The article is a compilation of Rev. Fr. Henri Nouwen’s popular ideology on Death in the modern age, and how to prepare as a Catholic
It’s a subject seen as sad, morbid and fearful, something that people would rather not think about, and certainly not discuss. Yet for Catholics, death is an essential part of the faith. “For those who die in Christ’s grace, it is a participation in the death of the Lord, so that they can also share his Resurrection,” reads the Catechism of the Catholic Church.
The celebration of the sacraments hearken for a kind of death: death to self, death as a consequence of sin, a remembrance of Christ’s death and entrance into eternal life. As the 20th-century priest Fr. Henri Nouwen remarked, “Dying is the most general human event, something we all have to do.”
The question, he asks, is “Do we do it well?”
Hiding from death
Advances in medicine and technology have drastically increased life expectancies in the past century. In 1915, most people would not expect to live past age 55. A child born in the US in 2017 is expected to see their 85th birthday.
As a result, death has become something distant and even foreign, argues Julie Masters, a professor and chair of the Department of Gerontology at the University of Nebraska, Omaha.
“We get lulled into thinking death doesn’t hit us very often, because it waits until people are very old,” she told CNA. “We know that younger people do die, that middle-aged people do die, but in this country, the majority of people who die are going to be older people.”
The average American in the 21st century simply doesn’t have the experience with death that previous generations had, she said. And this lack of experience can lend itself to fear and a tendency to ignore the uncomfortable unknown of the future.
“So we’ll put it off until we have to talk about it, and when we do talk about it, then we get in a pickle because we’re not sure what people want,” Masters said.
Hiding from death can have other consequences, as well. Cultural unease and inexperience with death can affect how we approach loved ones as they die.
“If we’re uncomfortable with death, if someone is dying, we may be unwilling to visit them because we don’t know what to say, when in reality we don’t need to say anything,” Masters said. “We may be less available to comfort them.”
Avoidance of death can also impact vulnerable members of society who are not actively dying, Masters, warned.
“Our uncomfortableness with dying may be symptomatic of our desire to control dying and death,” she said. When that control or the fear of becoming a “burden” gives way to conversations about physician-assisted suicide, she continued, “we look at the most vulnerable and say ‘are they really worthy of living, think of all the resources they’re taking up?’”
“Each step in that slope, it gets easier to get rid of people who are no longer valuable or are vulnerable. Yet don’t we learn from the vulnerable?” she questioned. “They’re the ones who teach the strong what’s most valuable in life.”
But Masters also sees a desire to move towards a broader discussion of how to die well. She pointed to the spread of Death Cafes and other guided discussion groups that encourage conversations about death, dying and preparing for the end of life.
Churches can offer a similar kind of programming, she suggested: “People want to talk about it, they just need the place to do that.”
What does it mean to have a ‘happy death’?
While a person may plan for their death, ultimately the circumstances of one’s passing will be out of their control. However, everyone can aspire to a “good” or “happy” death, said Fr. Michael Witczak, an associate professor of liturgical studies at The Catholic University of America.
He told CNA that the essential qualities of a happy death are being in a state of grace and having a good relationship with God.
The idea of a happy death, or at the very least the aspiration of it, gained popular consideration in the Ars Moriendi – a collection of 15th Century Catholic works laying out the “Art of Dying,” he noted.
The texts elaborate on the temptations – such as despair – that face the dying, questions to ask the dying, advice for families and friends, how to imitate Christ’s life, and prayers for the bedside.
Resources such as these, from ages of the Church that had a more daily experience of death, Fr. Witczak suggested, can be a good resource for beginning to live “intentionally” and to think more about death and how to die well.
Masters agreed that intentionality is key in shifting the cultural mindset on death and dying.
“What if people approached death with the same joy that they greet the birth of a new baby?” she asked.
It’s a fitting analog, she argues. Both processes – birth and death – are the defining markers of human life and natural processes that all the living will experience. Both processes also open the door to a similar set of unknowns: What comes next? What will it be like afterward? How will we cope?
She added that the modern tendency to view death with suspicion and trepidation – or to ignore it altogether – reflects something about the culture.
“If we’re so afraid of death and dying, I have to wonder if we’re also afraid of life and living.”
