Spiritual Care Outline

This is called the multidisciplinary team, and includes a variety of other health care professionals, including physician assistants, oncology nurses, social workers, pharmacists, counsellors, dieticians, healthcare assistants and family members and a priest or minister for their spiritual needs. The common fears that a person who is diagnosed with a life limiting illness can be fear and isolation also anger some people can get depressed also their family members can suffer the same. Speaking with doctors, nurses and counsellors can give them a better understanding of the illness and the treatments. The palliative care team should be involved from the beginning and explain to the patients and their family the different stages they will have to cope with; counsellors can also be a great comfort at this time. A person diagnosed with a life limiting illness can also face financial problems as the expense of travelling for treatment and doctor’s appointments can be

This paper will examine the professional ethics, pertaining to professionals working in the I/O Psychology field. I will be addressing, the dynamic ethical issues that can present on any given day, working in this field of psychology. I will be identifying two career paths within the scope of I/O profession, furthermore, I will delve into two unique ethical dilemmas, and by utilizing the APA ethical guidelines, professionally perambulate ethical quandaries. Whereas, masterfully utilizing critical thinking skills, to professionally identify all possible ramifications and solutions to professionally and ethically address the issues at hand. Engaging other professionals to consult, within their own professional disciplines is crucial, hence, self-actualize

This video produced originally in 1981 follows three terminally ill patients during the end of their life, being cared for by family, at home. It is also the intimate portrayal of the family’s response to the fear, anger, and the overwhelming responsibility of caring for a loved one at home. I found this film powerful because I had a similar experience in my own life. My father cared for my mother at home for the last two months of her life. I remember the wide range of emotions in a manner that allowed me to process and understand the complexity of this kind of intimacy during death. Hopefully as I progress in this career journey I will be better able to make that connection with a family in similar circumstances, help those left grieving “make room” and move forward with a sense of meaning and

There is a lot of empirical support for cognitive-behavioral therapy (CBT) in treating a variety of disorders. CBT continues to adapt, and recently great success has been found by adding elements of mindfulness and acceptance in the theoretical framework (Tan, 2007). These components have spiritual roots, and are in line with the Scriptures, and therefor allow integration depending on the clients religious beliefs. CBT can be adapted to the client’s faith, and this article specifically focuses on Christian integration using prayer and scripture (Tan, 2007).

Put yourself in the shoes of a terminally-ill patient for a moment. Imagine knowing that your life will come to an end within the next six months, or even sooner. Would you rather have to wait it out and fear every day that you may pass on without being able to say a final goodbye to family. or, with them close by, after you have said your goodbyes and are at peace? Most people would choose the second option. But 45 out of 50 states do not allow that option. Death with dignity should be available worldwide to competent terminally-ill patients.

(Clayton et al., 2005(1)) Health professionals struggle to initiate the discussion because of fear to upset and hurt patient’s feeling. (Clayton et al., 2005(2)) Despite the burden for the patients, they still prefer having doctor who wants to discuss dying. (Clayton et al., 2005(1)) Health professionals, carers and patients have different opinions on who and when to initiate discussion about prognosis and end-of-life issues. According to Clayton (2005), there are four approaches: wait for the patient/carer to raise the topic (1); HPs to offer all PC patients and their carers the opportunity to discuss the future (2); HPs to initiate the discussion when the patient/family needs to know (3); or HPs to initiate the discussion when the patient/family seems ready (4). (Clayton et al., 2005(2)) In the first approach, health professionals wait an offer from patient/carers to discuss the topic. They are afraid of hurting the patients by initiating discussion when their patients are not ready to hear. Also, some doctors pointed that they are uncertain about prognosis and do not want to scare patients. In the second approach, health professionals believe that patients/carers needs permission from them to initiate discussion and, therefore, it is doctor’s responsibility to raise end-of-life conversations. By

As a medical professional, it is imperative to know how and when to talk to a patient. It is crucial to be sensitive, honest, and open (Cohn, 2010). When providing care, a person must be compassionate, but also understand when not to cross a line. For instance, if a patient requests to wait until their family has arrived to hear test results, their request must be considered. But at the same time, it is also important to make sure that waiting for family to arrive would not put the patient’s life in jeopardy. There is a fine line between

Presenting an attentive care to the dying and their families and alleviate the patients’ suffering during their final hours.

The multidisciplinary team including physician, nurses, social workers and case managers should be all attended. It is necessary to care for families facing the ethical dilemmas of futile care with sufficient medical knowledge, ethical knowledge and communication skills (Coustasse, 2008). The nurses as a caregiver and advocate for patient, they have the responsibility to provide the primary care for the patient and work independently, including prioritizing care needs, managing bedside technology, and acting as the primary support and first source of information for the families (Payne, 2009).They spend more time with the patient than any other clinicians and they are always present during patient suffering (Hamric and Blackhall 2007). The futile treatment may cause pain or discomfort for the patient. Their perspectives are important for end of life discussions (Hamric and Blackhall 2007). That is why nurses should also be involved in end of life decision making, which makes nursing and medical perspectives be able to share with families’ perspectives to achieve a consensus (Bloomer,

Growing up with two parents who work in the healthcare field, you become saturated with it. Healthcare becomes a focus of dinner conversations reflecting the entire spectrum of the patient-provider relationship from funny stories to intense life-threatening moments. At times, this environment can push children towards trying new and unique experiences. For me this was the case.

Healthcare is changing. We are shifting from treating disease towards managing daily functioning and disease in light of patients’ values, choices and decisions (1,2). This requires not only a different therapy approach, but also a new method to assess the impact of the disease and treatment on a person’s life. To date, physical therapists can use patient-reported outcome measures (PROMs) to determine the impact of a disease (and its treatment) on their life (3). However, these instruments are often very generic and often lack information regarding the ICF component personal factors. In a new conceptualization of health -- the ability to adapt and self-manage in the face of social, physical and emotional challenges (4)

Although cognitive behavioral therapy is known as an effective treatment for patients suffering from clinical depression. Despite this, cognitive behavioral therapy is found to not be as effective on religious patients partly due to the emphasis on values like personal autonomy and self-efficacy as necessary for mental health whereas most religious people want to depend on only God for everything. This value discrepancy is a reason why many religious individuals do not seek mental health services and why there is not a reliable sample size of religious populations in most clinical studies.

significance to help some patient accept their own illness and often render people plan for the

In the pre-secular past, professionals in the field of psychology labeled religion as incorrect, blasphemous, and even dangerous. This has vastly changed with modernity and secularism and has resulted in the acceptance of diversity in religion and consequently in the culture of psychologist’s cliental. Studies have supported the benefice of spiritual therapies and as people are no longer of one religions faith, it has become more and more vital that therapists educate themselves in a variety of religions and cultures, as these will impact the outcome of therapy. However, in post-secular society, there happens to be a rising population of people with no religious affiliation and to use religion in therapy for these individuals would be impractical.

Twice I have been blessed with the grace of some needed counseling. In both instances, the love of God’s Holy Spirit worked through counseling to bring me through a rough time. The first was when my family was in a true crisis, and the second was when I struggled to turn in Elder materials and was not ordained.