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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
Spiritual writers are as one in declaring that ordinarily the only adequate preparation for death is a righteous life. It is a commonplace with them that the tendency to think of this preparation as a set exercise without much, if any, reference to one's previous career represents a miserableerror. There is no way, of course, to combat the obviousness of this position.
Nevertheless, in what follows here we are contemplating that array of actions,mental and moral attitudes, ministrations, etc. which are commonly rated as the proximate making ready for the coming of the supreme moment. No matter how carefully conformed to thelaw of God and theprecepts of theChurch one's life may have been, noChristian will want to entereternity without some immediate forearming against the terrors of that last passage.
We shall deal first with the case of those to whom the dread summons comes after an illness which has not bereft them of consciousness. TheRoman Ritual is explicit in its injunction to thepastor to hasten to the bedside of the sickperson at the first intimation that one of his flock is ill. This he is to do without even waiting for an invitation: "Cum primum noverit quempiam ex fidelibus curae suae commissis aegrotare, non exspectabit ut ad eum vocetur, sed ultro ad eum accedat" (I, cap. iv). Indeed, it is impossible to unduly accentuate the importance of this timely coming of thepriest to offer opportune spiritual succours to the one who is ill. Practically, in the actual conditions of modern life, it must often happen that thepriest can onlyknow of this need for his services through information furnished by the relatives or friends of the sickperson. They, therefore, have a very definiteobligation in this matter.
Too often there is a mistaken interpretation of the claims of affection or, even worse, a weakly surrender to a lamentable human respect, and so the minister ofGod is sent for, if at all, only when the patient is unconscious, and death is imminent. For theCatholicChristian, getting ready for death is not simply the being submitted passively to the administration of certain religious rites. It is, as far as may be, the conscious, deliberate employment ofprayer; the forming or deepening of a special temper ofsoul and acceptance of such sacramental help as will fit the human spirit to appear with some confidence before its Judge.
Hence the failure to call theclergyman in time may, far from being an exhibition of tenderness or consideration, be the most irreparable of cruelties. To be sure it is not alwaysnecessary that the patient should be told that his case is past remedy; even when the approach of death is fairly discernible, and even when such distressing information must for any reason be conveyed, there is room for the exercise of a great deal ofprudence and tact. It may be that the sickperson will have important affairs to set in order, and that a hint of the probability of a fatal issue of his illness will be the only adequate stimulus to quicken him into a discharge of hisobligations. In such instances it may be not only a kindness but aduty to impart suchknowledge straightforwardly, but gently. It is plain that a special measure of delicacy isnecessary when this office falls to the attendingpriest to perform.
Beyond question it is of paramount importance that all such matters as the disposition of temporalities, payment ofdebts, satisfaction of burdens of restitution, etc. should have been settled so as to leave an undivided attention for the momentous considerations which are to engage the mind of the one who is presently to pass through the portals of death intoeternity.
So far aspriestly assistance goes the first step in the process of preparation for death is the receiving of the patient's confession and the conferring of sacramentalabsolution. Indeed, inasmuch as it offers the ordinary means of reconciliation withGod, it is the most indispensable factor in helping thesoul to qualify for its departure from the body. TheRoman Ritual (I, cap. iv, 8) indicates that thepriest is to draw upon all the resources of hisprudence and charity in order to obtain a confession from the sickperson, even though the danger apprehended be as yet remote.
The confession need not necessarily be of the sort that is described as general, unless, of course, the reasons exist that would make itobligatory at any other time of life as well. It will often be useful where, with due regard to the remaining strength of the stricken penitent, it is possible to make, at least in some sense, this general avowal of thesins of one's life. Whether there be question of a general confession or merely the ordinary one, theclergyman has often to remember that in this trying juncture the Divine precept exacting entirety in the recital of offenses admits of more than usually benignant interpretation.
Where theperson is incapable of sustainedmental effort without serious prejudice to his failing powers, thepriest need give himself no scruple about being satisfied with incomplete, or less specific, forms of accusation. Thelaw of integrity is not to be rigorously urged under such circumstances. Even when nothing but the most general acknowledgment of one'ssinful condition can be obtained, it is incontrovertible that in the premises this is a valid substitute for a more detailed confession.
After the confession comes the reception of theHoly Eucharist as viaticum (per modum viatici). "Sacred writers", according to theCatechism of the Council of Trent, "called it 'theViaticum', as well because it is the spiritual bread by which we are supported in our mortalpilgrimage, as also because it prepares for us a passage to eternal glory andhappiness." The concordant teaching oftheologians, as well as the inference from the uniformdiscipline of the Church, is that there is a Divine precept binding one to receive theHoly Eucharist when in danger of death.
