Postgrad, IPS Center Excited to Serve Loudoun

Over the summer of 2019, Divine Mercy University (DMU) made its highly anticipated move from Crystal City, just outside of Washington D.C., to its new campus in Sterling, Virginia. In addition to the big move, DMU also brought in some new faces, including Psy.D. graduate Dr. Kristi Stefani. Originally from Montana, Dr. Stefani joined the IPS Center for Psychological Services staff in August as a postdoctoral fellow and resident for the new training year. We caught up with Dr. Stefani to learn more about her experience with DMU, and what we can look forward to for the IPS Center. How did you learn about Divine Mercy University/IPS? Someone from my parish back in Montana recommended and researched the program. So I got connected and spent six years as a doctoral student in the program. As I was discerning future career paths, I knew I wanted a postdoc experience in an academic setting. I wanted one where I was deeply passionate about the mission and benefited from my own formation, but I also wanted to be a part of forming new clinicians and being involved in their training experience.  What has your experience with Divine Mercy University been like so far? I would say that it’s been largely a growing process, both as a student and now as a staff member. We recognize there is an evolution; we’re growing as an institution, and that’s really coincided with both our relocation and my coming on as a staff person. There’s a lot of dialogue about how we can do this successfully. What I’ve appreciated is that the response of the faculty, staff and students here is very generous and they’ve taken a collaborative approach to working through challenges as they arise. For me, no institution is perfect. But I decided to stay with DMU for a postdoc because there is a sense of purpose that goes beyond my occupation or how I make a living. There’s something greater here. And that’s what I enjoy most, this sense of purpose shared amongst the people who work here and come here as students. As a former student, I can share with the students currently in the programs that there’s a lot of emphasis on being formed both personally and professionally; there’s a lot of emphasis on who you are as a person for your professional role to matter. The investment of the faculty and school goes beyond academics to your personal formation, as well. What moment from your time with DMU stands out the most to you? Just pointing at a single moment is hard, because there are so many to choose from! When I was doing my internship--and even at other sites where I’ve worked--I trained alongside people who were in different programs and had a different experience. While working alongside these people, I recognized the perspective I was being offered at Divine Mercy University was very unique, and it comes from incorporating multiple disciplines. It’s not one-way psychology being taught, but a greater vision of the person. I’m very reflective and existential myself, and having those aspects attended to and having people who were actively trying to consider this robust understanding of the human experience--that it wasn’t just limited to psychological research--really impacted me on a personal level. I was learning how to understand myself and the people I work with. I experienced that as a student, too, with faculty who were really invested in me as a person, and wanted to help me grow both personally and professionally. Not all programs are structured in that way.    From your observation, how has the IPS Center impacted the communities in the D.C. area, and now in Loudoun County? The IPS Center is unique in that it meets needs that a lot of other clinics can’t. One is financial access for people. I know that fees present a real challenge for many people and can be a real barrier to receiving therapy.  Another significant component is a willingness to honor and respect a client’s faith, and a willingness to discuss and explore that faith in therapy. We’re very open to everyone who comes in. We don’t place an expectation that faith must be discussed. We have an openness to all aspects of what is important to the client. That openness is part of our professional ethics: that we’re attentive to all facets of somebody’s experience, and we know that in this area in particular, there are a number of different faith communities from various backgrounds for whom having that openness is very helpful. Our mission as a program and a clinic states explicitly that faith and spirituality are a component, and we know that is attractive to people. Research shows this is important to people, but it’s not always highlighted as something that would be attended to in one’s therapeutic work. There’s also been this stigma or even a divide over the questions of faith’s compatibility with psychology, which can lead people to avoid reaching out to mental health services. Instead, they may be more inclined to reach out to their pastor or their church community. But often, the people they reach out to are not prepared or equipped to meet their needs. With that in mind, the IPS Center can provide a great value and serve people in need. Often, we find that clients are looking for something that is Christian-based; they’re looking for someone with a Catholic understanding of the human person; they’re looking for someone that’s respectful of the holistic nature of who we are.  In my clinical work, people often share that they’ve had past experiences where they didn’t feel free to disclose the spiritual part of themselves. And that reaction to stigma hindered the growth that they could have accomplished.             How do you see the clinic impacting the local community? Moving out to a new area and building the clinic in a new location has been a process that takes a fair amount of time. What we’d like to offer the community, through the training that the students receive, is a level of mental health care and compassion that they currently don’t have access to.  

