The Clergy,the Clinician,and the Narrative of Violent Death

When death of a loved one occurs, humans use stories as a way of processing their grief and releasing their emotional attachment. In the case of traumatic and violent death, the story telling process is distorted, and focuses intensely and sometimes obsessively, on a often fantasized reenactment of the dying. Violent dying grief is often complicated further by the public and legal processes that surround violent death. The bereaved who get stuck in this dynamic may constitute a new psychiatric diagnosis called “prolonged grief disorder” and the author describes the criteria for this disorder. Clergy can play a key role in stabilizing and meditating the effects of trauma by inviting the bereaved to refocus their story telling, to a story of the loved one’s life. In a case the author illustrates many of the techniques used in this process of working with a prolonged grief disorder.     

Death of a Clinician: The Personal, Practical and Clinical Implications of Therapist Mortality

Death is inevitable and yet in US culture the discussion of death is somewhat taboo. Marriage and Family therapists are trained in the implications of grief and loss for clients who lose loved ones and yet examination of the impact of therapist mortality on clients is lacking in the clinical literature. This article examines ways that private practice therapists can both protect their client’s confidentiality and mitigate the impact of therapist sudden death on their clients with planning and forethought. In addition, the factors influencing the lack of empirical research on this topic is discussed in the context of social mores on death and how therapists’ own denial of mortality may impact their ability to connect with clients through the pain of grief and loss. Recommendations are made for therapists to evaluate their own attitudes towards mortality and develop a plan for client care in the event of their death.     

Trauma-Focused CBT for Traumatic Grief in Military Children

Although military children are typically as resilient as the general child population, the ongoing conflict has exposed military children to unusual stressors such as repeated deployment, severe injury, or the death of a parent or sibling. U.S. forces have experienced more than 5,600 casualties during Operation Iraqi Freedom and Operation Enduring Freedom, with growing numbers of suicides among Service members. These deaths have affected thousands of military children. Most bereaved military children experience adaptive grief characterized by deep sadness, longing for the deceased person, and being comforted by positive memories of the deceased. A smaller number of military children develop childhood traumatic grief, characterized by trauma symptoms that interfere with adaptive grieving. Children with traumatic grief get “stuck” on the traumatic aspects of the death such as picturing the imagined or real details of the death; imagining the pain their loved one experienced in the moments before dying; wishing for revenge; and becoming angry at those who do not understand or share the child’s thoughts and feelings about the death. These children avoid reminders of the deceased person. Trauma-focused cognitive behavioral therapy (TF-CBT) is an evidence-based treatment for children with trauma symptoms including those with traumatic grief. TF-CBT may be particularly suitable for military families. This article describes the clinical application of TF-CBT for traumatic grief in military children.     

Introduction to the Special Issue on Grief

In the Introduction I present an overview of the changes that take place in conceptualizing the psychological purpose of the grief process following death of a loved one, and their effect on defining adaptive and maladaptive outcomes of grief. One of the most significant ones is the shift from breaking bonds to continuing bonds—the process of reorganizing the inner relationship with the deceased. New models of developmental grief have evolved. These are empirically-based and evidenced-based studies within which Cognitive Behavior Grief Therapy has gained significant reputation and the collection of articles in this special issue are representative of these changes. Also, a URL link of my article “Cognitive Behavioral Grief Therapy”, published in this journal in 1996 is provided for interested readers.     

The Relationships Among Grief Experience,Problem-Solving Appraisal,and Depression: An Exploratory Study

Abstract

Research has consistently shown a relationship between problem-solving appraisal and depressive symptoms. This study expands that research by including grief symptomatology as a variable. A college student sample completed the Problem-Solving inventory, the Beck Depression Inventory, and the Revised Grief Experience Inventory. Consistent with hypotheses, those individuals who had experienced the death of a close loved one within the previous 5 years reported significantly higher levels of grief and depression than those who had not experienced such a loss. However, the group that had experienced the death of a close loved one did not report significantly worse problem-solving scores than the group that did not. This study also examined the relationships among problem-solving appraisal, depressive symptoms, and grief symptoms within the subsample that had experienced the loss of a close loved one within the previous 5 years. Consistent with predictions, grief symptoms were associated with depressive symptoms and self-appraised ineffective problem solving. The results of this study extend the research on grief and mourning. Also, the results expand our understanding of the grief process by providing preliminary evidence for the role of problem solving in this process     

Suicide Bereavement and Complicated Grief: Experiential Avoidance as a Mediating Mechanism

In the wake of increased interest in the specific features of suicide bereavement, the current study examines (a) the association between suicide bereavement and complicated grief and (b) the mediating effect of experiential avoidance on the association between suicide bereavement and complicated grief. The tests revealed a significant indirect effect of suicide bereavement on complicated grief through experiential avoidance. This finding suggests that traumatic characteristics of suicide bereavement may inhibit the grieving process by increasing experiential avoidance and emphasizing a cognitive approach for complicated grief of people who have lost their loved one to death by suicide.     

