Each of the sacraments helps, in a special way, to prepare one to face death without fear. (CNS photo)
During Lent our spiritual devotion is focused on the painful
death of Jesus, by which we obtained our redemption.
Death, from the natural point of view, is a fearful and terrifying event, for it is the dissolution of our human person. To grasp its full meaning, however, one must turn to faith and see death as the result of sin, as St. Paul taught us: “Sin entered the world through one man, and through sin, death, and thus death has spread to the whole human race because everyone has sinned” (Rom 5:12). Death is of man’s making, not God’s.
The Book of Wisdom expresses the profound and consoling truth: “God did not make death, nor does he rejoice in the destruction of the living” (Wis 1:13). Even more, God did make man imperishable, creating him in the image of his own nature; it was the devil’s envy that brought death into the world” (Wis 2:23-24).
The Word made flesh – which means Jesus – even took on that which is most terrifying to man and “Death is swallowed up in victory” (1 Cor 15:54). Therefore, we sing with glory: “Dying, he destroyed our death and rising he restored our life” (Easter Preface).
One’s own death now takes on new meaning: it is to be in union with Christ. When and how death may come is God’s to determine, but we individually choose how we accept it. We can freely accept God’s will, for indeed the most important preparation for death is our willing acceptance. This begins with humble, hopeful, and loving faith, and with praying and living the petition “Thy will be done.”
This requires a spirit of contrition and self-denial. Death is a sacrificial act, one’s last, hence a spirit of sacrifice is essential in preparing for it.
There is no better way to prepare for death’s sacrifice than by associating it with Christ’s Passion, which is applied to man through the sacraments. Each of the sacraments helps, in a special way, to prepare one to face death without fear. This is best appreciated and applied by our participation in the liturgy, teacher of “the true Christian spirit.” The liturgy moves the faithful, filled with the paschal sacraments, to be one in holiness (see Vatican Council II, Constitution on the Liturgy).
“By baptism, men are plunged into the paschal mystery of Christ” (ibid, 6). Sacramentally, we have died, been buried, and have risen with Christ: “When we are baptized we went into the tomb with him and joined him in death, so that as Christ was raised from the dead by the Father’s glory, we too might live a new life” (Rom 6:3-4).
Confirmation gives “the fullness of the Holy Ghost, for the spiritual strength which belongs to the perfect age” (Summa Theologiae 3a, 72.2). Here we find a constant source of strength to face death’s ordeal.
In the Eucharist, Christians “proclaim the death of the Lord, until he comes” (1 Cor 11:26). It is not just recalling, it is “representing his death”.
Sharing the priesthood of Christ, Christians offer Christ up and are also victims who suffer and die with him. Every Communion should prepare for death’s eternal union with Christ. Sin makes man fearful of divine judgment. Graciously, however, divine mercy is available in penance. The mercy of the Passion is applied to man. Each confession is a fuller sharing in the paschal mystery.
Marriage is to be a constant reflection of the love between Christ and his Church. This sacrament effecting death to selfishness is a constant preparation for actual death. Sacred orders makes of man another Christ. Sacrifice and sharing heavenly gifts is his vocation because it is death to self.
When sickness takes its toll, as death is near, a man is at his weakest. He is singularly associated with Christ’s death. So, too, Christ’s strength is shared. Even as he goes down into the valley of death, the anointing of the sick effects a paradox: “the Lord will raise him up”.
Incarnate mercy would even accompany us into eternity through the viaticum. We will be already prepared for glory. Compline, the Church’s night prayer and the last hour of the canonical recitation of the breviary, is a preparation for sleep which is so symbolic of death. Indeed, every prayer a man says unites his will to God’s will, thus preparing him to do so at his own death.
Mary’s Rosary teaches this in a practical way. Such prayers, liturgical and private, as prelude to the heavenly prayer, are effective means of preparation for a happy and holy death. Dear Reader, how many times have you recited the beautiful devotion, the Hail Mary? Let us pray together that she will assist us “now and in the hour of our death.” God bless you!