Grief

Blessed Are The Anguished

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— Demonstration supporting Sammy’s Law, March 22, 2024. Photo: Roger Talbott

This is the week when Christians recall the passion and death of Jesus. On Thursday, we have a service to remember his last supper. On Friday, we often have long services in the afternoon that recall the seven things he said on the cross or the 12 events that happened on the way to the cross.

All these are in preparation for the joyous celebration of Christ’s resurrection on Easter Day. 

Some churches also have a service of Tenebrae — a word that means “darkness.” The service consists of lamentations from the Psalms and the prophets. No one preaches. If there is music, it is also the music of lament and grief — think, “Were You There When They Crucified My Lord.” Periodically, a candle at the front of the church is extinguished, and the church grows so dark it is hard to see anything but the candles.

In the end, only one large candle remains lit and it is removed from the sanctuary. The congregation sits in silence. Then there is a loud noise. Last night, someone beat on an unseen kettle drum. The large candle is returned to the front of the church, a symbol of St. John’s words, “The light shines in the darkness, and the darkness has never put it out.” 

When I used to lead Tenebrae services in the suburban church I pastored when our sons were growing up, our son Matt helped me by making the loud noise at the end of the service. He created a loud, hollow noise that sounded like a door slamming shut on your tomb. 

As an adult, Matt sometimes attended a Tenebrae service even if he didn’t attend church on Easter morning. He said, “It is the world’s best horror show.” 

As I recited lamentations in my church’s Tenebrae service this year, I remembered how all of us who loved Matt felt when he was diagnosed with pancreatic cancer and watched over the next ten terrible weeks as he slowly wasted away in front of us, even as the light of his love for life and his family fought back against the darkness. 

The feeling we had, like the feeling the followers of Jesus must have had in the last few hours of his life, was anguish. 

It is the same feeling I have had for the last six months about Israel and Gaza. 

I have Jewish family and friends for whom Israel’s national security represents a kind of psychological safety net in a world that periodically decides to blame Jews for everything. The brutal attack on October 7-8 poked a hole in that safety net. Many of them see the net being further degraded as Israel’s short-term military objectives risk the long-term safety of all the world’s Jews. 

As what might have been a just war has become just war, my friends and friends of friends who are Muslim, Arabic Christians, and people whose skin doesn’t match the paint samples Americans arbitrarily call “White” see our country’s support of Israel (now waning) as a clear indication that some lives matter more than others. 

The great temptation is to feel nothing.  After all, I can’t do anything about it. It is the way of the world. As one of my pastors said last Sunday, most of the people involved in Jesus’ crucifixion treated it the way we Americans treat mass shootings. It was just another day. 

His Sunday sermon, the Tenebrae service last night, Holy Thursday, and Good Friday remind me if I am to remain whole and human in this cruel world, I am called to feel anguish. 

I Googled “anguish” and found this:

“Anguish is often referred to as emotional distress or pain, and it can encompass several different emotions, such as trauma, grief, sorrow, fear, and anxiety. It’s a reasonable, typical, and sometimes even a rational response to a horrible situation.” 

Betterhealth.com

It isn’t easy to choose to feel distress and pain. No one can do it all the time, as the exhausted caregivers of dying loved ones know all too well.  Yet we also know that shutting those feelings out entirely makes us less than human. 

We need rituals and seasons that bring us back to our anguish.

 In the last few years, I’ve been fascinated by how people who never go to church, especially young people, show up for Ash Wednesday. Having ashes applied to your forehead while hearing “Remember you are dust” is as grim a ritual as there is in Christianity’s toolbox.  Yet, if a clergy person is willing to stand in a public place and perform that ritual, people will line up for it, showing that it reaches something that happy, clappy weekly “celebrations” do not. It helps us get in touch with the anguish of life itself. I suspect that if there were some way to take Tenebrae out into the streets, people would line up for that, too. 

I experience the same “vibe” when I attend Yom Kippur services at Malkhut, the Jewish spiritual community my daughter-in-law, Rabbi Rachel Goldenberg,  has formed here in Western Queens, and hear my son, Jim, chant in Hebrew alphabetical order the names of the sins we all commit. (You can taste that vibe by listening to Leonard Cohen sing “Who by Fire.”) I suspect that my Muslim friends who are observing Ramadan are getting in touch with the same feelings. 

