pastoral thanatology

Pastoral Thanatology and Hinduism

Posted on by Dominick Flarey

Hinduism and Pastoral Thanatology

Pastoral counselors or Thanatologists can come into contact with an array of theologies that are not particular to the West.  Many of the Eastern religions are no exception to this.  It is very important for the counselor to be aware of at least some of the theology of these religions, especially in regards to death.
Hinduism is one of the key Eastern religions.  It surpasses Buddhism in age and many of the tenets of Buddhism derive from Hinduism.  There are slight differences regarding the essence of God, the number of reincarnations, and final enlightenment, but the preparations for death have the same essence and core; death is preparation for the next life or enlightenment.  So 

despite the different rituals and slight theological differences both religions share a common theme in regards to how death is viewed.
Hinduism views death as a portal to the next life and eventual enlightenment or reunion with Brahman.   However, the cycles of reincarnation can be endless until that reunification is finally achieved.  Karma determines not only when the cycle of  rebirth will end, but also the quality of life in the next rebirth.  Hence good living and good dying is critical to a Hindu. 
The purpose of the Hindu rites of the dead is to ensure that death is a smooth transition for the deceased and that he or she may attain enlightenment or a good rebirth.  While these rites can last up to a year, most rites only last ten days after the death of the family member.  Prior to death, the soon to be deceased is surrounded by family and read to from the holy texts of the Veda and Bhagavad Gita.  After the initial death, usually a son then cleanses his parent’s body.  Drops from the Ganges River are sometimes applied at the lips.  Following this, the body is wrapped in white.  Within a day or two, the body is prepared for cremation, so that the body may travel to the next life.  The body is also burned as a sacrifice.
During the ten days, the family offers various prayers and offerings to God and also the Brahmins on behalf of the deceased.  While the karma of the deceased will ultimately decide his or her fate, these prayers can be of some benefit.  Finally after the tenth day, the ghostlike period of the deceased ends and on the eleventh day the soul will find enlightenment or a new rebirth; the quality of that rebirth being dependent upon the karma of that person.   Eventually after the soul learns the value of self sacrifice and love, it can claim its reunification with Brahman.
Knowing these theological beliefs and reading the texts of Hinduism can ensure that one who deals with pastoral issues of death can be of help and comfort to someone with these beliefs.  It is not an issue for Western counselors to change their beliefs but to be well informed and a better global care giver to the many needs of other cultures in addition to the needs of the West.
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Pastoral Thanatology and Buddhism

Posted on by Dominick Flarey

Pastoral Thanatology and Buddhism

There are rare occasions when the counselor or pastoral agent may find himself or herself in a situation that is beyond the monotheistic theologies of the West.  In such cases, a pastoral care goes beyond administering theological guidance but merely treating the person in a humane way and being well informed regarding their dying rites.  One distant theology that most pastoral thanatologists rarely study is Buddhism. 

Buddhism is an Eastern religion stemming out of India and China.  Its basic idea of God differs from Western theology.  God is not a being, but the idea of God is merely creation as it is.  The cosmos has always existing within itself and everyone shares in that existence on multiple planes and dimensions.  Among the many worlds one can exist is Earth.  On Earth, a person’s status as a human being or animal is determined by one’s karma or how they existed in the previous life.  The importance of good living is emphasized due to this because one hopes to achieve a better next life-whether on Earth or in a celestial heaven.  These reincarnations, however, are limited and the eventual key is to attain the state of Nirvana, or nothingness.  In this state, one can escape all form of suffering .  Various enlightened men or beings achieve certain elevated states known as Buddhas, who aid the common people in their aspiration for enlightenment or Nirvana.  Under the guidance of these enlightened beings, preparation for the next life is examined as well as proper death to achieve the desired end in the next life.  It is for this reason that family of the dying or soon to be deceased take great care to ensure that all the spiritual needs of their loved one are met.  It is imperative that spiritual rituals are conducted so that the soon to be deceased may make a good transition into the next life.  This is especially critical during the final hours of life.
Death is seen as an opportunity for a new life.  Mourning and other human emotions are ideally held back to prevent any excessive regret or drama in the dying person.  It is important to clear the state of mind so that the dying person can find good rebirth.   The dying person, if trained under the guidance of Buddhist principles, or trained by religious monks, hopes to control his or her subconscious as much as possible during his or her final minutes on Earth as he or she enters into the unknown of death.  This is something most Buddhists prepare for their whole life via mental and spiritual exercises. As death approaches, the Buddhist approaches the eight stages of death.  The first stages deal with physical symptoms as the life force leaves the body, while the later stages deal with visions of the soul.  In these later stages, the consciousness exists simply as a subtle mind sustained by very little energy.  In these later stages, the more trained the Buddhist, the more it is said he or she remembers of his or her previous life. 
 After death is completed, family members and religious leaders begin a series of prayers, offerings, mantras and other rituals for the person’s benefit.    For 49 days, prayers are said for the deceased to aid the person in his ghostly wandering.  The purpose is to help the soul find a good rebirth and to be safe from evil entities who may guide one wrongly into a bad rebirth.  After the 49 days, the soul, if lucky, finds either a higher state of being or at least a human state to exist in.  The reincarnated state then begins the entire cycle over until eventual Nirvana.
While odd and incompatible with Western ideals, the pastoral thanatologist or counselor can help those who suffer no matter what the creed.  When dealing with Buddhists, it is important to remember that death is a doorway to rebirth.  In many ways, they have prepared for death their whole life and welcome it as a way to improve themselves.  With this in mind, it is important to be respectful of such traditions and try to ease the mind of the suffering as much as possible, preparing them within their tradition for their final breathe.
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Last Rites and Pastoral Counseling