Christian Ethics,Religious Ethics,and Secular Ethics: A Contemporary Reappraisal

In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a problematic conception of secular ethics. Part three examines some trends in religious studies and comparative religious ethics to highlight problematic conceptions of religion. Drawing together these strands of inquiry, I contend that that the secular-religious dichotomy in contemporary ethics should be rejected, but by the same token, I suggest that comparative ethics remains a worthwhile enterprise.     

Incompatible identities: Memory and experience at the National September 9/11 Memorial and Museum

The National September 9/11 Memorial and Museum in New York City is simultaneously a secular location and sacred place, a space for collective mourning and for individual grief. The incised identities of the diasporic 9/11 dead are displaced from loved ones and from traditional resting places for the dead. While the ephemeral presence of the deceased on the memorial site may be tangible to some, the dead will soon return to this site in the physical form of bone fragments and unidentifiable remains. What will this place then become – public place or death space, ossuary or park, or simultaneously a heterotopic realm of incompatible identities and multiple experiences? The writer's voice echoes these heterotopic tensions; the presence of the subjective voice struggles with the vividness of a ‘prosthetic’ attachment to the events of 9/11 and the scholarly voice struggles to attain a critical distance from the event. From these seemingly incompatible perspectives, a middle ground is negotiated by embedding an autoethnographical perspective, allowing for reflection upon the implications of the return of the dead to the heart of the living city upon practices of death and grief, of memory and experience, of mourning and of everyday life.     

Ashes and Flowers: some Hindu approaches to death and dying

Contemporary interest in death and dying in the West has provoked reflection upon other cultural and religious traditions. Many writers assume that just as health and death are predominantly in the West the realm of the clinical so in India they are in the realm of the sacred. This article rejects this oversimplification and explores the complexity of Hindu approaches to death and dying through an examination of the varied attitudes, beliefs and practices of pilgrims, pilgrimage priests and renouncers in the sacred pilgrimage centres of Hardwar and Rishikesh. It argues that the resources offered by the culture for responding to death and dying are used creatively and contextually by many Hindus in ways that depend very much on their personal experience and individual narratives as well as the social pressures and traditions operating around them.     

CONSENT,CONVERSION, AND MORAL FORMATION: Stoic Elements in Jonathan Edwards's Ethics

The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification of virtue as a singular and transformative good, and an account of moral formation as simultaneously self‐directed and received. Common ground between Edwards and the Stoics illustrates the value of recognizing Stoic moral thought as a philosophical framework that can enhance and undergird Christian ethicists' understandings of moral development and the nature of virtue.     

The Early Stoics and Aristotelian Ethics

Aristotle's philosophical legacy should be accepted as one of the historical influences that shaped Stoic moral and psychological thought,even if this influence needs to be demonstrated in each individual case rather than be taken for granted in general.Having discussed the methodological issues raised by the state of our documented evidence,I focus upon the particular philosophical agenda bequeathed by Aristotle,the issue of the structure of the human soul,and the theory of character and emotion.I argue that Aristotle's influence upon the Stoics is not only a matter of their adoption of Aristotelian themes or concepts but that,given the aporetic quality of much of Aristotle's writing,they accepted options as discussed,and actually rejected,by Aristotle.In particular,the Stoics have been influenced by deliberations in which Aristotle discusses,adapts or rejects positions associated with the philosophical hero of the Stoics,Socrates (in particular in De an.II,9-10 and EN Ⅶ,1-11).Seen in this light,the Aristotelian legacy appears to be even more relevant to explaining distinctive and in particular Socratic features of Stoic moral psychology than has been previously assumed.     

Spirituality and Loss: Approaches for Counseling Grieving Adolescents

The death of a loved one has serious implications for adolescent growth and development. The authors review relevant research on the grief process and spirituality in adolescence, and they give a rationale for integrating spirituality into adolescent grief work. By way of a case illustration, they draw implications for counselors’ use of spirituality in addressing adolescent grief.     

