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Psychological models that help hospice workers perform mental status evaluations.

All hospice workers share responsibility for emotional support of patients. The effectiveness of this support depends on accurate assessments of patients 'mental and emotional status. The use of psychological models assist in understanding patients and make it easier to develop appropriate and effective interventions. Several psychological models are used to 1) assist in the spiritual care or supportive counseling of patients who seek to resolve issues or find closure in their lives; or 2) support patients who exhibit patterns of avoidance and denial, supplemented by appropriate medications.

Counseling↗
PubMed2004

A working theology of prison ministry.

Drawing upon experiences as a prison chaplain and a state director of prison chaplaincy services, the author proposes a working theology of prison ministry. Such a theology begins with an understanding of the inherent worth of humankind as created by God in God's own image, addresses the question of hope, embodies the incarnate presence of God by being present with people in their alienation, enables the giving and receiving of forgiveness, deals with issues of power and control, and respects the diverse paths that humans take in their walk toward and with God.

Anomie↗
PubMed2000

Telling tales.

Explore the source record for details and available documents.

Adaptation, Psychological↗
PubMed2001

Within the Circle of Care: patient experiences of receiving palliative care.

This paper presents an overview of a qualitative study of six recently discharged hospice patients, who had experienced at least two episodes of inpatient palliative care and who were interviewed about their experience of care. The resulting data formed a representation--the Circle of Care--with a central theme being the recognition of patient identity. Other emerging themes were: humour, being watched, caring manner, being safe, chosen isolation, relinquishment and relaxation, keeping control, awareness of mortality, recognition of the palliative care philosophy, and the effect of the aesthetic and spiritual environment.

Aged↗
PubMed2003

[Psycho-social stress in humans at mass slaughter of farm animals].

Animal epidemics are part of everyday life in animal husbandry, as are the psychosocial effects of the killing/slaughter of animals on the animal keeper. So here we are talking about everyday life observations of concerned people and veterinarians. But now, after the mass slaughter of contaminated animals in conjunction with BSE and MKS, society and the church have taught us to take a much closer look and we now realise that pathological traumatic states are to be considered almost universal concomitant phenomena. Rural families as well as the veterinarians and slaughtering teams involved (Keulungsteams) have to bear the emotional consequences of the circumstances of the loss of these animal for a long time. For the sake of people and the vitalization of the human-animal-relationship the pastoral service ("Kirchlicher Dienst") has initiated an oecumenically organised and specially trained pastoral care task force in Lower Saxony. Its intention is to support the initiation of trauma coverage regarding psycho-religious ways of connectivity at the entrance point of the crisis.

Animal Husbandry↗
PubMed2004

Crisis of faith vs. spiritual cry of distress.

Traumatic events radiate shock waves that impact the totality of an individual: the physical, cognitive, emotional, behavioral and spiritual aspects of a person. Symptoms of distress appear horizontally in relationships with family, friends, and co-workers and vertically in relationship with God. People who have a faith relationship with God will often use religious language to express their anguish and despair regarding a traumatic event. The challenge of any crisis interventionist is to be able to hear accurately the cry of the distressed individual and respond so as to connect with and instill hope in the traumatized individual.

Crisis Intervention↗