scholarly journals Charting Spiritual Care in Digital Health: Analyses and Perspectives

2020 ◽  
pp. 213-222
Author(s):  
Simon Peng-Keller

Abstract This final contribution draws together the various lines of discussion. It outlines the main arguments as well as the points of convergence between transnational developments. Taking up the introductory chapters, the reasons for the rapid development of chaplaincy documentation in the last two decades are examined. The rise of charting spiritual care is understood as an aspect of the ongoing digitalization of society and healthcare. At least three further drivers are clearly identifiable: the emergence of a new paradigm of healthcare chaplaincy, the development of interprofessional spiritual care, and remarkable changes in Western societies concerning the role of religion and spirituality in public spaces. In current discussions about recording spiritual care in EMRs, there is a growing convergence on at least four points. First, used as a tool for planning, coordination, and self-evaluation, digital charting can benefit the work of chaplains. Second, it can also have undesired side effects. Third, any future healthcare chaplaincy will have to be a part of the evolving process of digital recording. Fourth, the ongoing change in healthcare and society forces chaplains to become clearer about its nature and role. In sum, the task of charting spiritual care into EMRs might be seen as a bureaucratic burden. However, with its questions of the “who,” the “what,” and the “how,” it touches the heart of chaplaincy as a spiritual profession in healthcare. The paper concludes with an outline of a possible future for the practice of charting spiritual care.

2010 ◽  
Vol 8 (4) ◽  
pp. 469-476 ◽  
Author(s):  
J. Mark Lazenby

AbstractObjective:With increasing research on the role of religion and spirituality in the well-being of cancer patients, it is important to define distinctly the concepts that researchers use in these studies.Method:Using the philosophies of Frege and James, this essay argues that the terms “religion” and “spirituality” denote the same concept, a concept that is identified with the Peace/Meaning subscale of the Functional Assessment of Chronic Illness Therapy — Spiritual Well-being Scale (FACIT-Sp).Results:The term “Religions” denotes the concept under which specific religious systems are categorized.Significance of results:This article shows how muddling these concepts causes researchers to make claims that their findings do not support, and it ends in suggesting that future research must include universal measures of the concept of religion/spirituality in order to investigate further the role of interventions in the spiritual care of people living with cancer.


Author(s):  
Sandra D. Barnes ◽  
Tosin O. Alabi

Religion appears to shape the daily lives of most children in America; the influence of religion often serves as a template for making decisions, establishing relationships, comprehending the world, and finding meaning in confusing and/or traumatic situations that children may encounter. To ignore the role of religion and spirituality in behavioral and mental health treatment is to dismiss a central domain of child and adolescent development as well as a potential path to healing. In this chapter, we discuss the role of spirituality and religion in children in rural communities and how they can be integrated into counseling and therapy as a path to healing.


This chapter includes discussion on the nature of spirituality in a secular and multicultural world. It describes the relationship between religion and spirituality and the role of faith practices, religion, and spiritual assessment. It also outlines the nature of spiritual pain, and its importance in holistic care. The word ‘spirit’ is widely used in our culture. Politicians speak about the ‘spirit’ of their party, veterans talk about the wartime ‘spirit’; religious people discuss the ‘spirit’ as that part of human being that survives death, whereas humanists might regard the human ‘spirit’ as an individual’s essential, but non-religious, life force. Related words are equally common and diverse: footballers describe their team as a spiritual home; spiritual music and spiritual art are fashionable; and there are spiritual healers, spiritual life coaches, spiritual directors, and even spiritually revitalizing beauty products. Spiritual care, particularly of those facing their own death, demands the response of a wise and compassionate ‘spiritual friend’. Not every member of the multidisciplinary team will want to or be equipped to offer this level of spiritual care. But each can contribute to enabling a patient to find a ‘way of being’ that will help them to go through the experience of dying in the way appropriate to them.


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