The Human Encounter with Death
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Troubling the Waters for Healing of the Church
Troub s ling ter the Wa for Healing of the Church A journey for White Christians from privilege to partnership Leaders Guide and Participants Handouts Troubling the Waters for Healing of the Church A journey for White Christians from privilege to partnership Credits The Commission for Multicultural Ministries of the Evangelical Lutheran Church in America would like to thank and acknowledge the following people for their involvement in this project: Development Team Joyce Caldwell, project coordinator and lead writer Paul Benz, co-facilitator and secondary writer Project Support Tamara Borland Consultation Team Valerian Ahles Marilyn Liden Bode Sharon Eaton Matthew Ernst Maria Hall Lucy Kolin Marc Miller Roberta (Bobby) Parish Larry Peterson Hank Suhr Frankie Sweetnam Project Director D. Christine May Graphic Designer Sharon Schuster Logo Art Marilyn Liden Bode Pilot events of this resource took place in Seattle, Washington; New Brunswick, New Jersey; and Ames, Iowa. We give special thanks to the many contributions of Lutheran Human Relations Association (LHRA) to this work. The study and application of the story of The Good Samaritan in Luke 10 and of Peter and Cornelius in Acts 10 and 11 were developed by LHRA . The worksheets on the Cultural Pyramid, Levels of Racism, Racial Identity Development, and Levels of Congregational Development are also used with thanks and appreciation for the research and program development of LHRA. The Commission for Multicultural Ministries recognizes and celebrates the Lutheran Human Relations Association for over 50 years of work against racism. The Commission for Multicultural Ministries acknowledges and thanks Thrivent Financial for Lutherans for providing the grant to make this project possible. -
Reviewing the Heroic Experience: a Humanistic and Existential Counselling Perspective
Heroism Science Volume 4 Issue 1 Article 6 2019 Reviewing the Heroic Experience: A Humanistic and Existential Counselling Perspective Peter Bray University of Auckland, [email protected] Peter James University of Auckland, [email protected] Follow this and additional works at: https://scholarship.richmond.edu/heroism-science Part of the Counseling Psychology Commons, and the Developmental Psychology Commons Recommended Citation Bray, Peter and James, Peter (2019) "Reviewing the Heroic Experience: A Humanistic and Existential Counselling Perspective," Heroism Science: Vol. 4 : Iss. 1 , Article 6. DOI: 10.26736/hs.2019.01.06 Available at: https://scholarship.richmond.edu/heroism-science/vol4/iss1/6 This Article is brought to you for free and open access by UR Scholarship Repository. It has been accepted for inclusion in Heroism Science by an authorized editor of UR Scholarship Repository. For more information, please contact [email protected]. 1 Heroism Science: An Interdisciplinary Journal (ISSN 2573- 7120) https://scholarship.richmond.edu/heroism-science/ Vol. 4 No. 1 (2019) pp. 1-34 Reviewing the Heroic Experience: A Humanistic and Existential Counselling Perspective PETER BRAY1 University of Auckland [email protected] PETER JAMES University of Auckland [email protected] ABSTRACT: Taking a humanistic and existential counselling stance, this brief review of heroism and the heroic experience begins by discussing the utility and structure of Joseph Campbell’s (1949) monomythic narrative of the hero’s journey, whilst considering the Jungian conceptualisation of the archetype and the collective unconscious. With their shared assumptions about transformation and growth, modern psychology and the therapeutic practice of counselling and psychotherapy are reviewed in terms of their utilisation of the hero-journey as a developmental metaphor for clients, particularly in trauma recovery. -
Studies in Romans
Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1957 Studies in Romans R. C. Bell Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bell, R. C., "Studies in Romans" (1957). Stone-Campbell Books. 470. https://digitalcommons.acu.edu/crs_books/470 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. STUDIESIN ROMANS R.C.BELL F IRM FOUNDATION PUBLISHING HOUSE AUSTIN , TEXAS COPYRIGHT, 1887 FIRM FOUNDATION PUBLISHING HOU SE LESSON 1 Though Romans was written near the close of Paul's mis sionary ministry, reasonably, because of its being a fuller 1-1.ndmore systematic discussion of the fundamentals of Christianity than the other Epistles of the New Testament, 'it is placed before them. Paul's earliest writings, the Thes salonian letters, written some five years before Romans, rea sonably, because they feature Christ's second coming and the end of the age, are placed, save the Pastoral Epistles and Philemon, last of his fourteen Epistles. If Mordecai, with out explicit evidence, believed it was like God to have Esther on the throne at a most crucial time (Esther 4 :14), why should it be "judged incredible" that God had some ~hing to do with this arrangement of his Bible? The theme of the Bible from Eden onward is the redemp tion of fallen man. -