Former Chaplain Returns as Faculty, Sees Growth

In September of 2018, Fr. Steven Costello ended his term as Divine Mercy University’s chaplain in order to focus on completing his studies at the Pontifical John Paul II Institute for Studies on Marriage and Family in Washington, D.C. His absence was noticeable but short-lived, as he returned to DMU the following summer. But, in addition to returning to his role as university chaplain, Fr. Steven has taken on a new role: serving as a member of the faculty.   “I had asked for some time off to finish my doctoral dissertation at the Pontifical John Paul II Institute for Studies on Marriage and Family,” he said. “Around January/February of 2019, as I was completing that, a position opened up here at the university. I interviewed in May and officially started as a professor in the Department of Integrative Studies in July.” As he nears the halfway point to his first year as a professor, we sat down with Fr. Steven to talk about his return and his new role at the university.   What influenced you to become involved at Divine Mercy University (DMU)? “Psychology has always been an area of interest for me, and I truly appreciate the mission of the university and how we see faith as something that’s more integral to being a human person, instead of just something you add on top of it. That initial point of the university was very attractive and something I had considered myself during my own studies. Now that I’m in it and more immersed in it as chaplain and professor, I’m beginning to see and feel how I can really contribute to that conversation. I love the general sense of how we want to see the human person while also bringing that message of mercy -- through counseling, psychology and therapy -- to those who are normally in pain or confusion and are seeking help.”    Is the experience at DMU different from other psychology/education institutions? “At DMU, I don’t see any division between departments or between the faculty and students that would hinder them working together. There really is this desire within the faculty for all departments to come together, have conversations and build off one another, instead of everyone just staying together within their own department. There’s a real openness to try and learn from one another that other schools don’t have.  We had professors from elsewhere join us for the School of Counseling residency this past fall. When it was all done, Dr. Harvey Payne (dean of the School of Counseling) sent out an email thanking everyone for being a part of the residency, praising how great it was to be able to work with such an excellent group, and many chimed in on the email thread.  Those outside professors -- whether it was their first residency with us, or their second or third -- they went home knowing that there is something special going on at DMU. They noticed that there isn’t the usual divide between professor and student. Obviously we’re teaching them, but the students sense that we’re all professionals in training and are treated as such. So we feel there is a connection; there’s an availability and an approachability among the students, staff and faculty. We’re trying to live out the integral model we have in our training. I think that comes through the teaching and just the environment in general.” Has there been any significant moment that has stood out in your collective time here at DMU? “Both during my initial time as chaplain before and my time now as a professor, I was really impacted by graduation, especially this last year. The fact that it was in the upper church at the Basilica of the National Shrine of the Immaculate Conception didn’t just add to the ceremony. You could really see the sense of accomplishment. It was definitely a highlight that we had really grown from the lower church. And then just to see the joy in the people’s faces---and seeing the students I knew as chaplain. I had actually assisted with some of the residencies for the School of Counseling as chaplain, and I knew a lot of the students in that first cohort that graduated last year. To see the students graduating with their masters and doctorates was really special.” Are you excited about the future, both for the university and for yourself as a faculty member? “Absolutely! We’re in a new building now, and I’m really looking forward to help develop that culture here. Just among the faculty, we’re seeing how we’re really at a new stage; we’re beginning chapter 2, so to speak. I’m just looking forward to continue gaining more and more expertise even in my own field so I can be more heartful in how I communicate it with students.”   

