Spirituality Self-Rating Scale Research Articles

Positive attributes in elderly people with different degrees of depression: a study based on network analysis

IntroductionDepression in aging may lead to loss of autonomy and worsening of comorbidities. Understanding how positive attributes contribute to healthier and happier aging has been one of the purposes of Positive Psychology. However, the literature still lacks studies that evaluate how depression in the elderly is related to constructs considered positive.ObjectiveThe present study aimed comparing scores of constructs of spiritual well-being, social support, self-esteem, life satisfaction, affection, optimism, and hope in the elderly with minimal, mild, moderate, and severe depression and healthy controls in order to investigate possible indirect and mediated relationships between positive constructs and depression.MethodsA cross-sectional study was conducted with elderly, 62 of whom were diagnosed with different severity of Major Depression (DSM-V) (minimum, mild, moderate, and severe according to the Beck Depression Inventory — BDI) and 66 healthy controls matched by age, sex and schooling. The instruments used were adapted and validated versions of the Spirituality Self-Rating Scale, the Rosenberg Self-Esteem Scale, the Medical Outcomes Social Scale of Support, the Life Satisfaction Scale, the Positive and Negative Affect Schedule, the Revised Life Orientation Test, and the Adult Dispositional Hope Scale. After comparing the means of scores between groups, an analysis of normalized partial association networks was performed to investigate the direct and mediated relationships between depression and other evaluated constructs.ResultsScores of spiritual well-being, social support, self-esteem, life satisfaction, positive affect, optimism, negative affects, and hope differed significantly between the control group and the degrees of depression (p < 0.001). The analysis of normalized partial association networks has shown that the relations of depression with the constructs of life satisfaction, self-esteem, and social support are mediated, while the constructs of dispositional hope, positive affect, spiritual well-being, and optimism are indirectly related to depression. The social class was also positively related to depression.ConclusionDepression in different degrees is associated with a reduction in the scores of instruments that evaluate positive attributes. The constructs directly associated with depression are spiritual well-being, optimism, positive affect, and dispositional hope. The others had mediated relationship. These results may contribute to the planning of future interventions for the prevention of depression among the elderly.

Relações entre espiritualidade e religiosidade em acadêmicos de odontologia do estado da Bahia

ABSTRACT Objective: This study aims to evaluate the correlation between religiosity and spirituality in dental students in the state of Bahia. Methods: Cross-sectional study carried out with 266 dental students from the state of Bahia. To measure religious involvement, the Duke Religious Index (DUREL) was used, while the Spirituality Self Rating Scale (SSRS) was used for spirituality. Results: A total of 266 students were evaluated, with a mean age of 32 years (±11.9), most of them female (62.4%), of self-reported race/color (52.3%), with an income greater than three minimum wages (57.1%) and studying/working from the sixth to the tenth semester (41.0%). The correlations evidenced can be classified as weak for organizational religiosity (OR) (r = 0.406), moderate for non-organizational religiosity (RNO) (r = 0.589) and strong for intrinsic religiosity (RI) (r = 0.677). In the multivariate model, the ORN and RI dimensions proved to be predictors of spirituality, and the elevation of the former implies a consequent increase in spirituality. Conclusion: It is concluded that the RNO and RI dimensions are positively correlated with religiosity.

Espiritualidade e qualidade de vida em médicos que convivem com a finitude da vida

Abstract: Introduction: In the medical field there are still gaps regarding the concept of death and the finitude of life, very often understood as a failure of Medicine and not as an integral part of existence. In this context, the view of death as an error, the failure of a treatment, generates anxiety and demands by doctors themselves, which can affect their physical, mental and spiritual health. Objective: To analyze the relationship between spirituality, religious practices, and quality of life of medical professionals in the field of oncology and palliative care who deal with the finitude of life on a daily basis in a reference hospital in northeastern Brazil. Method: Cross-sectional, analytical and quantitative study with an intentional and convenience sample. Questionnaires were applied to describe the sociodemographic profile, quality of life (WHOQOL - bref) and spirituality using the Brief Religious/Spiritual Coping Scale (Brief RCOPE) and the Spirituality Self Rating Scale (SSRS). Data analysis used the Statistical Package for the Social Sciences (SPSS), version 13.0 for Windows. The study was approved by the REC of IMIP under Opinion 2,890,118. Result: Twenty oncologists and palliative care physicians participated in the study; most were women (55%), of white ethnicity (60%), Catholic (80%) and married (70%). The SSRS scale identified an average score of 21.75. In the Brief RCOPE, the positive aspect scored 2.64, the negative aspect 1.47, and the total aspect 2.04. There was a significant positive association between the SSRS and RCOP results (p=0.0). When associating WHOQOL - bref with Brief RCOPE, a direct relationship with statistical significance of the psychological domain was obtained with total RCOP (p-value: 0.01) and with negative RCOP (p-value: 0.03). Conclusion: The study showed a relationship between spirituality and quality of life, as well as positive aspects of faith for coping with everyday stress, corroborating the discussion of the importance of including spirituality as a protective factor in health.