Today We Have This Powerful Story of the Raising of the Widow's Son from the Dead. We Know There Are a Couple of Other Exampl
Today we have this powerful story of the raising of the widow’s son from the dead. We know there are a couple of other examples in the Scriptures of Jesus raising people from the dead. Of course, the story of the raising of Lazarus and the story of the raising of the daughter of Jairus. But this raising story, you’ll notice, is a little different. In this story no one is asking Jesus for help. For Lazarus, Martha says “If you had been here, my brother would not have died.” Jairus says, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.” Jesus sets on His own initiative and in this we see His great compassion. Let’s look at the scene a little closer. The one who died was the only son of a widow. So she was alone. Her husband had died, and now her only son had died, so she has the terrible grief of losing her son after already having lost her husband. She has the prospect now of being alone, and on top of this, in those days women didn’t really work for income. So now she has to be completely dependent on the charity of others to live. Maybe she now would even have to be reduced to begging. The Lord sees all this going on. The exact scripture we heard was: “When the Lord saw her, He was moved with pity for her.” So we see the Lord’s great compassion here. -
FEMALE GENITAL CUTTING the Global North and South
Copyright © The authors, 2020 Cover by Nille Leander and Sara Johnsdotter ISBN 978-91-7877-123-3 (print) ISBN 978-91-7877-124-0 (pdf) DOI 10.24834/isbn.9789178771240 Published by the Centre for Sexology and Sexuality Studies, Malmö University Printed at Holmbergs, Malmö 2020 FEMALE GENITAL CUTTING The Global North and South Edited by Sara Johnsdotter The publication can be accessed at mau.diva-portal.org (PDF) Contents Sara Johnsdotter & R. Elise B. Johansen Introduction 7 Ellen Gruenbaum Tensions and Movements: Female Genital Cutting in the Global North and South, Then and Now 23 Lisen Dellenborg The Significance of Engagement — Challenges for Ethnographers and Healthcare Givers in Understanding Human Vulnerability 59 Emmaleena Käkelä Rethinking Female Genital Cutting: From Culturalist to Structuralist Framework for Challenging Violence Against Women 79 Maria Väkiparta Young Men Against FGM/C in Somaliland: Discursively Negotiating Violence, Gender Norms, and Gender Order 103 Inger-Lise Lien Is the Ritual of Female Genital Mutilation an Event that Will Generate a Traumatic Stress Reaction for Cut Children? Cases from The Gambia, Eritrea and Somalia 131 Lisen Dellenborg & Maria Frederika Malmström Listening to the Real Agents of Change: Female Circumcision/Cutting, Female Genital Mutilation and Human Rights 159 R. Elise B. Johansen, in collaboration with Amira Jama Mohammed Ibrahim, Naeema Saeed Sheekh Mohammed, Khadra Yasien Ahmed, Abdirizak Mohamud, Ibrahim Sheick Mohammed Ahmed, & Omar Nur Gaal Methodological Reflections on the Engagement -
Letting Go of the Ego As a Spiritual Path Victor Ashear 2/16/20 the Talk
Letting go of the ego as a spiritual path Victor Ashear 2/16/20 The talk Lisa read at the start of this month’s theme made a very important point about surrender that I want to expand on today. The point was that when we let go of our needs for control and perfection we open ourselves to realities and opportunities that lie beyond ourselves. I also want to expand on what Bill shared last Sunday when he talked about how when we are able to let go of our ego we reach a deeper and more authentic self. I spoke a few years ago about “the five big theological questions” that some of you may remember. One of those big theological questions that all religions seek to answer is the question of “ontology.” Ontology is the subject of who we are as human beings; what is the nature of our essence or most vital character? Sometimes the question is posed as, “whose are we?” because no one’s identity exists independently of others. We are defined by our relationships, are we not? Today I want to explore the topic of who we are spiritually in terms of “letting go/surrender.” Part of what I want to say is that it is not easy to discover who we are in a spiritual sense, and that to get there we need to let go of our conventional ways of thinking about our identity or self-concept. (I am going to use the terms ego, identity and self-concept interchangeably in this talk.) Some of you who read the UU World magazine might have come across and article by Rev. -
A Practitioner's Guide to Culturally Sensitive Practice for Death and Dying Texas Long Term Care Institute