Miscarriage Trauma Involves Mental Health Need

Step into an examination room at an OB-GYN, and you may find a young couple staring up at a monitor. Little by little, their pure love, joy and anticipation illuminates the room, burying any sense of worry or cautiousness they may have.  But as they both stare up at the monitor--anxious to see and hear the long-awaited music of the beating heart of their first child--they are met with silence. Their radiant eyes become like icicles melting in the sun as they realize that their child is gone forever.  Miscarriages are more common than one would think. Approximately one in four women will lose their baby to miscarriage. According to the American College of Obstetricians and Gynecologists, it’s the most common cause of pregnancy loss, with 80 percent of all miscarriages happening within the first trimester.  Sadly, that one-in-four statistic drives a stigma of commonhood that overshadows the true devastation of miscarriage, allowing friends and family on the outside looking in to feel compelled to offer words of encouragement rather than words of compassion: It’s God’s will; There was probably something wrong; You’ll be pregnant again before you know it This stigma makes it incredibly difficult for parents, especially those who miscarry within the first trimester, as their grief may be less socially acceptable or acknowledged than the anguish of someone who miscarried beyond twelve weeks gestation, leaving the grieving mother feeling that her loss is not valid. “I think it tends to be more of an afterthought,” said Dr. Benjamin Keyes, professor and director of training and internship at Divine Mercy University. He is also the director of the Center for Trauma and Resiliency Studies, which offers training towards certification as Mental Health First Responders in times of disaster and traumatic situations.  “I think parents losing a child is the most devastating of losses,” he said. “I don’t think it ever fully heals. For some parents--depending on how strong their mood towards parenting is--it may actually stop them from the process out of fear of experiencing it again. I don’t think people realize just how bonded parents become to the fetus, nor the emotional changes that happen, certainly within the mother. When there’s a miscarriage, we think ‘well, it almost was.’ We move on and that’s the end of it. But that’s not the case for the person who has gone through the hormonal changes, those shifts in the body. That’s not the case for the people who were in preparation to becoming parents only to find themselves not being parents.”  As miscarriage carries a physical toll on the mother, it also takes a toll mentally, and can be a trigger for mental health issues including depression, panic attacks, flashbacks, nightmares, and anxiety. The grief is comparable in nature, intensity, and duration to that in people who suffer other types of major loss, and a 2016 study showed that four in ten women who experience miscarriage experience symptoms of PTSD Julia Bueno,a psychotherapist in London, England, has experienced miscarriages herself and  specializes in working with women who have experienced pregnancy loss. She is also the author of The Brink of Being: Talking About Miscarriage, where she explains that, despite how common miscarriages are, most are never mentally or physically prepared for the firsthand experience. “Many women,” she writes, “don’t expect it to happen and are not prepared for what it may involve: neither the potential physical--and possible medical--endurance nor the roller coaster of competing and complex feelings that the grief for a lost pregnancy can involve. The sadness, guilt, self-blame, sense of failure and worthlessness, anger, and uncomfortable envy can surprise or even shock the bereaved, who bear all this with no sure sense of how or how long to grieve, nor confidence to talk about an experience that has been relentlessly silenced.”   In addition to the unexpected mental and physical toll, most mothers find themselves at a loss in finding the strength to overcome such a tragic and traumatic experience that’s seen more as an afterthought. But according to Divine Mercy University professor and senior scholar, Dr. Paul Vitz, the struggle is not due to a lack of strength. As part of the module for Dr. Keyes’ course, COUN 640: Crisis and Trauma: Prevention and Treatment, Dr. Paul Vitz explains why some people who have experienced traumatic obstacles may struggle to overcome them. “I think in many cases,” he said, “the person who has failed to overcome those obstacles is not without many strengths and could really overcome them. But they haven’t been given any guidance. They haven’t been given any help. They haven’t been shown any strategies that might work.” Fathers are also affected by the same grief and, for them, the grief is twofold. First, there is grief for the mother, but also feeling an overwhelming sense of needing to set all grief and emotions aside in order to be strong for her. But then there is the individual grief for the loss of their baby with whom they had already forged a bond. This twofold grief can develop into what psychologist Dan Singley sees as the most common reaction for dads who experience a miscarriage: a profound sense of guilt.   “The guilt is very often the result of the fact that he himself is struggling,” said Singley, who is also the media chair for Postpartum Support International. “He’s got a lot of anxiety and depression but doesn’t feel entitled to it — kind of like, ‘Hey, I’m not the one who lost the baby, so what right do I have to be taking up her emotional bandwidth with my issues?’”    