Death

“Home Burial” by Robert Frost

 

There’s some context here that should probably be put in place before you start Frost’s poem.  As you may realize, there were/are places and times where cemeteries as we know them today didn’t exist.

And during these times when there weren’t massive cemeteries with thousands of bodies buried beneath, the dead were simply buried on one’s own property.  It was a home burial.

And many of the home cemeteries contained children.  In 1870, the mortality rate in England was 32% before a person would reach the age of 20.  In 1920, roughly 10% of English infants would die before they reached the ago of one.  In 2001, roughly .05% of infants under the age of one died (that’s 5 out of a 1000 infants).

Today, the death of children is the exception.  The time period in which Frost is writing his poem, it was commonplace.

The story starts out with the husband catching his wife looking from the second story window at a freshly dug grave in the back yard.

He saw her from the bottom of the stairs
Before she saw him. She was starting down,
Looking back over her shoulder at some fear.
She took a doubtful step and then undid it
To raise herself and look again. He spoke
Advancing toward her: ‘What is it you see
From up there always—for I want to know.’
She turned and sank upon her skirts at that,
And her face changed from terrified to dull.
He said to gain time: ‘What is it you see,’
Mounting until she cowered under him.
‘I will find out now—you must tell me, dear.’
She, in her place, refused him any help
With the least stiffening of her neck and silence.
She let him look, sure that he wouldn’t see,
Blind creature; and awhile he didn’t see.
But at last he murmured, ‘Oh,’ and again, ‘Oh.’

 

‘What is it—what?’ she said.

 

‘Just that I see.’

 

‘You don’t,’ she challenged. ‘Tell me what it is.’

 

‘The wonder is I didn’t see at once.
I never noticed it from here before.
I must be wonted to it—that’s the reason.
The little graveyard where my people are!
So small the window frames the whole of it.
Not so much larger than a bedroom, is it?
There are three stones of slate and one of marble,
Broad-shouldered little slabs there in the sunlight
On the sidehill. We haven’t to mind those.
But I understand: it is not the stones,
But the child’s mound—’

 

‘Don’t, don’t, don’t, don’t,’ she cried.

 

She withdrew shrinking from beneath his arm
That rested on the banister, and slid downstairs;
And turned on him with such a daunting look,
He said twice over before he knew himself:
‘Can’t a man speak of his own child he’s lost?’

 

‘Not you! Oh, where’s my hat? Oh, I don’t need it!
I must get out of here. I must get air.
I don’t know rightly whether any man can.’

 

‘Amy! Don’t go to someone else this time.
Listen to me. I won’t come down the stairs.’
He sat and fixed his chin between his fists.
‘There’s something I should like to ask you, dear.’

 

‘You don’t know how to ask it.’

 

‘Help me, then.’

 

Her fingers moved the latch for all reply.

 

‘My words are nearly always an offense.
I don’t know how to speak of anything
So as to please you. But I might be taught
I should suppose. I can’t say I see how.
A man must partly give up being a man
With women-folk. We could have some arrangement
By which I’d bind myself to keep hands off
Anything special you’re a-mind to name.
Though I don’t like such things ’twixt those that love.
Two that don’t love can’t live together without them.
But two that do can’t live together with them.’
She moved the latch a little. ‘Don’t—don’t go.
Don’t carry it to someone else this time.
Tell me about it if it’s something human.
Let me into your grief. I’m not so much
Unlike other folks as your standing there
Apart would make me out. Give me my chance.
I do think, though, you overdo it a little.
What was it brought you up to think it the thing
To take your mother-loss of a first child
So inconsolably—in the face of love.
You’d think his memory might be satisfied—’

 

‘There you go sneering now!’

 

‘I’m not, I’m not!
You make me angry. I’ll come down to you.
God, what a woman! And it’s come to this,
A man can’t speak of his own child that’s dead.’

 

‘You can’t because you don’t know how to speak.
If you had any feelings, you that dug
With your own hand—how could you?—his little grave;
I saw you from that very window there,
Making the gravel leap and leap in air,
Leap up, like that, like that, and land so lightly
And roll back down the mound beside the hole.
I thought, Who is that man? I didn’t know you.
And I crept down the stairs and up the stairs
To look again, and still your spade kept lifting.
Then you came in. I heard your rumbling voice
Out in the kitchen, and I don’t know why,
But I went near to see with my own eyes.
You could sit there with the stains on your shoes
Of the fresh earth from your own baby’s grave
And talk about your everyday concerns.
You had stood the spade up against the wall
Outside there in the entry, for I saw it.’

