• The Journal of Korean Academic Society of Nursing Education
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• v.23 no.3
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• pp.300-308
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• 2017

Purpose: The purpose of this study is to examine the factors that influence the clinical practice of nursing students and to identify the mediating effects of spiritual well-being in the relation between stress of clinical practice and burnout caused by clinical practice. Methods: Data were collected by self-report questionnaires targeting 420 nursing students in three nursing colleges located in Gyeonggi and Chungnam province. Results: Burnout of clinical practice according to general characteristics of the study subjects showed significant difference in religion (t=1.895, p=.049). Stress of clinical practice and burnout of clinical practice showed positive correlation (r=.42, p<.001), existential spiritual well-being showed negative correlation between stress of clinical practice (r=-.17, p<.001) and burnout of clinical practice (r=-.47, p<.001). In addition, religious spiritual well-being in spiritual well-being showed no mediating effects and existential spiritual well-being showed mediating effects between burnout in clinical practice stress. Conclusion: In order to alleviate the stress of clinical practice for burnout of clinical practice prevention of nursing students, solutions to improve the existential spiritual well-being will be required in the future.

• Journal of Korean Academy of Nursing
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• v.19 no.3
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• pp.233-239
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• 1989

This study was designed to clarify how nurses and nursing students perceive their clients' needs for spiritual nursing care, it's practices, and problems. The purpose was to suggest directions for the development of spiritual nursing practice. The major findings are as follows : Respondents primarily perceived spiritual nursing as nursing care designd to help terminally ill patients accept death. Many of the respondents showed a high level of awareness of spiritual nursing care and its necessity. Few of them, however, bad actual experience in spiritual care. Those with experience in spiritual nursing care tend of take either a religious approach or perceived it as the therapeutic use of the self. The greatest problem related to the practice of spiritual care was found to be lack of time. Most of nurses and nursing students were found to be well aware of the needs for spiritual nursing care but were hindered from practising it because of the lack of time. To resolve the problem it was recommended that the scope of nursing practice be readjusted and that pre-and in-service programs should be developed to further heighten nursing students' interest in spiritual nursing care.

• Journal of Hospice and Palliative Care
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• v.24 no.4
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• pp.199-203
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• 2021

This paper provides practical suggestions for how palliative care clinicians can address the expressions of spiritual struggle voiced by patients and their loved ones. In addition to practical tips for listening and responding, ethical guidance and opportunities for self-reflection related to spiritual care are briefly discussed. Principles to guide practice when the clinician is listening and responding to a patient expressing spiritual struggle include being non-directive, honoring (vs. judging) the patient's spiritual or religious experience, keeping the conversation patient-centered, focusing on the core theme of what the patient is expressing presently, using the patient's terminology and framing, and responding "heart to heart" or "head to head" to align with the patient. Ultimately, the goal of a healing response from a spiritual care generalist is to allow the patient to "hear" or "see" themselves, to gain self-awareness. To converse with patients about spirituality in an ethical manner, the clinician must first assess the patient's spiritual needs and preferences and then honor these.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.9 no.3
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• pp.462-472
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• 2002

The purpose of this study was to describe the spiritual care experiences of student nurses after they have received 2 credits in a spiritual nursing care course at a university in Seoul, Korea. The major finding are as follow: 1 The problems that students reported for their patients were. loss of self- confidence, anxiety about outward appearance, anxiety about his(her) health and illness, maladaptability, guilt, problems with dating, uncertainty about his (her) future. 2. The methods which students used to help solve the patients' problems were: prayer with patients, use of Scripture, conversation, advice, frequent meetings listening, frequent phone call, writing letters, exploring problem solving methods together, and introduction of similar patients. 3. After the students had experienced spiritual nursing care they felt satis-faction, lack of knowledge of spiritual care, understood that spiritual nursing care courses at the university are important for education and experience, and understood the need for experience to increase sensitivity to the spiritual needs of their patients. Conclusion : Maintaining spiritual wellness is a important as maintaining physical fitness and essential for optimal well being. Therefore educating student nurses in developing and maintaining spiritual wellness is essential in order for them to help their patients achieve holism.

• Journal of Hospice and Palliative Care
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• v.21 no.2
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• pp.41-50
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• 2018

Spirituality is an essential part of human beings. Spiritual care, designed to meet the spiritual needs of terminally ill patients and their families, is one of the most important aspects of hospice and palliative care (HPC). This study reviewed and analyzed literature utilizing the most commonly used Korean and international healthcare databases to identify care models that adequately address the spiritual needs of terminally ill patients and their families in practice. The results of this study show that spirituality is an intrinsic part of humans, meaning that people are holistic beings. The literature has provided ten evidence-based theories that can be used as models in HPC. Three of the models focus on how the spiritual care outcomes of viewing spiritual health, quality of life, and coping, are important outcomes. The remaining seven models focus on implementation of spiritual care. The "whole-person care model" addresses the multidisciplinary collaboration within HPC. The "existential functioning model" emphasizes the existential needs of human beings. The "open pluralism view" considers the cultural diversity and other types of diversity of care recipients. The "spiritual-relational view" and "framework of systemic organization" models focus on the relationship between hospital palliative care teams and terminally ill patients. The "principal components model" and "actioning spirituality and spiritual care in education and training model" explain the overall dynamics of the spiritual care process. Based on these models, continuous clinical research efforts are needed to establish an optimal spiritual care model for HPC.