As our knowledge of the mental health risks and consequences that arise with miscarriages and infant/pregnancy loss grows, so does the need for mental health professionals to intervene with those parents in their time of need. The students at Divine Mercy University are being trained to address these parents’ needs as they cope with their grief. And the faculty work on both training the students and developing coursework that helps them be prepared to reverse the stigma around some of the less visible sources of grief, like miscarriage. “We do a lot in terms of parents,” said Dr. Keyes. “That is certainly a focus of the Catholic Christian Meta-Model of the Person (CCMMP): parenting and thriving within families. I think it does a good job in addressing family issues. I also think the focus in our courses does the same as we discuss family processes and family struggles across the lifespan of a person.” The Catholic Christian Meta-Model of the Person is unifying framework that integrates philosophy and theology with the psychological sciences. As one of the nation’s leading graduate institutions, Divine Mercy University is training students to identify, address, refer and treat both individuals and families who are suffering from depression, PTSD and other trauma-related disorders, with the specific mission to help patients flourish through the lens of the CCMMP. One excerpt from the document shows this focus on the family: Interpersonal relationality is first developed in the family, which is the basic unit of society. Humans have both a natural need for family and natural inclinations to establish families, that is, inclinations toward the goods of marriage and the procreation and education of children. All families, regardless of structure, deserve support, including assistance for the difficulties they face (Chapter 2). “That’s one of the functions of the helping professions,” said Dr. Vitz, “to give opportunities for new growth--for new flourishing--as a way of overcoming things that, in the past, the person was really depressed by or felt controlled by and felt, if you will, victimized in a way that made them passive, sad, withdrawn and without hope. That’s one of the things our programs focus on: How to provide strategies and ways of overcoming the past so that you can move hopefully and positively into a more flourishing life.”  Access to psychological services through the IPS Center at Divine Mercy University are available on a sliding scale basis. Services are offered by supervised doctoral students and are available to both adults and children. For more information, call (703) 418-2111) or email ipscenter@divinemercy.edu.

Unfolding the Person with Positive Psychology

This past September, the Abat Oliba CEU University in Barcelona, Spain, held the first European Congress of Christian Anthropology and Mental Health Sciences. The purpose of the congress assembly is to address the separation between mental health sciences and Christian anthropology, and to deepen the holistic vision of psychology and health sciences. Divine Mercy University’s senior scholar and professor, Dr. Paul Vitz, was in attendance to present the Catholic-Christian Meta-Model of the Person (CCMMP), and spoke with reporter Jordi Picazo from ZENIT. Below is the transcript of that interview:   Jordi Picazo: Dr. Vitz, you work intensely in the field of anthropology/psychology, and more specifically in the fields of philosophical and transcendental anthropology and the psychospiritual dimension of the human being, to recover knowledge about what makes us human. Is this an urgent task today?  Paul Vitz: We are immersed in a global cultural crisis when it comes to recognizing what is specific to the human person. And there are those who say that there is no nature and therefore we can manipulate the human person -- biologically, genetically, politically -- at our whim. And this is done using ideology or even science, as a "shotgun loaded" to change the concept of the person. So now we have animal and human hybrids, we have people who identify with animals, we have the same transsexual ambiguity and these are signs of the loss of understanding of what the person is. They are creating a huge identity crisis both on the right and on the political left.  Both sides of the political spectrum are responding to this. The left responds by saying that there is no identity, that there is no human nature, that we can manipulate the person and force them to our liking, sometimes with a cultural pressure that aims to define it superficially, other times even thinking about getting close to some scientific current and creating people -- biologically freaks, hybrids, essentially monsters.  [caption id="attachment_900" align="alignright" width="350"] Dr. Vitz, seated 2nd from the left, also took part in the round table discussion: "The spiritual dimensions as human dimensions in Psychology".[/caption] On the right side there is a return to identity based on race, ethnic identity, nationalisms. And this is the tradition in many cultures throughout history, that of the struggle of one tribe against another tribe. In this context you can refer to, for example, Anglos and Saxons against the Celts two thousand years ago in England. So we have always had group identities based on race or language, or geographical settlement. And if you reduce everything to that, you reduce everything to a crisis that has lasted since ancient times. And as a result you reduce the person to the culture you want and to any parameter you want, because by controlling biology and culture the person is reduced to an already archaic and certainly fascist crisis. You decide -- or a crisis of confusing and meaningless self-referentiality.  