 I have recently seen the importance of secular rituals of lamentation, too. I have attended demonstrations led by Jews and Muslims demanding a ceasefire in Gaza. I recently marched with neighbors who are demanding a radical change in New York State law — to give New York City the right to set its own speed limits — a week after another child had been run over in Queens. All of them are acts of communal anguish and lament.

As the Old Testament scholar Walter Bruggemann has repeatedly pointed out, lamentation is prophetic. It expresses humanity’s resistance to the Powers that Be, who insist cruelty and death are necessary. Living in this world without anguish means caving to the Powers that are trying to squeeze us into their image.  

Jesus once said, “Blessed are those who mourn, for they shall be comforted.” We find comfort because we are not alone; we are part of the human race made in the image of God, who often weeps over us.  

This is part of a larger project on the Beatitudes. I would appreciate any comments you would like to share.

Light in the Groundhog Hole

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Measured by the number of times I have seen and referred to it, Groundhog Day is my favorite movie. I can’t help thinking about it on February 2nd. (Spoilers ahead).

Bill Murray plays Pittsburgh weatherman Phil Connors. He and his producer, played by Andie McDowell, and his cameraman, played by Chris Elliott, check into an inn in Punxsutawney, PA, on February 1 because the following day they have to report the annual ceremony in which a groundhog (also named Phil) will see his shadow at sunrise and predict six more weeks of winter — not a stretch because February 2nd is smack-dab between the winter solstice and the spring equinox.

Phil gives a lackluster description of the meaningless event and is eager to return to Pittsburgh. However, a blizzard forces him and his crew to stay an extra night. The following day, he is awakened by Sonny and Cher singing, “I’ve got you, Babe!” — the same song that woke him up the day before, and the announcer says that it is February 2nd. Phil lives Groundhog Day over and over again, and then again, and again.

I’m reminded of the movie, not just because today is February 2nd, but because, like Phil, I keep repeating something over and over again.

I am trying to write a book about the Beatitudes of Jesus — nine sayings that each begin with the word “Blessed.”

Blessed are the poor in spirit.

Blessed are those who mourn.

Blessed are the meek.

These first three, especially, make no sense. What is blessed about poverty, spiritual or otherwise?

Mourning isn’t exactly “happy” (another possible translation of the word “Blessed.”)

And who wants to be meek?

So, I sit down every morning and write a few hundred words. The next day, I write a few hundred more without making any discernible progress toward writing a book.

I’m taking today off to think about Bill Murray’s Phil and what happens to him in the movie.

When the movie begins, Phil is an unlikable, arrogant bastard. He dislikes and looks down on his producer, cameraman, and all the people in Punxsutawney.

What makes repeating Groundhog Day hell for him is that he is stuck in this hick town with these dumb people, repeatedly reporting on a meaningless event.

However, over time, Phil begins to see how spiritually impoverished his life is. He has no friends. He loves no one. No one loves him. He isn’t doing anything that matters to him. This depresses him. Slowly, he starts to make some changes in his daily routine. For example, he takes a piano lesson every afternoon from a teacher who thinks he is her new student each time he comes to her door. The daily routine doesn’t change, but Phil learns to play the piano.

By the end, Phil begins to appreciate Larry, the cameraman and falls in love with his producer. He starts living a meaningful life, not by spending hours meditating or studying any religion’s scriptures, but by simply facing the fact that his life isn’t worth living and meekly (the word in the Greek New Testament means “teachable”) learning how to live a better life step-by-step.

The working title for my book about the Beatitudes is A Life Worth Living Forever.

I think that is what the gospels mean by the phrase “eternal life.”

Jesus transitions from the Beatitudes to the rest of the Sermon on the Mount by declaring, “You are the light of the world. You are the salt of the earth.” He says keeping the light under a bushel basket or for salt to lose its flavor isn’t right.

In the movie, Phil eventually gets out of his own way. He creates a community of friends that resembles the Kingdom of Heaven on a small scale. He accepts and makes amends for how he has treated his co-workers and television audience. He eventually becomes the richest man in town, measured by how much he is loved. His light shines.

