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There are at least three basic pathways: There is also much evidence that poor mental health has adverse physiological consequences that worsen physical health and shorten the lifespan see earlier references. Social factors, in turn, are known to influence both mental health and physical health and predict greater longevity [ — ]. Living a healthier lifestyle will result in better physical health and greater longevity.
Baines was asked by a CNN correspondent to explain why she thought she had lived so long. I took good care of myself, the way he wanted me to. Genetic and developmental factors could also play a role in explaining these associations. Another important point needs to be made. Thus, this research says nothing about the existence of supernatural or transcendent forces which is a matter of faith , but rather asks whether belief in such forces and the behaviors that result from such beliefs has an effect on health. There is every reason to think it does. There are clinical implications from the research reviewed above that could influence the way health professionals treat patients in the hospital and clinic.
There are many practical reasons why addressing spiritual issues in clinical practice is important. Here are eight reasons [ ] and these are not exhaustive. Studies of medical and psychiatric patients and those with terminal illnesses report that the vast majority have such needs, and most of those needs currently go unmet [ , ]. Poor coping has adverse effects on medical outcomes, both in terms of lengthening hospital stay and increasing mortality [ ]. If so, then health professionals need to know about such influences, just as they need to know if a person smokes cigarettes or uses alcohol or drugs.
Those who provide health care to the patient need to be aware of all factors that influence health and health care. It is important to know whether this is the case or whether the patient will return to an apartment to live alone with little social interaction or support.
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This is a time when patients and families may demand medical care often very expensive medical care even when continued treatment is futile. For example, patients or families may be praying for a miracle. This point was reinforced by a personal communication with Doreen Finn dfinn jointcommission. If health professionals are unaware of those beliefs, they cannot show respect for them and adjust care accordingly.
First and foremost, health professionals should take a brief spiritual history. This should be done for all new patients on their first evaluation, especially if they have serious or chronic illnesses, and when a patient is admitted to a hospital, nursing home, home health agency, or other health care setting. If spiritual needs are discovered, then the health professional would make a referral to pastoral care services so that the needs can be addressed. The spiritual history and any spiritual needs addressed by pastoral services should be documented in the medical record so that other health professionals will know that this has been done.
Although notes need not be detailed, enough information should be recorded to communicate essential issues to other hospital staff. Ideally, the physician, as head of the medical care team, should take the spiritual history. Although systematic research is lacking in this area, most nurses and social workers do not take a spiritual history either.
Even if beliefs conflict with the medical treatment plan or seem bizarre or pathological, the health professional should not challenge those beliefs at least not initially , but rather take a neutral posture and ask the patient questions to obtain a better understanding of the beliefs. Instead, the health professional should consult a chaplain and either follow their advice or refer the patient to the chaplain to address the situation.
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Chaplains have extensive training on how to do this, which often involves years of education and experience addressing spiritual issues. They are the true experts in this area. For any but the most simple spiritual needs, then, patients should be referred to chaplains to address the problem. The patient must feel in control and free to reveal or not reveal information about their spiritual lives or to engage or not engage in spiritual practices i.
In most cases, health professionals should not ask patients if they would like to pray with them, but rather leave the initiative to the patient to request prayer. The patient is then free to initiate a request for prayer at a later time or future visit, should they desire prayer with the health professional. If the patient requests, then a short supportive prayer may be said aloud, but quietly, with the patient in a private setting. Before praying, however, the health professional should ask the patient what he or she wishes prayer for, recognizing that every patient will be different in this regard.
These activities should always be patient centered, not centered on the health professional. Lack of comfort and understanding should be overcome by training and practice. Thus, spirituality and health is increasingly being addressed in medical and nursing training programs. There are many such beliefs and practices that will have a direct impact on the type of care being provided, especially when patients are hospitalized, seriously ill or near death.
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A brief description of beliefs and practices for health professionals related to birth, contraception, diet, death, and organ donation is provided elsewhere [ ]. Finally, if spiritual needs are identified and a chaplain referral is initiated, then the health professional making the referral is responsible for following up to ensure that the spiritual needs were adequately addressed by the chaplain.
This is especially true given the impact that unmet spiritual needs are likely to have on both medical outcomes and healthcare costs. In this way, continuity of pastoral care will be ensured between hospital and community. These possible benefits to mental health and well-being have physiological consequences that impact physical health, affect the risk of disease, and influence response to treatment.
These reports have been published in peer-reviewed journals in medicine, nursing, social work, rehabilitation, social sciences, counseling, psychology, psychiatry, public health, demography, economics, and religion. For details on these and many other studies in this area, and for suggestions on future research that is needed, I again refer the reader to the Handbook of Religion and Health [ ]. The research findings, a desire to provide high-quality care, and simply common sense, all underscore the need to integrate spirituality into patient care.
I have briefly reviewed reasons for inquiring about and addressing spiritual needs in clinical practice, described how to do so, and indicated boundaries across which health professionals should not cross. For more information on how to integrate spirituality into patient care, the reader is referred to the book, Spirituality in Patient Care [ ]. The field of religion, spirituality, and health is growing rapidly, and I dare to say, is moving from the periphery into the mainstream of healthcare.
All health professionals should be familiar with the research base described in this paper, know the reasons for integrating spirituality into patient care, and be able to do so in a sensible and sensitive way. At stake is the health and well-being of our patients and satisfaction that we as health care providers experience in delivering care that addresses the whole person—body, mind, and spirit. International Scholarly Research Notices. Historical Background and Introduction Religion, medicine, and healthcare have been related in one way or another in all population groups since the beginning of recorded history [ 1 ].
Religion spirituality and health articles published per 3-year period noncumulative Search terms: Theoretical model of causal pathways for mental health MH , based on Western monotheistic religions Christianity, Judaism, and Islam. Permission to reprint obtained. For models based on Eastern religious traditions and the Secular Humanist tradition, see elsewhere. Theoretical model of causal pathways to physical health for Western monotheistic religions Christianity, Islam, and Judaism.
For models based on Eastern religious traditions and the Secular Humanist tradition, see elsewhere Koenig et al. View at Google Scholar H. Koenig, Faith and Mental Health: Restoration and 18th Century Studies in English, http: Tomes, Madness in America: Collected Papers , J. View at Google Scholar S. View at Google Scholar D. Methods, Measurement, Statistics, and Resources , pp. A SystemAtic ApproAch , vol.
Park, Bu Huang, W. View at Google Scholar J. Pelham, and World Gallup Poll.
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