The Comic in the Midst of Tragedy's Grief with Tig Notaro,Hannah Gadsby,and Others

The function of the comic in the midst of tragedy is not clear. After all, is it simply comic relief that wounded nations, communities, or individuals seek? Tragedy has long been cast as memory and mourning while comedy offers for the masses a Nietzschean moment of joyful forgetting and for the Stoic mind a measure of transcendence from our grief. The latter view came into prominence for modern American culture with the nineteenth-century satirist Mark Twain, who wrote that “the secret source of humor itself is not joy but sorrow,” which has been interpreted through the often-quoted formula: comedy is tragedy plus time. The assumption is that we need some distance emotionally in order to mock or transcend the tragic. While we grant the humor of transcendence can produce some momentary relief through emotional distance, we wonder if there might be another way that humor can deal with suffering? Popular psychology often speaks of five stages of grief, and while that progression seems too linear and simplistic, we find that the now much more inclusive comic stage has something to offer their audiences struggling to make sense of a volatile world.     

Irrational Beliefs and Basic Assumptions in Bereaved University Students: A Comparison Study

Several authors have argued that the loss of a loved one triggers changes in people's beliefs and assumptions, and that these changes play a role in emotional problems after bereavement. The present study was an attempt to investigate these hypotheses. Thirty students who had been confronted with the death of a parent or sibling, on average nearly 3 years ago, were compared with 30 nonbereaved matched control subjects on different measures assessing basic assumptions and irrational beliefs as defined in REBT. In line with the notion that bereavement has an impact on people's basic assumptions, results showed that bereaved students had a less positive view of the meaningfulness of the world and the worthiness of the self than their nonbereaved counterparts. Also, in accord with the notion that the tendency to think irrationally is likely to increase after a stressful life event, the bereaved were found to have higher levels of irrational thinking. Furthermore, it was found that the degree to which bereaved individuals endorsed general as well as bereavement-specific irrational beliefs was significantly associated with the intensity of symptoms of traumatic grief. Conversely, none of the basic assumptions was associated with traumatic grief. Beliefs reflecting low frustration tolerance explained most variance in traumatic grief. Clinical and theoretical implications of these findings are discussed.     

Positive Aspects of Grief

Three hundred twelve adults whose loved ones had died approximately one year prior were interviewed to learn if, despite the tragedy, anything good had come about as a result of the death, what they had learned from their experience, and what they and others had done that helped during their grief. Eighty-four percent of those interviewed said that positive things had happened as a result of the death—it brought their family closer together, they learned to appreciate life more, and they found they were stronger and more capable than they had thought. The main thing other people did that helped was listen.     

Family and social networks after bereavement: experiences of support,change and isolation

The role of family and social support networks on grief experiences following the death of a family member in a road traffic accident is explored. Twenty‐one bereaved informants were interviewed and the data analysed using grounded theory methodology. We outline the ways in which a crash fatality impacts upon familial and social relationships. The data clearly demonstrate that although the death of a loved one precipitated closer familial and social bonds in some instances, it was more common that those relationships deteriorated and collapsed. Implications for service delivery, grief education and research are discussed.     

Theologian,Teacher, and Friend: Tributes to James M. Gustafson

James M. Gustafson, who died in 2021, has influenced generations of theologians and ethicists. In this article, five students, colleagues, and friends provide short reflections on what Gustafson has meant for their work as scholars of theology and religious ethics.     

Mental ghosts and the process of grief

Abstract

Grieving the death of a loved one is an experience that many people will face at least once in their lifetime, but the lack of widely accepted guidelines as to what constitutes “normal” grieving results in mourning being a common experience with little universality. Memories may keep the deceased alive in the minds of the survivor and may even interfere with the formation of new relationships. This article considers the process of grieving the loss of a spouse and some of the individual factors, such as age, sex, and personal beliefs, that may account for variability in grief experiences. While several modeh detailing the grief process are discussed, the inappropriateness of establishing expectations for the nature and duration of grief is argued for.     

Bereavement,Doubt, and the Loved Body: A 9/11 Meditation

The experience of firefighters at the site of the World Trade Center collapse, especially their fanatic devotion to the task of body recovery, is examined in an effort to understand their motivations. The need to make physical contact with the body of a deceased loved one is considered in light of the Gospel accounts of the disciples’ contact with the resurrected body of Jesus. The need for sensory contact with the loved body is discussed as a crucial element in the process of grief, leading to the process of recovery from traumatic loss.