Taking a Spiritual History Allows Clinicians to Understand Patients More Fully

Puchalski, Christina M.; Romer, Anna L.

doi:10.1089/jpm.2000.3.129

Cited by 597 publications

(335 citation statements)

References 1 publication

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“…We recommend handling religious coping with sensitivity, initiating conversation with each patient to determine whether the patient engages in religious coping or perceives personal spiritual needs. Health professionals should review published guidelines for assessing patients' spirituality [100]. In cases where religious coping is clearly relevant for the patient, one may encourage the patient's use of positive religious coping techniques, such as interacting with a faith community or participating in private religious activities.…”

Section: Resultsmentioning

confidence: 99%

Medicine for the Spirit: Religious Coping in Individuals with Medical Conditions

2010

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Abstract:Religious coping now represents a key variable of interest in research on health outcomes, not only because many individuals turn to their faith in times of illness, but also because studies have frequently found that religious coping is associated with desirable health outcomes. The purpose of this article is to familiarize readers with recent investigations of religious coping in samples with medical conditions. The present article will begin by describing a conceptual model of religious coping. The article will then provide data on the prevalence of religious coping in a range of samples. After presenting findings that illustrate the general relationship between religious coping and health outcomes, the article will review more specific pathways through which religious coping is thought to impact health. These pathways include shaping individuals' active coping with health problems, influencing patients' emotional responses to illness, fostering social support, and facilitating meaning making. This article will also address the darker side of religious coping, describing forms of coping that are linked to negative outcomes. Examples of religious coping interventions will also be reviewed. Finally, we will close with suggestions for future work in this important field of research.

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Section: Resultsmentioning

confidence: 99%

Medicine for the Spirit: Religious Coping in Individuals with Medical Conditions

2010

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“…The most agreed-upon application of R/S into clinical practice was the need to obtain a spiritual history (SH). 6,35,36 The SH explores the importance and practical implications of R/S in patients' lives as it applies to their illnesses.…”

Section: Assessing R/s In Clinical Practicementioning

confidence: 99%

“…39 The FICA (faith, importance, community and address), which obtained the highest score (covering 13 items), is a brief measure that takes only 5 minutes to administer and is useful both in general and in psychiatric practice when shortage of time is an issue. 35 The other highly ranked instruments were SPIRITual History 40 and FAITH 41 (covering 12 items) and HOPE 42 and the Royal College of Psychiatrists Assessment 38 (covering 11 items) (Box 1). The latter measure is the only instrument directed specifically for mental health and takes 20-25 minutes to complete.…”

Section: Assessing R/s In Clinical Practicementioning

confidence: 99%

Clinical implications of spirituality to mental health: review of evidence and practical guidelines

Moreira‐Almeida

Koenig

Lucchetti

2014

Rev. Bras. Psiquiatr.

188

107

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Objective: Despite empirical evidence of a relationship between religiosity/spirituality (R/S) and mental health and recommendations by professional associations that these research findings be integrated into clinical practice, application of this knowledge in the clinic remains a challenge. This paper reviews the current state of the evidence and provides evidence-based guidelines for spiritual assessment and for integration of R/S into mental health treatment. Methods: PubMed searches of relevant terms yielded 1,109 papers. We selected empirical studies and reviews that addressed assessment of R/S in clinical practice. Results: The most widely acknowledged and agreed-upon application of R/S to clinical practice is the need to take a spiritual history (SH), which may improve patient compliance, satisfaction with care, and health outcomes. We found 25 instruments for SH collection, several of which were validated and of good clinical utility. Conclusions: This paper provides practical guidelines for spiritual assessment and integration thereof into mental health treatment, as well as suggestions for future research on the topic.

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“…Because there is little consensus on how to define or measure religiosity and spirituality in an objective manner, it was decided to rely on self-perception regarding an individual's religiosity and spirituality [40]. Each respondent was asked to rate their religiosity or spirituality on a four-point Likert scale, with 1 being the response if the individual considered him/herself very spiritual or religious and 4 the response if the individual considered him/herself to be nonreligious or nonspiritual (Appendix 1).…”

Section: Survey Designmentioning

confidence: 99%

Do Oncologists Engage in Bereavement Practices? A Survey of the Israeli Society of Clinical Oncology and Radiation Therapy (ISCORT)

et al. 2010

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After completing this course, the reader will be able to:1. Examine the level of involvement of oncologists in bereavement rituals after a patient dies, in order to improve the effectiveness of oncologists and other caregivers in helping families cope with their loss.2. Analyze the reasons physicians do or do not participate in rituals involving direct contact or indirect contact with the bereaved families of their patients.3. Develop formal programs for the care team to provide continuing support involving direct contact and indirect contact with bereaved families.This article is available for continuing medical education credit at CME.TheOncologist.com. CME CME ABSTRACTPurpose. We sought to determine the level of involvement of oncologists in bereavement rituals after a patient dies. The Oncologist CME Program is located online at http://cme.theoncologist.com/. To take the CME activity related to this article, you must be a registered user. Subjects and Methods. Members of the Israeli Society for Clinical Oncology and Radiation Symptom Management and Supportive CareThe Oncologist 2010;15:317-326 www.TheOncologist.com casionally participated in rituals involving direct contact whereas 45% had indirect contact (e.g., letter of condolence) with the family on an occasional basis. There was significantly greater involvement in bereavement rituals when oncologists developed a special bond with the patient. In a stepwise linear regression model, the only factor significantly associated with greater participation in bereavement rituals was self-perceived spirituality in those claiming not to be religious. The major reasons offered for nonparticipation were time constraints, need to maintain appropriate boundaries between physicians and patients, and fear of burnout.Conclusion. Although many oncologists participate at least occasionally in some sort of bereavement ritual, a significant proportion of oncologists are not involved in these practices at all. The Oncologist 2010;15:317-326

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Taking a Spiritual History Allows Clinicians to Understand Patients More Fully

Cited by 597 publications

References 1 publication

Medicine for the Spirit: Religious Coping in Individuals with Medical Conditions

Medicine for the Spirit: Religious Coping in Individuals with Medical Conditions

Clinical implications of spirituality to mental health: review of evidence and practical guidelines

Do Oncologists Engage in Bereavement Practices? A Survey of the Israeli Society of Clinical Oncology and Radiation Therapy (ISCORT)

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