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Here on the Way to There: A Catholic Perspective on Dying and What Follows
"This is written for those who are 'here, but almost there,' which really means all of us mortals," the author writes in the introduction. "I hope to How does 'life here' relate to 'life there?' How does 'life here' prepare us for 'life there?' and how can we help those who are imminently close to 'there' ready themselves for the big transition? How do we ready ourselves for that same experience? And finally there is the really big What can we say about 'life there?' What is it like?"
In this gentle, witty book, William Shannon tackles the essential questions for all How can a mature consideration of death contribute to a richer, more complete life? How can we face the inevitable (for ourselves and others) with good sense, dignity and faith? What do we, as Catholics, believe about life after death?
In this gentle, witty book, William Shannon tackles the essential questions for all How can a mature consideration of death contribute to a richer, more complete life? How can we face the inevitable (for ourselves and others) with good sense, dignity and faith? What do we, as Catholics, believe about life after death?
170 pages, Paperback
First published January 1, 2005
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September 23, 2024
A PRIEST AND EMERITUS PROFESSOR LOOKS AND THE ENTIRE RANGE OF DEATH AND RELATED ISSUES
William H. Shannon, professor emeritus in the religious studies department at Nazareth College, is a priest of the Diocese of Rochester, New York. He has written many other books, such as 'Thomas Merton: An Introduction,' 'Seeking the Face of God,' 'The Lively Debate,' etc.
He wrote in the Introduction to this 2005 book, "This is written for those who are 'here, but almost there,' which really means all of us mortals. I hope to discuss: How does 'life here' relate to 'life there'? How can we help those who are imminently close to 'there' ready themselves for the big transition? How do we ready ourselves for that same experience? And, finally, there is the really big question: What can we say about 'life there'? What is it like?"
He says about cremation, "In the 1880s the church condemned the practice of cremation because it was 'unchristian and Masonic in motivation.' It was not cremation itself, but the motives that prompted it that were condemned. For there is no essential difference between cremation and burial. Cremation by fire and heat does quickly what burial does slowly but inevitably: it reduces the corpse to ashes... The revised Code of Canon law makes clear that, while permitting cremation where it is required, the church prefers burial." (Pg. 34-35)
He notes, "Organ and tissue donation is approved, even encouraged, by the church. Pope John Paul II, speaking of gestures of extraordinary heroism, says: 'A particularly praiseworthy example of such gestures is the donation of organs, performed in an ethically acceptable manner, with a view to offering a chance of health and even life itself to the sick who sometimes who sometimes have no other hope.' ... Organ transplants... are in conformity with the moral law if the physical and psychological dangers and risks to the donor are proportionate to the good that is sought for the recipient. Organ donation after death is a noble and meritorious act and is to be encouraged as an expression of generous solidarity." (Pg. 36-37)
Of a statement made by Pope John Paul II on euthanasia, he says, "It is difficult to follow the pope's reasoning... when he suggests that ARTIFICIAL means should be considered NATURAL means. How can what is 'artificial' be equated with what is 'natural'? This position of the pope, however, has to be put in the context of his vigilant defense of life, both at its beginning and at its end and his serious concern... that health care providers not fall into the fallacy of 'euthanasia by omission.' The deepest issue... is whether or not actions or omissions carried out in the case of a terminally ill person are efforts to prolong life or---something very different---to prolong the act of dying." (Pg. 60-61)
He points out, "Those who have been brought up linking purgatory with temporal punishment may be surprised to learn that this concept seems to have yielded place to a more understandable way of thinking about purgatory. Purification makes more sense that punishment. It is worth noting that the Catechism of the Catholic Church, in its three articles on purgatory (1030-1032), speaks of purification and makes no mention of temporal punishment." (Pg. 107)
He also admits, "we find Saint Augustine teaching that those who dies without baptism are condemned to hell... Medieval theologians, in an effort to mitigate the harshness of that position, came up with the notion of limbo... understood not as a place of punishment, but a place or state of natural happiness enjoyed by unbaptized children... Modern theologians tend to question the theological premises on which the notion of limbo rested. How is it possible to reconcile limbo with a loving God and god's universal salvific will? Quite simply put, the belief about limbo has no place in contemporary theological thought. Nor is it given any serious consideration in the church's official teaching." (Pg. 114)
This book will be of keen interest to Catholics (and other Christians) dealing with such eschatological/end-of-life issues.