At this time the communicant is exempted from the traditional natural fast. TheCouncil of Constance witnesses to the custom of theChurch in this matter, and theRoman Ritual (I, cap. iv, 4) says: "potest quidemViaticum brevi morituris dari non jejunis". This privilege may be enjoyed repeatedly by the dyingperson during the illness. Strictly speaking, it is not extended topersons whose danger of death comes from a cause other than sickness, such as soldiers about to engage in battle or criminals about to be executed. Still, even they, as appears from a declaration of theSacred Congregation of Propaganda, 21 July, 1841, may receive theViaticum even though they are notfasting, if they find any considerable difficulty in observing thelaw.
So far as is possible, nothing should be omitted which can help to confer upon the administration of theViaticum becoming solemnity. This is all the more desirable in that sometimes the demeanor of those who are present on such occasions, and even of the sickperson, is not such as to betray any very alert sense of the Presence that has come to hallow this last stage of life's journey. It is needless to add that whatever the enlightenedzeal of thepriest or the carefulpiety of the bystanders can suggest ought to be done to awaken in the communicant a special degree of fervour, a more than ordinarily penetratingfaith and ardentlove on the occasion of what may be his final eating of the Bread of Life.
There follows the Sacrament of Extreme Unction, or anointing, as it is popularly designated.
Here theclergyman may find himself confronted with prejudices which in spite of reiterated explanations seem to have an extraordinary vitality. His announcement that he purposes to anoint the sickperson is often accepted by the patient and his friends as the reading of the death-warrant. It isnecessary to point out that the Sacrament of Extreme Unction gives health not only to thesoul, but also sometimes to the body. The basis for the teaching is of course to be found in the well-known utterance of St. James (v, 14, 15): "Is any man sick among you? Let him bring in thepriests of the church, and let thempray over him, anointing him with oil in the name of the Lord. And theprayer offaith shall save the sick man; and the Lord shall raise him up; and if he be insins they shall be forgiven him."
Anciently it was the custom to confer this sacrament before theViaticum; the maintenance of the existing usage has been prescribed by theRoman Ritual (V, cap. i, 2). Although the existence of a precept to receive this sacrament cannot be established, still the failure to avail oneself of its efficacy out of sheersloth would be a venialsin. It cannot be administered more than once during the same illness, unless, after some notable betterment which has either certainly or probably taken place, a new danger should supervene. In chronic diseases, therefore, such as tuberculosis, it will often happen that the sacrament may and ought to be repeated because of the recurrence of what is, morally speaking, a new danger.
According to the discipline in vogue in theLatin Church, the unctions essential to the validity of the sacrament are those of the organs of the five senses--the eyes, ears, nostrils, mouth, and hands. There is a diversity in the custom as to the unctions to be added to those already enumerated; in theUnited States besides the parts mentioned, only the feet are anointed.
The sick-room ought to be made ready for the visit of thepriest on the occasion of his giving the last sacrament, it can at least be cleaned and aired. On a table covered with a white cloth there ought to be a lighted blessed candle, a crucifix, a glass of water, a spoon, a vessel containingholy water, and a towel. According to therubric of theRoman Ritual thepriest is to remind those who are present topray for the sickperson during the anointing, and it suggests that the Seven Penitential Psalms with thelitanies might be employed for this purpose.
Extreme unction, like othersacraments, producessanctifying grace in thesoul. It has, however, certain results proper to itself. Of these the principal one seems to be the getting rid of that spiritual torpor and weakness which are the baneful output of actualsin, and which would be such a serious handicap in this supreme moment. From the viewpoint of theChristian, the struggle to be maintained with the devil is now more formidable than ever, and a special endowment of heaven-sent strength isnecessary for thesoul's final victory.
The anointing is ordinarily succeeded by the conferring of the Apostolic benediction, or "last blessing", as it is commonly called. To this blessing a plenaryindulgence is attached, to be gained, however, only at the hour of death, i.e. it is givennunc pro tunc. It is conferred in virtue of a special faculty granted to thebishops and by them delegated quite generally to theirpriests. The conditions requisite for gaining it are the invocation of the Holy Name of Jesus at least mentally, acts of resignation by which the dyingperson professes his willingness to accept all his sufferings in reparation for hissins and submits himself entirely to the will ofGod.
The cardinal disposition ofsoul at the approach of death are: a frequent eliciting of the acts offaith, hope,love, and contrition; a striving towards a more and more perfect conformity with the will ofGod and the constant maintaining of a penitential spirit. The words ofSt. Augustine are in point: "However innocent your life may have been, noChristian ought to venture to die in any other state than that of the penitent."
As the hour of the agony approaches, theclergyman, according to theRoman Ritual, is to be called to pronounce the pathetically beautiful "Recommendation of a departingsoul". Where the presence of thepriest cannot for any reason be had, theseprayers ought not to be omitted; they are nowadays easily obtainable in the vernacular and ought to be recited by those who watch beside the deathbed. The dyingperson should be invited to join in these petitions, without, however, harassing or fatiguing him.