 

‘I shall laugh the worst laugh I ever laughed.
I’m cursed. God, if I don’t believe I’m cursed.’

 

‘I can repeat the very words you were saying:
“Three foggy mornings and one rainy day
Will rot the best birch fence a man can build.”
Think of it, talk like that at such a time!
What had how long it takes a birch to rot
To do with what was in the darkened parlor?
You couldn’t care! The nearest friends can go
With anyone to death, comes so far short
They might as well not try to go at all.
No, from the time when one is sick to death,
One is alone, and he dies more alone.
Friends make pretense of following to the grave,
But before one is in it, their minds are turned
And making the best of their way back to life
And living people, and things they understand.
But the world’s evil. I won’t have grief so
If I can change it. Oh, I won’t, I won’t!’

 

‘There, you have said it all and you feel better.
You won’t go now. You’re crying. Close the door.
The heart’s gone out of it: why keep it up.
Amy! There’s someone coming down the road!’

 

You—oh, you think the talk is all. I must go—
Somewhere out of this house. How can I make you—’

 

‘If—you—do!’ She was opening the door wider.
‘Where do you mean to go?  First tell me that.
I’ll follow and bring you back by force.  I will!—’

There’s so many dynamics at play in this poem. And there’s so many different thoughts you can take away.

My main thought is practical: death in a family can be the death of a family.  We’ve all seen couples who have been separated by death.  The stress of processing grief together simply pulls them apart.  There’s a extreme individuality to grief and when two people must process the grief TOGETHER, at the same time, there’s a tendency for Frost’s poem to unfold in real life.

The individualistic nature of grief demands a couple be honest, willing to communicate and able to find an out.  As disturbing (an stereotypical) as Frost’s poem is, it does display something REAL.

The bottom line is this: grief shared is grief diminished. If a couple has a community where they can share, there’s a better chance they will find a healthy manner to walk through the stages of grief both apart and together.

Why Hide? My Journey of Hope, Faith and Overcoming

Today’s guest post is from Kerstin Knaack.  I was referred to this post about two weeks ago when it was posted on shelovesmagazine.com.  It’s immensely powerful, so I asked Kerstin if she’d be willing to share her story here.  Thankfully, she obliged.

*****

I am ten weeks pregnant. It takes courage for me to tell you that.

Why? This is my fourth pregnancy–my first three babies are in heaven.

I am from Germany. There, we don’t usually tell people we are pregnant until the fourth month of pregnancy. But several weeks ago, I went to Brazil and found out the women there announce their pregnancies as soon as they have a positive test in their hands. I asked why they do this, considering most miscarriages occur within the first three months. They said that in their culture, they celebrate and mourn together. If something happens to the baby, they come to the mother’s side, offering everything from a big hug to cooking for her or massaging her feet. Whatever she needs, they journey with her.

Loss

My first miscarriage was in 2009 in the eighth week; the second was in 2011 in the 33rd week and the third was at the end of 2011 in the 12th week. All these losses were difficult, but to give birth to a dead baby in the ninth month of pregnancy was definitely the most painful.

After the third miscarriage, I wasn’t able to pray or worship. My heart ached, but I had good friends who carried me through. When I was far from God, they spoke life and truth over me. My church gathered around and carried me. When I couldn’t pray, they prayed for me; when I couldn’t worship, they worshiped for me.

I knew that death doesn’t come from God — He is love and nothing bad comes from him—but He did allow this to happen.

Restoration

After several weeks, I reached a place where I was able to think about my situation in a different way. If God allowed this to happen, there must be something good within these situations. This was a turning point for me—I wanted to turn bad into good. It was a decision, not a feeling. I chose to no longer accept being bound by lies.

So many good things happened as a result of my miscarriages:

– my marriage to my husband Rainer became stronger and we decided to give 100 percent of our lives to God, stepping into His purpose for us

– the opportunity developed to do an internship at Relate Church, Canada, with Pastors John and Helen Burns

– my father returned to my life after 28 years of rejection

– friends put their lives into Jesus’ hands.

