Precious lives
Children
&
Death
&
Religion
A woman cradles a baby and breathes
life into his mouth. On Wednesday 19 February, 2014 Miami traffic halted on a
busy highway. Pamela Rauseo held her 5-month old nephew and cried for help. He
had stopped breathing. She performed CPR as many travelers sprang into action. The
baby lives thanks to Pamela’s quick response and all those good neighbors
described in the Miami
Herald report. WGNtv.com
news linked the event to a Christian text in their headline: “Good Samaritan
performs CPR, saves infant’s life on busy highway.” Others spoke of the
miracle. Religious language comes easy in American culture—especially when an
infant is saved from the clutches of death.
*****
Also on Wednesday, a Pennsylvania
couple faced prison because they did not seek medical care for their 8-month
old son. They come from a Pentecostal heritage. USA
Today quotes their beliefs:
We believe in divine healing, that Jesus shed blood for our
healing and that he died on the cross to break the devil's power," Herbert
Schaible said in a 2013 police statement. Medicine, he said, "is against
our religious beliefs."
*****
Hailey
Owens was found dead on Wednesday. The 10-year old girl had been abducted the
day before by a school employee. The community near where I live, Springfield,
Missouri, was on edge—praying- hoping she would be found. But on Wednesday the
horrible end to this young life hit so many so hard. Local and national news carried the tragic finding. Hailey was
shot in the head. Her loss is recognized in many ways. People have raised funds
for the family. Many display candles and lights. Others wear her favorite
colors.
As I looked at the opinions on the page of our local newspaper, I found a lengthy commentary by a local Baptist Pastor, Kevin Carson, who affirms the distress, praises the community response, and offers a Christian perspective on things. A Pentecostal clergyman, Steve Smallwood, posted a call for mourning and repentance on his Facebook page. He focused on Hailey and her family and their pain. And he challenged people to address personal and community sin.
*****
This weekend I looked upon my eldest
granddaughter in a different way. She’s only two years old. Several times she
exclaimed, “This is fun!” She literally jumps for joy and often displays a
broad smile when playing. How incredibly sad to think of those families robbed
of the blessing of raising a child! As my wife read a children’s story at
bedtime, I couldn't help thinking of the good feeling that comes with seeing a
happy young child and a happy grandmother together. Each life enriches the
other. When people share a moment, they share meaning.
MANAGING THE TERROR OF DEATH
Children are highly valued in many cultures. People all over the world pay attention when children suffer. The life of one child is worth stopping for. And the death of one child demands our attention. When people kill children or allow children to die, compassionate people are outraged. Caring people rise up to help the families. Righteous people rise up to demand justice and avenge the death.
Death stimulates life in many ways.
Extending the ideas of Ernest Becker, psychological scientists developed Terror Management Theory. Faced with
thoughts of death, people respond. We turn from death to find meaning in
symbols and actions. The theory developed by Jeff Greenberg, Sheldon Solomon,
and Tom Pyszczynski in 1986 has been studied in many ways in the past three
decades. When people just write about death or think of death people respond in
predictable ways to cope with the anxiety.
Seven Ways People Respond to Death
1.
People defend their religious or other values more strongly.
The pastors quoted in the stories above illustrate the point about strong beliefs, which
many will likely find helpful. Also illustrating a strengthening of beliefs is
the announcement reported 21 February 2014 by USA
Today that the 21-year old son of deceased Pentecostal snaking-handling pastor
Jamie Coots will carry on his father’s ministry. In honor of his father’s
beliefs, Cody Coots will continue to handle snakes. Under threat or perceived threat, religious values will generally increase.
2.
People increase their aggressive stance toward the immoral.
People cry out for justice. Murderers should be put to death. And this cry is evident
in Springfield, Missouri. Under threat, people want to stand against all immorality. And some become self-righteous.
3.
People become more interested in close relationships.
We hug relatives and friends—even strangers during tough times. We gather in support of people who
suffer near death experiences and those who mourn. News
reporters are touched and focused on their own children when covering a
tragic story. And now we see gatherings mediated by social networking sights
showing virtual solidarity.
4.
People want to have more children. In the
introduction to their three experiments, Immo Fritsche and colleagues (2007, p.
753) wrote:
Death and birth are the fundamental boundaries of individual existence. It can be deeply distressing to face the inevitability of one’s own death. However, at the same time, it is wonderful and reassuring that by giving birth and raising children, life can be created out of nothing. Although humans are not able to determine the length of their own lives, they have the power to create new life by raising offspring.
5.
People seek structure and organization. We want the timeline
of events. We want to know the details of a tragedy as if knowing would
help us understand. We seem to feel that knowledge will help us feel we are in
control—but we are often not in control. Yet, when faced with death or near death situations, we can expect investigations and
calls for tighter controls on background
checks and stronger policies thought to protect innocent lives.
6.
People become more religious –especially about
life after death. Church attendance went up sharply in the U.S. following 9/11
but then declined
within a few months. People pray, quote scripture, and seek counsel from
religious leaders. We can expect a temporary rise in religiosity or spirituality in response to life threatening events.
7.
People give more when faced with death or even
thoughts of death. Funds are established for those who suffer loss. People give
generously of their time and talents when faced with death.
