BACKGROUND: Cardiovascular disease (CVD) significantly impacts patients\' lives, affecting not only their physical health but also their spiritual well-being. While holistic care acknowledges the importance of addressing spiritual needs, the integration of nurse-led spiritual care within CVD management remains understudied.
OBJECTIVE: This systematic review aimed to evaluate the effectiveness of spiritual and psychological interventions in enhancing quality of life and reducing anxiety among CVD patients.
METHODS: Following the PRISMA guidelines, we conducted a comprehensive search across multiple databases (PubMed, Scopus, EMBASE, CINAHL, Cochrane Library, SID, Magiran, and Web of Science) for relevant articles published in English and Persian between 2013 and 2023. The risk of bias in included experimental and quasi-experimental studies was assessed using ROB 2 and ROBINS-I scales.
RESULTS: The initial search yielded 1416 articles. After applying inclusion and exclusion criteria, along with qualitative evaluation, 15 studies with a total of 1035 participants were selected for review. These studies explored the impact of spiritual interventions (e.g., healthy heart model, emotion-oriented approach, communication with a higher power, acceptance, and relationship improvement) on anxiety, stress, life expectancy, depression, blood parameters, spiritual experiences, pain, and negative emotions in CVD patients. All reviewed studies reported positive outcomes with spiritual interventions, demonstrating their effectiveness in reducing anxiety, depression, pain, stress, and negative emotions, while also improving quality of life and possibly life expectancy.
CONCLUSIONS: Integrating spiritual care into routine care for CVD patients presents a promising approach to improve their overall well-being. This review highlights the effectiveness of spiritual interventions in reducing various negative emotions and enhancing quality of life.
BACKGROUND: PROSPERO (CRD42023448687).

OBJECTIVE: This meta-analysis aimed to determine how spiritual interventions affect cancer patients\' physical, emotional, and spiritual outcomes and quality of life.
METHODS: Between 2012 and May 2024, the Cochrane Library, Scopus, PubMed, and Web of Science were searched considering the Preferred Reporting Items for Systematic Reviews and Meta-Analyses checklist. Twenty-six randomized controlled trials were included, and 16 were synthesized in the meta-analysis. Bias risk was evaluated using the Cochrane risk-of-bias methodology for randomized studies. The Grading of Recommendations, Assessment, Development, and Evaluations tool was employed for evidence certainty. Heterogeneity was expressed through I2 and Q statistics. Hedge\'s g was calculated for effect sizes. Egger\'s and Kendall\'s Tau were used for publication bias.
RESULTS: Spiritual interventions yielded beneficial effects on fatigue (Hedges\'s g = 0.900, p < 0.001) and pain (Hedges\'s g = 0.670, p < 0.001) but not for overall symptom burden (Hedges\'s g = 0.208, p = 0.176). Significant effects were found for anxiety (Hedges\'s g = 0.301, p < 0.001), depression (Hedges\'s g = 0.175, p = 0.016), and psychological distress (Hedges\'s g = 0.178, p = 0.024), except for hopelessness (Hedges\'s g = 0.144, p = 0.091). Spiritual interventions enhanced faith (Hedges\'s g = 0.232, p = 0.035), the meaning of life (Hedges\'s g = 0.259, p = 0.002), spiritual well-being (Hedges\'s g = 0.268, p < 0.001), and quality of life (Hedges\'s g = 245, p < 0.001). Moderator analysis pointed out that cancer stage, total duration, delivery format, providers\' qualification, content, and conceptual base of spiritual interventions significantly affect physical, emotional, and spiritual outcomes and quality of life.
CONCLUSIONS: This meta-analysis highlighted the benefits of spiritual interventions with varying effect sizes on patients\' outcomes, as well as quality of life in cancer, and shed on how to incorporate these approaches into clinical practice.

The objective of this study is to identify the main motivations and expectations for seeking spiritual treatment (ST) in  spiritist centers. This is a qualitative study developed at two spiritist centers in the state of Mato Grosso, Brazil. ST was considered as the set of activities that use magnetic current as the main treatment method. We observed that most of the participants first sought treatments from health professionals and that, after insufficient results, they went in search of ST. Their treatments take place simultaneously and, for the participants, they complement each other. The motivations that led the participants to ST ranged from physical reasons to mental health complaints and even family conflicts. One possibility for investing in this type of treatment is due to the participants\' desire for a more comprehensive approach, and not as a mere solution to the problem that directly afflicts them.