Overcoming

From now on, I will no longer hide. I have discovered that it is healthy for me to talk about how I feel and which thoughts and emotions have kept me away from God. If I don’t share my life and the difficult journey I have made, it will be harder for God to work through me. I want Him to use me to help other women and to fulfill His plan.

That’s why I am openly telling people that I am pregnant for the fourth time.

Is it easy for me to enjoy my pregnancy? Definitely not. Every day I am reminded of the past, the positive pregnancy tests; pictures of my big belly; the ultrasounds; the decorated nursery; the movements in my belly; memories of the day I was told our daughter had passed away; the pain of giving birth to a dead baby and the joy of having her in our arms;  Rainer’s love letter to our new daughter; the invoice from the funeral parlor.

Stepping Forward in Faith

How do I deal with these images and the daily fear of possibly having the same pain again? There is no magic solution–it’s a journey every day. I think back to those Brazilian women, who understand what sisterhood means and I know that if I fall, my sisterhood will carry me. And I talk about it. If I am overwhelmed by fear, I ask my husband or a friend to help me.

The opposite of fear is faith. God holds my life in His hands. I trust Him.

*****

About Kerstin

Kerstin Knaack was born and raised in the city of Kirchheim, Germany. She and her husband Rainer are currently involved in an internship at Relate Church in Surrey, BC, where they are learning to be leaders and teachers in the area of  marriage, family and sexuality.  Their long-term vision is to teach on these topics and to raise a large family of their own.

You can stalk her on twitter @KerstinKnaack and you can visit her website (unless you can read German, make sure you employ Google Translate).

Abortion as an Act of Mercy?

I’ve often spoken about the silent grief of miscarriages.  I’ve spoken about how the mother, and father, will often bear the weight of the grief, when too few friends and family are willing to be sympathetic.  Surely, the grief of miscarriages is a complicated grief process.

And yet, I’m not sure how it rivals the complicated grief that can result from an abortion.

While miscarriages can produce an intense sensation of guilt (after all, the very word seems to imply fault to the carrier of the child), I would speculate that the guilt doesn’t have the same potential as the guilt that can be produced by an abortion.  And in all honesty — since we’ve never had a funeral service for an unnaturally aborted child — I simply have no basis to understand how both the grief and potential guilt is processed.

I can say, as one who has struggled for seven years to have a child, that it’s hard for me to understand how someone can abort something that I see as so precious.  And, on the other hand — as one who also works with at-risk youth … youth who often find themselves pregnant in their early teens — it’s hard for me understand why so many evangelicals are so supportive of the idea of being pro-life and yet are totally unwilling to support the actions of being pro-life.  If we acted pro-life, we may find that the abortion rates we so hate would begin to organically drop without any change of policy.

But no, Christians like to talk pro-life.  We spout the rhetoric so that we can ignore the sacrifice that comes with both finding and supporting those who are unexpectedly expecting.

*****

Emily Rapp with her son Ronan

Is is possible that a person can be both pro-life and abort their child? Here’s a story from over at Slate.com:

This week my son turned blue, and for 30 terrifying seconds, stopped breathing. Called an “apnea seizure,” this is one stage in the progression of Tay-Sachs, the genetic disease Ronan was born with and will die of, but not before he suffers from these and other kinds of seizures and is finally plunged into a completely vegetative state. Nearly two years old, he is already blind, paralyzed, and increasingly nonresponsive. I expect his death to happen this year, and this week’s seizure only highlighted the fact that it could happen at any moment—while I’m at work, at the hair salon, at the grocery store. I love my son more than any person in the world and his life is of utmost value to me. I don’t regret a single minute of this parenting journey, even though I wake up every morning with my heart breaking, feeling the impending dread of his imminent death. This is one set of absolute truths.

