B
Birdmanman
Guest
As the title says, my question is whether Catholics are to consider bodily death in itself good, evil, or neutral.
Before reading the Catechism on the matter, I thought that it would be appropriate to call bodily death a good; its implementation is a just punishment for mankind’s sin, it leads one closer to God if one dies in a state of grace and reminds us of our creatureliness and limitations. I could have reasoned as follows:
1. Bodily Death is a really existent thing
2. All existent things, as creations of God, are inherently good
3. Bodily Death is inherently good
But then I saw this in the Catechism:
I. All really existent things, as creations of God, are good.
II. Bodily Death is not good.
III. Therefore, Bodily Death is not really an existent thing, but merely a phrase that describes the lack of an existent thing (life), just as sin is not an existent thing, but a term to describe a lack of an existent thing (goodness/virtue).
But one further passage of the Catechism might contradict this above rationalization, with the following:
If anyone could resolve my above dilemma, I would be grateful!
Before reading the Catechism on the matter, I thought that it would be appropriate to call bodily death a good; its implementation is a just punishment for mankind’s sin, it leads one closer to God if one dies in a state of grace and reminds us of our creatureliness and limitations. I could have reasoned as follows:
1. Bodily Death is a really existent thing
2. All existent things, as creations of God, are inherently good
3. Bodily Death is inherently good
But then I saw this in the Catechism:
So, it would seem that Bodily Death is not inherently good, as it is contrary to the will of God. I further wonder how it could be that “God had destined [man] not to die”, and yet, contrary to this destination, man could die, which I would think would imply some mutability to God’s will, which I don’t know if we can say is possible. However, I could rationalize this lack of inherent goodness as follows:1008 Death is a consequence of sin. The Church’s Magisterium, as authentic interpreter of the affirmations of Scripture and Tradition, teaches that death entered the world on account of man’s sin. Even though man’s nature is mortal God had destined him not to die. Death was therefore contrary to the plans of God the Creator and entered the world as a consequence of sin. “Bodily death, from which man would have been immune had he not sinned” is thus “the last enemy” of man left to be conquered.
I. All really existent things, as creations of God, are good.
II. Bodily Death is not good.
III. Therefore, Bodily Death is not really an existent thing, but merely a phrase that describes the lack of an existent thing (life), just as sin is not an existent thing, but a term to describe a lack of an existent thing (goodness/virtue).
But one further passage of the Catechism might contradict this above rationalization, with the following:
Which seems to speak of Bodily Death not as a non-existent thing, or a mere lacking of life, but a concrete, really existing change or transformation of life. If this is so, then my conclusion (III.) above is false, as Bodily Death is really an existent thing. But if Bodily Death is really an existent thing, it would seem that it is a creation of God, and so is inherently good, which seems to go against the sense of the Catechism in section 1008 above.1007 Death is the end of earthly life.
If anyone could resolve my above dilemma, I would be grateful!