I can’t seem to explain the Beatitudes, but I can point to Bill Murray’s Phil and say, “That’s what they look like.”

Like Phil, we all have a light inside of us, and Life will teach us how to let it shine if we will let it.

And thank you, friends, for reading this. I’m trying to learn to write like Phil learned to play the piano.

layers of cake

Life’s Layer Cake

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Even in the flat gray of the picture tube, she can make out the blue veins in her outer thighs, which somehow don’t seem possible, not yet. Not yet. She’s only forty-two, which, okay, when she was twelve seemed like one foot over the threshold into God’s waiting room, but now, living it, is an age that makes her feel no different than she always has. She’s twelve, she’s twenty-one, she’s thirty-three, she’s all the ages at the same time. But she isn’t aging. Not in her heart. Not in her mind’s eye.

Lehane, Dennis. Small Mercies (pp. 1-2). HarperCollins. Kindle Edition. 2023

As I come up on my 75th birthday, I can identify with Mary Pat, the main character in Dennis Lahane’s new novel, even though varicose veins are one of the few signs of aging that I don’t have. But, that other thing — the feeling that the person I was at all those different ages is still there someplace inside of me — I get that. And, I’ve been thinking about those moments a lot recently.

When you get to be my age, you realize that nothing is permanent. I have a vivid memory of standing at the foot of one of the world’s tallest buildings and thinking about the effort it took to build something that massive. I wondered what could possibly bring down something that big? It was the night before our son, Jim, and his wife, Rachel, would be married in the chapel of Hebrew Union College, a few blocks away. The building was the World Trade Center and almost everyone in my family was staying at the Marriott in the lower floors that night, August 11,2001.

Nothing lasts forever. It’s not just big buildings that come down, but giant corporations (Pontiac, A & P), venerable institutions (your church may be one of them), and social norms (a marijuana store just opened five blocks from where I’m sitting.)

Most of the time, the changes are so gradual that we hardly notice. But then, it hits us. On their 50th anniversary I looked through my parents’ wedding guest register. I had known most of the people who signed, and I realized, with a start, that the majority of them: my grandparents, their brothers and sisters, and close friends, were all gone — as were several members of Mom’s and Dad’s generation. That was twenty-six years ago. Now my parents’ generation is all gone, too.

It feels like my life and the lives of everyone I know and love are like leaves in the Niagara River. We float along together for awhile and pick up speed as we get closer to the falls. That truth can be terrifying.

But, there is another way to look at life. Instead of a river, the times of our lives can look like a layer cake, or like an archaeological site:

https://www.southalabama.edu/org/archaeology/news/stratigraphy.html

Like Mary Pat, I have caught my reflection and seen, not just my balding head, but myself as a 55-year-old senior pastor, a young husband and father, a teen-ager whose pants’ inseams were longer than my waist size, even the pre-schooler blowing dandelions on a summer’s day.

In some meaningful way, the person I was, and the people I knew, and even the things I did all seem to be preserved in those layers of time.

And maybe they are. I was recently introduced to the Buddha’s Five Remembrances:

  • I am subject to aging. There is no way to avoid aging.
  • I am subject to ill health. There is no way to avoid illness.
  • I am going to die. There is no way to avoid death.
  • Everyone and everything that I love will change, and I will be separated from them.
  • My only true possessions are my actions, and I cannot escape their consequences.


Yes, four of those remembrances are about change. I can’t hang on to my youth, my health, my life, or my loved ones, but my past experiences and actions are different. They continue to be a part of my life.

I miss our son, Matt, who died last summer. I can’t call him on the phone. He won’t be around to celebrate my 75th birthday. But, in the layers of my life, he is still the tiny infant we brought home from the hospital, the toddler learning to walk, the teenager whose comments made his younger brother laugh, the young man introducing us to the woman he married, the father with two delightful teens of his own.

These memories don’t tempt me to live in the past. They remind me that the past lives in me.

As I look back, my life looks like a layer cake. The more layers, the richer my life is. Every decade, year, day, hour, moment, is a layer. I am learning late that what I decide to do with this day and hour makes a permanent difference.

