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1
Charvát, Michal, red. The Facts of Destruction of Oriental and Occidental spiritual teachings.: A Review of Human Psychology and Its´outcome. Moravská Třebová, Czech Republic: Chas, Moravská Třebová, Czech Republic, 2012.
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Balboni, Michael J., i Tracy A. Balboni. Spirituality and End-of-Life Outcomes. Redaktorzy Michael J. Balboni i Tracy A. Balboni. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199325764.003.0003.
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A growing number of studies show prospective associations between patient spirituality and quality of life. Evidence suggests that as physical health worsens, spiritual health holds a central role in determining patient well-being. Spirituality may enable patients to endure the suffering that comes with advanced illness and dying. Growing evidence also indicates that treatment preferences, medical decisions, and medical utilization are shaped by patients’ religiosity and the level of spiritual support from the medical team and religious communities. Spiritual support from the medical system is associated with increased hospice use, decreased aggressive care, and cost differences in the final week of life. This suggests that medical system spiritual support is an essential component that lessens futile medical treatment near life’s end. Those clinicians who are proficiently “fluent” in engaging religious beliefs may be better able to influence patients in making medical decisions. National standards have begun to incorporate these results.
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Balboni, Michael J., i Tracy A. Balboni. The Frequency of Spiritual Care at the End of Life. Redaktorzy Michael J. Balboni i Tracy A. Balboni. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199325764.003.0004.
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Data suggest that clinicians infrequently provide spiritual care within life-threatening illness, at least within the perspective of patients’ accounts. Boston patients indicate that 13% of patient–nurse relationships and 6% of patient–physician relationships at any point in their clinical relationship entailed a spiritual care encounter. Nurses and physicians perceive spiritual care to be a more frequent occurrence. The gap in perception that exists may partially be due to underlying religious demographic differences between patients, nurses, and physicians. While most patients experience illness as a spiritual event, and there are notable medical outcomes and growing national guidelines calling for clinician spiritual care, by most accounts, including nurses and physicians, spiritual care seldom occurs. Questions arise regarding why physicians neglect or avoid providing spiritual care in serious illness.
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McNamara Barry, Carolyn, i Mona M. Abo-Zena. The Experience of Meaning-Making. Redaktor Jeffrey Jensen Arnett. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199795574.013.22.
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Emerging adults are on a journey of self-discovery. In a nation founded on religious liberty, it is not surprising that so many emerging adults in the United States are focused on self-exploration concerning their religiousness and spirituality. This chapter addresses how religiousness and spirituality develop over the third decade by noting similarities and differences from previous and coming decades, the nature of religious and spiritual beliefs, the intersection of religious and spiritual development with developmental domains, and the outcomes associated with religiousness and spirituality. The chapter goes on to discuss religious and spiritual socialization contexts of parents, peers, religious communities, universities, and the media, and it delineates the variations in religious and spiritual development concerning gender, sexuality, and culture, as well as the subgroup of nonreligious and atheist emerging adults. The authors note limitations and future research directions for the study of emerging adults’ religiousness and spirituality.
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Daaleman, Timothy P. Religion and Spirituality in Family Medicine. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190272432.003.0004.
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There is awareness among contemporary family physicians of the intersection of religion and spirituality (R/S) and health care. The rigorous examination of R/S and health outcomes continues to be hampered by methodological challenges and the lack of plausible conceptual models. However one important area of investigation, and growing evidence base, can be found in the spiritual care provided at the end of life. In this clinical setting and other related contexts, a health services perspective provides a structured approach to both research and practice, particularly with contemporary movements to value-based health care. For physicians, the following clinical skills are the foundation to spiritual care: (1) empathy and attentiveness; (2) formulating a whole person care plan that is inclusive of spiritual factors; (3) including pastoral and other spiritual care specialists in the care plan, and; (4) identifying and addressing concordant and discordant beliefs and values when they arise.
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Balboni, Tracy A., i Michael J. Balboni. Religion and Spirituality in Palliative Medicine. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190272432.003.0010.
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The chapter outlines the state of the science in religion/spirituality within advanced illness. Research indicates that most patients hold religion/spirituality to play an important role in advanced illness; benefits include improved pain tolerance and better quality of life. A few prospective studies indicate that dimensions of religious coping and spiritual support from medical and religious communties are assocated with notable medical outcomes in the final week of life. Research suggests that most patients have multiple spiritual needs that arise within life-threatening illness, and that most patients and clinicians believe it is appropriate for clinicians to address patient religion/spirituality. Clinicians should begin by taking a short spiritual history and by assessing this dimension of illness, especially in its clinical relevance to decision-making and quality of life. Training of clinicians remains a critical need within the field. Conditions for engaging in these complex relationships include religious/spiritual concordance and establishing a physician-patient relationship.
