Long-term Care Residents' Views About the Contributions of Christian-based Volunteers in Taiwan: A Pilot Study

This pilot study explored the view from six long-term care residents on the contributions of religious volunteers. The findings suggest that religious volunteers may contribute to long-term care residents’ religious or spiritual health more than non-religious volunteers. However, since religious volunteers lack professional training and competence to attend to patients’ religious needs, they may not afford in-depth spiritual and religious services. Under certain conditions when qualified chaplains are not available, inadequate religious services performed by religious volunteers are still better than no such care at all. However, in order to provide this important aspect of holistic care, we propose that health care policy makers should pay more attention to this topic.     

The Spiritual Needs and Resources of Hospitalized Primary Care Patients

Previous studies have recognized the importance of hospitalized primary care patients’ spiritual issues and needs. The sources patients consult to address these spiritual issues, including the role of their attending physician, have been largely unstudied. We sought to study patients’ internal and external resources for addressing spiritual questions, while also exploring the physician’s role in providing spiritual care. Our multicenter observational study evaluated 326 inpatients admitted to primary care physicians in four midwestern hospitals. We assessed how frequently these patients identified spiritual concerns during their hospitalization, the manner in which spiritual questions were addressed, patients’ desires for spiritual interaction, and patient outcome measures associated with spiritual care. Nearly 30% of respondents (referred to as “R/S respondents”) reported religious struggle or spiritual issues associated specifically with their hospitalization. Eight-three percent utilized internal religious coping for dealing with spiritual issues. Chaplains, clergy, or church members visited 54% of R/S respondents; 94% found those visits helpful. Family provided spiritual support to 45% of R/S respondents. Eight percent of R/S respondents desired, but only one patient actually received, spiritual interaction with their physician, even though 64% of these patients’ physicians agreed that doctors should address spiritual issues with their patients. We conclude that inpatients quite commonly utilize internal resources and quite rarely utilize physicians for addressing their spiritual issues. Spiritual caregiving is well received and is primarily accomplished by professionals, dedicated laypersons, or family members. A significantly higher percentage of R/S patients desire spiritual interaction with their physician than those who actually receive it.     

Children with Asthma and Their Families’ Viewpoints on Spiritual and Psychological Resources in Adaptation with the Disease

Recognition of the spiritual and psychological needs of children and their families with chronic asthma disease may be helpful in a successful coping with their problems in order to control over the condition. In a qualitative content analysis study, nine children with moderate to severe asthma and 10 parents were studied in order to discover the resources of compatibility of them. The participants were chosen purposefully and they were asked some semi-structure questions about their experiences. The spiritual and psychological experiences of the participants were divided into two main categories as follows: (1) contrive to religious-belief consisting of three sub-categories known as “religious rituals, believe in a divine predestination, and Islamic-based patience,” and (2) psycho-intellectual management that includes the five sub-categories of “psycho-intellectual attention, maintaining family’s mental peace, reduction in negative burden of disease, satisfaction from optimal treatment, and matching internal desires with disease conditions.” It is recommended that heath care providers by reinforcing parent’s and children’s religious and spiritual backgrounds and according to child’s cognitive development at this age provide a suitable foreground through necessary instructions for children and their families in order to spiritual growth and suitable adaptation with disease.     

The spiritual care of sick children: reflections from a pilot participation project

The authors are a multi-disciplinary team of chaplains, one with a counselling qualification, and an academic with a research background in spirituality and youth work. A pilot participation project undertaken at Birmingham Children’s Hospital (UK) focused on increasing the understanding of the spiritual needs of sick children and young people and involving children and young people in improving the service and provision of spiritual and religious care to them. Views from children, young people and parents were sought with the intention of developing resources and training that help facilitate the meeting of spiritual and religious needs of children and young people in hospital. Within the wider chaplaincy team are chaplains from the six major world faiths and this project considers spiritual needs of children and young people who perceive themselves as belonging to a faith group or not. Reflections from the pilot include identifying ten principles and practices to inform the spiritual care of sick children and proposing the concept of interpretive spiritual encounters as a tool for spiritual care. The pilot study indicated that being more proactive in offering spiritual care enhanced the quality of service offered by Chaplaincy.     

