研究背景：
近年來靈性層面備受關注，並納入照護的考量。實證文獻證實了西方宗教社會中風患者與照顧者之靈性因應與身心狀況存有相互影響的關係。然而，此相互關係在東方宗教文化中尚未有明確之研究。為了解東方宗教下中風患者與照顧者之靈性因應與身心狀況的相互影響，本研究以對偶模式探討中風患者與照顧者的靈性因應、憂鬱及生活品質彼此的相互影響。
研究方法：
本研究為縱貫式研究，研究收集了參與者3個不同時間段（T1、T2、T3）的資料。本研究在台灣南部的醫院進行，共有23組參與者完成了中文版靈性因應策略量表、病人健康問卷-9、WHOQOL-BREF-台灣版、WHO-5安適量表、中文版照顧者負擔量表和中文版病人社會支持量表。本研究使用SPSS20.0和對偶模式 (APIM) 進行資料分析，以探討中風患者及其照顧者的靈性因應與心理健康之間的關係。
研究結果：
中風患者的靈性因應對照顧者的憂鬱僅在T2和T3的夥伴效應 (partner effect)中呈顯著的影響 (p < .05)。T1-T3的結果皆顯示中風患者的靈性因應對自己的生活品質 (p < .001) 呈顯著影響，而中風患者的靈性因應對照顧者的生活品質僅在T2的夥伴效應中呈顯著的影響 (p < .05)。T1-T3的結果皆顯示中風患者的靈性因應對自己的安適感 (p < .01) 呈顯著影響，且中風患者的靈性因應對照顧者的安適感在夥伴效應中也皆呈顯著的影響 (p < .01)。
結論：
本研究支持東方宗教信仰下中風患者和其照顧者的靈性因應策略對自身與彼此之心理健康和生活品質有正面的影響。全人照護的潮流下，提供宗教性和非宗教性的因應活動有利於促進中風患者和其照顧者之生活品質與安適感。

Introduction:
The importance of spiritual coping in healthcare has been increasingly recognized. While research has shown the effect of spirituality on individuals from Western religious backgrounds, there is a lack of research on the same associations within Eastern cultures. This study aimed to explore the relationships between spiritual coping, depression, quality of life (QOL), and well-being among patients with stroke and their caregivers within the context of Eastern religions in Taiwan.
Methods:
This study is a longitudinal study that collected data from participants in time1 (T1), time 2 (T2) and time 3 (T3), with three months intervals. This study was conducted in a hospital in southern Taiwan. A total of 23 groups of participants consent to complete the Spiritual Coping Strategies Scale- Chinese version, Patient Health Questionnaire-9, WHOQOL-BREF-Taiwan version, WHO-5 Well-being Index, and Chinese version of Caregiver Burden Inventory and Chinese version of Social Support Scale. SPSS20.0 and APIM were used to explore the relationships between the spiritual coping and mental health of the survivors and their caregivers.
Results:
The result showed that there was no significant actor effect between spiritual coping and depression in both survivor and caregiver at T1 through T3. Spiritual coping of had a significance effect on QOL and well-being for stroke survivors, but none for caregivers from T1 through T3. Partner effect showed spiritual coping of stroke survivors significantly influenced the depression of caregivers at T2 and T3; stroke survivors' spiritual coping on the QOL of caregivers was significant only at T2. Stroke survivors' spiritual coping significantly influenced the well-being of stroke survivors and caregivers from T1 through T3.
Conclusion:
Spiritual coping strategies are positive for stroke survivors and their caregivers to support their mental health and QOL during the disease adaptation. Both religious and non-religious coping activities have the potential to enhance the well-being of stroke survivors and their caregivers.

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