Here’s another: If I had known Ronan had Tay-Sachs, I would have found out what the disease meant for my then unborn child; I would have talked to parents who are raising (and burying) children with this disease, and then I would have had an abortion. Without question and without regret, although this would have been a different kind of loss to mourn and would by no means have been a cavalier or uncomplicated, heartless decision. I’m so grateful that Ronan is my child. I also wish he’d never been born; no person should suffer in this way—daily seizures, blindness, lack of movement, inability to swallow, a devastated brain—with no hope for a cure. Both of these statements are categorically true; neither one is mutually exclusive.

*****

More properly, I think what Emily is talking about is a type of euthanasia.  Euthanasia simply means “the good death”, which often implies that death be induced unnaturally so as spare the terminally dying from that pain that is sure to come with natural death.  This would have been a euthanization while in the womb.

Emily wasn’t aborting Ronan because she didn’t have the ability to raise him, nor was she aborting him because he was the result of an ill advised but consensual night with a nearly unknown man.  She would have aborted Ronan for Ronan’s own good.

So — at least in my mind — although this would have been an abortion, it falls more in line with the mercy death of euthanasia.

Euthanasia makes sense from the standpoint of a culture of independence and isolation; a culture where a lack of individual pain and individual suffering define the good death.  On the other hand, in more communitarian societies, dying well is dying with your family and friends surrounding you in their love.  In the West, dying well is dying on your own terms, as pain free as possible.

And I wonder if a communitarian society doesn’t have something to say to this situation.

When community is at the center of death, death becomes more than suffering.  It can become a beautiful display of love … a time when the community shines forth its compassion, care and giving. I know this isn’t an either /or situation, as though Ronan’s dying is either individual or communal (it’s both), but when you have community and you’re caring for a the needs of Ronan, love is created.

Is is possible that Ronan has created more love in his short lifetime than I will with my 30+ years of health?

I’ve seen it and let me say that while death is always somehow painful, it’s not always ugly.  There’s few things that move me more than seeing the loving care of a family who have utterly surrounded their loved one in both the dying and in the death.

If Emily had chosen the “good death” (abortion), would her community have had the ability to paint the picture of love and care?  Would the “good death” have stifled artistry? Would her act of love for Ronan — while saving Ronan pain — have diminished love in community?

So here’s my main question: is the “good death” ultimately defined by one’s lack of pain, or by the community of love it creates?

Even though I don’t think there’s an easy answer to that question, I do know that we’ll never know if we only talk pro-life.

When You Feel Guilty for Having a Good Day

Today’s guest post is from Brenda Lee.  This post was written on November 11th, 2008 … two weeks after her husband’s death.

*****

Brenda Lee

I kind of feel guilty saying this, but overall, today was a good day. Despite not wanting to get up this morning (facing the official 2 weeks since…), I eventually got my bum moving and went to lunch with a great friend. Afterwards, I went to the interview and it went surprisingly well. I have no clue if they’ll hire me, but they’re flexible with when I want to start. The only concern I have is I think it’s only 20 hours instead of 24, which means I may not qualify for benefits. So…we’ll just see what I’m offered and go from there.

Tonight I got out of the house with a friend for coffee and it was just GOOD. One vice I have picked up is a new coffee addiction, but I figure that’s better than any of the alternatives!

Pray for Linda as she had a rough day and really needs support. We all have bad days and good days, and, of course, they aren’t always going to correlate.

I’m very adament about taking my own timeline on things. After discussing everything with my friends today, I am on the “right” track. The fact is, for the past 4 months my minute by minute job was taking care of Kevin. That WAS my job whether it was official employment or not.

My life is gone. I don’t say this to sound hopeless, because I am not hopeless. In fact, for whatever reason, God handed me a clean slate, a new life. As much as I want my old one back, I don’t have a choice. I no longer have a job, a home (that’s “mine”), a husband, a routine, even my car is different. The only thing I have left is faith, family and friends. My triple f, which is helping me immensely.

So, for me to go to a “routine” and “get back in the swing of things” isn’t going to happen. There is no SWING OF THINGS. As I said, I am hopeful, but it’s not going to be easy. Everything I do from here on out is new and different and will take even more time adjusting to. Starting a new job is NEVER easy, let alone when you’re an emotional basketcase and a new widow. In time, I’ll want to find my own place, in time, I’ll have a new routine. In time.

