Spirituality and spiritual changes in people living with dying (original) (raw)
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Dissertation Spiritual Issues at End of Life
The objective of this research will be to undertake an extensive and wide ranging literature review of the role religion and belief plays within the context of end of life and human rights with a view to understanding health care professional and religious actors’ perspective.
International Journal of Environmental Research and Public Health, 2021
Spirituality is the most unknown aspect of palliative care despite being the need that is most altered in the last moments of life. Objective. To identify on the one hand the spiritual needs of patients who are at the end of life and on the other hand, the way in which nursing professionals can work to provide effective accompaniment in this process. Method. A qualitative study was conducted which applied different data collection techniques. This was done to describe the phenomenon from a holistic perspective in relation to experts’ perceptions of the competencies required by health professionals and palliative patients’ spiritual needs. Semi-structured interviews were conducted within both populations. In order to analyze the qualitative data collected through interviews, discourse was analyzed according to the Taylor–Bodgan model and processed using Atlas.ti software. Results. Three well-differentiated lines of argument are extracted from the discourse in each of the groups, on t...
Spiritual and religious beliefs influence how individuals view death and dying. Nurses focus on the physiological, safety, and emotional needs of the patient, and sometimes the spiritual needs may be neglected (Reed, 1987). Nurses need to identify the spiritual needs to delivery holistic care. The purpose of this study is to compare perspectives of the spirituality and well-being of the non-terminally ill hospitalized and terminally ill hospitalized adults and to determine if there is a relationship between spirituality and well-being. This is a replication of Reed's (1987) study. The Systemic Organization (Friedemann, Mouch, & Racey, 2002) is the framework that guides the study. All terminally ill patients hospitalized on the oncology or hospice units from two hospitals in the Lafayette, Indiana will be evaluated during a 6 month period. The seriously ill patients will be patients admitted to the intensive care units and step-down units. The anticipated number of participants is 50 terminally ill patients and 50 seriously ill patients selected from an anticipated 100 terminally ill patients and 100 seriously ill patients. The Spiritual Perspective Scale (SPS) and Index of Well-Being (IWB) will be used to measure the spirituality and well-being of the participants. Findings will provide information for nurses about the perspectives on spiritual care. Nursing is described as the art of caring. The goals of nursing have been to promote well-being and optimal health. The nurse's caring behaviors are reflected through presence at the patient's bedside. Presence is not only a physical attendance, but "a willingness to focus on really being there and being involved when with another" (Meinechenko, 2003, p. 19). Presence helps the nurse to develop an understanding of the patient's lived experiences, and through the patient's lived experience the nurse can help the patient to explore and find meaning. Finfgeld-Connett (2008) defined the art of nursing as the expert use and adaptation of empirical and metaphysical knowledge and values. Empirical knowledge is the evidence-based practice of nursing. It is the science of what and why nurses practice. The metaphysical knowledge is the "awareness of things that are not always visible, audible, or palpable; and which are often thought of as intuitive" (Finfgeld-Connett, 2008, p. 383). Values are the principles that guide practice. Values inherent to nursing are holism, care for individuals in need, respect for self and others, right to personal choice, and empowerment through patient advocacy. The attributes of the art of nursing are relationship-centered practice (kindness, compassion, healing touch, humor, and thoughtful doing); expert practice (experience at assessing, planning, intervening, and evaluating care); and outcome (improve the welfare of humankind) (Finfgeld-Connett, 2008). The goals of the art of nursing are to promote professional satisfaction and personal grow of the nurse. Holism views the patient as an integration of body, mind, and spirit and requires not only care of the physiological, social, and psychological aspects, but also the
What is spirituality? Evidence from a New Zealand hospice study
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The Concept of Spirituality and Care for the Terminally Ill
Caritas et Veritas
The article deals with the importance of spirituality in the care of terminally ill patients. It is based on the assumption that the spiritual dimension is one of the basic dimensions of human existence and must be taken into account in the care of the sick. Subsequently, it presents a refl ection upon the current use of the term spirituality in the professional discourse of helping professions and points out certain diffi culties that appear in the defi nitions of spirituality. The next part presents a defi nition of spirituality which is based on both the theoretical refl ection of the concept and practical experience from a particular hospice facility.
Perspectives on spirituality at the end of life: A meta-summary
Palliative & Supportive Care, 2006
Objective: A meta-summary of the qualitative literature on spiritual perspectives of adults who are at the end of life was undertaken to summarily analyze the research to date and identify areas for future research on the relationship of spirituality with physical, functional, and psychosocial outcomes in the health care setting.
Examining Spiritual Care at the End of Life: Learning from Case Studies-Remarks
Remarks-As did Steve, I would first like to present my " pre-understandings " à la Hans Georg Gadamer that will bear on the horizons that surface as I encounter Steve Nolan's case. The thoughts and interpretations that arose in me from reading this case or story about important end—of–life work, are partly layered by my own background. One of the paradoxes of work in end of life is that it is often the strangers who come in a room who are better able to facilitate some of the most needed conversations than the family members who are most dear and who retain the full histories of their interactions together. The paradox is that the family members of those who are dying both see too much and yet not enough. So, the chaplain, in relying on the recognition that the role provides him or her, is given the space to enter the most intimate and sacred of places— the depths of the human heart.
PS E19121101 The Euthanasia Debate: Importance of Spiritual Care in End of Life (1)
The Euthanasia Debate: Importance of Spiritual Care in End of life, 2019
Euthanasia is presented by its advocates as the panacea for all pain and suffering. The terminally ill who struggle with multiple symptoms of their illness were assured of relief, but what that relief translates into is the termination of life in what is known as mercy killing. So, there would be an end to pain and suffering. But, could we conclude there is an end (i.e., termination) to pain and suffering with the advocates of euthanasia when all that are done is taking out the individual who is the subject of that experiential reality and goes beyond that one individual to affecting countless lives? Besides, there are terminally ill people who decide to end their lives but would not have made that choice except for the offer put before them by the euthanasia advocates. However, that very reality is responsible for pain and suffering, either terminal illness or loss persists. It is for this reason that this paper adopts a contrary view from the above. I argue that terminally ill individuals grappling with symptoms of their condition do not need termination of life, but an intervention that strongly underscores being present to the individual in need. In other words, a care-giver must be present before there can be any meaningful care given to the patient. And I am using the pastoral care model in elaborating the notion of presence, as I equally elaborate the notion of healing presence that stresses the spiritual element of the human person whereby through our presence to the other, we thrive in times of adversity and illness by drawing strengths and courage from our connectedness, which is what the presence of pastoral care offers and equally assures the terminally ill in those moments of need.