Naufel Lucas Zambusi, Sarno Maíra Terra Cunha Di, Alves Maria Augusta Junqueira
Irmandade da Santa Casa de Misericórdia de São Paulo, São Paulo, Brazil.
Rev Paul Pediatr. 2019 Jun 19;37(4):479-485. doi: 10.1590/1984-0462/;2019;37;4;00003. eCollection 2019.
To describe the knowledge of pediatricians and pediatric residents about the meaning of death according to the most prevalent religions in Brazil.
A cross-sectional survey was conducted among pediatricians and pediatric residents at a tertiary-level children's hospital in the city of São Paulo, SP, Brazil, questioning about their knowledge and experience related to spiritual care and the most common religious beliefs among pediatric palliative care patients in Brazil.
116 physicians answered the questionnaire, 98 (84.5%) considered themselves religious, defined as followers of any spiritual creed around the world, and 18 (15.5%) non-religious. Of the total, 97 (83.6%) considered themselves capable of dealing with the spiritual care of Catholic patients, 49 (42.2%) of Protestant patients and 92 (79.3%) of patients that follow Spiritism in the process of death. Religious doctors used less chaplaincy services than non-religious doctors (relative risk - RR 2.54; p=0.0432; confidence interval of 95% - 95%CI 1.21-5.34). Among the physicians, 111 (96%) believe that spirituality is beneficial in accepting the death process, responses were associated with the religiosity of the physicians (RR 1.18; p=0.0261; 95%CI 0.95-1.45). Also, 106 (91.4%) are unaware of the religion of their patients and the same number of participants consider pediatricians, in general, unprepared to deal with the spiritual aspect of death. These data are not associated with the participants' religiosity.
Although most pediatricians and residents consider themselves able to deal with the most prevalent religions in Brazil and affirm that spirituality is beneficial during the death process, little importance is given to the spiritual identity of their patients, which could limit an appropriate approach to their death process.
根据巴西最普遍的宗教来描述儿科医生和儿科住院医师对死亡意义的了解。
在巴西圣保罗市一家三级儿童医院对儿科医生和儿科住院医师进行了一项横断面调查，询问他们与灵性关怀相关的知识和经验，以及巴西儿科姑息治疗患者中最常见的宗教信仰。
116名医生回答了问卷，98名（84.5%）认为自己有宗教信仰，即世界各地任何精神信条的追随者，18名（15.5%）无宗教信仰。在总数中，97名（83.6%）认为自己能够处理天主教患者的灵性关怀，49名（42.2%）能处理新教患者的，92名（79.3%）能处理在死亡过程中遵循唯灵论的患者的。有宗教信仰的医生比无宗教信仰的医生更少使用牧师服务（相对风险-RR 2.54；p=0.0432；95%置信区间-95%CI 1.21-5.34）。在医生中，111名（96%）认为灵性对接受死亡过程有益，回答与医生的宗教信仰相关（RR 1.18；p=0.0261；95%CI 0.95-1.45）。此外，106名（91.4%）不知道患者的宗教信仰，同样数量的参与者认为一般而言儿科医生没有准备好处理死亡的灵性方面。这些数据与参与者的宗教信仰无关。
尽管大多数儿科医生和住院医师认为自己能够应对巴西最普遍的宗教，并肯定灵性在死亡过程中是有益的，但他们很少重视患者的灵性身份，这可能会限制对患者死亡过程的恰当处理。