A Practitioner's Guide to Culturally Sensitive Practice for Death and Dying Prepared By Merri Cohoe, BSW Sue Ellen Contreras, BSW Debra Sparks, BSW Texas Long Term Care Institute College of Health Professions Southwest Texas State University San Marcos, Texas TLTCI Series Report 02-2 April 2002 Information presented in this document may be copied for non-commercial purposes only. Please credit the Texas Long Term Care Institute. Additional copies may be obtained from the Texas Long Term Care Institute, 601 University Drive, San Marcos, Texas, 78666 Phone: 512-245-8234 FAX 512-245-7803. Email: L [email protected] Website: http://LTC-Institute.health.swt.edu CWe; w.auU eJw [o;~ tJus; ~fl/ [o;OU/tI~iIv~4tAwv~, ~, and~tuJi4i1vOW1l~. CWe; w.auU ~ eJw [0; ~ aft tJuv Soci.at CW~ wJuy Iuwe; ~ t/te; uuuJ; I<w USJ. ~it is; 0W1I ~ widv [0; ~ tAerrv p;uuul. 2 Table of Contents Introduction ....... ........................................................................ 5 Acknowledgements .......................... ...... ..... ... ............. .............. .... 6 African Methodist Episcopal .................. , ................. " ........... , .... ... .. .. 7 American Evangelical. .. 8 Anglican .................................................................................... 9 Anglican Catholic Church ......... " . " ................................................ '" 10 Assemblies of God .............. , ..... .................... ................ ....... .......... 11-12 Atheism..... .................. ....... .................... ............... -
Problematics of the Dimensions of Death
2424 6 May 90 PROBLEMATICS OF THE DIMENSIONS OF DEATH ELLIOTT THINKSHEETS 309 L.Eliz.Dr., Craigville, MA 02636 Among the fears ineluctably buzzing around death both as fact Phone 508.775.8008 & as idea is the fear of the spiritual dimension of life, even of Noncommercial reproduction permitted the very word "spiritual." Eg, Lloyd Glaubermen, inventor of Hypno-Peripheral Pro- cessing (the latest in psychotechnology: multiple-track audiotapes to pre-change behavior from the unconscious to conscious living--incorporating Milton Erikson's subliminal story-telling & Neuro-Linguistic Programming's dual induction--"to build self-esteem, dispel depression, and generate a healing effect in both mind and body") says the use of myths-stories "can bring meaning and purpose to many of us. I hesitate to say that the stories have a spiritual message , since this word for many may equate to a lack of substance. Rather, I might just say that the stories, the myths, have a universal application and appeal." (Interview by David Beeman in April- May/90 PASTORAL COUNSELING LETTER; boldface, mine) The S-word is scary for a profounder reason than this that our psychoacoustical stress-manager alludes to. It is scary fundamentally because "spiritual" signals the deepest/highest dimension of our lives, where most--indeed, everything--is at risk as we face the "Mysterium tremendum et fascinosum" ("the Mystery that causes us to tremble, but so fascinates us we can't run away"). And of all life-events, none other can compare with death in grabbing our attention for the "spiritual" dimension. No wonder the current flood of books on the death/spirituality relationship--many on Hospice chaplaincy. -
Death in the Spirituality of the Desert Daniel Lemeni
The Untimely Tomb: Death in the Spirituality of the Desert Daniel Lemeni UDC: 27-788"03/05" D. Lemeni 27-35"03/05" West University of Timişoara Review Faculty of Teology Manuscript received: 22. 10. 2016. Str. Intrarea Sabinei, nr.1, ap. 6 Revised manuscript accepted: 07. 02. 2017. 300422 Timişoara, Timiş, Romania DOI: 10.1484/J.HAM.5.113743 [email protected] In this paper we will explore the “practice of death” in the spirituality of the desert. e paper is divided into two sections. Section 1 explores the desert as place of the death. e monk has symbolized this death by locating his existence in the desert, because the renunciation of secular life led the monk to regard himself as dead. Section 2 points out depictions of monks as dead or entombed. We will examine here the role played by “daily dying” in the Life of Antony. Antony the Great characterizes his life as a kind of “death”, because he lives as though dying each day. In other words, the monk, though not actually dead, eectively dies each day. is kind of “death” (daily dying) contains the seeds of later ascetic tradition on a “practice of death”. Keywords: death, Desert Fathers, Late Antiquity, monasticism, Antony the Great. INTRODUCTION growth of monasticism in fourth-century Egypt has long been recognized as one of the most significant and alluring The withdrawal from the world is the most powerful moments of early Christianity. In the withdrawal from the metaphor to describe the mortification in the spirituality mainstream of society and culture to the stark solitude of of the desert. -
Dangerousness and Incapacitation: a Predictive Evaluation of Sentencing Policy Reform in California