As one of the wisest survivors of the Holocaust said:

Any hour whose demands we do not fulfill, or fulfill halfheartedly, this hour is forfeited, forfeited “for all eternity.” Conversely, what we achieve by seizing the moment is, once and for all, rescued into reality, into a reality in which it is only apparently “canceled out” by becoming the past. In truth, it has actually been preserved, in the sense of being kept safe. Having been is in this sense perhaps even the safest form of being. The “being,” the reality that we have rescued into the past in this way, can no longer be harmed by transitoriness.

Victor Frankl, Yes to Life: In Spite of Everything

From Tourist to Pilgrim

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Photo: Roger Talbott

In the late 90’s, I visited our son, Matt, in Poland where he was working on a short-term mission for the World Student Christian Federation. During those ten days, we ate gelato in Warsaw’s Old Town, visited Białowieża National Park where the last of Europe’s elk and bison still play, and went to Auschwitz. When I returned, I had lunch with my friend, Ken. I described what a wrenching experience it was to see Auschwitz — especially to walk into the ovens.

Ken then said that he and his wife had a similar experience visiting Buchenwald. He said as they were leaving, feeling emotionally drained, he heard a man behind him speaking English with an American accent saying, “I thought it would be better than that.”

I often think about this story when I ask myself what kind of traveler I want to be — and don’t want to be. It’s a question I’ve had time to think about as Jacquie and I are stuck in a motel in Abilene, TX on our way to Tucson, AZ.

Modern spiritual writers tend to make a sharp distinction between tourists and pilgrims.

The stereotypical tourist is like the guy who thought a death camp tour should have been “better.” The tourist sees London on Monday, Paris on Tuesday, Rome on Wednesday. He checks Big Ben, the Eiffel tower, and St. Peter’s Basilica off his list — taking a selfie in front of each one. He goes home with T-shirts that say, “Been there. Done that.” But he is unchanged by the journey.

The pilgrim is someone seeking something (like a holy grail) or looking for a place (like Jerusalem) where, in some mysterious way, their love of God will meet the God of love. They may not put the journey in exactly those terms. I know people who have walked the Camino de Santiago in Spain. They were not devout Catholics who would thrill at finally arriving at the cathedral at Santiago de Compostela where the Apostle James is said to be buried. But, they were spiritual seekers looking for something beyond themselves. Pilgrims come home changed.

During this three-day ice storm, I have concluded that I am a combination of the shallow tourist and the devoted pilgrim.

Driving a Prius from New York City across the mid-South and Southwest to finally arrive at Tucson, AZ is closer to a whirlwind tour — six states in one day! Tucson is not exactly Jerusalem. Ostensibly, we are going there to spend February in sunshine — like all those folks I used to call “snowbirds.” I don’t think the grail is located in Tucson.

But, as I ponder this, I remember a story Milton Erickson tells in the book, My Voice Will Go With You. Erickson was an unconventional psychotherapist who often used hypnotism in his work. He said that when a patient was “stuck,” he often recommended a kind of pilgrimage. He told them to take the highway to a specific side road. After that, they should turn left and follow a dirt road the end and see if they can’t see something that tells them how to move on. The place he directed them to was an old gravel pit. There was nothing there but a pile of stones and a leaking, rusted water pipe. Yet, he said, clients almost always came back having found an answer that helped them change their lives.

The pilgrim is open to being changed by the unexpected. The tourist goes with an agenda, a checklist of sights to see and wines to taste. If the experience doesn’t meet his expectations, he judges that “it could have been better.”

A tour can sometimes become a pilgrimage in retrospect. As I look back on that trip to Poland, my most important memories are of Matt. One morning he bought a toothbrush and a mailer. We went to a post office. He paid hundreds of zlotys (the price of a loaf of bread) to have the toothbrush mailed to a young man in Romania who had helped him during the months he spent there. Matt had asked his benefactor if there was anything Matt could do for him in return. The friend asked if Matt would send him a toothbrush — unavailable in Romania at the time. Matt was keeping his promise. Since Matt died last summer, that part of my journey to Poland matters far more than having heard the bugler of Krakow end in mid-tune.

T. S. Eliot summarized what it means to be a pilgrim best in the poem he wrote about his own pilgrimage to a tiny village in England called Little Gidding:

“You are not here to verify,
Instruct yourself, or inform curiosity,
Or carry report.
You are here to kneel . . .’

