By Helen Prejean
In 1982, Sister Helen Prejean turned the non secular consultant to Patrick Sonnier, the convicted killer of 2 young children who was once sentenced to die within the electrical chair of Louisiana's Angola country felony. within the months earlier than Sonnier's dying, the Roman Catholic nun got here to grasp a guy who was once as terrified as he had as soon as been terrifying. even as, she got here to understand the households of the sufferers and the boys whose task it used to be to execute him--men who usually harbored doubts concerning the rightness of what they have been doing.
Out of that dreadful intimacy comes a profoundly relocating religious trip via our method of capital punishment. Confronting either the plight of the condemned and the craze of the bereaved, the wishes of a crime-ridden society and the Christian critical of affection, Dead guy Walking is an extraordinary examine the human outcomes of the demise penalty, a booklet that's either enlightening and devastating.
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Extra info for Dead Man Walking: An Eyewitness Account Of The Death Penalty In The United States
The responses were quite similar among the age groups, and for three of the four questions, the youngest group had the smallest proportion stating that it was really unimportant. In their study, age was not a predictor of the probability of the participants’ feeling constrained about expressing grief in public. Although no age-related trend emerged concerning age and public expressions of emotion, the researchers found that younger respondents indicated more willingness to express grief privately through tears than did the elderly respondents.
Kalish and Reynolds (1976) found that older respondents were also significantly more likely to believe in life after death (Y 48%, M 48%, O 64%), although fewer older than younger participants said that they believed in hell. In addition, older respondents were more likely to turn to their clergymen for comfort following his loss of a loved one (Y 19%, M 24%, O 48%). A more recent study by Harley and Firebaugh (1993) examined trends over the past 2 decades in Americans’ beliefs in an afterlife.
Having noted the cohort confound and the necessity of its consideration, Kalish and Reynolds (1976) nonetheless analyzed participants’ responses to survey questions based on categorization by three age groups: 25–39 years old (Young or “Y”), 40–59 years old (Middle-aged or “M”), and 60 years and older (Old or “O”). Each age group contained approximately equal numbers of men and women. Analysis of data revealed that the older the respondents were, the more likely they were to feel themselves religiously devout in comparison with others in their ethnic group (Y 9%, M 17%, O 27%).