Posted on by Dominick Flarey

Pastoral Counseling and Last Rites

Pastoral Thanatology calls for a strong understanding of the rituals and spiritual aspects that surround death.  One particular care falls under the sacramental nature of the Blessing of the Sick.  While primarily a Catholic sacrament known as Last Rites or Extreme Unction, all Christian circles can appreciate the necessity of pastoral guidance and the presence of the Holy Spirit that encompasses it.  The necessity of grace that gives clarity, forgiveness, certainty, and peace to the dying  

person  is administered by the priest or minister via the power of the Holy Spirit.   This is materialized in the sacrament of the Anointing of the Sick.
Again, while Protestant circles, do not agree in this sacramental nature of the anointing, it can be agreed, they do believe in the grace that is poured upon the dying person to accept Christ and prepare the person for his entrance into heaven.  This should suffice in a general agreement that prayer, blessing, and other symbolisms are beneficial to the person-if not on a spiritual level, at least at a psychological level.  The remainder of this article, however, will focus on the sacramental nature and grace of this Catholic sacrament to better describe its principles.  In this regard, Catholic and non-Catholic pastoral counselors can both benefit, if not in practice, but at least in comprehension of the sacramental theology.
The sacraments of the Catholic Church span the life of those in the Mystical Body of Christ.  Each sacrament has a particular sacramental grace that performs a particular function.  Baptismal grace is a sanctifying grace that removes the stain of Original sin, makes one a child of God and an heir to heaven; it gives life.  Confirmation’s sacramental grace strengthens the growing soul and gives it the particular graces to become a solider of Christ.   The Eucharist as a sacrament feeds the soul.  Reconciliation heals the soul.  Matrimony and Holy Orders particularly deal with life choices and supply the soul with the necessary graces to serve God as a married person or an ordained minister.   The sacramental nature of the Anointing of the Sick also serves the life span of the person, namely in danger of death or at the ultimate moment of death.
As a sacrament, Anointing of the Sick, feeds the soul a variety of graces pertaining to the function of the sacrament.  First, it is a healing sacrament.  It can heal physically, but generally and most of the time, it heals spiritually.  With this particular function, it can carry a sanctifying element for the soul.  It can restore the divine life in the soul lost via grave sin.  The anointing of the oil, blessing, and prayers can also serve as a strengthening.  The sacramentals or holy objects or rituals utilized are mere manifestations of the spiritual renewal going on beyond human sight.   The soul is not only healed but strengthened by the Holy Spirit with the virtue of faith and hope; faith in Christ and hope in Christ that his promises will be fulfilled.   Hence this sacramental grace produces a calming effect on the soul, allowing the soul to free itself from anxiety and doubt.  This sacramental grace also produces a calmness that protects the soul and claims it as one of God’s children, warding off the howls of the evil one.
As a pastoral counselor, one will come across the miraculous manifestations of this sacrament.  You will experience the peace, the love, and the presence of the Holy Spirit in the room.  You will sense the peace that replaces the anxiety, the certainty that replaces the doubt and the courage that replaces the fear.   For these reasons, one should not so easily dismiss the sacramental benefits of the Anointing at all levels; spiritual, physical, emotional and psychological.  If not Catholic, pastoral counselors should utilize some of the techniques and prayers from this ritual and utilize it.  These rituals will enhance the presence of the Holy Spirit and aid you in preparing the person for death or healing them completely. If you are interested in Pastoral Thanatology, please review the program.
 