• Journal of the Korea Society of Computer and Information
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• v.24 no.7
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• pp.143-151
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• 2019

The purpose of the present study was to investigate the causal relationships between social support, spiritual well-being, and depression among family caregivers caring for the elderly in need of long-term care. Based on previous studies and theoretical backgrounds, a mediation research model including the aforementioned variables was proposed. A total of 383 family caregivers from 25 long-term care facilities in G Metropolitan City were included in the present study and hierarchical regression was used. The primary results were as follows. First, family caregivers' social support was negatively associated with depression. Second, family caregivers' social support was positively associated with spiritual well-being. Third, family caregivers' spiritual well-being was negatively associated with depression. Fourth, social support was positively associated with spiritual well-being, which was related to weaker depression among family caregivers. Finally, theoretical implications of these findings and recommendations for policy and practice were also discussed.

• Journal of Christian Education in Korea
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• v.66
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• pp.11-48
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• 2021

This paper is a thesis that explored the necessity and possibility of spiritual teaching that forms the inner side of human beings in the age of AI where objective knowledge is prevalent, focusing on "contemplative pedagogy". For this it first examined the characteristics of objective epistemology of AI and the direction of school education in the AI and explored the necessity and character of spirituality and spiritual teaching as a request for the AI era, and also explores the possibility of realization of spiritual teaching in general school setting through contemplative pedagogy, which actually puts this into practice. As a result of the study, it found that spiritual teaching is not exclusive to a specific area such as religious studies or theology, but is a teaching that should be embodied in all schools and educational fields in today's era where third person knowledge is widespread. It also found that in addition to contemplative teaching, various spiritual teaching models need to be developed and put into practice for this purpose.

• Journal of Home Health Care Nursing
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• v.28 no.3
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• pp.233-242
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• 2021

Purpose: This study investigated the degree of, and factors influencing the spiritual care among home healthcare nurses. Methods: The subjects were 168 advanced practice nurses working in 94 hospital-based facilities for home health care located in Seoul, Gyeonggi-do, and Incheon Metropolitan City. Data were collected from January 14, 2019, to March 7, 2019, using structured questionnaires on spiritual care and related variables based on the literature. Data were analyzed by t-test, one-way ANOVA, Pearson correlation, and multiple regression analysis (stepwise) using SPSS Version 23.0 program. Results: The results showed that the degree of spiritual care of home health care nurses was 3.44 points out of a possible 5 points. Factors affecting nurses' spiritual care were spiritual well-being(𝛽=.36, p<.001), recognition of spiritual care as the nature of nursing(𝛽=.17, p=.016) and role of nurses(𝛽=.22 p=.002), regular-based education for spiritual care(𝛽=.23, p<.001), patients' discomfort with spiritual discussion(𝛽=-.18, p=.001), and nurses' experience in home health care area(𝛽=.14, p=.010), which explained 57.2% of the observed variation in spiritual care. Conclusion: This study suggests the need to develop regular-based education programs for facilitating spiritual care and strengthening home health care nurses' spiritual well-being and their positive perceptions toward spiritual care.

• Journal of Hospice and Palliative Care
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• v.20 no.4
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• pp.215-220
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• 2017

Spiritual care is at the center of hospice and palliative care. Patients facing serious and life-threatening illness have important needs in regard to faith, hope, and existential concerns. The purpose of this article is to review the key aspects of this care, including the definitions of spirituality, spiritual assessment, and spiritual care interventions. A review of the current literature was conducted to identify content related to spiritual care in hospice and palliative care. A growing body of evidence supports the importance of spiritual care as a key domain of quality palliative care. The literature supports the importance of spiritual assessment as a key aspect of comprehensive patient and family assessment. Spirituality encompasses religious concerns as well as other existential issues. Future research and clinical practice should test models of best support to provide spiritual care.

• Journal of Christian Education in Korea
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• v.75
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• pp.127-152
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• 2023

Purpose of study: This study aims to explore 'labyrinth walking,' a lesser-known Christian spiritual practice within the Korean church. Additionally, it intends to propose ways for implementing labyrinth walking through literature reviews encompassing theory and practice. Research content and method: The article begins with its exploration by defining labyrinth walking from a historical perspective. It was a spiritual practice that existed in the Middle Ages, involving the traversal of a labyrinthine shape, typically a single path on the floor, often accompanied by prayer or contemplation. The contemporary spiritual practice of labyrinth walking was recovered and reinterpreted by Christian scholars and spiritual directors during the mid and late twentieth century. Additionally, within Christianity, labyrinth walking, rich with symbolism representing Jesus' suffering and salvation, baptism, pilgrimage, and purification, comprises five essential steps: preparing, walking with prayer or contemplation, remaining in the center, returning, and journaling and sharing. By merging pilgrimage, walking, prayer, and meditation, the practice of walking the labyrinth can enable people to have an opportunity for retreat, to encounter and be accompanied by God, to experience moments of serenity and healing, to reflect on themselves, to create life-transforming resolutions, and to build a sense of community. As a result, many Korean churches should acknowledge the value of and utilize labyrinth walking to nurture faith and spirituality. Conclusions and Suggestions: Accordingly, this paper suggests some practical ways to employ labyrinth walking as a form of prayer, part of a ritual or religious activity, an embodiment of pilgrimage, and a tranquil and nonverbal experience. Furthermore, the study recommends that Korean churches establish proper goals, consider essential principles for labyrinth design and installation, and follow specific guidelines while conducting labyrinth walks.