Distinct Expressions of Vital Spirituality

Büssing, Arndt; Ostermann, Thomas; Matthiessen, Peter F.

doi:10.1007/s10943-006-9068-z

Cited by 63 publications

(13 citation statements)

References 28 publications

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“…Previous research has shown that even individuals which would not regard themselves as religious or spiritual (R-S-) nevertheless do value aspects of spirituality in their life, i.e., gratitude and awe; compassion and generosity; conscious interactions (with others, self, and environment); and insight and wisdom [33]. These R-S-individuals are engaged in humanistic and social issues [34], and thus value secular humanism much higher than institutional religiosity.…”

Section: Discussionmentioning

confidence: 99%

“…The items of the Spiritual Needs Questionnaire (SpRQ) were developed with respect to results of our previous research on spiritual/religious attitudes and convictions and frequency of engagement in distinct forms of a spiritual practice among patients with various chronic diseases [1,12-14,17,34-36], and current expressions of spirituality among health and sick individuals [33]. …”

Section: Methodsmentioning

confidence: 99%

“…Consequently, the conceptualization of patients' spiritual needs has to involve a much more open concept of spirituality which is valid for more secular countries, too, as described [33]. Because these needs have to be seen in the context of subjective well-being and quality of life, addressing these needs is of outstanding importance for health care and health care research.…”

Section: Introductionmentioning

confidence: 99%

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Spiritual needs of patients with chronic pain diseases and cancer - validation of the spiritual needs questionnaire

Balzat²,

2010

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PurposeFor many patients confronted with chronic diseases, spirituality/religiosity is a relevant resource to cope. While most studies on patients' spiritual needs refer to the care of patients at the end of life, our intention was to develop an instrument to measure spiritual, existential and psychosocial need of patients with chronic diseases.MethodsIn an anonymous cross-sectional survey, we applied the Spiritual Needs Questionnaire (SpNQ version 1.2.) to 210 patients (75% women, mean age 54 ± 12 years) with chronic pain conditions (67%), cancer (28%), other chronic conditions (5%). Patients were recruited at the Community Hospital Herdecke, the Institute for Complementary Medicine (University of Bern), and at a conference of a cancer support group in Herten.ResultsFactor analysis of the 19-item instrument (Cronbach's alpha = .93) pointed to 4 factors which explain 67% of variance: Religious Needs, Need for Inner Peace, Existentialistic Needs (Reflection/Meaning), and Actively Giving. Within the main sample of patients with chronic pain and cancer, Needs for Inner Peace had the highest scores, followed by Self competent Attention; Existentialistic Needs had low scores, while the Religious Needs scores indicate no interest. Patients with cancer had significantly higher SpNQ scores than patients with chronic pain conditions. There were just some weak associations between Actively Giving and life satisfaction (r = .17; p = .012), and negatively with the symptom score (r = -.29; p < .0001); Need for Inner Peace was weakly associated with satisfaction with treatment efficacy (r = .24; p < .0001). Regression analyses reveal that the underlying disease (i.e., cancer) was of outstanding relevance for the patients' spiritual needs.ConclusionThe preliminary results indicate that spiritual needs are conceptually different from life satisfaction, and can be interpreted as the patients' longing for spiritual well-being. Methods how health care professionals may meet their patients' spiritual needs remain to be explored.

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Section: Discussionmentioning

confidence: 99%

Section: Methodsmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Spiritual needs of patients with chronic pain diseases and cancer - validation of the spiritual needs questionnaire

Balzat²,

2010

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“…To quantify cognitive, emotional, intentional, and concrete activities of theism/belief, pantheism/transcendence, existentialism, and humanism, we used the ASP (aspects of spirituality) questionnaire [38]. The 25-item instrument has a very good internal consistency (Cronbach's alpha = .94) and differentiates 4 main factors which would explain 65% of variance [39], that is,

religious orientation: prayer/trust in God (9 items; alpha = .93; religious views),

search for insight/wisdom (7 items; alpha = .88; philosophical/existential views),

conscious interactions (5 items; alpha = .83; relational views),

transcendence conviction (4 items; alpha = .85; transcendent spiritual views).