There has to be an intermediate position. Those two extremes are new forms of idolatry. People who identify with the extreme left or the extreme right are at the bottom worshiping a human solution of life that leads to no solution.  So in our meta-model, we define the person at a theological level, at a philosophical level and then at a psychological level. The three definitions are compatible with each other although they exist on three different conceptual levels, each with its own epistemology. We also explore that the understanding of a person is not only the understanding of their traumas and their past pathologies. Instead, we are very much in line with the positive psychology movement, which is not explicitly religious, and we are in line with the notion of "unfolding," in a sense of flourishing. Once we know what the human person is, we can know what it means to "unfold." To unfold is to move toward the objective of the person, that for which we are made. But we cannot unfold unless we know what we are and what we are made for. We present the idea that we have been made to display a vocation, a vocation for personal spiritual growth, to adopt a relationship of commitment to some state of life such as commitment in marriage, a celibate life or religious life. And we are thus committed to deploying ourselves through a form of work and creative leisure that helps society.  And this is what we offer in our meta-model: a profile of the nature of the person with whom I believe that the majority of reasonable people will be able to agree and which they may face formally and seriously, even if they are not Christian. With some modifications this model is also appropriate for Jews, and possibly for atheists. So we propose to define the nature of the person in dimensions that all thinkers must finally address: on the paths of theology, philosophy and psychology, since to "unfold" the person requires purpose, morality and levels of understanding above basic psychology. And this is what is new in our meta-model, the integration of these disciplines in a way that reinforces each other.  Jordi Picazo: "Deploy" and empower, don't you always use them as synonyms?  Paul Vitz: Empowering is about ourselves, it is still an art of self-worship, people who have a lot of power often compete and attack each other. So, what you get by giving people more power is creating more conflict. Because power is not what we are supposed to aspire to. We are supposed to work toward a love of donation toward the other, toward the "unfolding" of our abilities. In this way, empowerment is strictly a primarily secular term used to affirm that we will give women power so that it can be as powerful as men. And what this means is that men and women will fight harder.  Jordi Picazo: You have commented that your team at the DMU (Divine Mercy University) is trying to do with psychology the same thing that Saint Thomas Aquinas did with theology. What are the risks and dangers of leaving this urgent task of shaping the foundations of human nature to reductionist disciplines?  Paul Vitz: That's right. This model, as we have made it known, is the response of Saint Thomas Aquinas to modern psychology. The danger of reductionism is that there is no understanding of what purpose is, or what it means to unfold. And that is how we end up reducing our condition to a material substance that can be manipulated at will according to the form of power at your disposal, whether it is social power or biological power. That is only the self-referential man, because at the end of the day it will be a game of power: in these cases there is no purpose in life, there is no meaning for the person, and at this moment the absence of purpose and sense of life is already wreaking havoc on both the extreme right and the extreme left.  That is what reductionism brings you, at the end of the day, without a more transcendental meaning. Now, certainly there may be other concepts of transcendental meaning, you may have a transcendental sense of being Jewish, which may be mostly compatible with ours from the Catholic-Christian point of view, but in any case we have the two great commandments - plus what we are individually called to be able to "unfold": we unfold loving God and others. And that cancels the extreme right and the extreme left.  Jordi Picazo: Regarding the double commandment of love that you mention in the New Testament in the Bible of "Love the Lord your God with all your heart, with all your soul and with all your mind.” This is the main and first commandment. The second is similar to this: “You will love your neighbor as yourself (Mt 22,37-39)." It occurs to me that the second part is too important to forget and is often forgotten by many. But if you don't love yourself, how will one love one's neighbor? I believe that all this has a lot to do with personal healing and "unfolding" as a result of the therapy you propose.  Paul Vitz: That is the function of a good psychotherapy. The clinical psychotherapist or therapist is talking to someone; and almost always with a "someone" who in a way is locked in a "prison." Prison are the mental structures that that human person has created and that hurt him. And your job is to get him out of that prison. And in our meta-model there is much of the development of the last hundred years in these areas. After all, if God created you, then despite sin and abuse you are basically good. And this implies that it is a sin to hate yourself whom God has created.  As a patient, what you want to do with your pathologies is to understand them consciously in the first place, and then what you are going to do is to establish, in some way, a positive agenda to be able to get away from them and leave them behind toward a new flourishing or unfolding of the person: leave behind your traumas and sources of suffering. As a therapist this means that you have given patients more freedom. But simultaneously you must be able to provide them with the understanding of what freedom is for. It serves to "unfold," and we provide you with the description of what it means to deploy.  