The author(s) shown below used Federal funds provided by the U.S. Department of Justice and prepared the following final report: Document Title: Dangerousness and Incapacitation: A Predictive Evaluation of Sentencing Policy Reform in California Author(s): Kathleen Auerhahn Document No.: 189734 Date Received: August 20, 2001 Award Number: 99-IJ-CX-0043 This report has not been published by the U.S. Department of Justice. To provide better customer service, NCJRS has made this Federally- funded grant final report available electronically in addition to traditional paper copies. Opinions or points of view expressed are those of the author(s) and do not necessarily reflect the official position or policies of the U.S. Department of Justice. I UNIVERSITY OF CALIFORNIA RIVERSIDE Dangerousness and Incapacitation: A Predictive Evaluation of Sentencing Policy Reform in California A Dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Sociology Kathleen Auerhahn September, 2000 PROPERTY OF National Criminal Justice Reference Service (NCJRS) Box 6000 Dissertation Committee: Rockville, MD 20849-6000~TI' Dr. Robert A. Hanneman, Chair Dr. Austin T. Turk Dr. Shaun Bowler This document is a research report submitted to the U.S. Department of Justice. This report has not been published by the Department. Opinions or points of view expressed are those of the author(s) and do not necessarily reflect the official position or policies of the U.S. Department of Justice. I copyright by Kathleen Auerhahn 2000 d 1 1 This document is a research report submitted to the U.S. Department of Justice. -
Understanding Death, Grief, and Mourning – a Resource Manual
UNDERSTANDING DEATH, GRIEF & MOURNING A Resource Manual Cornerstone of Hope Resource Manual | Page 1 UNDERSTANDING Death, Grief & Mourning Bereavement Resource Book CENTERS FOR GRIEVING CHILDREN, TEENS AND ADULTS 5905 Brecksville Road, Independence, Ohio 44131 • 216.524.4673 1550 Old Henderson Road, Suite E262, Columbus, Ohio 43220 • 614.824.4285 CORNERSTONEOFHOPE.ORG Table of Contents Letter from the Founders 4 Forward 5 Definitions 5 The Cornerstone Approach to Bereavement Care 6 Talking to Children 8 Suggestions for Informing Children about the Death of a Loved One 11 Preparing Children for Funerals 12 Children and Bereavement Charts 14 Manifestations of Grief in Youth 19 Common Fears and Questions of Grieving Children 20 Helping Children Cope with Grief Emotions 21 Helping Grieving Children | Suggestions for Parents 22 How Can I Tell if My Child Needs Counseling? 24 Children & Teen Resources 25 Books for Children and Teens Dealing with Illness, Grief, and Loss 25 Coping as a Family 28 Adult Grief | What You Can Expect 29 Adult Resources/Social Media Resources 30 Recommended Reading for Adult Grievers 30 “Suicide is Different” 31 “The Suicide Survivor’s Affirmation” 32 Beyond Surviving | Suggestions for Survivors of Suicide 33 Murder Loss 35 Support Group Resources 36 What Types of Help are Available? 36 Grief in the Workplace 37 Helping Employees Deal with Trauma 38 Creative Therapy Resources 39 Ideas for a Memory Box 39 Time Remembered 39 Spiritual Resources 40 Grief and the Scriptures 40 “Mountain Trip” 42 “The Power of Pain” 43 Services Offered by Cornerstone of Hope 44 Notes 46 From the Founders This book is dedicated to those who have lost a loved one, and to those who want to effectively service the bereaved in their professional or personal community. -
Two Cultures of Punishment
Stanford Law Review Volume 68 May 2016 ARTICLE Two Cultures of Punishment Joshua Kleinfeld* Abstract. As American criminal punishment has become more severe and European more mild, the two systems of punishment have come to represent different cultural possibilities for the modern West. Implicit in American and European punishment are two visions of wrongdoing and wrongdoers, of the terms of the social contract, and of the foundations of rights. American punishment pictures serious offenders as morally deformed people rather than ordinary people who have committed crimes. Their criminality is thus both immutable and devaluing, a feature of the actor rather than merely the act. The forms of punishment deployed in response do not just exact retribution or exert social control, they expressively deny offenders’ claims to membership in the community and to the moral humanity in virtue of which a human being is rights bearing. European criminal punishment expressively denies that any offense marks the offender as a morally deformed person. Criminality is always mutable and never devaluing, actors are kept at a distance from their acts, and the forms of punishment affirm even the worst offenders’ claims to social membership and rights. These conflicting moral visions are not only implicit or immanent in European and American punishment but likely played a role—albeit not an exclusive role—in causing European and American punishment to diverge. After an enormous mid-century crime wave, two very different groups took hold of America’s politics of crime: moralists who viewed criminals as evil and instrumentalists who viewed criminals as dangerous beings. Different as the two groups were, they agreed on policy: for both, the crime problem was a criminals problem, and the solution was to get rid of criminals.