T.R.U.S.T.

Barss, Karen Scott

doi:10.1177/0898010111418118

Cited by 13 publications

(41 citation statements)

References 28 publications

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“…requires them to critically reflect on a one-to-one contemplative conversation about spirituality and health that they facilitate with a coparticipant at the face-to-face course retreat, using intervieweeselected elements of the T.R.U.S.T. Model for Inclusive Spiritual Care (Jaberi, Momennasab, Yektatalab, Ebadi, & Cheraghi, 2017;Scott Barss, 2012b). This capstone assignment requires participants to include an evidence-informed selfevaluation of their strengths, areas for improvement, insights arising from being interviewed themselves, and an overview of next steps in deepening their ability to facilitate contemplative conversations in their professional practice.…”

Section: Critical Reflectionmentioning

confidence: 99%

“…However, nurses continue to report uneasiness about addressing the spiritual dimension of care (Booth & Kaylor, 2018). Insufficient preparation in their nursing education has been identified as a key barrier to feeling confident and competent to offer spiritual care in a relevant, nonintrusive manner (Booth & Kaylor 2018;Scott Barss, 2012a, 2012b. Workplace cultures that fail to understand, prioritize, and support the provision of spiritual care can create additional barriers to nurses' and other health care professionals' integration of spiritual care into their practice (Koenig, 2018;Rumbold, 2018).…”

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confidence: 99%

“…While the T.R.U.S.T. Model itself was evaluated favorably by participants, they reported several barriers to its regular use: time, concurrent team and organizational change processes, and personal discomfort with spirituality (Scott Barss, 2012aBarss, , 2012bBarss, , 2014.…”

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confidence: 99%

“…The T.R.U.S.T. Model for Inclusive Spiritual Care has served as the course framework, given its positive reviews (Scott Barss, 2012aBarss, , 2012bBarss, , 2014Mcharo, 2018; Scott Barss, Clarke-Arnault & McDonald, 2019). Contemplative education is the selected pedagogy, chosen for its ability to support learners in deepening their capacity to fully and compassionately be present to the spiritual needs and strengths within themselves, others, and the health care environment (Barratt, 2016;Gunnlaugson, 2011).…”

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confidence: 99%

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Spiritual Care in Holistic Nursing Education: A Spirituality and Health Elective Rooted in T.R.U.S.T. and Contemplative Education

Barss

2019

J Holist Nurs

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Research to date demonstrates that spiritual care as an integral part of holistic nursing can be hampered if nurses experience insufficient preparation or organizational cultures that fail to prioritize spiritual well-being. In response, the author has developed a three-credit spirituality and health elective in an undergraduate nursing program to help participants address spiritual needs and mobilize spiritual strengths within themselves, patients, and workplaces. Using the T.R.U.S.T. Model for Inclusive Spiritual Care as its framework, the six-unit course draws on contemplative education practices in hopes of preparing a critical mass of nurses with the ability and confidence to foster safe, relevant spiritual care and promote a holistic, patient-centered health care culture. Course participants regularly demonstrate and report deeper self-awareness, skills development, and confidence in relation to spiritual care; the course also has been positively evaluated and fully subscribed over its seven offerings to date, validating its effectiveness in relation to short-term outcomes. Research is needed to evaluate its long-term effectiveness in helping alumni integrate spiritual care into their holistic practice and workplace culture.

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Section: Critical Reflectionmentioning

confidence: 99%

mentioning

confidence: 99%

mentioning

confidence: 99%

mentioning

confidence: 99%

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Spiritual Care in Holistic Nursing Education: A Spirituality and Health Elective Rooted in T.R.U.S.T. and Contemplative Education

Barss

2019

J Holist Nurs

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“…Model for Inclusive Spiritual Care to help health care professionals feel more prepared to address spiritual dimensions of health (Barss, 2012). This model provides an exploratory nonlinear approach to providing SC within five dimensions: traditions, reconciliation, understandings, searching and teachers (Barss, 2012). Each dimension is associated with initial assessment questions consisting of closed questions followed by open questions.…”

Section: Trust Modelmentioning

confidence: 99%

Spiritual Well-being, Faith, Hope, Anxiety and Loneliness in Oncology Patients: A Descriptive Correlational Study

Mueller¹

2015

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ii Abstract Purpose: To test theorized relationships in the newly developed Faith-Hope-Love Model of Spiritual Wellness (FHLMSW). The research questions were: 1) do measures of faith, hope and love correlate with or predict spirituality as defined by FHLMSW in a palliative care population;and 2) do relationships exist between measures of spirituality and physical symptoms and distress among the same palliative care population. Patients and Methods:This was a descriptive correlational study, which included 21 participants with a stage III or IV cancer diagnosis that were receiving palliative care at a community oncology practice, that took place between January 2015 to March 2015. Each participant completed a 46-item survey that measured five concepts: spiritual well-being (SWB), hope, faith, anxiety, and loneliness.Results: Hope and faith were the best predictors of SWB, accounting for 77.3% and 81% of the variance respectively, and showed strong correlations with SWB (R = .882, p = .000, equal values). Anxiety (fear) negatively correlated with SWB (R = -.523, p = .026). The subscales of the loneliness measure negatively correlated with SWB (p > .10) with the strongest in the Romantic subscale (R = .123). Conclusion:This is the first study where spiritual needs were conceptually and operationally defined, measured, and correlated with each other and with a reliable and valid measure of SWB.Relevance to clinical practice: Palliative care patients at the end of life expect nurses to provide spiritual care. Researchers have reported multifaceted benefits associated with support of spiritual needs. If the FHLMSW is found to be valid, this may help nurses provide more effective spiritual care at the end of life.

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