Spirituality in the Workplace: New Empirical Directions in the Study of the Sacred

Grant, Don; O’Neil, Kathleen; Stephens, Laura

doi:10.2307/3712252

Cited by 77 publications

(54 citation statements)

References 19 publications

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“…In contrast to this outcome, high incidence of absence, high turnover of staff and high stress, which is associated with target dates and depression, are the result of organisations lacking spirituality (Krishnakumar & Neck 2002:161). The preceding statements are confirmed and strengthened by the following quotation (Grant, O'Neil & Stephens 2004): We believe that the workplace is one of the most important settings in which people come together daily to accomplish what they cannot do on their own, that is, to realize their full potential as human beings. For organizations to erect walls in the way of everyday spiritual development goes against the grain of deep human needs and puts an intolerable burden on individuals.…”

Section: Possible Outcomes Of a Spiritually Integrated Workplacesupporting

confidence: 51%

Spirituality in the workplace: An introductory overview

Fourie

2014

In die Skriflig/In Luce Verbi

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The research was conducted from the perspective of public practical theology, which hasthe general purpose to gain a deeper understanding of the human in all facets of his orher everyday life. More specifically, practical theology wants to facilitate the experience of meaningfulness and sense outside the walls of the church for people to be able to answer existential questions. In this article, the focus was on the individual in the workplace and the meaning of work. Corporate interest in spirituality is not a fleeting tendency, but a basic movement embracing a new perspective on work in which the emphasis has shifted to the idea that work is meaningful. Organisations of the 21st century require that their employees bring their whole selves to the work − not only their physical presence and intellect, but also their spirituality. A growing number of employees are seeking more than mere financial gain in the workplace – the aim is gain in the form of inspirational and meaningful work. Sufficient proof exists that spirituality in the work place is responsible for creating a new organisational culture in which workers are more content and better achieving. In addition, employee motivation and experience of job satisfaction are enhanced. The result is an upward spiral for the benefit of the working individual and the workplace.Spiritualiteit in die werkplek: ’n Inleidende oorsig. Hierdie navorsing is vanuit ’n publieke prakties-teologiese perspektief onderneem. Dit beoog om ’n beter begrip van die mens in al sy of haar lewensfasette te verkry. Dit het ten doel om die ervaring van sin en betekenis buite die mure van die kerk te fasiliteer om mense sodoende in staat te stel om eksistensiële vrae te kan beantwoord. In hierdie artikel is die fokus spesifiek op die werkende individu en die betekenis wat aan werk geheg word, gerig. Korporatiewe belangstelling in werkplek-spiritualiteit is nie ’n vlietende tendens nie, maar ’n basiese beweging met ’n verskuifde perspektief, gerig op die betekenis van werk. Organisasies van die een-en- twintigste eeu vereis dat werknemers hulle totale self − fisies, intellektueel en ook spiritueel − na die werkplek bring. ’n Groeiende aantal werknemers is op soek na meer as slegs ekonomiese beloning − hulle verkies eerder beloning in die vorm van inspirerende en betekenisvolle werk. Daar is genoegsame bewys dat spiritualiteit in die werkplek vir die skep van ’n nuwe organisatoriese kultuur met gelukkiger en beter presterende werkers verantwoordelik is. Daarmee saam word werknemer-motivering en -betekenisvolheid van die werkservaring verhoog. Die resultaat is ’n opwaartse spiraal tot voordeel van die werkende individu asook van die werkplek.

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Section: Possible Outcomes Of a Spiritually Integrated Workplacesupporting

confidence: 51%

Spirituality in the workplace: An introductory overview

Fourie

2014

In die Skriflig/In Luce Verbi

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“…Since health care professionals form the major part of the clinical environment of patients, attention needs to be given to the spiritual dimension and the holistic perspective of the health care professionals at the workplace [78,79]. Personal spirituality refers to an attitude and/or a lifestyle of an individual, which recognizes his/her own spiritual dimension of one's life.…”