The “religiosity gap” in a clinical setting: experiences of mental health care consumers and professionals

ABSTRACT

In Western countries, professionals in mental health care (“professionals”) tend to be less religious than “consumers”. This qualitative study explores the meaning of this “religiosity gap” for professionals and consumers in mental health care. Both a regular, secular and a Christian clinic in the Netherlands participated in this study. Content analysis was applied to 35 consumer interviews and 18 interviews with professionals. Consumers reported negative experiences (e.g., perceived disrespect and a lack of confidence) and/or negative expectations (e.g., misunderstanding and misinterpretation) related to a religiosity gap. They also mentioned advantages of a “religiosity match”, like safety and confidence and appreciated professionals’ religious/spiritual self-disclosure. Professionals in secular care setting tended to avoid religion and spirituality. In both clinics, they tended to neutralise religious/spiritual differences and be reticent in self-disclosure. Professionals are recommended to recognise the relevance of a religiosity gap and to consider different strategies in approaching religion/spirituality.     

Spiritual Experiences of War Veterans Who Suffer from Combat-Related Post-Traumatic Stress Disorder: A Qualitative Study

Recognition of the spiritual experiences of patients with post-traumatic stress disorder may be helpful in their rehabilitation. Accordingly, the present study has been carried out to determine the spiritual experiences of Iranian Muslim warriors who suffer from the previously mentioned disorder. In this qualitative study, 22 patients were selected using an objective-based sampling method and underwent an individual, semi-structured thorough interview. The data were analyzed using content analysis. The spiritual experiences of the participants were divided into two main categories as follows: (1) religious attitude consisting of three sub-categories known as “religious beliefs,” “religious sentiments,” and “religious behaviors” and (2) a national sensibility that includes the two sub-categories of “patriotism” and “proud” of being injured for my homeland. The analysis of the participants’ spiritual experiences showed that their specific religious orientation and feelings of nationalism assisted with their improved ability to cope with the consequences of their disorder. Therefore, it is recommended that caregivers use patients’ spiritual values to help them cope more efficiently.     

“Being Religious” or “Being Spiritual” in America: A Zero‐Sum Proposition?

Recent discussions of religious attitudes and behavior tend to suggest—and in a few cases, provide evidence—that Americans are becoming “more spiritual” and “less religious.” What do people mean, however, when they say they are “spiritual” or “religious”? Do Americans see these concepts as definitionally or operationally different? If so, does that difference result in a zero‐sum dynamic between them? In this article, we explore the relationship between “being religious” and “being spiritual” in a national sample of American Protestants and compare our findings to other studies, including Wade Clark Roof’s baby‐boomer research (1993, 2000), 1999 Gallup and 2000 Spirituality and Health polls, and the Zinnbauer et al. (1997) study of religious definitions. In addition to presenting quantitative and qualitative evidence about the way people think about their religious/spiritual identity, the article draws implications about modernity, the distinctiveness of religious change in the recent past, and the deinstitutionalization of religion.     

Is ‘Spiritual But Not Religious’ a Replacement for Religion or Just One Step on the Path Between Religion and Non-religion?

We analyze survey data collected from six universities in the United States, Sweden, Norway, and Denmark (n?=?6571). Survey respondents were asked to self-identify as “spiritual and religious,” “spiritual but not religious,” “religious but not spiritual” or “not religious or spiritual.” Using a battery of items describing both religious and spiritual beliefs, we uncover which beliefs are most regularly shared by persons choosing each of the four self-identity labels. Even though American students are generally more religious than the Scandinavian students, we find that three of the four self-identity labels have quite similar meanings across cultural settings. Factor analyzing the belief items, we find two latent factors that we label as “religio-spirituality” and “anti-institutional spirituality.” However, when plotted in a two-dimensional space defined by these two latent factors, respondents in each of the four self-identity categories mostly align along a single continuum from “spiritual and religious” to “not spiritual or religious.” Nevertheless, the “spiritual but not religious” students stand out for their high scores on “anti-institutional spirituality.”     

Faith‐Based Social Services: Saving the Body or the Soul? A Research Note

Faith‐based organizations might be ideal social service providers, claiming to transform clients’ lives with holistic support while meeting immediate needs. While organizations have such goals, their success is impacted by constituencies with differing goals for the organization. Clients with goals not commensurate with an organization's may compromise its ability to attain its goals. Three questions are examined here: What are the goals of faith‐based service providers? When asked what they think about the services, do clients share the organizational goals? Are organizations likely to meet either set of goals? Homeless persons patronizing faith‐based soup kitchens were interviewed; service activities of organizations were observed. Clients’ goals focused on survival in their current situation. Organizations’ goals ranged from meeting clients’ immediate needs to transforming clients through spiritual restoration. Congregations studied met clients’ immediate needs. However, clients’ accommodational goals were potentially problematic for organizations with spiritual goals.     

