Why do we have to die?
Death..... and then?
Why do we have to die?
We are inclined to answer this question by saying that the strength of the body is used up and exhausted. We come into existence, grow and flourish, reach our high point which is followed by aging and gradual reduction of our vitality. Consequently, dying is something very natural. But should we not recognize that the psychological and spiritual development of people is not necessarily affected to the same extent by this process of deterioration? There are people who are physically sick and old, but remain inwardly very young, awake and full of energy. Death is not just a chemical and physiological process; humans do not die like plants or animals.
The Scriptures often relate death to sin, which disturbs human life from the beginning. Sin came into the world through one man and death through sin..." (Romans 5,12). When we believe, we see God as the giver of life. In this view, interference with the relationship to God means decreasing life and ultimately death. This is not to say that without sin man would not have died. But he would probably not have experienced death as a catastrophe and senseless collapse but as change, fulfillment and the culmination of life.
In God's concept of the world, death is certainly an intruder, an enemy of man (1 Corinthians 15,26). It should not have been and will not last forever. Our aversion to it is correct. Death opposes most deeply our longing for life.
Death - the gate to life
Many see death as a wall on which life fails irrevocably. A future beyond death? Doubts and objections to this will never stop. Some suspect that the hope for equalization and balance in the beyond is just fraud to console simple people and divert from the miseries in this world. In brief, death is the end of everything.
Something within us pushes beyond total annihilation. Therefore, many people wish to continue living in their works or their children. The Pharaohs in Egypt built pyramids to make themselves unforgettable. Others work on some great piece of art or "make history" so that they will not disappear from the memory of mankind. But all this is merely a shadow, since the person does not live in these memories which are only a resonance and an echo.
....life and faces (smile! cartoon) twob
"Dying begins with birth"
Death..... and then?
..."like a thief at night"
There was just a brief announcement in the news at noon: "A Boeing 727 has crashed, over 120 fatalities. The cause for the accident is still unknown". This accident was not planned. The passengers were taken by surprise. Death came "like a thief at night". Where people live, there is always the possibility of losing life. Closing our eyes to this does not make sense. Transplantation of organs, deep-freeze operations, supplies of fresh cells, etc., help to prolong life but are unable to eliminate death.
Anointing of the sick
Someone has said that dying begins with birth. This was supposed to mean that right from the beginning, life is in danger of death. Pain, especially, the burden of growing old and falling sick marks the first steps toward death. Man is ripped away from his usual work rhythm by illness and becomes dependent on the help of others. In this way, he experiences his powerlessness and limitations which find their culmination in death.
The Bible often reports that Jesus particularly directed His attention to the sick to help them. His prime goal, of course, was not physical healing but psychological encouragement and strengthening. Evidently, the young Christian communities felt obligated to act like Jesus. In James' letter (5,14-15) we find this directive: "Is any among you sick? Let him call for the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven".
We believe that Christ accompanies our life through the Sacraments in order to be close to us and give us help in times of illness, aging and dying. Continuing Jesus' and the Apostles' service of the sick, the Catholic Church administers the Sacrament of the Anointment to give hope for recovery through remission of sins and confidence in God. In the past, the Sacrament which prepared for death was called "Extreme Unction". But now, we see it more in its original meaning, as restoring life during the longer periods of illness and aging.
What is death?
Since we cannot eliminate death, we repress it and make it taboo. Above all, we do not talk about it in the presence of the sick. Often, people get rid of the dying and have them transferred to a lonely room in a hospital, even if this is medically not necessary. Dying has turned into a private matter. This only shows our total helplessness vis-à-vis death. Only recently did people realize that the dying need contact and community and that more humane attention should be given to them.
What really happens when somebody dies? At this question, all of us have to admit our embarrassment. Everyone has to take the last step by himself. Respiration stops, the heart stops beating, brain activity comes to an end, and at this stage a death certificate can be issued. But this is by far not all that can be said about death.
A "mixed marriage"
Love and Marriage
Denominationally disparate marriage
A "mixed marriage" can bring particular difficulties which should be discussed with the concerned parties prior to the wedding. Children's education or the common life of faith could give rise to disagreement. But these marriages are not identical to another. There could be a chance for common action in faith; but the problems resulting from the split in Christianity could also be intensified. In an extreme case, the success of the marriage could be endangered and the faith of spouses and children be influenced negatively.
When both partners take their faith seriously, a marriage which is denominationally different has the best chances of success. But in this case, the difference in faith is often especially painful for the couple, and the conflicts regarding the wedding and education of children more pronounced. The Catholic Church tries to meet the wishes of the non-Catholic partner as long as they do not jeopardize the faith of the other spouse and the children.
The married couple has an obligation to live according to what they perceive to be the true faith and pass it on to the children; for who would want to give to their children less than what they themselves have experienced in terms of purpose and happiness in this life? For this reason, no church can give an exemption from this moral obligation. Prior to the wedding, Catholic partners must declare that they are aware of this duty and will endeavor to fulfill it as far as possible in their marriage.
But since children's education concerns both parents, it could become impossible for the Catholic spouse to give a Catholic education to the children; in this case, the right and obligation remain to witness the Catholic faith to the spouse and the children through the conduct of life. In addition, the commitment continues to actively participate in a responsible, Christian, conjugal relationship and family life. Obviously, the non-Catholic partner who agreed to the Catholic upbringing of the children has the same rights.
For many married couples who consider all these questions to be important, it can be a consolation to know that the first years in the life of a child are most significant for religious education but that confessional differences play very little role during that period.
When spouses with different religious convictions try honestly to resolve this conflict in faith and love and to bridge existing differences, they prepare the way for a rapprochement of the churches. & nbsp;