Espiritualidade e qualidade de vida em médicos que convivem com a finitude da vida

Abstract: Introduction: In the medical field there are still gaps regarding the concept of death and the finitude of life, very often understood as a failure of Medicine and not as an integral part of existence. In this context, the view of death as an error, the failure of a treatment, generates anxiety and demands by doctors themselves, which can affect their physical, mental and spiritual health. Objective: To analyze the relationship between spirituality, religious practices, and quality of life of medical professionals in the field of oncology and palliative care who deal with the finitude of life on a daily basis in a reference hospital in northeastern Brazil. Method: Cross-sectional, analytical and quantitative study with an intentional and convenience sample. Questionnaires were applied to describe the sociodemographic profile, quality of life (WHOQOL - bref) and spirituality using the Brief Religious/Spiritual Coping Scale (Brief RCOPE) and the Spirituality Self Rating Scale (SSRS). Data analysis used the Statistical Package for the Social Sciences (SPSS), version 13.0 for Windows. The study was approved by the REC of IMIP under Opinion 2,890,118. Result: Twenty oncologists and palliative care physicians participated in the study; most were women (55%), of white ethnicity (60%), Catholic (80%) and married (70%). The SSRS scale identified an average score of 21.75. In the Brief RCOPE, the positive aspect scored 2.64, the negative aspect 1.47, and the total aspect 2.04. There was a significant positive association between the SSRS and RCOP results (p=0.0). When associating WHOQOL - bref with Brief RCOPE, a direct relationship with statistical significance of the psychological domain was obtained with total RCOP (p-value: 0.01) and with negative RCOP (p-value: 0.03). Conclusion: The study showed a relationship between spirituality and quality of life, as well as positive aspects of faith for coping with everyday stress, corroborating the discussion of the importance of including spirituality as a protective factor in health.

Avaliação da espiritualidade/religiosidade e opinião de residentes sobre a participação em um módulo de espiritualidade e integralidade

Objective : Although training in spirituality and health is being widely discussed worldwide, in Brazil it still seems to be slower, especially in graduate courses. The present study evaluated spirituality/religiosity, the opinion of residents about training in spirituality and the Transversal Module of Spirituality and Integrality. Methods : This is an exploratory, descriptive, cross-sectional study with a quantitative approach with a sample of 55 residents. The data were obtained through a semi-structured and self-administered questionnaire including the Duke Religion Index (DUREL) and Spirituality Self Rating Scale (SSRS). The data were analyzed with the aid of the Software Statistical Package for the Social Sciences (SPSS) in version 13.0 for Windows. The study was approved by the Research Ethics Committee of Faculdade Pernambucana de Saúde with CAAE: 16559619.2.0000.5569 and opinion number: 3,495.64. Results : Most of the 55 residents declared themselves to be female, with an average age of 25.41 years, white and Catholic. Regarding teaching in health and spirituality, the majority (65.45%) believes that the resident’s preparation in spirituality is quite important. Regarding the spirituality and comprehensiveness module, the majority (94.55%) considered it very good and all stated that the content brought them contributions. On the DUREL scale, the majority (41.82%) sometimes attend temples or churches, the majority (38.18%) read sacred books, prayers or prayers daily. The SSRS scale, which assesses the spiritual orientation score, obtained an average of 23.43 (SD = 4.87). Conclusion : Residents showed a low religiosity suggesting that the development of spiritual awareness during professional training remains a challenge. High spiritual guidance, in turn, suggests that residents consider issues relevant to their spiritual dimensions to be important, although with difficulty in applying them to their own lives. Finally, training in spirituality proved to be relevant, contributing positively to the residents’ professional practice.

Unna boot therapy impact on wellbeing, hope and spirituality in venous leg ulcer patients: a prospective clinical trial.

