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Oxford Textbook of Spirituality in Healthcare 2012
“…Many studies support the need to provide an educational foundation for healthcare professionals on how to assess and address the spiritual needs of patients and their families (Balboni et al, 2014;Baldacchino, 2008Baldacchino, , 2011Baldacchino, , 2015Kelly, 2012;Lucchetti et al, 2013;Paal et al, 2014). Spiritual care training may also result in a more holistic approach to patient care; this general effect, in turn, may result in improved patient quality of life (Yang et al, 2017).…”
ObjectiveA major barrier to the adoption of an approach that integrates spirituality into palliative care is the lack of preparation/education of healthcare professionals on the topic. This study aimed to evaluate the effectiveness of a continuing education activity for healthcare professionals addressing spirituality and spiritual care provision to patients and families within palliative care.MethodWe conducted an intervention study using a quantitative pre- and posttest design in a convenience sample of 52 healthcare professionals. Participants completed the Brazilian version of the Spiritual Care Competence Scale before and after attending a four-hour continuing education activity.ResultSignificant differences were observed between pre- and postintervention scores in the following dimensions: assessment and implementation of spiritual care, professionalization and improving the quality of spiritual care, personal support, and patient counseling (p < 0.001), and referral (p = 0.003).Significance of resultsThe results of this study provide preliminary evidence of a positive effect of this educational intervention on the development of the competences needed by healthcare professionals to deliver a comprehensive approach centered on the patient/family, which includes attention to spirituality and spiritual care in the decision-making process.
“…Many studies support the need to provide an educational foundation for healthcare professionals on how to assess and address the spiritual needs of patients and their families (Balboni et al, 2014;Baldacchino, 2008Baldacchino, , 2011Baldacchino, , 2015Kelly, 2012;Lucchetti et al, 2013;Paal et al, 2014). Spiritual care training may also result in a more holistic approach to patient care; this general effect, in turn, may result in improved patient quality of life (Yang et al, 2017).…”
ObjectiveA major barrier to the adoption of an approach that integrates spirituality into palliative care is the lack of preparation/education of healthcare professionals on the topic. This study aimed to evaluate the effectiveness of a continuing education activity for healthcare professionals addressing spirituality and spiritual care provision to patients and families within palliative care.MethodWe conducted an intervention study using a quantitative pre- and posttest design in a convenience sample of 52 healthcare professionals. Participants completed the Brazilian version of the Spiritual Care Competence Scale before and after attending a four-hour continuing education activity.ResultSignificant differences were observed between pre- and postintervention scores in the following dimensions: assessment and implementation of spiritual care, professionalization and improving the quality of spiritual care, personal support, and patient counseling (p < 0.001), and referral (p = 0.003).Significance of resultsThe results of this study provide preliminary evidence of a positive effect of this educational intervention on the development of the competences needed by healthcare professionals to deliver a comprehensive approach centered on the patient/family, which includes attention to spirituality and spiritual care in the decision-making process.
“…The description of SCP was originally developed in a study of occupational therapy practice (Jones 2016) and was adapted to make it more widely applicable to different disciplines in health care. The concept emphasizes that as well as 'spiritual care competencies' (Kelly 2012;van Leeuwen & Cusveller 2004), the practitioner also needs to develop personal (ontological) qualities, reflecting Wigley's (2017) finding that student nurses saw themselves as carriers of hope and the reflections of Carlin et al (2012) on professional formation. SCP also emphasizes the need to work in an environment which presents opportunities for spiritual care (Wattis et al 2017).…”
Section: Discussionmentioning
confidence: 99%
“…In nursing, for example, van Leeuwen and Cusveller () listed 6 competencies such as addressing the subject of spirituality with people from different cultures in a caring manner, collecting information about spirituality, identifying patient needs, and contributing to improving expertise in spiritual care. Competencies‐based approaches to spiritual care education and training and their limitations are discussed by Kelly (). Our working description of SCP seeks to overcome some of these limitations and accepts that definitions of spirituality vary proposes engaging with patients where they are, as the starting point:SCP ‘involves compassionate engagement with the whole person as a unique human being, in ways which will provide them with a sense of meaning and purpose, where appropriate connecting or reconnecting with a community where they experience a sense of well‐being, addressing suffering and developing coping strategies to improve their quality of life.…”
In the light of the increasing recognition of the relevance of spirituality in person‐centred, holistic care, this study examines the attitudes of a convenience sample of mental health practitioners, including nurses, to the concepts of spirituality in general and in clinical practice. A series of 5‐point Likert‐style items assessed two key domains of spirituality in everyday life (SEDL) and spirituality in practice (SIP). The questionnaire was derived from one previously used with healthcare educators (including nurses). Each item was scored from 1 point (strongly disagree) to 5 points (strongly agree). Additional information about how far practitioners believed spirituality had been integrated in their education and how much they believed that spirituality related to religion was also ascertained. Three further items, not part of the main questionnaire, dealt with respondents’ views of spirituality competent practice, in the light of a description provided as part of the questionnaire. Data were collected from 104 respondents. Standard statistical procedures, including reliability analyses, were applied to the data. Respondents who viewed spirituality to be distinct from religion, or a place of worship, were likely to place a higher value on spirituality in everyday life, while respondents who experienced the integration of spirituality within their preregistration training and/or clinical education were likely to place a higher value on the place of spirituality in practice. The possible reasons for these associations are discussed in the light of the importance of spiritual care as a part of person‐centred, holistic practice.
“…A knowledge gap in the measurement on existential competence was also identified. Various scales of spiritual care competence that were developed in both the United States and Europe (Burke et al, 1999; Dailey, Robertson, & Gill, 2015; Kelly, 2012; Robertson, 2010; Van Leeuwen, 2008; Van Leeuwen, Tiesinga, Middel, Post, & Jochemsen, 2009) have been applied in Norway (Ross et al, 2016). However, an instrument to measure existential competence has not yet been operationalized in Norway.…”
Research has shown that addressing and integrating the existential dimension in treatment settings reduce symptoms like anxiety, depression and substance abuse. Healthcare chaplains are key personnel in this practice. A nationwide, cross-sectional survey influenced by a mixed-methods approach was used to examine the attitudes, practices, understanding and perceptions of mental health professionals, including healthcare chaplains, regarding the value of addressing the existential dimension in treatment programmes. The existential group practice was led by the healthcare chaplains as an integrated part of specialist mental health services. A positive and open attitude towards addressing the existential dimension was identified among the informants. Despite this, a small gap between attitude and practice was reported. Existential, religious and spiritual concerns are reported as part of the existential dimension and as relevant topics to be discussed in specialist mental health services. The findings indicate that the existential group practice could have a positive influence on the co-leaders’ competence to address existential, religious and spiritual concerns; however, this should be further investigated.
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