In the Jahn and Spencer-Thomas (2014) study, about one third (36%) of bereaved by suicide reported becoming more spiritual after the suicide, whereas about one fifth (19%) became less religious or spiritual and a little less than half (46%) reported no changes.

If these personal struggles meet with stigmatizing religious practices or reactions, the bereaved are more likely to move away from spirituality and religion ( Spencer-Thomas 2011). Spiritual struggles after suicide are common ( Vandercreek and Mottram 2009). Some bereaved, including suicide survivors, are disappointed that God allowed bad things to happen and therefore doubt or lose their faith ( Burke and Neimeyer 2016 Spencer-Thomas 2011).

Their beliefs in a benevolent or just God may be challenged. In some studies, survivors of suicide were likely to struggle with the idea that God was punishing them ( Houck 2004). Spiritual or religious beliefs may however challenge people and the course of their bereavement if the well-being of the deceased in the afterlife is questioned ( Krysinska et al. Suicide survivors scoring higher on spiritual well-being had lower levels of stress and higher levels of adaptability ( Fournier 1998). Conclusion: Mental health and social care professionals may support survivors’ resilience and their reconstruction process by valuing the constructive aspects of their spiritual and religious experiences and by taking into account the spiritual and religious struggles they face to offer effective support to survivors of suicide during recovery. Nevertheless, this role is complex and can either support or make the recovery difficult (or both). Spiritual or religious issues play an important role in the process of reconstruction for survivors, notably in meaning-making and responsibility-clarifying processes, in forging a continuing bond with the deceased and in honoring their life and memory.

Results: Suicide triggered questioning mainly about the afterlife of the deceased and of how transcendency relates to agency and responsibility in the suicidal act. Data were analyzed according to grounded theory principles. Aim: This article directly addresses two questions: In what way was spirituality or religion an issue for survivors of suicide? How were they helpful (or not) during their reconstruction process? Method: Research involved qualitative studies, carried out in Switzerland with 50 survivors of suicide using in depth-interviews. Introduction: Spirituality and religion have only been marginally investigated in the experiences of the bereaved by suicide (or survivors of suicide).

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