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Yaden, David B., i Andrew B. Newberg. The Interaction of Religion and Health. Redaktorzy Anthony J. Bazzan i Daniel A. Monti. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190690557.003.0005.
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Religion and spirituality are an important part of many patients’ lives and influence healthcare and healthcare-related decisions. Measuring religious and spiritual beliefs is difficult and relies mostly on self report. As concepts, religion and spirituality overlap but also are distinct concepts. Religions often have specific rules or guidelines regarding sexual behavior, diet, drugs, and alcohol. These in turn may also affect psychological health and well-being. Religiousness has generally correlated with improved overall physical and mental health outcomes. Furthermore, religion and spirituality are sources of support and coping for many people. But religiousness can sometimes have negative influences such as in the case of cults or terrorism. Specific spiritual practices such as prayer, meditation, and yoga can have a direct effect on the brain and body. This chapter reviews the current understanding of how religious and spiritual beliefs and practices affect the brain and overall psychological health.
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Delgado-Guay, Marvin Omar. Association between Spirituality/Religiosity and Quality of End-of-Life Care (DRAFT). Redaktorzy Nathan A. Gray i Thomas W. LeBlanc. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190658618.003.0029.
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The Coping with Cancer Study is a multicenter, prospective, longitudinal observational study that examines the association between religious coping strategies and end-of-life care outcomes in patients with advanced cancer. Baseline interviews were performed to assess religious coping and other related variables. Patients were followed until death, a median of 122 days after baseline assessment. Logistic regression analyses showed a significant association between higher positive religious coping with increased preference of aggressive care at the end-of-life. Subsequent analyses from the same study showed that patients who expressed high spiritual support only from religious communities were less likely to receive hospice and more likely to receive aggressive end-of-life measures including dying in an intensive care unit. This effect was reverse in spiritual/religious care and was provided by the medical team.
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Duyndam, Joachim. Humanism as a Positive Outcome of Secularism. Redaktorzy Phil Zuckerman i John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.43.
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Humanism is not the only answer to the conditions of secularism, nor would secularism inevitably equal nihilism without humanism.. This chapter articulates and defends positive humanism, a tradition not defined just by rejecting dogmatic religion but by seeking ethical ideals and human rights. Realizing those values requires hermeneutic interpretations of humanist exemplars from many cultures, past and present, in order to creatively apply those values within individual contexts. Humanism stands for liberty (autonomy and resilience), responsibility (the duty to care, for which one is answerable), justice (upholding institutions and arrangements that protect people from exploitation and humiliation), solidarity (spiritual and material care for one another), diversity (the right to individual and group identity), art of living (refined moral conduct toward oneself and others), and sustainability (long-term care for the inhabitability of the planet). Taken together, these values seek to promote humaneness.
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Kissane, David W., Annette F. Street, Erin E. Schweers i Thomas M. Atkinson. Research into psychosocial issues. Oxford University Press, 2015. http://dx.doi.org/10.1093/med/9780199656097.003.0195.
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Psychological, existential, spiritual, and social issues cause much suffering and deserve extensive study to understand these concerns more fully and to intervene more effectively. Themes that abound include communication, coping, ethics, the family, caregiving, quality of life, death and dying, psychiatric disorders, suffering, and the many expressions of distress. Many study designs are possible to explore these themes, often with complementary quantitative and qualitative components. This chapter summarizes the psychometric properties of many of the instruments that are commonly employed in such studies and the computer-assisted software packages that assist qualitative analyses. The goal is to strengthen research design and optimize research outcomes to benefit the discipline.
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Peery, Brent. Outcome Oriented Chaplaincy Providing Better Spiritual Care in the Context of Evidence Based Healt. Taylor & Francis Group, 2020.
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Selleck, Willard Chamberlain. The New Appreciation Of The Bible: A Study Of The Spiritual Outcome Of Biblical Criticism. Kessinger Publishing, LLC, 2007.
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Selleck, Willard Chamberlain. The New Appreciation Of The Bible: A Study Of The Spiritual Outcome Of Biblical Criticism. Kessinger Publishing, LLC, 2007.
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Higginson, Irene J. Palliative care delivery models. Oxford University Press, 2015. http://dx.doi.org/10.1093/med/9780199656097.003.0012.
