Miccinesi Guido, Proserpio Tullio, Pessi Maria Adelaide, Maruelli Alice, Bonacchi Andrea, Borreani Claudia, Ripamonti Carla
Clinical Epidemiology Unit, ISPO-Institute for the Study and Prevention of Cancer, Florence, Italy.
Tumori. 2012 Jan-Feb;98(1):158-61. doi: 10.1177/030089161209800122.
Spiritual life can be defined as the search for personal contact with the transcendent. Careful assessment of spiritual life can help to value its importance to cancer patients from the moment of their diagnosis.
This is a cross-sectional study. Two hundred fifty-seven patients undergoing cancer treatment filled in the validated Italian version of the Systems of Belief Inventory (SBI-15R). Patients were also asked to attribute themselves to one of the following, mutually exclusive categories: believer and churchgoer, believer but no churchgoer, and non-believer.
Five patients did not report their religious stance and were therefore excluded from the analysis. Of the remaining 252 patients, 49% declared to be believers and churchgoers, 43% believers but not churchgoers, and 8% non-believers. Of the 20 cancer patients who declared not to have a religious faith, 7 patients agreed with the statement that they felt certain that God exists in some form, and 4 had experienced peace of mind through prayer and meditation. Almost all of the patients who declared to have a religious faith and to be churchgoers explicitly affirmed to have been helped by prayer and meditation in coping with their illness. Among believer churchgoers, only 30% declared to seek out the religious or spiritual community when they needed help.
A large proportion of cancer patients find themselves involved with the search for a personal contact with the transcendent, also beyond any specific religious affiliation. These spiritual issues may be important even when they are not expressed as participation in religious rituals or adherence to specific religious beliefs. On the other hand, participation in religious rituals often implies the need for a personal spiritual life, both through those rituals and beyond them, as through personal prayer and meditation. These results ask for more attention on the part of professionals towards spiritual resources among cancer patients. It might be appropriate to look systematically for these resources from the moment of the diagnosis, through the sensitive administration of an easy and valid assessment tool like the SBI-15R.
精神生活可定义为寻求与超验的个人联系。从癌症患者确诊之时起,对其精神生活进行仔细评估有助于重视其对患者的重要性。
这是一项横断面研究。257名接受癌症治疗的患者填写了经过验证的意大利语版信仰体系量表(SBI - 15R)。患者还被要求将自己归为以下相互排斥的类别之一:信徒且常去教堂者、信徒但不常去教堂者、非信徒。
5名患者未报告其宗教立场,因此被排除在分析之外。在其余252名患者中,49%宣称是信徒且常去教堂,43%是信徒但不常去教堂,8%是非信徒。在20名宣称没有宗教信仰的癌症患者中,7名患者同意他们确信上帝以某种形式存在这一说法,4名患者通过祈祷和冥想获得过内心的平静。几乎所有宣称有宗教信仰且常去教堂的患者都明确表示祈祷和冥想在应对疾病方面对他们有帮助。在信徒且常去教堂者中,只有30%宣称在需要帮助时会寻求宗教或精神团体的支持。
很大一部分癌症患者参与到寻求与超验的个人联系中,这超越了任何特定的宗教归属。这些精神问题即便未表现为参与宗教仪式或坚守特定宗教信仰,也可能很重要。另一方面,参与宗教仪式往往意味着需要个人的精神生活,无论是通过这些仪式本身,还是仪式之外,比如个人祈祷和冥想。这些结果要求专业人员更多地关注癌症患者的精神资源。从确诊之时起,通过像SBI - 15R这样简单有效的评估工具进行敏感管理,系统地寻找这些资源可能是合适的。