All items were scored on a 5-point scale from disagreement to agreement (0—does not apply at all; 1—does not truly apply; 2—does not know (neither yes nor no); 3—applies quite a bit; 4—applies very much).…”

Section: Methodsmentioning

confidence: 99%

Influence of Spirituality on Cool Down Reactions, Work Engagement, and Life Satisfaction in Anthroposophic Health Care Professionals

Büssing

Lötzke

Glöckler³

et al. 2015

Evidence-Based Complementary and Alternative Medicine

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This study aimed to analyse whether spirituality is a resource for health care professionals to deal with increasing stress and work burden, specifically to analyse associations between “cool down reactions” (which describe an emotional distancing towards patients and/or reduced engagement as a strategy to protect their own functionality), work burden, and life satisfaction. We specifically focussed on anthroposophic health care professionals because of their unique approach to distinct aspects of spirituality. In a cross-sectional survey using standardized questionnaires, 489 persons were enrolled (66% women, mean age 53 ± 10 years, 41% physicians, 12% nurses, and 47% other health care professionals). They scored very high on all measures of spirituality and moderate to low with respect to “cool down reactions.” Significant predictors of “cool down reactions” were low work vigor, perceived work burden, alcohol consumption, low life satisfaction, and religious orientation (R 2 = 0.20). In contrast, their life satisfaction was explained best (R 2 = 0.35) by vigor, with further positive influences of being a physician, conscious interactions, and living with a partner on one hand and negative influences of “cool down reactions,” work burden, and transcendence convictions on the other hand. Thus, specific aspects of spirituality have only a small influence on anthroposophic health care professionals' “cool down reactions,” but might buffer against a loss of vigor and dedication in their work.

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“…The results of research, patience according to religions (Islam, Christianity, Hinduism, Buddhism) is self-control, accepting efforts to overcome problems, endure suffering, feeling the bitterness of life without complaining, perseverance, working hard, persistent and tenacious to achieve an aim [2]. Some research on patience mentions a patient character as one of seven spiritual characters [3]. There are also studies of nutritional problems and various types of food in the perspective of the Yoga tradition in India.…”

Section: Introductionmentioning

confidence: 99%

Building Noble Akhlaq of Student through the Uswah hasanah Model of Patience of the Prophet Ayyub

Somad¹,

Fahrudin²

2019

Proceedings of the Social and Humaniora Research Symposium (SoRes 2018)

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Living in the world always faces pleasure and difficulties. Humans usually complain when tested with distress. Instead, they rejoice when tested with pleasure, lots of wealth, have a high position, etc. Even though the Lord's test in the form of tribulation is most coveted by the Prophets and holy men. The Prophet Ayyub is Uswah hasanah in patience. He was tested by God with very severe skin aches, itching and burning for 11 years, poor property, and being driven out of his hometown. However, he was patient. The study aims to find Uswah hasanah learning model of the Prophet Ayyub to instill a patient attitude for SMP students. The study method uses the Quranic story. The study found that the Prophet Ayyub had high patience because he was aware that God's test of distress, if he lived patiently, would bring goodness to the world and the hereafter. Even if he endeavors to seek treatment and pray, this is done because he is merely obeying God's commands (who order to try to pray). The implication is that religious education should emphasize a large portion of patience education. The benefit is, when facing the Lord's test in the form of ugliness, students have a mental readiness to deal with it patiently.

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Distinct Expressions of Vital Spirituality

Cited by 63 publications

References 28 publications

Spiritual needs of patients with chronic pain diseases and cancer - validation of the spiritual needs questionnaire

Spiritual needs of patients with chronic pain diseases and cancer - validation of the spiritual needs questionnaire

Influence of Spirituality on Cool Down Reactions, Work Engagement, and Life Satisfaction in Anthroposophic Health Care Professionals

Building Noble Akhlaq of Student through the Uswah hasanah Model of Patience of the Prophet Ayyub

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