September 2025 Newsletter - Bridging Research & Practice

Though the official religion of Finland has been Lutheranism since soon after Finnish independence in the early 20th century, studies show that Finns, like most western societies, have become more secularized over the last 25 years. Today, approximately 1/3 of Finns report no religious affiliation. Though religion and spirituality are distinct concepts in research and clinical practice, bereaved individuals often see them as synonyms. In this study, researchers interviewed 108 parents bereaved after the traumatic death of a child, and this qualitative component of the study was a part of a larger mixed-methods project. 

Approximately 90% of respondents were mothers, which clearly affects the findings, as does the recruitment methodology of advertising the study to online peer-support programs accessed by bereaved parents. Nevertheless, the findings are important for those who counsel and support bereaved parents.

At the time of the study, 59% of respondents indicated no affiliation with a religious community. Though higher than the one-third of the population reported above, this could be, in part, because approximately 2/3 (68 out of 108) parents reported renouncing their religious affiliation after the death, in large part because of their disappointment with divine providence or dissatisfaction with the institutional church’s response. What is unknown from this study is what the depth and degree of connection was prior to the death since, like in most societies with state-established religious bodies, many people are loosely affiliated without significant affect in their daily beliefs and practices. Renunciation would seem to be quite common in such environments. 

Interestingly, 55 of the 108 parents (approximately 1/3) reported that their religious affiliation and/or belief system was strengthened by the experience of parental bereavement.  One mother wrote, “I have always been spiritual, but faith has become more important and heaven has become closer. The hope of reunion is an important source of comfort” (p. 643). Though not necessarily a distinct theme or concept, 15 parents reported that their spirituality was positively influenced by the support received from others. The study authors note that “reflective dialogue with others can function as a catalyst for spiritual growth, allowing the bereaved to process grief through meaning-making conversations” (p. 645). 

Approximately 2/3 of parents (68/108) reported experiencing a renewed or transformed inner world, what Gillies and Neimeyer (2006) identified as “identity change” as a means toward meaning making in bereavement. Seemingly for some parents, their dissatisfaction with religious responses evolved into a personal, more contemplative spiritual focus. What would be fascinating would be for a theologically-informed researcher to explore the connections between the personal spirituality and the religious beliefs taught by the state church; this reviewer (WGH) hypothesizes there would be significant overlap between the concepts.

The takeaway for those of us who support and counsel bereaved parents (or bereaved individuals, regardless of relationship to the deceased) is the importance of exploration with our clients/patients/constituents how beliefs and religious practices are changing during the course of bereavement. Some questions to ask might include,

• How do you think your perspective on faith has changed so far? Do you sense that you are more connected to your beliefs or less connected to them than before this experience?

• In what ways has your faith community (if there is one) has been supportive to you? In what ways have you been disappointed with that community?

• What spiritual advice would you give to other bereaved (parents, widows, teens, etc.) on the basis of what you have learned so far?

In that spirituality can play a vital role in the bereavement experience, both positive and negative, what seems essential for clinicians and other caregivers, regardless of our own discipline-specific training, is to investigate the importance of spiritual beliefs are religious practices with bereaved people. When appropriate, referral to theologically-informed counselors (such as chaplains and pastoral counselors) would be warranted.