The purpose of this study was to examine associations between clinicians\' use of varying types of spiritual interventions in the first session of spiritually integrated psychotherapies (SIPs) and clients\' likelihood of returning for a second session. In total, 154 practitioners of SIPs from 33 settings in a practice-research network reported on their implementation of different methods for addressing clients\' religion/spirituality on an after-session summary checklist. Roughly 80% or more of the clinicians implemented at least one spiritual intervention in the first session; on average, clinicians used 3.26 (SD = 3.66) of the interventions on the checklist. Occurring with 20% or more of the 1,094 clients, the most commonly used spiritual interventions included listening to spiritual issues, discussing compassion and hope, affirming clients\' divine worth and attempts to trust God. In total, nearly one in five clients did not return for a second session. Focusing on interventions that were empirically linked with clients\' engagement in a second session in bivariate analyses, discussion of spiritual dimensions of clients\' problems and solutions was associated with a 118% greater probability that clients engaged in SIPs; in contrast, discussion of hope was linked with a 40% decrease in treatment engagement. In conclusion, findings highlight the potential opportunities and risks for implementing interventions that attend to clients\' spirituality and/or religious faith at the start of SIPs. Research is needed to understand factors associated with the effective use of spiritual interventions and methods of training clinicians accordingly. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Spiritual self-care is defined as a set of patient-centered or family-centered spiritual activities aimed at promoting health and well-being. In chronic diseases such as cancer, the responsibility for care typically falls on the patient or their family, necessitating an accurate assessment of the patient\'s self-care practices to achieve this goal. The objective of this study was to translate, culturally adapt, and examine the psychometrics of the Persian version of the spiritual self-care practice scale (SSCPS) in cancer patients. This scale is designed to be administered directly to patients to assess their spiritual self-care practices. This cross-sectional study was conducted at the oncology ward in Afzalipoor Hospital, Javad Al-Aemeh Clinic, and Physicians Clinics affiliated with Kerman University of Medical Sciences in Kerman, southeast Iran. The study included qualitative and quantitative assessments of face validity, content validity, item analysis, exploratory and confirmatory factor analysis (construct validity), and reliability. Data collection took place between March 20, 2023, and December 30, 2023. The scale\'s content validity index was calculated to be 0.948, with mostly minor revision comments for most items. The item-content validity indices ranged from 0.7 to 1. Exploratory factor analysis revealed a five-factor solution with 23 items, explaining 61.251% of the total variance. The identified factors were labeled as \'personal and interpersonal spiritual practices,\' \'shaping and strengthening relationship practices,\' \'religious practices,\' \'physical spiritual practices,\' and \'reshaping relationship practices.\' Most of the confirmatory factor analysis indices were satisfactory (χ2/df = 1.665, CFI = 0.934, IFI = 0.935, RMSEA = 0.058). The Cronbach\'s α coefficient for the total scale was 0.89, while it ranged from 0.596 to 0.882 for the subscales. The Persian version of SSCPS with 23 items demonstrates reliability and effectiveness in assessing the spiritual practice performance of Iranian cancer patients. Compared to the original version, the Persian adaptation of SSCPS is concise, making it a suitable instrument for future research and practice on spiritual self-care among Iranian cancer patients.

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For many, the World Health Organization\'s (WHO) definition of health does not reflect their own understanding of health, because it lacks aspects such as spiritual wellbeing. Responding to these concerns, the WHO called in 2023 for a vision of health that integrates physical, mental, psychological, emotional, spiritual, and social wellbeing. To date, medical practitioners are often reluctant to consider spiritual aspects, because of a perceived lack of statistical evidence about the strength of relations. Research on this topic is emerging. A recent study among 800 young people living with HIV in Zimbabwe showed how study participants navigated three parallel, at times contradicting health systems (religious, traditional, medical). Conflicting approaches led to multifaceted dilemmas (= spiritual struggles), which were significantly related to poorer mental and physical health. This illustrates the need for inclusion of spiritual aspects for health and wellbeing in research, and of increased collaboration between all stakeholders in healthcare.