To assess the impact of Unna boot therapy on subjective wellbeing, hope and spirituality in patients with venous leg ulcers (VLU). This was a prospective, descriptive, analytical, multicentre clinical trial conducted in a nursing care and education centre, an outpatient wound care clinic and a primary health care unit in Brazil. Adult patients with VLUs took part in the study. Patients with diabetic foot ulcers and mixed ulcers were excluded. A questionnaire assessing sociodemographic and religious characteristics of patients, the Subjective Wellbeing Scale, the Spirituality Self-Rating Scale (SSRS), and the Herth Hope Index (HHI) were administered to all patients. A total of 60 patients (63.3% female; 86.7% aged ≥60 years) participated. Before Unna boot therapy, 65%, 66.7% and 65% of patients reported a score of one on positive affect, negative affect and life satisfaction, respectively, indicating poor subjective wellbeing. After one month of compression therapy, 66.7%, 50.0%, and 80.0% of patients reported a score of three for each element positive affect, negative affect and life satisfaction, respectively, showing a significant improvement in subjective wellbeing (p=0.029). A significant increase in total SSRS scores (p=0.017) was found between baseline (mean: 9.77) and one month of treatment (mean: 25.47), indicating a significant increase in a sense of spirituality. There was also a significant increase in total HHI values (p=0.009) between baseline (mean: 15.68) and one month of compression therapy (mean: 39.38), suggesting a significant increase in hope among patients. Patients with VLUs treated with Unna boot therapy in this study showed significant improvement in subjective wellbeing, spirituality and hope for cure.

Association of Lower Spiritual Well-Being, Social Support, Self-Esteem, Subjective Well-Being, Optimism and Hope Scores With Mild Cognitive Impairment and Mild Dementia.

Introduction: Positive psychology (PP) constructs contribute significantly to a better quality of life for people with various diseases. There are still few studies that have evaluated the evolution of these aspects during the progression of dementia.Objective: To compare the scores for self-esteem, life satisfaction, affect, spirituality, hope, optimism and perceived support network between elderly people with mild cognitive impairment (MCI), mild dementia and moderate dementia and control group.Methods: Cross-sectional study. The sample consisted of 66 healthy controls, 15 elderly people with MCI, 25 with mild dementia and 22 with moderate dementia matched by age, gender, and schooling. The instruments used were: Spirituality Self Rating Scale (SSRS), Rosenberg Self-Esteem Scale, Medical Outcomes Study’s Social Support Scale, Life Satisfaction Scale (LSS), Positive and Negative Affect Schedule (PANAS), Revised Life Orientation Test (LOT-R), and Adult Dispositional Hope Scale (ADHS).Results: The scores for spiritual well-being, social support, self-esteem, life satisfaction, positive affect, optimism, negative affect, and hope differed significantly between the groups (p < 0.05). The individuals with MCI and mild dementia had lower spiritual well-being, social support, self-esteem, life satisfaction, positive affect, optimism and hope scores, and higher negative affect scores compared with the controls. The scores for PP constructs did not differ between the group of people with moderate dementia and the control group.Conclusion: Dementia was found to impact several PP constructs in the early stages of the disease. For individuals with greater cognitive impairment, anosognosia appears to suppress the disease’s impact on these constructs.

High spirituality may be associated with right hemispheric lateralization in Korean adults living with epilepsy

PurposeAlthough it is known that epilepsy and spirituality are related, spirituality in epilepsy has received relatively little clinical and scientific attention. Therefore, we investigated which epilepsy-related factors are associated with high spirituality in Korean adults living with epilepsy. MethodsThis cross-sectional study was conducted in two university hospitals in Korea. Spirituality was assessed using the 6-item Spirituality Self-Rating Scale (SSRS). The participants were categorized into high and low spirituality groups according to the median SSRS score. The presumptive seizure onset zone was determined based on the clinical semiology, electroencephalography, and magnetic resonance imaging findings. ResultsOf the 180 participants, 61.7% declared that they had a religious affiliation. The median SSRS score was 15 (interquartile range: 7, 22). The high spirituality subgroup consisted of 92 (51.1%) participants. In the univariate analyses, the high spirituality group was significantly associated with female sex (p<0.05), older age (p<0.01), longer epilepsy duration (p<0.05), polytherapy (p<0.05), complex partial seizure (p<0.05), levetiracetam or topiramate usage (p<0.05), and a right-lateralized seizure onset zone. The multiple logistic regression analysis identified right hemispheric lateralization as the only independent factor associated with high spirituality (odds ratio: 2.410, 95% confidence interval: 1.051–5.528, p<0.05). ConclusionsHigh spirituality may be associated with right hemispheric lateralization but not with the temporal localization of the seizure onset zone in Korean adults with epilepsy.