Group identification and self-efficacy associated with quality of life in emergency medical services volunteers: A cross-sectional investigation

Volunteering in emergency medical services (EMS) plays a fundamental role in the improvement and maintenance of collective and community health. However, this work often requires rescuers to deal with very stressful situations with consequences in terms of decreased quality of life and psychological well-being. The aim of this work was to analyze the resources that can be positively associated with volunteers’ quality of life. In particular, based on social identity and social cure approaches, we tested the effect of self-efficacy and identification with a volunteer category on both positive and negative aspects of the volunteers’ professional quality of life. A self-report questionnaire was administered to 203 EMS volunteers (53.7% men) from a large nonprofit volunteer association. Results are mostly supportive of predictions from the social identity (and specifically the “social cure”) approach, and show that professional identification and self-efficacy were differently linked to the dimensions of the volunteers’ quality of life. More precisely, professional identification was negatively associated with burnout and positively associated with compassion satisfaction, and both effects were mediated by self-efficacy. On the contrary, self-efficacy and volunteer identification were not associated with secondary traumatic stress. Practical implications for volunteers’ wellbeing are discussed in the light of the policies of volunteer associations to improve collective resources.     

Interfaith Spiritual Care: A Systematic Review

Journal of Religion and Health - Although knowledge on spiritual care provision in an interfaith context is essential for addressing the diversity of patients’ religious and spiritual needs,...     

A Conceptual Framework for Assessing the Spiritual Functioning and Fulfillment of Older Adults in Long-Term Care Settings

ABSTRACT

The 1971 White House Conference on Aging asserted that all persons are spiritual, and that the spiritual well-being of older adults is a significant area of concern for both researchers and practitioners. Many attempts have been made to define and describe spirituality, using instruments designed to measure religious functioning and behavior. While these have been helpful to researchers, they have been of little practical use.

This paper presents a conceptual framework for the operationalization of the variable, “spirituality.” Using this framework, the authors chose three qualitative research questions related to spiritual values which were asked of both older adults and service providers. The results were factor analyzed and an instrument was developed which enables the practitioner to assess the type of spiritual functioning and fulfillment desired by older adults in long-term care settings.     

“We don't Talk about that Around Here”: religion,Spirituality and Mental Health in Northern Ireland

Since the early 1970s, Northern Ireland has experienced violent conflict, the boundaries of which are shaped by religious identification. Although the violence has significantly decreased since the late 1990s, its legacy remains. Research evidences a complex relationship between religious and spiritual beliefs and mental well-being, there is a lack of research about how political conflict, in which religion plays a dominant role, may shape how beliefs may shape the impact of faith on mental health. This article draws upon the views and experiences of mental health service users’ from a qualitative study about religion, spirituality, mental health and social work practice. Participants’ accounts state that while the role of religion and spirituality within mental health was recognised, its exploration was marked with questions of legitimacy. This article proposes that support is needed for service users to both acknowledge this aspect of their mental well-being and promote their having choice about its inclusion in their mental health care.     

An Exploratory Study of HIV+ Adolescents’ Spirituality: Will You Pray with Me?

The aims of the study were (1) to determine whether adolescents find it acceptable to have physicians explore their spiritual beliefs as part of their medical care, (2) to characterize the role of spirituality and religious beliefs in adolescents with and without HIV, and (3) to examine associations between spirituality/religion and quality of life. Adolescents receiving their medical care at an urban Adolescent Health Clinic completed a study-specific questionnaire about spiritual inquiry by their physician, the Brief Multidimensional Measurement of Religiousness/Spirituality, and the Pediatric Quality of Life Inventory 4.0. Chi-squared analysis, Fischer’s exact test, and t tests were used to assess associations. A total of 45 participants enrolled: 19 HIV+ (53% vertical transmission) and 26 HIV?; mean age 17.2 years; 80% African American. Four out of 45 (9%) had ever been asked by their doctor about their spiritual/religious beliefs, and only 8 (18%) had ever shared these beliefs with their healthcare provider. Most teens wanted their provider to ask them about their spiritual beliefs during some visits, especially when dealing with death/dying or chronic illness (67%). Those with HIV were more likely to endorse wanting their doctors to pray with them (42% vs. 15%), feeling “God’s presence” (Mean = 3.95 vs. 2.83), being “part of a larger force” (Mean = 2.58 vs. 1.69), and feeling “God had abandoned them” (Mean = 1.63 vs. 1.15). There are certain circumstances in which healthcare providers should include a spiritual history with teenage patients. Few differences emerged in the teens studied with and without HIV.     

