Use of Spirituality to Make Sense of Loss by Homicide

Abstract

This article presents a magnification of Stage 2 of the Theory of Post-Homicide Spiritual Change, a three-stage grounded theory of spiritual change after homicide (Theory of PHSC). Having endured the disintegration of their belief systems in the immediate aftermath of murder (Stage 1), survivors turn in Stage 2 to a more extended process of grappling with a crisis of meaning. This Stage 2 process is presented within the framework of the meaning making model, with attention to spiritual meaning making and transcendental experiences. Findings can help service providers support homicide survivors throughout an intermediary stage of bereavement that is marked by a sense of stagnation and diminished well-being. By accompanying survivors through the difficult meaning making efforts that characterize this stage, providers can help position them to break free of intensive cognitive meaning making and gain forward momentum in Stage 3 of the Theory of PHSC and can focus on aspects of life that can help them successfully make meaning of their loss while positioning them to gain forward momentum.

An Ecological Review of Homicide Bereavement’s Risk Factors: Implications for Future Research

“…Studies focusing on the individual level noted the following HB risk factors: prior mental health or emotional fluctuation (Alves-Costa, Hamilton-Giachritsis, & Halligan, 2021; Soydas et al, 2020; Williams et al, 2012); immigration (Alisic, Groot, Snetselaar, Stroeken, & van de Putte, 2017); prior health or physical problems (Currier et al, 2015; Soydas et al, 2020; Williams et al, 2012); low socioeconomic status (Douglas et al, 2021); belonging to an ethnic or racial minority (Douglas et al, 2021; Kaplow et al, 2021; Kassing et al, 2021; Keesee et al, 2008; McDevitt-Murphy et al, 2012; Williams et al, 2012); prior victimization or stressful life events (Douglas et al, 2021; Kassing et al, 2021; Park & Benore, 2004; Soydas et al, 2021); female gender, with mothers and sisters grieving more intensely over time than fathers and brothers (Dyregrov et al, 2015; Kaplow et al, 2021; Kassing et al, 2021; Soydas et al, 2020, 2021); and being younger (Murphy, Johnson, Wu, et al, 2003; Pfeffer et al, 2007; Stanley et al, 2019). Additional HB risk factors noted as having more pathogenic effects include negative cognitions (Alves-Costa, Hamilton-Giachritsis, & Halligan, 2021; Bailey, Sharma, et al, 2013; Boelen et al, 2015), attachment anxiety and avoidance (Currier et al, 2015), a sense of social disconnection (Smith et al, 2020), lesser ability to construct meaning (Zakarian et al, 2019), and low level of spirituality and religiosity (Boulware & Bui, 2016; Burke et al, 2011; Currier et al, 2013; Johnson, 2021; Johnson & Zitzmann, 2020, 2021; Lee et al, 2020; Mastrocinque et al, 2020).…”

Religious meaning-making among Muslim parents bereaved by homicide: Struggling to accept ‘God's will’ and yearning for ‘Qayama’ day

“…When the experience of death involves the loss of a child, it is a traumatic event that contradicts life's natural order and is perceived as the loss of one's future [ 12 ]. Hence, it is likely to undermine a parent's worldview and meaning constructs, particularly when it is sudden [ 13 , 14 ]. Parental grief involves feelings of sadness, longing and guilt [ 1 ], as well as anxiety over losing another child [ 15 ].…”