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Palliative care is not integrated into health care in many countries, with a network of services, a medical speciality or sub-speciality, and academic departments. A common distinction exists between generalist and specialist palliative care. Specialist service are dedicated to palliative care, have staff trained in it, and in addition to providing clinical care, engage in education, research, and the measurement of outcomes. Moreover, the patients they care for have more complex needs. Models of service delivery include inpatient palliative care units and hospices, consultation teams (at home, in the community, and in hospitals), day care units, and outpatient services. New models include short-term palliative care services, working in an integrated way with other services. Principles common to all services include a holistic approach (physical, emotional, social, and spiritual), considering the patient and family as the unit of care, and with impeccable attention to listening, communication, and individualized care.
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Health and natural landscapes: concepts and applications. Wallingford: CABI, 2021. http://dx.doi.org/10.1079/9781789245400.0000.
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Abstract This book contains 8 chapters that discuss and explore these positive outcomes by delving into how humans perceive and respond to the natural world. It also looks at the different stages of human development and how societal perspectives regarding natural landscapes have changed over time. These perspectives influence our responses to current issues such as climate change and pandemics. Examining our worldviews is critical to developing a deeper understanding of human beliefs and relationships with natural landscapes. Moreover, empirically based theories and models can be useful in enhancing that understanding, but other realities are also important such as traditional ecological knowledge (TEK) and a rekindling of a sense of connection with nature. Whether empirically derived in recent decades or handed down through the generations, this knowledge can be useful as we consider the many forms of human well-being, including physical, mental, spiritual, and social.
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Sampson, Elizabeth, i Karen Harrison Dening. Palliative care and end of life care. Oxford University Press, 2013. http://dx.doi.org/10.1093/med/9780199644957.003.0028.
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Our ageing population and changes in cause of death, mean that increasing number of people will die in old age. Older people have, in many countries, had poor access to good quality end of life care. Many will develop multiple co-morbidities associated with age; dementia, mental health problems and general frailty. Palliative care is an approach which aims to relieve suffering and take account of a person’s physical, psychosocial and spiritual needs as they near the end of life. Advanced dementia is now being perceived as a “terminal illness”. Interventions such as antibiotics and enteral tube feeding remain in use despite little evidence that they improve quality of life or other outcomes. A person-centred approach from a multidisciplinary team is vital in providing good quality end of life care in a range of settings The acknowledgement of anticipatory grief and provision of bereavement support are vital for some family carers.
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Emanuel, Linda L., Richard A. Powell, George Handzo, Kelly Nichole Michelson i Lara Dhingra. Validated assessment tools for psychological, spiritual, and family issues. Oxford University Press, 2015. http://dx.doi.org/10.1093/med/9780199656097.003.0074.
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Palliative care has a foundational commitment to integrate attention to psychological, spiritual, and family issues with biomedical matters. This requires being able to measure them. A limited number of assessment tools have been subjected to validity studies. Many measures are for service assessment, including assessments made as part of quality improvement; but a range of rigorously developed measures, including patient-reported outcome measures, is available. Those that are multidimensional and feasible in the real world of patient care are fewer. Domain-specific screening and measurement tools that focus on depression, anxiety, and a more generalized state of psychological distress as well as spirituality are described. Additional tools for measuring delirium and adjustment disorders or grief and bereavement are referenced. While rigorous, comprehensive family assessments and measures are not available, multiple measures that focus on particular aspects of family need and function are described.
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Viljoen, Martina, red. A Passage of Nostalgia: The Life and Work of Jacobus Kloppers. SunBonani Scholar, 2020. http://dx.doi.org/10.18820/9781928424734.
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Jacobus Kloppers, an eminent composer, organist, pedagogue, and scholar, significantly contributed to musicological and organ teaching in South Africa and Canada and, in the latter context, art music, and liturgical composition. A Passage of Nostalgia – The Life and Work of Jacobus Kloppers, as a symbolic gesture, constitute recognition of his work both in South Africa and Canada. This publication is unique in that, apart from relevant disciplinary perspectives, biographical and autobiographical narrative, and anecdote, all constitute a necessary means through which the authors illuminate Kloppers’ compositional process and its creative outcomes. In this regard, Kloppers generously dedicated his time to the project to make information on his life and work available, often in complex ways. This retrospective input supports the work offered as an authentic, self-reflective recounting of a life of dedicated service in music. The construct of nostalgia as an overarching theme to this volume on some level denotes Kloppers’ position of cultural and religious ‘insidedness’ and ‘outsidedness’. However, apart from representing a return to a lost and challenging past, the composer’s creative work affirms his individuality, sense of artistic self, and propensity for spiritual acceptance and tolerance. Moreover, nostalgia in his oeuvre takes on importance as a rhetorical artistic practice by which continuity is as central as discontinuity.