Section: Creating a Clinical Environment Conducive To Learning Spiritmentioning

confidence: 99%

Spiritual Care Education of Health Care Professionals

Baldacchino

2015

Religions

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Abstract:Nurses and health care professionals should have an active role in meeting the spiritual needs of patients in collaboration with the family and the chaplain. Literature criticizes the impaired holistic care because the spiritual dimension is often overlooked by health care professionals. This could be due to feelings of incompetence due to lack of education on spiritual care; lack of inter-professional education (IPE); work overload; lack of time; different cultures; lack of attention to personal spirituality; ethical issues and unwillingness to deliver spiritual care. Literature defines spiritual care as recognizing, respecting, and meeting patients' spiritual needs; facilitating participation in religious rituals; communicating through listening and talking with clients; being with the patient by caring, supporting, and showing empathy; promoting a sense of well-being by helping them to find meaning and purpose in their illness and overall life; and referring them to other professionals, including the chaplain/pastor. This paper outlines the systematic mode of intra-professional theoretical education on spiritual care and its integration into their clinical practice; supported by role modeling. Examples will be given from the author's creative and innovative ways of teaching spiritual care to undergraduate and post-graduate students. The essence of spiritual care is being in doing whereby personal spirituality and therapeutic use of self contribute towards effective holistic care. While taking into consideration the factors that may inhibit and enhance the delivery of spiritual care, recommendations are proposed to the education, clinical, and management sectors for further research and personal spirituality to ameliorate patient holistic care. OPEN ACCESSReligions 2015, 6 595

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“…On the other hand, many of these physicians were willing to suffer to relieve the suffering of their patients, whereas the support and nursing staffs voiced opposition to this altruistic approach. Another interpretation of physician responses might be that these responses represented complex reactions to the clinical setting of HIV disease, in "...a post-911 environment where spiritual issues of life and death have taken on a new urgency, but feelings about them are often ambivalent and difficult to articulate" [13].…”

Section: Discussionmentioning

confidence: 99%

“…Most male physicians (13 of 16) felt God did not suffer, while of male nurses, two-thirds felt that God did suffer with patients. Several staff (12) indicated that, "There is no meaning to their suffering", that, "God is not able to prevent such suffering" (13), or that, "God chooses not to prevent such suffering to give us free will" (15). A smaller number of respondents (9) indicated that, "There are accidents in nature" as an explanation for why patients suffer.…”

Section: Configuring the Spiritual Meaning Of Sufferingmentioning

confidence: 99%

HIV clinic caregivers’ spiritual and religious attitudes and behaviors

Catlin

Guillemin²,

Freedman³

et al. 2010

Health

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Based on prior research, we hypothesized that staff in an outpatient clinic caring for an HIV patient population might rely on religious and spiritual frameworks to cope with the strains of their work and that their responses to a spiritual and religious survey might reflect work-related spiritual distress. Surveys were completed by 78.7% of staff (n = 59). All respondents scored in the "moderate" range for religious and spiritual well-being as well as existential satisfaction with living. The large majority agreed that the religious and spiritual concerns of patients have a place in patient care. Nurses, (88.2% of nurse respondents) viewed assessing the spiritual needs of patients as their responsibility, (p = 0.03). While 82% of HIV clinic respondents privately prayed for patients always, often or sometimes, this did not include physicians. Physicians in this clinic setting appeared to be less spiritual and religious, based on their survey responses, than coworkers and than US physicians in general. The majority of clinic physicians (78%) believed that God does not suffer with the suffering patients, in contrast to the majority of support staff (69%) and nearly half of the nurses, who believed that God does suffer with them, (p = 0.018). Contrary to our expectation, respondents did not report work-related spiritual distress, which may be related to improved therapies that can prolong and improve patients' lives. Survey data revealed, however, a surprising level of engagement in and reliance on spiritual and religious frameworks among nurses and support staff. Whether the absence of measured spiritual distress is linked, in a causal rather than random manner, to spiritual and religious reliance by certain of these health care providers, is unknown.

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Spirituality in the Workplace: New Empirical Directions in the Study of the Sacred

Cited by 77 publications

References 19 publications

Spirituality in the workplace: An introductory overview

Spirituality in the workplace: An introductory overview

Spiritual Care Education of Health Care Professionals

HIV clinic caregivers’ spiritual and religious attitudes and behaviors

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