“The Friendly Clergy”: Characteristics and Referral

Among the recommendations possible in assessment of clients' religious beliefs is that of referral to the “friendly clergy.” This article delineates guidelines for referral as well as ideal characteristics of that spiritual professional.     

Exploring Daily Religious/Spiritual Activities Among Older Couples: Religious/Spiritual Influence Moderating the Effects of Health Symptoms on Marital Interactions

Using data from 191 later-life couples across 14 days, patterns of husband and wife religious/spiritual activities were explored, as well as how those activities predicted daily marital processes and how they moderated the links between daily physical symptoms and marital interactions. Husband and wife reports of religious/spiritual influence were linked with their own positive and negative marital interactions (“actor” effects). However, only husband religious/spiritual influence was linked with wife marital interactions (“partner” effects). Religious/spiritual influence moderated the link between symptoms and marital interactions for wives. Findings suggest a buffering effect of religious/spiritual activities on daily symptoms for older married wives.     

Prayer,Patronage, and Personal Agency in Nicaraguan Accounts of Receiving International Aid

This article examines how religious beliefs and practices influence the reception of international relief and development aid in impoverished communities. Specifically, I explain how Nicaraguan recipients’ prayers both enhance and constrain their ability to assert themselves as “empowered” actors during aid interactions. Data come from observations and interviews over a two‐year period with 81 Nicaraguans in communities that receive aid from Christian development organizations. Compared to secular constructions of aid interactions, prayers provide space for Nicaraguans to position themselves as influential actors effecting change for themselves or their families. Through prayers, recipients portray themselves as influencing the actions of more powerful parties, including God and potential donors. They also pray for donors’ well‐being, thereby offering spiritual reciprocity for material gifts. However, the same prayers that empower individuals at the interpersonal level constrain their ability to envision transformation of social structures. These findings shape understandings of prayer as aligning actions, of the moral and social dimensions of receiving care from strangers, and of the complex and contradictory ways religious practices influence discourses of empowerment and development.     

If all acts of love and pleasure are Her rituals,what about BDSM? Feminist culture wars in contemporary Paganism

Since the 1970s, some religious practitioners of the contemporary Pagan movement (a.k.a. Neo-Paganism) have embraced spiritual BDSM, or “sacred kink,” as a spiritual discipline relating to their tradition. The “sex wars,” debates around pornography, prostitution, and sadomasochism, have appeared in the history of Wicca and contemporary Paganism. Pagan feminists have brought theological questions to the same debates. They have focused on the Wiccan Rede (“harm none”) and the affirmation of pleasure in Doreen Valiente’s Charge of the Goddess that states that, “All acts of pleasure are [the Goddess’s] rituals.” While support for BDSM has become the dominant public perspective in twenty-first-century Paganism, the movement’s late twentieth-century history includes instances of anguish as individuals wrestled with their personal sexual desire and their feminist principles.     

Pastoral care and AIDS: Assessing the stress and satisfaction from caring for persons with AIDS

Members from religious communities in New York City (17 men, 8 women) who volunteer pastoral care to persons with AIDS completed and returned through the mail the (AIDS) Caregiver Scale and the Attitudes toward AIDS Scale. Results indicated that satisfaction from providing care was related to pastoral training, an understanding of the spiritual nature of death, and a positive attitude toward persons with AIDS. Self-reported stress from providing care was inversely related to pastoral training to deal with death. The pastoral volunteers also reported greater satisfaction and lower stress from caregiving than volunteer buddies from upstate New York.     

Young People and Volunteerism: A Model of Sustained Volunteerism During the Transition to Adulthood

A model of sustained volunteerism in young people is proposed. The longitudinal study addresses the questions “Why do young people decide to continue to volunteer over an extended period of time?” There were 158 volunteers (82 female and 76 male). The volunteers completed measures of motivation to volunteer, integration, and satisfaction with the organization, merged effects due to voluntary service, social support, identity, and intention to volunteer on a first (Time 1) and a second research wave (Time 2). Results show that both dispositional and organizational variables are important in determining long-term volunteerism in young people and confirmed that role identity is the best predictor of intention to volunteer.