Jordi Picazo: It seems that there is a need to clearly articulate the language for this type of speech, since the language can also be manipulated.  Paul Vitz: Absolutely true. And that is the reason why our meta-model is the coordinated work of many people over 20 years of effort. And although the three editors have led this development for a long time, we must recognize so many others who have contributed. It is not only a personal achievement of any of us, but a group effort carried out systematically through intellectual debate and formal meetings over years of arguments about how we would present it to the general public. And it is thus important to insist that what we offer is a framework, and that is precisely why we describe it as a meta-model. It is a framework that consists of 11 basic premises: three theoretical, two teleological and six structural.  Our meta-model is not a particular theory of therapy, nor is it even about how to apply therapy to your patients. We say that we will introduce some new ideas with which we will work, or that we will discuss: aspects such as the call to virtue and the call to a vocation, or how we will "unfold" once the therapy is over. It is a "goal"-model, "above." It is not a theory about personality, it is not like Fourierism or Unionism or the line of work of Carl Rogers, as I explained before.  Jordi Picazo: Has the "theology of the body" of John Paul II influenced this study?  Paul Vitz: Yes, it has had a great influence. And, in fact, John Paul II had finished publishing that material, his anthropology, a year or so before we started working on these problems. Then, yes, in many ways this work has been our response to his concepts and also a response to Benedict XVl's vision that psychology and theology can rely on each other. This is one of the ways to extend reason beyond mere experiment, beyond reductionist thinking.  Read the full article The Catholic-Christian Metamodel of the Person is integrated into the coursework at Divine Mercy University. It is the lens through which students determine the best ways to diagnose and treat common psychological problems. Sign up to learn more.

Suicide Among Leading Causes of Death in U.S.

September is Suicide Prevention Awareness Month, and you may have seen the videos on the news, YouTube, Facebook, LinkedIn, Instagram or other media platforms that are meant to raise awareness of suicide, especially that of suicide by veterans with the 22 Push-up Challenge. But suicide affects everyone and sparks many different emotions among the living. Whether that person was a veteran who saw combat, someone who made you laugh, someone with gifts and creativity that you admired, or someone who’d smile and nod at you while on a walk in a quiet neighborhood, the death of that person by their own hand is bound to leave you sorrowful, sympathetic toward the family and, overall, incredibly confused. In March of 2019, Dr. Melinda Moore Ph.D., presented a lecture at Divine Mercy University entitled "How to Understand Suicide and its Aftermath: From a Scientific & Faith Perspective."  She is a licensed clinical psychologist and an assistant professor of psychology at Eastern Kentucky University. She also sits on the board of the American Association of Suicidology. She shared her first-hand experience of suicide -- when her husband killed himself -- and how it affects the living. At the time, her husband was a chemist and grad student at Ohio State University. “This was, without a doubt,” she said, “the most emotionally and physically painful experience of my life, and it changed me in a very profound way. What I experienced was an incredible professional and personal rejection. I realized that, when I returned to work, that something different was going on. There was something about this experience I shared in the taint of what he had done.” During her presentation, Dr. Moore referenced the article “Struggling to Understand Suicide” by Fr. Ron Rolheiser, a priest in the Missionary Oblates of Mary Immaculate (OMI) and the president of the Oblate School of Theology in San Antonio, Texas. “All death unsettles us,” writes Fr. Rolheiser. “But suicide leaves us with a very particular series of emotional, moral, and religious scars. It brings with it an ache, a chaos, a darkness, and a stigma that has to be experienced to be believed. Sometimes we deny it, but it’s always there, irrespective of our religious and moral beliefs.” We all know the great actor and comedian Robin Williams, who brought so much laughter and joy to us from the stage and the silver screen, left the world shocked when he commited suicide. Chester Bennington -- the voice of Linkin Park, one of the most successful rock bands of the new millenium -- took his own life at his California home while his family was away on vacation nearly a year after his good friend Chris Cornell (Soundgarden and Audioslave vocalist) committed suicide, and fashion designer Kate Spade fashioned a suicide note before committing suicide at her apartment in Manhattan, New York. Even in a small town like Warrenton, Virginia, an elderly couple was discovered deceased in their home when their home healthcare provider discovered a note on their front door saying not to enter because of their suicide in the residence.  