A Note
Terror Management Theory has been
studied in more than 300 investigations carried out in more than a dozen
countries. Death is a powerful force for life. Terror Management Theory (TMT) explains much about how many if not most people respond to actual death and perceived life threatening events. The theory also helps leaders predict behavior, which can allow knowledgeable people to prepare. TMT does not explain or "explain away" the validity of a spiritual experience
Helping Kids Cope With Tragedy
Since 9/11 psychologists have worked to
find ways that help children understand tragedies and develop coping
strategies. Here’s a link to some ideas from the American
Psychological Association.
References
and a reading list—especially related to psychology and religion
Beck, R. (2008). Feeling queasy about the Incarnation:
Terror management theory, death, and the body of Jesus. Journal of Psychology and Theology,
36, 303-313.
Beck, R., McGregor, D., Woodrow, B., Haugen, A., &
Killion, K. (2010). Death, art, and The Fall: A terror management view of
Christian aesthetic judgments. Journal
of Psychology and Christianity, 29, 301-307.
Becker, E. The Birth and Death of Meaning. New York: Basic Books, 1971.
Burke, B.
L., Martens, A., & Faucher, E. H. (2010). Two decades of terror management
theory: A meta-analysis of mortality salience research. Personality and Social Psychology
Review, 14, 155-195.
Davis, C.
G., & McKearney, J. M. (2003). How do people grow from their experience
with trauma or loss? Journal
of Social & Clinical Psychology, 22, 477-492.
Florian,
V., Mikulincer, M., & Hirschberger, G. (2002). The anxiety-buffering
function of close relationships: Evidence that relationship commitment acts as
a terror management mechanism. Journal
of Personality and Social Psychology, 82, 527-542.
Friedman, M., & Rholes, W. S.
(2008). Religious fundamentalism and terror management. International
Journal for the
Psychology of Religion. 18, 36-52.
Friedman, M., & Rholes, W. S. (2009). Religious
fundamentalism and terror management: Differences by
interdependent and
independent self-construal. Self
and Identity. 8, 24-44.
Fritsche,
I., Jonas, E., Fischer, P., Koranyi, N., Berger, N., & Fleischmann, B.
(2007). Mortality salience and the desire for offspring. Journal of
Experimental Social Psychology, 43, 753-762.
Greenberg,
J. (2012). Terror management theory: From genesis to revelations. In P. R.
Shaver, & M. Mikulincer (Eds.). Meaning,
mortality, and choice: The social psychology of existential concerns (pp. 17-35). Washington D.C.:
American Psychological Association.
Greenberg, J., T. Pyszczynski, and S.
Solomon (1986). The Causes and Consequences
of a Need for Self-Esteem: A Terror Management Theory. Public Self and
Private Self Ed. R. F. Baumeister. New York: Springer-Verlag.
Greenberg, J., Solomon, S., &
Pyszczynski, T. (1997). Terror management theory of self-esteem and cultural
worldviews: Empirical assessments and conceptual refinements. In M. Zanna
(Ed.), Advances in experimental social psychology (Vol. 29, pp. 61–139). San
Diego, CA: Academic Press.
Greenberg, J., Pyszczynski, T., Solomon, S., Rosenblatt, A.,
Veeder, M., Kirkland ,
S., & Lyon, D. (1990). Evidence for terror management theory: II. The
effects o f mortality salience on
reactions to those who threaten or bolster the cultural worldview. Journal
of Personality and Social Psychology, 58, 308–318.
Hirschberger,
G., & Pyszczynski, T. (2011). Killing with a clean conscious:
Existential angst and the paradox of morality. M. Mikulincer & P.
Shaver (Eds.), The Social
Psychology of Morality: Exploring the Causes of Good and Evil. American Psychological
Association: Washighton, DC.
Jonas, E., Schimel, J., Greenberg, J.,
& Pyszczynski, T. (2003). The Scrooge Effect: Evidence that Mortality
Salience Increases Prosocial Attitudes and Behavior." Personality and Social Psychology Bulletin 28, 1342-135
Landau, M.
J., Greenberg, J., & Solomon, S. (2004). The motivational underpinnings of
religion. Behavioral and
Brain Sciences, 27, 743-744.
Pyszczynski, T., S. Solomon, and J.
Greenberg (2003). In the Wake of 9/11:
The Psychology of Terror. Washington, D.C: American Psychological Association.
Rosenblatt, A., Greenberg, J., Solomon,
S., Pyszczynski, T., & Lyon, D. (1989). Evidence for Terror Management
Theory I: The Effects of Mortality Salience on Reactions to Those Who Violate
or Uphold Cultural Values. Journal of Personality
and Social Psychology 57 (1989): 681-690.
Soenke,
M., Landau, M. J. & Greenberg, J. (2013). Sacred armor: On the
anxiety management function of religion and spirituality. In K. Pargament (Ed.) Handbook of Religion and Spirituality.
Washington, D.C.: APA Press.
Stoppa, T.
M., Wray-Lake, L., Syvertsen, A. K, & Flanagan, C. (2012). Defining a
moment in history: Parent communication with adolescents about September 11,
2001. Journal of Youth and
Adolescence, 40, 1691-1704.
Wilson, K. M., & Bernas, R. (2011). A good man is hard
to find: Forgiveness, terror management, and religiosity. Research in the Social Scientific
Study of Religion, 22, 126-140.
Wisman, A., & Goldenberg, J. L. (2005). From the grave
to the cradle: Evidence that mortality salience engenders a desire for
offspring. Journal of Personality and Social Psychology, 89, 46-61.
Wisman, A., & Koole, S. (2003). Hiding in the crowd:
Can mortality salience promote affiliation with others who oppose one's
worldviews? Journal of
Personality and Social Psychology, 84, 511-526.
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