors and communication strategies (n = 5). Conversely, negative correlations were observed with burnout and stress (n = 5), as well as depression and anxiety (n = 5). These findings prompt a discussion regarding the integration of the SI concept into a revised definition of health by the World Health Organization and underscore the significance of SI training as a preventative health measure.