End-of-life experiences and deathbed phenomena as reported by Brazilian healthcare professionals in different healthcare settings.

The objectives of the present study were to describe and compare the characteristics and reports of end-of-life experiences (ELEs) by healthcare professionals at different institutions and to investigate the influence of religious beliefs on these reports. A multicenter study was carried out in Brazil that included six nursing homes (NHs), a cancer hospital (ONC), and a palliative care (PC) unit. Sociodemographic data, ELE reports (Fenwick's questionnaire), religiosity (the Duke Religion Index), spirituality (the Spirituality Self-Rating Scale), and mental health (the DASS-21 questionnaire) were assessed. The analysis was performed using ANOVA and chi-square tests in order to compare ELE perceptions in these different settings. A total of 133 healthcare professionals (46 ONC, 36 PC, and 51 NH) were interviewed, 70% of whom recounted at least one ELE report in the previous five years. The most common ELEs were "visions of dead relatives collecting the dying person" (88.2%), "a desire to mend family rifts" (84.9%), and "visions of dead relatives near the bed providing emotional comfort" (80.6%). Most healthcare professionals (70-80%) believed that these experiences had a spiritual significance and were not due to biological effects. Comparison among settings revealed that those working in the PC unit had more reports, a greater openness about the issue, and more interest in training. Individual religious beliefs had no influence on perception of ELEs. Our study revealed that ELE reports are not uncommon in clinical practice and seem to be little influenced by religious or spiritual beliefs. Although strongly reported in all settings, palliative care professionals tend to be more open to this issue and have a stronger perception of ELEs.

UTILIZAÇÃO DA ESCALA DE AVALIAÇÃO DA ESPIRITUALIDADE EM PACIENTES PORTADORES DE LESÃO RENAL EM HEMODIÁLISE

Objetivou-se avaliar a espiritualidade de pacientes em hemodiálise, fundamentada na Escala de Avaliação da Espiritualidade em Contextos de Saúde. Estudo descritivo e transversal, realizado com 80 pacientes internados por lesão renal em hemodiálise. Dados coletados de dezembro de 2011 a janeiro de 2012, por meio de uma escala autoaplicável de avaliação da espiritualidade. Dos 80 pacientes, 93,75% possuíam alguma crença religiosa. Quanto às expressões de espiritualidade, 57,5% estavam de acordo com a variável “As minhas crenças espirituais/religiosas dão sentido à minha vida”; 70%, com “Minha fé e crença dão-me força nos momentos difíceis”; 48,8%, com “Vejo o futuro com esperança”; 21,3%, “Sinto que minha vida mudou para melhor”; e 63,7%, com “Aprendi a dar valor às pequenas coisas da vida”. Constatou-se que o espiritual/religioso exerce grande influência na saúde do paciente com lesão renal em hemodiálise, evidenciando a importância de profissionais preparados para lidarem com esta temática.

Association of sociodemographic factors with hope for cure, religiosity, and spirituality in patients with venous ulcers.

The objective of the study was to evaluate the association of sociodemographic factors with hope for cure and levels of religiosity and spirituality in patients with venous leg ulcers (VLUs). This was a primary, prospective, descriptive, analytical, clinical, nonrandomized study. The study was performed at a nursing care and education center of a university hospital in interior Minas Gerais, Brazil. A convenience sample of 50 adult patients with VLUs and Doppler ankle-brachial index ranging from 0.8 to 1.0 participated in the study. Patients with mixed ulcers, arterial ulcers, and diabetic foot ulcers were excluded from the study. A questionnaire assessing sociodemographic and clinical characteristics of patients, the Spirituality Self-rating Scale (SSRS), and the Herth Hope Index (HHI) were administered to all patients. The mean SSRS score was 10.20, and the mean HHI was 25.5, corresponding to low levels of spirituality and moderate hope for cure, respectively. Patients aged between 50 and 59 years, men, nonsmokers, and those who were unemployed had the lowest mean SSRS scores. The lowest mean HHI values were reported by patients whose ulcers had exudate and odor, those aged 20 to 39 years, retired, and living with the wound for 1 year or less. Patients who had no religion or were not practicing a religion and those who considered living with an ulcer as a punishment reported low SSRS scores. The results showed that most patients with VLUs had low levels of spirituality, did not perceive divine intervention in their daily life or practice religious activities such as prayer, and had moderate hope for cure.