William H. Shannon, professor emeritus in the religious studies department at Nazareth College, is a priest of the Diocese of Rochester, New York. He has written many other books, such as 'Thomas Merton: An Introduction,' 'Seeking the Face of God,' 'The Lively Debate,' etc.
He wrote in the Introduction to this 2005 book, "This is written for those who are 'here, but almost there,' which really means all of us mortals. I hope to discuss: How does 'life here' relate to 'life there'? How can we help those who are imminently close to 'there' ready themselves for the big transition? How do we ready ourselves for that same experience? And, finally, there is the really big question: What can we say about 'life there'? What is it like?"
He says about cremation, "In the 1880s the church condemned the practice of cremation because it was 'unchristian and Masonic in motivation.' It was not cremation itself, but the motives that prompted it that were condemned. For there is no essential difference between cremation and burial. Cremation by fire and heat does quickly what burial does slowly but inevitably: it reduces the corpse to ashes... The revised Code of Canon law makes clear that, while permitting cremation where it is required, the church prefers burial." (Pg. 34-35)
He notes, "Organ and tissue donation is approved, even encouraged, by the church. Pope John Paul II, speaking of gestures of extraordinary heroism, says: 'A particularly praiseworthy example of such gestures is the donation of organs, performed in an ethically acceptable manner, with a view to offering a chance of health and even life itself to the sick who sometimes who sometimes have no other hope.' ... Organ transplants... are in conformity with the moral law if the physical and psychological dangers and risks to the donor are proportionate to the good that is sought for the recipient. Organ donation after death is a noble and meritorious act and is to be encouraged as an expression of generous solidarity." (Pg. 36-37)
Of a statement made by Pope John Paul II on euthanasia, he says, "It is difficult to follow the pope's reasoning... when he suggests that ARTIFICIAL means should be considered NATURAL means. How can what is 'artificial' be equated with what is 'natural'? This position of the pope, however, has to be put in the context of his vigilant defense of life, both at its beginning and at its end and his serious concern... that health care providers not fall into the fallacy of 'euthanasia by omission.' The deepest issue... is whether or not actions or omissions carried out in the case of a terminally ill person are efforts to prolong life or---something very different---to prolong the act of dying." (Pg. 60-61)
He points out, "Those who have been brought up linking purgatory with temporal punishment may be surprised to learn that this concept seems to have yielded place to a more understandable way of thinking about purgatory. Purification makes more sense that punishment. It is worth noting that the Catechism of the Catholic Church, in its three articles on purgatory (1030-1032), speaks of purification and makes no mention of temporal punishment." (Pg. 107)
He also admits, "we find Saint Augustine teaching that those who dies without baptism are condemned to hell... Medieval theologians, in an effort to mitigate the harshness of that position, came up with the notion of limbo... understood not as a place of punishment, but a place or state of natural happiness enjoyed by unbaptized children... Modern theologians tend to question the theological premises on which the notion of limbo rested. How is it possible to reconcile limbo with a loving God and god's universal salvific will? Quite simply put, the belief about limbo has no place in contemporary theological thought. Nor is it given any serious consideration in the church's official teaching." (Pg. 114)
This book will be of keen interest to Catholics (and other Christians) dealing with such eschatological/end-of-life issues.
August 4, 2020
Questions and answers
This is a good summary of Catholic teaching -- straightforward and easy to assimilate as well as reassuring to those who wonder where our non Catholic loved ones end up.
This is a good summary of Catholic teaching -- straightforward and easy to assimilate as well as reassuring to those who wonder where our non Catholic loved ones end up.
Displaying 1 - 2 of 2 reviews