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Review: Spiritual wellbeing of Iranian patients with acute coronary syndromes: a cross-sectional descriptive study

It is clear that the concept of spirituality is now recognised as a fundamental and integral component of health care practice (Timmins and McSherry, 2012). Despite a lack of consensus of what constitutes spirituality and spiritual care or whether such understanding is helpful and indeed necessary (Swinton and Pattison, 2010), many researchers, educators and practitioners (from across the globe) continue to engage and apply these concepts within diverse clinical settings. When one explores the genesis of these concepts, they appear to emerge fromWestern and European cultures, ideologies and primarily from Judeo-Christian traditions (Timmins and Kelly, 2008). Therefore, it is particularly refreshing and interesting to comment upon this small cross-sectional descriptive study that was conducted with 364 patients experiencing acute coronary syndromes (ACS) referred to cardiac wards of five teaching hospitals in Tehran, Iran a predominantly Islamic country. The emergence of this and similar papers (Allahbakhshian et al., 2011) in the nursing literature from what can be termed as ‘non-Judeo-Christian countries’ raises some necessary questions. If spirituality and spiritual care are concepts created and predominantly recognised by nurses from Western, Judeo-Christian traditions and countries, why are researchers from other religious faith traditions and countries adopting and seeking to apply these concepts within their own practice? Is this simply a case of enculturation, inculturation or acculturation? Or does it say something far more poignant, fundamental and significant about the universal and transcendent nature of spirituality – that it is not bound by cultural boundaries, constrained by language or traditions since it is something innate and relevant to all of humanity? The author(s) recognise this when they suggest that spiritual