Children, Adolescents, and Catastrophic Loss: The Role of Spiritual Care

2017 ◽  
pp. 133-151
Author(s):  
Peter Ford
2020 ◽  
Vol 9 (2) ◽  
pp. 149-152
Author(s):  
Michael J. Balboni

AbstractThis article offers a brief response to constructive criticism of the book featured in this edition of Spiritual Care. Hostility to Hospitality argues that the role of spirituality within the care of sick patients, despite clear empirical evidence demonstrating its importance, remains deeply contested because of bias against religious communities. Deeply flawed conceptualizations of the nature of religion and the secular camouflage how a society's commitment to immanence functions like a spirituality. A secular framework weakens how spiritual communities can positively influence medical institutions or socialize professional guilds in caring for the whole patient. The diminishment of communities that champion compassion as a chief end, pave a way for hostile economic, technological, and bureaucratic forces to suppress our ability to fully care for patients in body and soul. Rather than being neutral as purported, the secular structures of medicine manipulate and use pastoral care for its own immanent ends. Hostility to Hospitality argues that unless pluralism is embraced, allowing for a diversity of religious communities to influence the structures of medicine, compassionate and holistic care will increasingly become unlikely as impersonal social forces increase.


2021 ◽  
Vol 12 (1) ◽  
pp. 33-41
Author(s):  
Inggriane Puspita Dewi ◽  
Dewi Mustikaningsih

Introduction: The supervision model commonly applied in nursing is the 4S model, namely the Structure, Skill, Support and Sustainability (4S) stages. This supervision model can be applied by the head of the room and the head of the shift as a supervisor in overseeing the implementation of Islamic spiritual nursing care in adult inpatient rooms. Purpose: to analyze the relationship between the role of the 4S supervisor model and the implementation of Islamic spiritual nursing care in adult inpatient rooms. Methods: the study used a cross sectional method. The sampling technique with a proportionate stratified random sampling was 62 nurses. Data analysis used univariate, bivariate analysis with Spearman test, and multivariate with logistic regression. Results: showed the role of the 4S supervisor model was good (88.7%), the implementation of Islamic nursing care was good category (52%), there was a relationship between the role of model supervision 4S with the implementation of Islamic spiritual care, with a significance value of <0.0001 and the strongest relationship between the 4S model and the implementation of Islamic spiritual care is the variable skill and sustainability, seen from the significance value for skills of 0.05 (Pvalue ≤0.05), and sustainability of 0.01 (Pvalue ≤0.05). The strength of the relationship is seen based on the OR [EXP {B}] value, respectively, skill (0.194) and sustainability (0.109). Discussion: The probability of nurses implementing Islamic nursing care well is 90% if they provide Islamic spiritual nursing care skills and continuous supervision by the hospital supervisor. 


2021 ◽  
Vol 30 (6) ◽  
pp. 419-425
Author(s):  
Carolina D. Tennyson ◽  
John P. Oliver ◽  
Karen R. Jooste

Background Family presence during resuscitation is the compassionate practice of allowing a patient’s family to witness treatment for cardiac or respiratory arrest (code blue event) when appropriate. Offering family presence during resuscitation as an interprofessional practice is consistent with patient- and family-centered care. In many institutions, the role of family facilitator is not formalized and may be performed by various staff members. At the large academic institution of this study, the family facilitator is a member of the chaplain staff. Objectives To examine the frequency of family presence during code blue events and describe the role of chaplains as family facilitators. Methods Chaplain staff documented information about their code responses daily from January 2012 through April 2020. They documented their response time, occurrence of patient death, presence of family at the event, and services they provided. A retrospective data review was performed. Results Chaplains responded to 1971 code blue pages during this time frame. Family members were present at 53% of code blue events. Chaplains provided multiple services, including crisis support, compassionate presence, spiritual care, bereavement support, staff debriefing, and prayer with and for patients, families, and staff. Conclusions Family members are frequently present during code blue events. Chaplains are available to respond to all such events and provide a variety of immediate and longitudinal services to patients, families, and members of the health care team. Their experience in crisis management, spiritual care, and bereavement support makes them ideally suited to serve as family facilitators during resuscitation events.


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.


2020 ◽  
Vol 29 (15) ◽  
pp. S24-S32
Author(s):  
Sumarno Adi Subrata

Lower extremity amputation is a complication of diabetic foot ulcers that can cause spiritual crisis. Integrating spiritual care into nursing practice is important to overcome this. However, studies articulating the role of nurses in spiritual care when caring for patients with diabetic foot ulcers is limited. This article aims to describe the importance of providing spiritual care for this group of patients. The interpretation of spiritual care with respect to the relationship between the patient and the family, and the role of the nurse are discussed. The findings offer a theoretical perspective on spiritual care that can be used to develop spiritual interventions, as well as prevent spiritual crises in patients with diabetic foot ulcers.


Author(s):  
George Handzo ◽  
Christina Puchalski

Spirituality has been shown to be a key factor in how people understand illness and how they cope with suffering. It is especially important for people who have serious or chronic illness. Standards for palliative care include spiritual care as a required domain of palliative care. Models and recommendations have been developed to facilitate interprofessional spiritual care where all members of the team attend to the spiritual issues of patients with the professional chaplain being the expert in spiritual care in a generalist specialist model of care. Palliative care teams should have a professional chaplain with training in palliative care assigned. This chaplain functions as the spiritual care lead and the spiritual care specialist on the team.


Author(s):  
Kalli Stilos ◽  
Bill Ford ◽  
Tammy Lilien ◽  
Jennifer Moore

Delivering comprehensive end-of-life care to dying patients must involve addressing physical symptoms and psychosocial concerns. Care pathways have been introduced to support health care teams in delivering this care. This retrospective chart review explores the contributions of the Spiritual Care Team in the care of dying patients. They offer a range of interventions which include supportive care, religious and spiritual support. This study was one step towards appreciating the contributions of the Spiritual Care Team.


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