Spirituality aspects in patients with epilepsy

PurposeDo epilepsy and spirituality interact? This study aimed to determine whether an easy-to-administer scale, such as the spirituality self-rating scale (SSRS), could detect increased religiousness in people with epilepsy and verify how epilepsy influences spirituality. MethodsA total of 196 consecutive patients with epilepsy (epilepsy group, EG) with a mean age and standard deviation of 46.5±14.8 years and 66 subjects with no history of neurological or other chronic disorders (control group, CG) were assessed by the SSRS and neurologically. ResultsThe SSRS scores of the EG and CG did not differ significantly (22.8±5.1 and 22.0±5.7, respectively). Patients with mesial temporal lobe epilepsy with hippocampal sclerosis (MTLE-HS) had significantly higher SSRS scores than those with other epileptic syndromes and, than in individuals of the CG. Multiple regression showed that the factors significantly associated with greater spirituality (greater SSRS score) for the EG, were lower education level, abnormal background EEG activity, and MTLE-HS. Other relationships with the clinical features of epilepsy and with the presence of psychiatric co-morbidity were not found. ConclusionThe present findings do not confirm a specific role of epilepsy in spirituality or of “epileptic hyperreligiosity,” but suggest that spirituality in people with epilepsy is influenced by education level, and may also stem from epilepsy-related factors such as abnormal background EEG activity and the presence of MTLE-HS.

Spirituality and subjective wellbeing in patients with lower-limb ulceration

To assess subjective wellbeing and spirituality in patients with either venous leg ulcers (VLUs) or diabetic foot ulcers (DFUs). This was a prospective, descriptive, analytical study conducted from December 2011 to October 2012. The study was approved by the Institutional Research Ethics Committee. A convenience, non-probability sample of 80 patients with either VLUs (n=40) or DFUs (n=40) were consecutively selected from an outpatient clinic of a university hospital in the city of Pouso Alegre, Brazil. Most participants were practising Catholics. The Subjective Wellbeing Scale and Spirituality Self-Rating Scale were administered to all participants. Thirty-two (80%) patients with foot ulcers and 22 (55%) patients with leg ulcers reported going to church sometimes or rarely. Most participants regarded religiosity and spirituality as synonymous, and living with the ulcers was seen as a punishment. The mean scores on the positive affect, negative affect, and life satisfaction components of the Subjective Wellbeing Scale were 2.48, 1.57 and 1.88, respectively, for patients with DFUs, and 2.55, 1.55 and 1.50, respectively, for patients with VLUs, with significant difference in life satisfaction between groups (p=0.003). The mean score on the Spirituality Self-Rating Scale was 11.40 for patients with VLUs and 12.85 for those with DFUs, showing that the participants had low levels of spirituality. VLUs and DFUs had a negative impact on subjective wellbeing and spirituality, but patients with DFUs showed poorer subjective wellbeing and spirituality than those with VLUs.

An Exploratory Study of Spiritual Orientation and Adaptation to Therapeutic Community Treatment

ABSTRACT The purpose of this study was to determine the extent to which spiritual orientation was associated with adaptation to therapeutic community treatment. Spiritual orientation was assessed by the Spirituality Self-Rating Scale, a measure consistent with the conceptualization of spirituality typically reflected in Alcoholics Anonymous members’ views. Spiritual orientation was positively correlated with acceptance of therapeutic community principles and clinical progress. Further assessment of spirituality related characteristics and their relation to treatment outcomes is important in informing the design of interventions aimed at improving progress in the therapeutic community, particularly those aspects involving the relative value of integrating the 12-Step group approach in therapeutic community programs.

Assessment of spirituality and its relevance to addiction treatment

The prominence of Twelve-Step programs has led to increased attention on the putative role of spirituality in recovery from addictive disorders. We developed a 6-item Spirituality Self-Rating Scale designed to reflect a global measure of spiritual orientation to life, and we demonstrated here its internal consistency reliability in substance abusers on treatment and in nonsubstance abusers. This scale and the measures related to recovery from addiction and treatment response were applied in three diverse treatment settings: a general hospital inpatient psychiatry service, a residential therapeutic community, and methadone maintenance programs. Findings on these patient groups were compared to responses given by undergraduate college students, medical students, addiction faculty, and chaplaincy trainees. These suggest that, for certain patients, spiritual orientation is an important aspect of their recovery. Furthermore, the relevance of this issue may be underestimated in the way treatment is framed in a range of clinical facilities.