Subjective Measures of Spiritual Well-Being

Moberg, David O.

doi:10.2307/3511368

Cited by 97 publications

(58 citation statements)

References 21 publications

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“…22 Degrees of measurement variance among certain sample characteristics may explain the lack of association between Faith and QOL, as the meaning of the term ''faith'' may differ for different religious groups 10,47,50 and ethnicities. 51,52 It is important to note the variety of multivariate statistics employed in studies, as findings tend to change depending on the variables being controlled for.…”

Section: Discussionmentioning

confidence: 99%

A Systematic Review of Associations between Spiritual Well-Being and Quality of Life at the Scale and Factor Levels in Studies among Patients with Cancer

Bai

Lazenby

2015

Journal of Palliative Medicine

155

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Objective: The purpose of this systematic review was to examine the literature for associations between spiritual well-being and quality of life (QOL) among adults diagnosed with cancer. Methods: A systematic literature search was conducted in the PubMed and CINAHL databases on descriptive correlational studies that provided bivariate correlations or multivariate associations between spiritual well-being and QOL. A total of 566 citations were identified; 36 studies were included in the final review. Thirty-two studies were cross-sectional and four longitudinal; 27 were from the United States. Sample size ranged from 44 to 8805 patients. Results: A majority of studies reported a positive association (ranges from 0.36 to 0.70) between overall spiritual well-being and QOL, which was not equal among physical, social, emotional, and functional wellbeing. The 16 studies that examined the Meaning/Peace factor and its association with QOL reported a positive association for overall QOL (ranges from 0.49 to 0.70) and for physical (ranges from 0.25 to 0.28) and mental health (ranges from 0.55 to 0.73), and remained significant after controlling for demographic and clinical variables. The Faith factor was not consistently associated with QOL. Conclusions: This review found consistent independent associations between spiritual well-being and QOL at the scale and factor (Meaning/Peace) levels, lending support for integrating Meaning/Peace constituents into assessment of QOL outcomes among people with cancer; more research is needed to verify our findings. The number of studies conducted on spiritual well-being and the attention to its importance globally emphasizes its importance in enhancing patients' QOL in cancer care.

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Section: Discussionmentioning

confidence: 99%

A Systematic Review of Associations between Spiritual Well-Being and Quality of Life at the Scale and Factor Levels in Studies among Patients with Cancer

Bai

Lazenby

2015

Journal of Palliative Medicine

155

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“…The five items in each of four domains of SH were scored using Likert scale responses from 1 = very low to 5 = very high: The 'lived experience' component of SHALOM has been extensively tested and reported as the Spiritual Well-Being Questionnaire (SWBQ) [38][39][40]. In hindsight, it would have been better to have referred to this part of SHALOM as the Spiritual Health Measure to avoid any potential confusion with Moberg's instrument called SWBQ, which has 42-items distributed across 7-factors [41]. Some confusion could also possibly occur with Ellison's Spiritual Well-Being Survey (SWBS) [22], which shares three quarters of its name with the SWBQs.…”

Section: Spiritual Health and Life-orientation Measure (Shalom)mentioning

confidence: 99%

Development and Application of a Spiritual Well-Being Questionnaire Called SHALOM

2010

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Abstract:The Four Domains Model of Spiritual Health and Well-Being was used as the theoretical base for the development of several spiritual well-being questionnaires, with progressive fine-tuning leading to the Spiritual Health And Life-Orientation Measure (SHALOM). SHALOM comprises 20 items with five items reflecting the quality of relationships of each person with themselves, other people, the environment and/or God, in the Personal, Communal, Environmental and Transcendental domains of spiritual well-being. SHALOM has undergone rigorous statistical testing in several languages. SHALOM has been used with school and university students, teachers, nurses, medical doctors, church-attenders, in industry and business settings, with abused women, troubled youth and alcoholics. SHALOM provides a unique way of assessing spiritual well-being as it compares each person's ideals with their lived experiences, providing a measure of spiritual harmony or dissonance in each of the four domains.

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“…This vignette was developed based on religious and spiritual vignettes from Hillowe (1985) and Feeser (1997), Minyard"s (1983) religious cues, and items from several measures of religiousness and spirituality, including the Religious Values Scale (Morrow, Worthington, & McCullough, 1993), the Religious Orientation Scale (Allport & Ross, 1967;Gorsuch & McPherson, 1989), the Religious Belief Inventory (Lee, 1965), the Attitude Toward Evangelism Scale (Seyfarth, Larsen, Lamont, Haasch, Hale, & Haskin, 1984), the Omnibus Personality Inventory -Religious Orientation Scale (Heist & Yonge, 1968), the Index of Core Spiritual Experiences (Kass, Friedman, Lesserman, Zuttermeister, & Benson, 1991), the Mysticism Scale (Hood, 1975), the Spiritual Assessment Inventory (Hall & Edwards, 1996), and the Spiritual Well-Being Questionnaire (Moberg, 1984). The six different versions of this vignette were developed and validated in such a way that the high religiousness and spirituality versions portray a person who is approximately twice as religious or spiritual as the moderate religiousness and spirituality versions, which in turn portray a person who is roughly twice as religious or spiritual as the low religiousness and spirituality versions.…”

Section: Case Vignettementioning

confidence: 99%

“…Three versions depict a client with high, moderate, or low religiousness, while three versions depict a client with high, moderate, or low spirituality. This vignette is based on Hillowe"s (1985) Religious Mary and Nonreligious Mary vignettes, Feeser"s (1997) Spiritual Mary vignette, Minyard"s (1983) religious cues, and items from several measures of religiousness and spirituality, including the Religious Values Scale (Morrow, Worthington, & McCullough, 1993), the Religious Orientation Scale (Allport & Ross, 1967;Gorsuch & McPherson, 1989;Gorsuch & Venable, 1983), the Religious Belief Inventory (Lee, 1965), the Attitude Toward Evangelism Scale (Seyfarth et al, 1984), the Omnibus Personality InventoryReligious Orientation Scale (Heist & Yonge, 1968), the Index of Core Spiritual Experiences (Kass, Friedman, Lesserman, Zuttermeister, & Benson, 1991), the Mysticism Scale (Hood, 1975), the Spiritual Assessment Inventory (Hall & Edwards, 1996), and the Spiritual Well-Being Questionnaire (Moberg, 1984).…”

Section: Appendix Gmentioning

confidence: 99%

Clinical Judgment Faith Bias: The Impact of Faith and Multicultural Competence on Clinical Judgment

Harris¹

2012

PsycEXTRA Dataset

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Subjective Measures of Spiritual Well-Being

Cited by 97 publications

References 21 publications

A Systematic Review of Associations between Spiritual Well-Being and Quality of Life at the Scale and Factor Levels in Studies among Patients with Cancer

A Systematic Review of Associations between Spiritual Well-Being and Quality of Life at the Scale and Factor Levels in Studies among Patients with Cancer

Development and Application of a Spiritual Well-Being Questionnaire Called SHALOM

Clinical Judgment Faith Bias: The Impact of Faith and Multicultural Competence on Clinical Judgment

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