BACKGROUND: The concept of \"total pain\" plays an important role in palliative care; it means that pain is not solely experienced on a physical level, but also within a psychological, social and spiritual dimension. Understanding what spirituality entails, however, is a challenge for health care professionals, as is screening for the spiritual needs of patients.
OBJECTIVE: This is a novel, interprofessional approach in teaching undergraduate medical students about spiritual care in the format of a seminar. The aim of this study is to assess if an increase in knowledge about spiritual care in the clinical context is achievable with this format.
METHODS: In a mandatory seminar within the palliative care curriculum at our university, both a physician and a hospital chaplain teach strategies in symptom control from different perspectives (somatic domain - spiritual domain). For evaluation purposes of the content taught on the spiritual domain, we conducted a questionnaire consisting of two parts: specific outcome evaluation making use of the comparative self-assessment (CSA) gain and overall perception of the seminar using Likert scale.
RESULTS: In total, 52 students participated. Regarding specific outcome evaluation, the greatest gain was achieved in the ability to define total pain (84.8%) and in realizing its relevance in clinical settings (77.4%). The lowest, but still fairly high improvement was achieved in the ability to identify patients who might benefit from spiritual counselling (60.9%). The learning benefits were all significant as confirmed by confidence intervals. Overall, students were satisfied with the structure of the seminar. The content was delivered clearly and comprehensibly reaching a mean score of 4.3 on Likert scale (4 = agree). The content was perceived as overall relevant to the later work in medicine (mean 4.3). Most students do not opt for a seminar solely revolving around spiritual care (mean 2.6).
CONCLUSIONS: We conclude that implementing spiritual care education following an interprofessional approach into existing medical curricula, e.g. palliative medicine, is feasible and well perceived among medical students. Students do not wish for a seminar which solely revolves around spiritual care but prefer a close link to clinical practice and strategies.

BACKGROUND: Understanding spirituality and spiritual care is a prerequisite for holistic care in nursing. Spirituality is an important dimension of human existence with a crucial role in health promotion. The objective of this study was to assess the level of attitude towards spirituality and spiritual care among nurses.
METHODS: A cross-sectional analytical study design was used among 208 nurses to assess attitude toward spirituality and spiritual care among nurses of Bharatpur Hospital. A pretested semi-structured, self-administered questionnaire was used to collect data from the respondents. The instrument spirituality and spiritual care rating scales were used. Collected data were coded and entered in Microsoft office excel and SPSS version 22 was used for analysis.
RESULTS: The finding of the study revealed that, out of 208 respondents, the majority (74.0%) of respondents were of age 20-29 years with a mean and SD of 28.2±5.510. Among all, 125(60.1%) respondents had a moderate attitude score of 32-62, 83(39.9%) had a high level of attitude score of 63-92, whereas 0.5% had a low level of attitude towards spirituality and spiritual care score (0-31).There is no statistically significant relationship between the level of attitude and socio-demographic variables.
CONCLUSIONS: It is concluded that most of the respondents had a moderate level of attitude. In-service education and awareness on providing spiritual care among nurses needs to be focused.

BACKGROUND: Although spiritual intervention is crucial in the care of childhood cancer patients (CCPs), its effectiveness has not yet been systematically evaluated.
OBJECTIVE: To determine the effectiveness of existing spiritual interventions on psychological, spiritual outcomes, and quality of life (QoL) in CCPs.
METHODS: We searched eight databases to identify relevant randomized controlled trials and quasi-experimental studies. Risk of bias was assessed using the Cochrane risk-of-bias tool for randomized trials. Results were either synthesized in a systematic narrative synthesis or a meta-analysis using a random effects model, where appropriate. The pooled treatment effect was estimated using the standardized mean difference (SMD) and 95% confidence interval (CI).
RESULTS: Twelve studies with 576 CCPs were included. Eight studies showed a high risk of bias. The overall effect of existing spiritual interventions on QoL (Z = 1.05, SMD = 0.64, 95%CI = -0.15 to 1.83, P = 0.29), anxiety (Z = 1.11, SMD = -0.83, 95%CI = -2.30 to 0.64, P = 0.28) and depressive symptoms (Z = 1.06, SMD = -0.49, 95%CI = -1.40 to 0.42, P = 0.12) were statistically nonsignificant. The nonsignificant findings could be attributed to the high heterogeneity among the included studies (QoL: I2 = 85%; anxiety: I2 = 90%; depressive symptoms: I2 = 58%).
CONCLUSIONS: Evidence to support the positive effects of existing spiritual interventions on psychological and spiritual outcomes and QoL in CCPs is insufficient. Future studies should adopt a more rigorous design and unify the outcome measures to reduce the risk of bias and heterogeneity, respectively.