In each of the cases just mentioned -- like many others -- there were symptoms and warning signs that went unnoticed or neglected. Williams and Bennington had both battled addiction and depression throughout their lives. Williams was even being treated for depression and anxiety before his death, and had been diagnosed with Parkinson's disease months before. Bennington’s widow admits today that she’s more educated about the warning signs leading to her husband's suicide: hopelessness, changes in behavior, and isolation. Neighbors and friends of the couple in Virginia, including Sadia LaRose who had lived across the street from them, compared them to Romeo and Juliet despite their health and financial burdens. But LaRose admitted that she would have intervened in some way had she been aware of their plan. “If any of us knew, we would have gone over there to try to stop it,” said LaRose, as reported by the Fauquier Times. And it’s not just adults, veterans and celebrities. Children also struggle with suicidal thoughts and impulses. In 2018, a new study released by the American Academy of Pediatrics showed that more kids are either contemplating or attempting suicide. That study was followed by the August death of 9-year-old Jamel Myles of Colorado, who committed suicide after telling his fourth grade classmates that he was gay. In May of 2016, Billy Sechrist discovered his 15-year-old daughter, Shania, after she committed suicide in their Pennsylvania home. A freshman in high school, Shania had left a note explaining that, while she loved her family, she couldn't bear the pain of being bullied any more. The following winter, an 8-year-old boy, a third grader in Cincinnati named Gabriel Taye, was beaten by bullies at school and, two days later, young Gabriel ended his life in his own bedroom Suicide is the 10th leading cause of death in the United States. It is also the second leading cause of death in the world for those aged 15-24 years and is often considered a public health emergency. In the aftermath of suicide, we are often left with the hopelessness of hindsight, telling ourselves, “if we had only known, we would have done something to stop it.” According to a recent report released by the Centers for Disease Control and Prevention, the suicide rate in the United States has jumped 33 percent since 1999, with over 47,000 Americans ending their own lives in 2017. The report also showed that public funding to research, prevent, and combat suicide is far below that of research of other leading causes of death and conditions with lower mortality rates. The National Institute of Health spent about $68 million on suicide last year. The NIH spent nearly twice as much researching indoor pollution, over three times as much on dietary supplements, five times as much studying sleep, and ten times more on breast cancer.    "What I’m just painfully aware of is that all of the areas where the top 10 causes of death in the United States have gone down have received significantly more attention," said John Draper, director of the National Suicide Prevention Lifeline, in an interview with USA Today. "There’s been so much more put into every one of those causes of death than suicide ... If you didn’t do anything for heart disease and you didn’t do anything for cancer, then you'd see those rates rise, too." Dr. Moore experienced a similar disconnect from suicide by the people around her. At the time of her husband’s death, she was a policy analyst and a speechwriter for the director of public health in Ohio. People were normally happy to see her, but she noticed a real change when she returned to work after burying her husband in his home nation of Ireland. “When I would see people after I came back,” she said, “they were clearly not interested in me coming to their office, and they were certainly not coming to mine. When I would see people in the hallway, they would turn and walk away in the opposite direction. There was an enormous professional isolation and rejection. Also my family and friends had no interest in talking about this, so there was enormous personal rejection and isolation.” But just as it was the worst experience of her life, Dr. Moore also looked at her experience with suicide as the best experience of her life. “That may seem absurd,” she explained, “but it really took the blinders off and changed me on a profound level. It made me more compassionate, it certainly changed my vocational interests. I was the first researcher to look at post-traumatic growth among suicide bereaved parents and, when considering my dissertation at CUA [Catholic University of America], I understood that nobody knows more about the inside out than me. Now my primary research is in primarily post-traumatic growth, and I embed it in everything I do.”   Watch the entire recording of the suicide lecture to learn how a faith-based approach to mental disorders can help save lives.  If you or someone you know may need help, here are two suicide prevention resources:
  • National Suicide Prevention Lifeline: 1-800-273-8255
  • Crisis Text Line: Text HOME to 741741
You can also equip yourself with the skills to recognize and help those on the dark, slippery slope toward suicide.  In DMU’s psychology and counseling programs, we teach students how to act effectively in situations where de-escalation, negotiation, and crisis intervention are needed, such as suicide attempts. The courses also train students on the best ways to diagnose and treat common psychological problems to prevent severe disorders from developing. Sign up to learn more.  
About DMU
Divine Mercy University (DMU) is a Catholic graduate university of psychology and counseling programs. It was founded in 1999 as the Institute for the Psychological Sciences. The university offers a Master of Science (M.S.) in Psychology, Master of Science (M.S.) in Counseling, Doctor of Psychology (Psy.D.) in Clinical Psychology, and Certificate Programs.