In Tucson, I may take a selfie in front of a saguaro cactus. I will try to keep from judging whether it is a “good” saguaro cactus. Instead, I hope I’ll feel some awe before a plant tough enough to live a hundred years in the desert. I hope I will come home changed.

figurines of the nativity of jesus

The First Christmas After Death

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Jacquie and I are grateful for the cards, emails and other messages we have received in the past few weeks that acknowledge our ongoing grief.

One of the hard things about losing someone who is as much a part of you as your arms or legs — or more precisely, your heart — is that the rest of the world quickly goes on with its business. As it should. As it has to. We understand. We have done the same. However, we are comforted by those who remember that something important stopped for us this past summer.

In all honesty, our Christmas, on the surface, won’t be much different this year. Matt, and his family live(d) in Portland, OR, across the continent from us. He would call us on Christmas Day. We will miss that — that voice. (A church secretary once announced he was on the phone by saying, “it’s your son with the great voice.”) But, we won’t have the empty chair at the table like our daughter-in-law and grandchildren will. Just thinking of their table brings tears to our eyes.

I wondered if we would just try to skip Christmas this year.

However, as Advent progressed, it felt more and more like Christmas — not the way the bouncy Bing Crosby tune puts it. But, more like Christina Rossetti puts it:

“In the bleak midwinter, frosty wind made moan.
Earth stood hard as iron, water like a stone;
Snow had fallen, snow on snow, snow on snow,
In the bleak midwinter, long ago.
. . .
In the bleak midwinter a stable place sufficed
The Lord God Almighty, Jesus Christ.”

I am late to the Rachel Held Evans fan club, but this morning I came across something she wrote that resonates with me at a deep level:

“I know that Christians are Easter people. We are supposed to favor the story of the resurrection, which reminds us that death is never the end of God’s story. Yet, I have never found that story even half as compelling as the story of the Incarnation.

. . . the true miracle of the Incarnation— the core Christian conviction that God is with us, plain old ordinary us. God is with us in our fears and in our pain, in our morning sickness and in our ear infections, in our refugee crises and in our endurance of Empire, in smelly barns and unimpressive backwater towns, in the labor pains of a new mother and in the cries of a tiny infant. In all these things, God is with us—and God is for us.

Rachel Held Evans with Jeff Chu, Wholehearted Faith (New York: HarperOne, 2021) p. 5.

I hope that, when Easter comes around next April, some power beyond my own will have rolled away the stone in my heart. But, right now, I agree with Evans. I don’t know if I believe in an empty tomb right now. I do believe in a baby in a manger.

The one thing death does for us is enable us to see our loved ones whole. Whenever I think of Matt, I see him not just as the almost skeletal, cancer-ravaged remnant of himself who looked out at us the last time we Facetimed a few days before he died. I see him as the man who came to celebrate Father’s Day 2021 with me, bringing his own grown son with him. Both his mother and I were proud of what a good father Matt was.

At the same time, I see him as the young man I visited when he was working in Poland after college. I especially remember his ardent efforts, a decade before cell phones, to place a call to a young woman whom he had met in Geneva. I was not surprised when he married her.

I can see him in adolescence and in boyhood and as the baby his Mom and I brought home from the hospital, tiny enough to cradle in one arm, nursing like every baby ever born and sleeping like . . . well, like a baby who can sleep soundly in a bassinet or a feed trough.

I used to wrap the baby Jesus in metaphysical swaddling clothes. This year, for me, he is like every baby, including Matt. Therefore, he is the Incarnation of Life. As Matt was. As you and I and everyone we love are. He came into this world, whether he knew it or not, to live and to love, which means taking on all the risks of skinned knees, viral infections, broken hearts, cancer, and crucifixions. But also to delight in sunrises and sunsets, good food, friendship, skin contact, and new babies.

Matt loved every moment of Life. Incarnation was not wasted on him.

Easter may promise something after death, but, in this bleak midwinter, all I can believe in is Christmas and the life in this world that Christmas celebrates and calls us to live generously, gratefully, . . .fully.