 By Mark Moran, MA, GC-C, SCC-C
 

7 Corporal Works of Mercy and Pastoral Thanatology

Posted on by Dominick Flarey

 The call to assist the dying is more than a career but a vocation.  Pastoral Thanatology encompasses the essence of care of the dying by combining the psychology of the dying with a pastoral and theological care. This care follows the path of scripture and the teachings of Christ in caring for the dying by not only giving the proper attention to physical needs but to also spiritual needs. The care given by pastoral givers in nursing homes, counseling centers and hospitals parallels the Seven Corporal Works of Mercy. These seven works care for the physical needs of one’s neighbor and are scripturally based off the teachings and words of Christ.
Pastoral Care and the Seven Corporal Works of Mercy
One of the Seven Corporal Works of Mercy actually is to care actually to care or visit the sick. In that care, one does not only perform their duties but also answer a vocational call of service to their fellow man. Within the visitation or care of the sick, one finds themselves performing other acts of mercy which include giving drink, food, and clothing the naked. These are all actions Christ asks from his followers when he told his apostles and disciples that when you do these acts for the least of my brethren then you do it for me. While care of the dying  goes beyond the mere physical and even goes to the point of the Spiritual works of mercy where comfort and counsel become imperative, one cannot deny the sacred calling of nurses and other health care administers who take a simple chore and turn into an action of Christian excellence. These physical acts of mercy benefit all and should be cultivated as habitual actions of virtue within the soul of the caregiver. Through this, his or her actions will shine through and give the comfort and love the dying patient needs.  Below are a list of the Seven Corporal Works of Mercy. To feed the hungry. To give drink to the thirsty. To clothe the naked. To give shelter to the homeless. To visit the imprisoned. To visit the sick. To bury the dead As one can see these simple seven acts of charity are actions that all Christians should undertake in their social obligations to the world. Yet what an excellent opportunity is presented for someone in pastoral care giving situation to practice these actions and share the love of God with the dying. While these initial actions are merely at the physical level and the spiritual acts and last rites remain the most important element to the dying, one cannot still neglect the physical needs of a human being. Our nature is comprised of spirit and flesh and God commands his people to respect both elements with love and dignity.

By Mark Moran, MA, GC-C, SCC-C

Pastoral Thanatology for Those Suffering with Terminal Illness

Posted on by Dominick Flarey

Terminal Illness and Pastoral Thanatology

Pastoral Thanatology  deals with the needs of the dying and how to console them both spiritually and mentally. Some needs of the dying or short term, while others deal with long term care. The preparation of death for a family or individual can be overbearing. In such counseling, one should help prepare the person for death but also help them live the life that they have. In addition to this, the family should be preparing themselves for the eventual death and also how they will feel after the death. Some terminally ill patients are easier to deal with due to the type of family or faith they possess, while others may be alone or be in intense pain. Cases should be dealt with on an individual basis and adjusted to as needed. If you are interested in becoming a Pastoral Thanatologist, you should review the program and see if it matches your professional and educational needs.

About Pastoral Thanatology

Posted on by Dominick Flarey

What is Pastoral Thanatology

Pastoral Thanatology and care of the dying stems not only from a social call of kindness, but also comes from God. It is a Christian call, but a religious call as well. As humans we are called to care for the needs of the dying. This is the basis of society, but within a religious calling, it becomes more than a good deed but a vocational call and act of charity that transcends the physical world. It is a calling to care not only for the physical needs of the dying but also the spiritual needs. Through pastoral care of the dying, one fulfills the corporal and spiritual works of mercy found within Christianity. While these acts of mercy are found within Christianity, they can be universally found in all religions that reflect the goodness of God. At AIHCP, one can become certified in Pastoral Thanatology and help in the care of the dying.

pastoral thanatology
pastoral thanatology