| Popis: |
Decades have passed, but I still remember my first pastoral call to a terminally ill cancer patient. He suffered from a retroperitoneal sarcoma and was a client in the pain clinic where my cousin worked when he approached her with a request. Not affiliated with a synagogue, the man wanted, nonetheless, to speak with a religious counselor. My cousin asked me if I would meet with him. Of course I agreed. I had just completed my doctoral thesis on the new and popular topic of death education and was up to date on the literature. I wondered at what stage in the Kubler-Ross Grief Cycle the patient would present. The next day, I prepared myself by thinking through several possible scenarios, then arrived at the patient’s home ready for a fruitful “session.” In his 70s, the man appeared amiable and thoughtful. During our 40, surprisingly pleasant, minutes together, he spoke of his wonderful family, the full support they were giving him, his productive and successful professional life, and his having come to terms with the approaching end of his time on earth. I began towonder tomyselfwhy theman thought it important to speak with a religious counselor. He claimed no philosophical problemwith the end of life. There appeared no anger to explore and no fear of leaving family unprepared or financially distressed. Our conversation had apparently concluded. Rising to leave, I emphasized how glad I was to have met him and how happy I would be to return in the next week to continue our discussion. “Wait,” he said, “I have something important to ask you.” I sat back down. |