The first poem I ever memorized — before I could read — were the last four lines of Rossetti’s poem. It was a “piece” I said at our church’s Christmas pageant, with my parents and grandparents of blessed memory looking on:

“What can I give him, poor as I am?

If I were a shepherd, I would give a lamb.

If I were a Wise Man, I would do my part.

What can I give him: give him my heart”.

“A Christmas Carol” by Christina Rossetti.

Seventy Christmases later, I finally understand those words. It is safer to give those other gifts: lambs, frankincense, Walmart gift cards. Giving your heart means to risk having it broken. Yet, to not give your heart would mean that you would miss Life — the real meaning of Christmas.

Re-membering: How Grief Makes You A New Person

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Seeing the Whole Person


In the days after my Dad died, his grandchildren put together a display of photos. There were pictures of:

  • A grandchild steering his garden tractor while sitting on Dad’s lap.
  • Christmases past surrounded by kids and grandkids.
  • Dad giving his daughters away at their weddings.
  • Dad and Mom, barely out of their teens, at their own wedding.
  • A 12-year-old farm boy standing proudly next to his first deer.


Suddenly, it seemed like all of him was there. Not just the man I had seen the last time we were together: an old man who could barely hear anything you said. I also saw him in the prime of his life. I saw the young man I remembered from when I was a boy. My memories brought all of him together in a way that would not have been possible when he was alive.

Our memories ambush us years after the funeral. The smell of fresh-baked bread reminds me of one grandmother. The sight of a new commemorative postage stamp reminds me of the the other, who encouraged me to collect them. What triggers your memories of those long-gone?


When we remember our loved ones, we re-member them. We put them — and ourselves — together in a new way.


Re-membering Together


People gather after someone dies to share their memories. It may be the calling hours at the funeral home; an Irish wake; or in Greek Orthodox culture, a dinner honoring the deceased on the one-year anniversary of their death. Jews observe Shiva for a few evenings after the funeral. Friends, neighbors, and extended family visit the immediate family in their home.

Every traditional community has a way of creating these gatherings. Our secular suburban life is poorer when we don’t have them. But, just sharing a cup of coffee with good friends in those first few days after a death can help. In this pandemic era, we have even learned how to gather on Zoom.


We gather to listen with empathy as the most-bereaved talk about losing their loved one. Telling these stories can help them process their loss. But, it also helps the most-bereaved to hear stories about their loved one from others who knew that person.


In response to the first of this series, my sister-in-law, Jo-Anne, said that everyone’s life is like an elephant. The people who know us are like the blind men who famously announced their true, but very different, conclusions about that elephant. We all see only part of a person — including our parent, spouse, sibling, or child. Hearing stories about them from others helps us fill out our picture of this person who is so important to us.


I came away from my Dad’s funeral with a much bigger picture of him. I listened to people who had worked with him at the electric company, or on the volunteer rescue squad and the town board. Neighbors told me how he had helped them. After all, he could fix anything; from your refrigerator to your kid’s broken arm.

This also happens when I gather with my brother and sisters. Each of them related to our parents differently. As I listen to their stories, they fill in the picture, and at the same time, deepen the mystery, of who my parents were.


The Pieces Come Together in a New Way


“Closure” is a myth. We have this fantasy that, after someone important dies, we will go through the stages of grief: denial, anger, depression, and acceptance. Then we should be able to pick up where we left off.


Instead, we are changed

as we re-member our dead

into our lives.


The Mystery of Your Existence


All my grandparents were born in the 19th century. All my grandchildren were born in the 21st century.

If you are now in the Third Half of your life, you can probably say the same about many of the people who loomed large in your childhood and some of the people who are dearest to you now. And, here you are in between the past and the future.

We are participating in some kind of grand scheme of things. My hope is that we are moving toward Shalom, wholeness, peace, good will toward all people, and toward Creation itself.

Remembering and passing on our memories is one way we actively participate in this grand scheme.

The Bible says God does not forget us. Whatever resurrection is, it is definitely a kind of re-membering.


Remembering is the work of grief that lasts long after the tears stop flowing.

There are three more aspects of this work:

  • We make sense out of our memories
  • We forgive.
  • We decide what we believe about life, death, and life after death.”

I will write about them soon.