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Lloyd, Robert, Melissa Haussman i Patrick James. Religion and Health Care in East Africa. Policy Press, 2019. http://dx.doi.org/10.1332/policypress/9781447337874.001.0001.
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What is the impact of religious and non-religious beliefs on health care? Health care, an essential aspect of an individual’s physical, emotional, and psychological well-being, is an important way to assess this question. This book studies the relationship of the physical and spiritual domains by investigating how religious belief affects the provision and consumption of public health in three Africa countries: Uganda, Mozambique, and Ethiopia. Results all confirm the impact of religious beliefs on health perceptions, procurement, and provision. Securing good health is a key and universal aspiration. Furthermore, modern medicine is commonly understood as a means to that end. No matter the religious belief, all showed awareness of the importance and efficacy of medical treatment. On the health care provision side, faith-based entities are important, even essential, in health care for the three countries studied. A review of health outcomes, centered around the Millennium Development Goals, reveals general progress across the board. The progress towards the MDG’s has also been made by international ngo’s, including those focused specifically on women’s health. Health seeking behaviour is affected by a holistic mindset in which physical and mental health are intertwined. This world view, observed among adherents of Christianity, Islam, and African Traditional Religion, shapes Africans’ understanding of the world of sickness and health and how best to respond to its complexity. Africans thus pursue health care in a rational way, given their world view, with an openness to, and even preference, for faith-based provision where government efforts may fall short of basic needs.
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Gil, Francisco, Clara Fraguell i Joaquín T. Limonero. Replication Study of Meaning-Centered Group Psychotherapy in Spain. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780199837229.003.0013.
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This chapter assesses the benefits of the Spanish version of meaning-centered group psychotherapy (MCGP). A pilot study was conducted from 2013 to 2015, and a qualitative analysis of themes that emerged from the pilot groups of MCGP was performed to study the efficacy of this Spanish model of psychotherapy in patients with advanced cancer (stage IV). Each of the eight group sessions addresses a specific topic: introduction to the concept of meaning (1), cancer and meaning (2), history of the concept of meaning (3 and 4), sources of meaning (5–7), and closing (8). Utilizing outcome measures validated for this sample, primarily the changes in emotional and spiritual well-being were evaluated. A practical manual of the Spanish version of MCGP and a protocol for training of future therapists have been developed to facilitate the delivery of this type of psychotherapeutic intervention in other cancer centers in Spain.
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Waldman, Elisha, i Marcia Glass, red. A Field Manual for Palliative Care in Humanitarian Crises. Oxford University Press, 2019. http://dx.doi.org/10.1093/med/9780190066529.001.0001.
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For years, humanitarian relief efforts have focused primarily on saving lives. Traditional methods of triage have been employed, and those thought likely to die have been placed in an “expectant” tent or area. Recently however there has been increasing recognition that palliative care should play an essential role in relief efforts. The goal of humanitarian aid really shouldn’t just be saving lives, but should also include management of suffering, regardless of expected outcome. Humanitarian crises come in many forms, each with their own unique set of challenges. The challenges faced in dealing with high-mortality infectious disease outbreaks may differ significantly from those faced dealing with the movement of massive refugee populations or those faced in environmental disasters. In each of these situations, there may be many patients who could potentially benefit from palliative care. In addition to those facing death or disability as a result of the crisis itself (e.g. Ebola) there may be others with preexisting conditions, chronic illnesses, or new injuries who would benefit from incorporation of palliative care. And, of course, there are the psychological, spiritual, and psychosocial wounds that many bear because of these crises, all of which could be helped by incorporation of principles of palliative care into relief efforts. There are simply not enough palliative care specialty-trained clinicians to staff every humanitarian aid mission. To that end we have collaborated with a group of clinicians from around the globe in creating this field manual of palliative care in humanitarian crises, a focused, easy to use guide for incorporating palliative care into international humanitarian aid operations of all sorts. This guide may be used in the field for on-site planning and management, for education of local personnel, and for training purposes in advance of deployment. There remains much work to be done. We hope to someday see more comprehensive textbooks and more formalized training programs to optimize integration of palliative care into humanitarian relief efforts. In the meanwhile, we hope that this manual provides some useful, practical guidance for those undertaking this incredibly important work.