Understanding Dying, Death, And Bereavement 7th Edition By Michael R. Leming -Test Bank

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CHAPTER 4

PERSPECTIVES ON DEATH AND LIFE AFTER DEATH

Chapter Outline

The Need to Look Beyond Death

Anomie, Marginal Situations, and the Need to Restore Social Order

Uncertainty

Powerlessness

Scarcity

Diversity in Perspectives

Cross-Cultural Views

Case Study: The Sacred World of Native Americans

Religious Interpretations of Death

Judaism

Christianity

Islam

Hinduism

Buddhism

Temporal Interpretations of Death

Symbolic Immortality

Heroes

Saints

Patriots and Statesmen/Stateswomen

Stars

Infamous

Near-Death Experiences

Defining a Near-Death Experience

Explaining Near-Death Experiences

Conclusion

Summary

Discussion Questions

Glossary

Suggested ReadingsTrue-False Questions

1. According to Berger, death is the marginal situation par excellence. True

2. The term anomie refers to that aspect of human existence that is unique to each

individual. False

3. According to Berger, death inherently threatens the basic assumption of order on

which society rests. True

4. All religious systems of meaning provide a means to reestablish the social order

challenged by death. True.

5. From a functional perspective, religion is defined in terms of what it is. False

6. From a substantive approach, in defining religion, one is concerned with the

consequences of religion rather than the content of religious belief and practice. False

7. From a Jewish perspective, death has both positive and negative consequences.

True

8. From a Jewish perspective, immortality is not a personal experience but rather is to

be found in one’s identity with the group. True

9. Some contemporary religious Jews would argue that there is no afterlife only an

‘afterdeath.’ True

10. Christians believe in a physical resurrection of the body. True

11. The Christian approach to death emphasizes both the experience of true human

loss and victory over death. True

12. The Islamic and Christian traditions teach that individuals will receive rewards

and punishments as result of a divine judgment in the afterlife. True

13. Karma are the religious duties, requirements, and prescriptions for Hindus. False

14. Hindus believe in the immortality of the soul and hope for an afterlife. False

15. The goal for the Buddhist and Hindu is not to experience life after death. True

16. The “life-after-life” accounts described by Raymond Moody and others provide

empirical support for afterlife beliefs. False

17. It is not uncommon for people who have had “near-death” experiences to later

experience marital divorce as a related consequence. True18. The content of one’s “afterlife” experience is unrelated to the religious background

of the individual who experiences it. False

19. Organ donations supply a “tangible” method for providing symbolic immortality.

True

20. The levirate marriage is one method for providing symbolic immortality for one’s

kinsmen. True

21. The existentialist is concerned with the search and creation of meaning for one’s

own life. True

22. Only the dead can be honored by their images appearing on United States

postage stamps. TrueMultiple-Choice Questions

1. Which best helps individuals remain reality-oriented when the order of everyday life is

challenged?

a. Doctor

*b. Religious meanings

c. Significant others

d. Preoccupation with work

2. Which refers to the belief that self-meanings can continue after the person has died?

a. Temporal meanings

*b. Symbolic immortality

c. Reincarnation

d. Religion

3. Which is not one of Thomas O’Dea’s fundamental characteristics of human existence?

a. Uncertainty

*b. Alienation

c. Powerlessness

d. Scarcity

e. None of the above.

4. Which refers to the unequal distribution of wealth, power, prestige, and other things

that make for a satisfying life?

a. Uncertainty

b. Alienation

c. Powerlessness

*d. Scarcity

5. Which does not pertain to symbolic immortality?

a. Carrying on the family name

b. Having accomplishments remembered by others

c. Donating body organs

*d. None of the above.

6. Near-death experiences are not influenced by which of the following?

a. Personal health history

b. Religious background

c. Culture

d. Prior social experiences

*e. None of the above.7. Symbolic immortality

a. is of lesser importance than physical immortality in the value hierarchy of most

individuals.

*b. can be provided by the living for anyone they choose.

c. is a concern of both man and lower animals.

d. includes all of the above.

8. Which is not part of Durkheim’s four essential ingredients of religion?

a. Religious beliefs

*b. Religious consequences

c. Religious rituals

d. A religious community

e. A supernatural object of religious worship

9. Hindus use the term ____________ to refer to the balance of good and bad deeds

performed in previous existences.

a. dharma

*b. karma

c. moksha

d. samsara

e. nirvana

10. Which of the following is false?

a. According to Berger, death is the marginal situation par excellence.

b. According to Berger, death inherently threatens the basic assumption of order on which

society rests.

*c. Death is inherently fearful—all people fear death by nature.

d. Both b and c.

e. None of the above.

11. Which of the following is true?

a. Christians do not believe in a physical resurrection of the body.

*b. The Christian approach to death emphasizes both the experience of true human loss

and victory over death.

c. Christian tradition forbids cremation as a legitimate method of body disposition.

d. Christian tradition discourages the practice of embalming.

e. None of the above.

12. Which of the following is true?

a. Karma includes the religious duties, requirements, and prescriptions for Hindus.

b. Hindus believe in the immortality of the soul and hope for an afterlife.c. Hindu funerals are expected to be modest and therefore the cost to families is relatively

inexpensive.

*d. The goal for the Hindu is not to experience life after death.

e. None of the above.

13. In which of these religious traditions will individuals hope that they will not to

experience life after death?

a. Jewish

b. Islamic

c. Hindu

d. Buddhist

*e. Both c and d.

14. Which of the following is not part of the Buddhist “trinity?”

a. Buddha

b. Karma

*c. Darma

d. Sangha

15. According to a Gallup Poll, which of the following is not true?

*a. Twenty-two percent of Americans have no religious preference.

b. Eighty-two percent of Americans identify themselves as Christians.

c. Twenty-three percent of Americans identify themselves as Roman Catholics.

d. Two percent of Americans identify themselves as Mormon.ESSAY QUESTIONS

1. How does religion function to provide a restoration of the order challenged by the

event of death?

2. How can symbolic immortality and temporal interpretations of death provide a

source of anxiety reduction for those who face death?

3. How can organ donations provide symbolic immortality for donors and their loved

ones?

4. Do accounts of near-death experiences provide empirical evidence for afterlife

beliefs? Why or why not?

5. What are the similarities and differences in Jewish, Christian, Islamic, Hindu, and

Buddhist beliefs about death?

6. What is the meaning of the near-death or “life-after-life” experience for

understanding what may come after life for both religious and nonreligious people?

7. In what ways are religious people interested in and concerned with symbolic

immortality? How do people attempt to create symbolic immortality for themselves?QUESTIONS FOR RELIGIOUS LEADERS

1. How did your professional training or seminary experience help prepare you for

ministry to the dying and those in bereavement?

2. What were your subjective feelings during your first three funerals?

3. What does your faith offer the dying and those in bereavement?

4. What kind of ministry can you offer to families who have lost an unbelieving loved

one?

5. How do you perceive your role as a religious leader as it relates to dying patients

and their families?

6. Do you have any problems or conflicts in working with funeral directors?

7. Are there certain types of funerals at which you would not be a participant (for

example, funerals outside your place of worship, where cremation will follow, or where

the clergy come from different religious traditions)?

8. From your perspective, is the funeral primarily for the dead or for the family of the

deceased?

9. What do you perceive the primary benefit in your leadership in religious death

rituals for those many audiences that you serve?

10. What do you perceive to be your responsibilities to families after the funeral?