Let me leave you with this beautiful litany:

A Litany of Remembrance – We Remember Them


In the rising of the sun and in its going down,
we remember them.
In the blowing of the wind and in the chill of winter,
we remember them.
In the opening of buds and in the rebirth of spring,
we remember them.
In the blueness of the sky and in the warmth of summer,
we remember them.
In the rustling of leaves and in the beauty of autumn,
we remember them.
In the beginning of the year and when it ends,
we remember them.
When we are weary and in need of strength,
we remember them.
When we are lost and sick at heart,
we remember them.
When we have joys we yearn to share,
we remember them.
So long as we live, they too shall live, for they are now a part of us,
as we remember them.

by Rabbi Sylvan Kamens and Rabbi Jack Riemer
From Gates of Prayer, published by Central Conference of American Rabbis.

Image credit: Raul Diaz, Berlin Germany, Holocaust Memorial https://www.flickr.com/photos/radzfoto/2621999611/in/dateposted/

Acquainted with Grief: 1 Grieving all the Time

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If you are in the Third Half of Life, you are probably grieving.

The grief may be passing through your life like a thunderstorm, or sitting over you like long days of rain. Or it may, for now, be part of the climate of your life.

You may or may not believe that global climate change is real, but I bet you have noticed in this Third Half of Life that the emotional climate of your life is not as bright and carefree as it once was. Your days, no matter how bright, may be tinged with sadness, the warmest of hugs and most intimate conversations may be accompanied by a chill.

This does not mean you are morbid or unhappy, it just means that you know in your bones that things — and people — can end.

As with global climate change, ignoring these changes only makes things worse. Acknowledging the fact that grief is part of the Third Half of Life enables us to savor the sunlight and find meaning even in the rainiest of days. Grief can make us more human, if we don’t avoid the work that goes with it.

My personal experience with grief has been blessedly ordinary. Like almost everyone my age, I have seen both my grandparents’ and parents’ generation pass away. I have been spared, so far, the loss of my beloved, or any of our younger family members. My only credential is that I have watched people grieve for over half a century. More than that, I have grieved with them.

I was not many years into the ministry before I realized that part of the psychic load of being a pastor was that I was grieving all the time.

Believe it or not, I loved my parishioners. I had to. It was the only way I could stand most of them. Given all my faults, I must have been loved by them in return. So, I grieved when they died. And, I did not have to be an empath to feel the deep griefs so many of them carried in their hearts. Not that it was a constant topic of conversation, but there would be moments when:

  • A widow would recall the life she shared with the man she loved.
  • A mother would recall a child who died before I was born.
  • A man would mention that he still missed a cat that he had to euthanize a year ago.
  • Someone would talk about father who died when he or she was fourteen.

These were the vibes that people emanated whether they told their stories or not.

Most of all, I have had a ringside seat with people when they lost loved ones. I sometimes had to bring them the news myself. As we prepared for the funeral, I coaxed them to describe their loved one. I would follow up with them in visits weeks and months afterward.

That work helped me develop some deep convictions about grief — especially what the work of grief is. Most of that work is subconscious — it is soul work. It cannot be described in words.

A colleague of mine, the pastor of a neighboring church, pointed to this inner work when he described how he handled his brother’s sudden death in an auto accident. The two of them were a about a year apart in age. They had been close all their lives. So, my colleague felt the loss of his brother very deeply. He said that he mowed his lawn almost every day for months after the funeral. Pushing his mower back and forth over his large lawn gave him the space to do that inner work that no one can describe.

However, there are four things we do when we grieve that can be described imperfectly, haltingly, because we tread on the edge of mystery. These four things are:

  1. We remember
  2. We make sense out of our memories
  3. We forgive
  4. We decide what we believe about life, death, and life-after-death.

These are not “stages of grief.” You can find lots of books on that subject. This is the work we do for everyone we love and lose. It never really ends. Right this moment, you are doing that work for people who have been dead longer than a lot of the adults you know have been alive.

In the next few weeks, I am going to go into this work in more detail.

It would help me to hear from you about how you have handled the grief in your life.

Image credit: Raul Diaz, Berlin Germany, Holocaust Memorial https://www.flickr.com/photos/radzfoto/2621999611/in/dateposted/