As theperson is about to expire, the Ritual directs those who are by topray more earnestly than ever; the Holy Name of Jesus is to be invoked, and such ejaculations as the following whispered in his ear: "Into thy hands, Lord, I commend my spirit"; "O Lord,Jesus Christ, receive my spirit"; "Holy Mary,pray for me"; "Mary Mother of grace, Mother of mercy, do thou protect me from the enemy and receive me at the hour of my death".
When death is apprehended as imminent after a sudden seizure even in the act ofsin, an accident, attemptedsuicide, and the like, and theperson is meanwhile deprived of consciousness, the method of proceeding is as follows: Conditionalabsolution is imparted,Viaticum of course is omitted, as it is likewise when theperson, though in possession of his senses, is subject to an almost unintermittent vomiting. Extreme unction and the last blessing are given as usual. In such an extremity, when theperson is unable to make a confession, extreme unction may prove to be the most effective andnecessary means of alleviation.
It is interesting to note that recent investigations have made it plain that it is no longer possible to determine even within a considerable margin the precise moment of death. Father Ferreres, S.J., in his work, gathers as the conclusion of his researches that the only absolutely certain sign of death is decomposition. The practical value of this statement is thatabsolution and extreme unction may be given conditionally for some time after theperson would have hitherto been reputed to be dead.
In what has been said, it is taken for granted that theperson to be gotten ready for death isbaptized. If this is not so, or if there be adoubt about it, either as to fact or validity, then of coursebaptism must first be administered, either absolutely or conditionally, as the case warrants after some instruction on the principaltruths of religion. Baptism may be conferred conditionally on those who are unconscious in as far as they can be presumed to have the desire of receiving it.
It is perhaps worth while to add here that, when there is question of the dying, it is the mind of theChurch that her minister should avail himself of any sort of probability, no matter how slight, in order to be able to giveabsolution, at least conditionally. He then applies with great amplitude the principle,Sacramenta propter homines. Practically, therefore, the only case in which thepriest in these circumstances may not absolve is when theperson refuses thesacraments, or is manifestly discerned to have a perverse disposition ofsoul.
Lingard, in his "Antiquities of the Anglo-Saxon Church", gives a description of the discipline in force among the Anglo-Saxons of themedieval period with regard to the preparation of the dying for the end.
He says: "At the first appearance of danger, recourse was had to the ministry of theparishpriest or of some distinguishedclergyman in the neighborhood. He was bound to obey the summons and no plea but that. of inability could justify his negligence. Attended by his inferiorclergy, arrayed in the habits of their respective orders, he repaired to the chamber of the sick man, offered him the sacred rites of religion and exhorted him to prepare hissoul to appear before the tribunal of his Creator.
"The firstduty which he was bound to require from his dying disciple was the arrangement of his temporal concerns. Till provision had been made for the payment of hisdebts and the indemnification of those whom he had injured, it was in vain to solicit the succours of religion, but as soon as theseobligations had been fulfilled thepriest was ordered to receive his confession, to teach him to form sentiments of compunction and resignation, to exact from him a declaration that he died in peace with allmankind, and to pronounce over him theprayer of reconciliation.
"Thus prepared he might with confidence demand the Sacrament of Extreme Unction. Withconsecrated oil the principal parts of the body were successively anointed in the form of a cross; each unction was accompanied with an appropriateprayer and the promise of St. James was renewed, 'that theprayer offaith should save the sick man and if he be insins they should be forgiven'.
"The administration of the Eucharist concluded these religious rites at the termination of which the friends of the sick man ranged themselves around his bed, received the presents which he distributed among them as memorials of his affection, and gave him thekiss of peace and bade him a last and melancholy farewell."
Dr. Lingard mentions a curious attitude with regard to extreme unction as prevalent among the illiterate Anglo-Saxons of this time. He says, "It [extreme unction] appears to have been sometimes received with reluctance by the illiterate from anidea that it was a kind ofordination which induced theobligation of continency and abstinence from flesh on those who afterwards recovered. Theclergy were ordered to preach against theerroneous notion."
(See alsoVIATICUM;EXTREME UNCTION.)
APA citation.Delany, J.(1908).Preparation for Death. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/04660c.htm
MLA citation.Delany, Joseph."Preparation for Death."The Catholic Encyclopedia.Vol. 4.New York: Robert Appleton Company,1908.<http://www.newadvent.org/cathen/04660c.htm>.
Transcription.This article was transcribed for New Advent by H.C.C.
Ecclesiastical approbation.Nihil Obstat. Remy Lafort, Censor.Imprimatur. +John M. Farley, Archbishop of New York.
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