The ACPE supervisory education process: an historical perspective.

As the number of Clinical Pastoral Education students increases, supervisors in the Association for Clinical Pastoral Education (ACPE) are in short supply due to retirements. We explore factors associated with this supply problem, reporting here four results from our survey of active and retired supervisors. We identify the ages of the current supervisory pool, the ages at which supervisors were certified and the length of time spent in the supervisory education program across the decades. The survey results also identify what supervisors perceive as the most helpful components of their supervisory education. These four results identify trends across the decades that may be associated with the present and future shortages of supervisors.

Defining and advocating for spiritual care in the hospital.

A definition of spiritual care and attention to the scientific literature can strengthen the advocacy efforts of hospital funded chaplaincy programs. Adapting Pargament's work, spiritual care is defined here as giving professional attention to the subjective spiritual and religious worlds of patients, worlds comprised of perceptions, assumptions, feelings, and beliefs concerning the relationship of the sacred to their illness, hospitalization, and recovery or possible death. Results from the scientific literature are then presented in response to four advocacy related questions: 1) How do hospital decision makers and chaplains perceive the experience of hospitalization, 2) Does a need for spiritual care exists; is it relevant, 3) Who can best provide spiritual care, and 4) Are chaplain visits helpful? This definition and advocacy material can be useful when decision makers review the funding of spiritual care.

How satisfied are patients with the ministry of chaplains?

The author describes the importance of chaplaincy departments conducting periodic patient satisfaction studies and provides quantitative results from 1440 patients discharged from one of 14 U.S. general hospitals. Patients expressed the most satisfaction in response to the item, "The chaplain seemed to be a person of spiritual sensitivity." The results also suggest the characteristics of patients who appear most responsive to this ministry.

If chaplaincy understands health care reform, will it hurt the profession less?

The author summarizes the work of three authorities who present diverse views concerning health care reform. He suggests that these viewpoints will help chaplaincy more clearly understand clinical and administrative situations and promote creative adjustment to reform efforts.

How are health care chaplains helpful to bereaved family members? Telephone survey results.

After conducting telephone interviews with 130 next-of-kin whose loved one died, the authors report whether and how chaplains were helpful to these family members. Analysis of their responses indicated that chaplains were helpful in five ways. They provided comfort and support; they helped family members with details before, during, and after death; they acted as surrogate family members until other loved ones arrived; their availability provided a safety net even if contact was limited; and they functioned as a spiritual figure who provided the transition of the patient from earth to heaven. Family members rated the helpfulness of chaplains as midway between very good and excellent.

Spirituality, depression, and loneliness among Jewish seniors residing in New York City.

This article reports the results of research that examined a randomized group of 118 Jewish seniors who were clients of one of three Jewish social service agencies in New York City. They were interviewed by four Clinical Pastoral Education residents at the Jewish Institute for Pastoral Care. During the interview, participants were asked to respond to the questions contained in the Brief Depression Scale, Version 3 of the UCLA Loneliness Scale, and the Index of Core Spiritual Experience--INSPIRIT. A statistically significant positive correlation was found between the depression and loneliness scores, r(116) = .56, p < .001. Spirituality was not correlated with either of these scales. Both depression and loneliness were significantly higher among women, among people who had physical impairments and those who had been victims of Nazi persecution. Depression and loneliness were inversely related to participants' ability to venture out of their house and to their relationship with their families. Having a sense of meaning or purpose in life was also inversely related to depression and loneliness. Spirituality tended to be higher among women, those participants, with more years of religious education, and those with physical impairments, but only the gender effect was statistically significant.

Pediatrician characteristics associated with attention to spirituality and religion in clinical practice.

OBJECTIVE: The literature suggests that a majority of pediatricians believe that spirituality and religion are relevant in clinical practice, but only a minority gives them attention. This project explored this disparity by relating personal/professional characteristics of pediatricians to the frequency with which they give attention to spirituality and religion. METHODS: Pediatricians (N = 737) associated with 3 academic Midwestern pediatric hospitals responded to a survey that requested information concerning the frequency with which they (1) talked with patients/families about their spiritual and religious concerns and (2) participated with them in spiritual or religious practices (eg, prayer). The associations between these data and 10 personal and professional characteristics were examined. RESULTS: The results demonstrated the disparity, and the analysis identified 9 pediatrician characteristics that were significantly associated with more frequently talking with patients/families about their spiritual and religious concerns. The characteristics included increased age; a Christian religious heritage; self-description as religious; self-description as spiritual; the importance of one's own spirituality and religion in clinical practice; the belief that the spirituality and religion of patients/families are relevant in clinical practice; formal instruction concerning the role of spirituality and religion in health care; relative comfort asking about beliefs; and relative comfort asking about practices. All of these characteristics except pediatrician age were also significantly associated with the increased frequency of participation in spiritual and religious practices with patients/families. CONCLUSIONS: Attention to spiritual and religious concerns and practices are associated with a web of personal and professional pediatrician characteristics. Some characteristics pertain to the physician's personal investment in spirituality and religion in their own lives, and others include being uncomfortable with spiritual and religious concerns and practices. These associations shed light on the disparity between acknowledged spirituality and religion relevancy and inattention to it in clinical practice.

Religious and nonreligious coping methods among persons with rheumatoid arthritis.

OBJECTIVE: To examine religious and nonreligious coping methods among persons with rheumatoid arthritis (RA). To identify positive and negative religious coping methods and personal characteristics associated with them. METHODS: Persons with RA (n = 181) completed a religious coping questionnaire, 6 subscales from a nonreligious coping inventory, and a depression scale. RESULTS: Religious and nonreligious coping were moderately correlated. The scores of all positive religious coping subscales were positively related to the importance persons attributed to religion. Scores of all negative religious coping subscales were positively associated with self-reported depressive symptoms. CONCLUSIONS: Correlations of religious and nonreligious coping methods were neither completely independent of each other nor functionally redundant, suggesting that each made unique contributions to coping with RA. Persons with no (or few) depressive symptoms who reported that religion was important to them tended to make positive use of their religion as they coped with the emotional stress of RA. A significant number of self-reported depressive symptoms were correlated with a negative use of religion.