So….in time, this will happen. But I’m not going to rush it. I’m going to take weeks…maybe even months to “get back in the swing of things”. I am putting this out there because for me, finding a job, a “routine” isn’t really helpful to me right now. It scares me to death, and trust me, I’m finding things to fill my time with. I don’t have an immediate need to go back to work, to set a schedule. My immediate life right now is getting through each minute and doing things for myself.

..and that’s what I need to do. So thank you for respecting that and giving me this time. Thank you for allowing me this because this is all I need right now. Faith, family and friends. Everything else will fall into place as it is supposed to, and I’m not going to rush a thing.

So..it’s been a good day. And I pray tomorrow will be as well.

*****

Brenda Lee is a freelance writer and blogger whose topics include travel, events, and businesses in central Pennsylvania.  Widowed at just 24, Brenda is now an advocate for sarcoma cancer, and is working to change how society discusses grief and accepts those grieving at an early age. She is an award winning writer and is currently editing the first draft of her memoir, “Keepin’ it Kevin” detailing her love and loss story.

You can connect with her on Facebook, on Twitter and at her blog.

Symbolic Immortality and the Hatred of Others

I’ve often asked a variation of this question: Why do Christians fight each other so much?  Think Rob Bell, John Piper and Mark Driscoll.

I have a couple theories.

The main one is this: selfishness.  Egotism.  Narcissism.  Sin.  Whatever you want to call it.  That wrongful attitude that puts the almighty ME above everything else.  Even though we claim to be like Jesus, our selfishness proves otherwise.

But there’s a couple other theories as well:

Two: we become tribalistic and smear on the hate to all the “others” who aren’t a part of the “evangelical” tribe, or the “American” tribe, etc.

The third theory is the sibling rivalry theory; that those closest to us are usually the ones who have the greatest potential to receive our love and, when we disagree, our hate.

My main theory for us evangelical /protestant types is that we’ve simply vested too much of the Christian life into orthodoxy and too little into orthopraxis and orthopathos, so that any small disagreement warrants hate mail.

But here’s another theory that’s right up my ally, that few of us — including myself — have heard of.

*****

It comes from Pulitzer Prize winner Ernest Becker.  Becker combines the denial of death, symbolic immortality and — at least in this discussion — religion to offer an explanation for hatred.  And if you’re interested in Becker’s theory, here’s the short of it:

Denial of death, according to Becker, is an all encompassing explanation for human endeavors.

Death, though, for Becker has two levels of meaning: The first level is phyiscal death.  After all, how many times a day do we attempt to distance ourselves from death?  Do you eat healthy?  Do you wear a seat belt?  Do you stand more than 14 inches away from the microwave, and put on a radiation suit if you must go within the 14 inch safe zone?

The second understanding of death plays more into our discussion.  This type of death can occur during life. It’s the type of death that takes place when we experience a loss of meaning, worth or affirmation.

On a corporate/community/national level, Becker would say that religion, war, art, science … nearly every human endeavor is an attempt to save us from this second understanding of death … from the void of nothingness … the forgotteness that comes when we’re simply a nobody.

And this type of denial of death … of being apart of something meaningful … is a symbolic immortality, as its something that will live on beyond us.

Robert J. Lifton coined the phrase “symbolic immortality” and he posits five ways we attempt to obtain this type of immortality:

Through the produce of our lovemaking. Ex.: Children, grandchildren, our family.

Through our art work, scientific discover or our product. Ex. Ford, Mozart, Darwin, etc.

Through the well-being of nature.  “So that our children can live better than we do”; the green movement.

Through a transcendent experience. Buddhism, the born again experience, nirvana

Through our involvement with a community larger than ourselves. Political party, religion, etc.

*****

The hatred of others, posits Becker, occurs when somebody else’s symbol starts to tread on ours.  If you threaten my children, you threaten my significance … my contribution to the world … my stake in something greater … my symbolic immortality.

If you threaten the work of my hands, you threaten the mark I’ve made in this world.  You’ve questioned my worth and contribution and you’ve essentially diminished and cut off my contribution … the thing that’s made me significant.

And finally, if you threaten my religion … if your community of faith overtakes my community of faith, you’ve questioned my/our story.  You’ve diminished our chance for meaning in the history of humanity.  If you question us, you call into question our meaning … our worth … our contribution … and for that, we will fight you.

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