Death is a unavoidable passage that is both an inevitable consequence of human life and a portal to a hoped-for world of a life to come. Death fills all humanity with the same equal dread before its reality but at the same time constantly preoccupies an ever inquisitive human mind filled with both anxiety and curiosity about what lies beyond this present life. How clearly it affects the historical experience of humankind in each successive generation of modern society is evident in the degree of negativity its dark shadow casts over humanity. In particular today, there is an increasing sense of an absence of absolute truth, due to the influence of relativism, and a scepticism with regard to the possibility of an afterlife, due to the influence of anthropocentrism on Catholic religious-ethical thinking. As a result of this alienation caused by a utilitarian and egoistical way of thinking, it increasingly defaults to each individual to deal with the question of death for themselves. But something as sacred as the life and death of a person is not a matter that can be dealt with in a superficial way. This is because death, as one of the great inevitabilities of, and that final unavoidable passage from human life, needs to be experienced as the mystery it is. Consequently to a person of faith, or Christian in particular, who hopes for a life to come, the necessity of a theology of death and a consideration of death in the light of the paschal mystery is prerequisite. The author proposes to investigate theologically the question of human death and the hope of eternal life, that is the paschal mystery, by means of a study of the Final Commendation of the Christian funeral rite. Chapter One will consider the etymology and meaning of the 'Pascha' in the light of the Scriptures in general, and then the relationship between the Pascha and death with reference to the death of the Christian. The original meaning of the word for the feast of the 'Passover' in the Old Testament was that of a 'passing-over'. As a festival commemorating the liberation of the People of Israel from their slavery in Egypt, it symbolized their freedom and salvation. In the New Testament the concept of 'Pascha' underwent a transformation in meaning. At the last Passover he celebrated Jesus instituted a new Pascha whereby he in his own person became the paschal lamb, the sacrificial lamb of sacrifice, and on his cross offered himself in sacrifice. On the third day by his rising from the dead he overcame death and in that way allowed sinful humanity to 'pass over' to new life. The Church recalls this paschal event in the celebration of the sacrament of the eucharist. This is the new Pascha of Jesus Christ. Through Christ, death itself takes on a new meaning whereby through that one blessed death, death itself is transformed into a festival of joy. And so the Christian imitating the life of Christ by their sharing in his death, now takes up that journey of the paschal mystery themselves, and by their own death complete that journey. Their death in turn reveals God's glory and they inherit eternal life. Death then becomes the consummation of the paschal mystery, an event now filled with joy and hope. Chapter Two explores the relationship between the Final Commendation and the paschal mystery. We first consider the meaning of the Final Commendation rite in the Catholic Church and examine how it changes through history. We then proceed to analyse the words of the prayers themselves and attempt to grasp their characteristics. Differing from the funeral rites of other faiths and cultures, the Final Commendation rite of the Catholic rite expresses the hope that we will meet the deceased person again in the glory of the resurrection and commend the soul of the faithful departed to God. By viewing the changes made to the Commendation Rite through history we are able to see how its essential meaning has also changed. The early Church, beginning with the mystery of faith in Christ's Pascha, conveniently adapted its understanding of death and the paschal mystery to the requirements of their funeral rites. Where there was no existing specific Christian ceremony of farewell or commendation in the funeral rite, they employed the important elements of the Final Commendation, namely, farewell and commendation, which are evident in the prayers of the rite. In the funeral rites of the early church it is clear that the soul of the deceased person has not been taken completely from us through death, but rather that we pledge to be reunited again one day in Christ. However by the time of the Middle Ages, due to the influence of the Gallic Ritual of French and German regions, the elements of fear of judgement and punished enter into the Roman Ritual. As a result, in the contemporary rituals the rite comes to be known as the 'Absolutio' (absolution), and in the 1614 Rituale Romanum the 'Ritus Absolutionis' or 'Apostolic Rite'. Consequently the rites of this period are centered on and characterized by their emphasis on a message of a fear of judgement and prayers for atonement. More recently, however, the Second Vatican Council demonstrates a desire to restore a more positive understanding and reflection upon the paschal elements characteristically associated with the death of the Christian in the early Church. Through this work of restoration of the rite, the paschal elements are evident in the publication of the 1969 Ordo Exsequiam. The intention of the Second Vatican Council is clear in the presentation of the paschal dimensions of the format and texts of the Final Commendation of the rite of funerals. Firstly, in the structure of the rite the departure of the deceased from the terrestial pilgrim Church community and their commendation to God are dramatically depicted. In particular the earthly ecclesial community which remains relies on God's infinite mercy and the departed is commended to God, while the pledge that on the last day we will meet again also enhanced the rite. In the prayers the vocabulary of a paschal nature outweighs that which does not reflect that paschal character. Where vocabulary of an non-paschal nature is retained or related to that of a paschal character, the paschal message is clearly more boldly highlighted. Accordingly, the ritual restores the spirit of the early Church, the pledge of being re-united with the departed and the bond of charity between the deceased and the community is maintained. Sadness and pain are wiped away as paschal hope in the resurrection is proclaimed(OE 185). In Chapter Three, on the basis of the conclusions that have been reached thus far, some theological perspectives of death and the paschal mystery found in the Final Commendation are investigated. Various christological, ecclesiological, sacramental and eschatological elements present in the structure and vocabulary of the texts of the rite that reflect paschal hope in the resurrection are pointed out. The rite itself is centered on Christ and as such a christological understanding of death is emphasized. More precisely, through the redemption of humankind by the cross and death of Christ, the work of freeing humanity from sin and death are assured, and the hope and certainty of the resurrection of the faithful through the death and resurrection of Christ are enunciated. This hope and conviction concerning the resurrection is heightened through the communal character of the rite. Through the Commendation Rite the Church shows its solidarity with the departed and the communitarian character and meaning of the paschal journey are evident. The rite also fulfills the role of showing the 'passing over' of the departed from the Pilgrim Church on earth to the celestial Church above as well as linking the two communities through belief in the communion of the saints. Nor does the rite forget those who remain on earth but offers them comfort, and announces that when the paschal mystery is complete on the last day all will be united again and share in the joy of the heavenly banquet with their beloved departed ones. Moreover, the rite shows the paschal mystery of Christ is embodied in the sacraments of the Church. The rite symbolically represents how the sacramental life in Christ which began with the sacrament of baptism is completed in the mystery of death. Through the sacrament of the eucharist the Christian continues on their paschal journey and through death completes their sacramental life in the enjoyment of the beatific vision in heaven. The rite also looks forward in hope to the completion of the paschal mystery through Christ at the eschaton of last day. Finally, the rite assures us that on that day, through Christ, all the faithful will rise to new life, will meet again in Christ, and transformed by his glorious body, will enjoy with Christ eternal bliss in that heavenly paradise. The Commendation Rite is therefore a paschal celebration and proclamation of the joy and hope of the paschal mystery of Christ himself. While the Rite of Commendation acknowledges the sadness and pain of death as a human reality, it nevertheless looks to the hope of resurrection in Christ. This is because whatever sadness and pain we may encounter in this life it will be replaced by the unimaginable joy of God's Kingdom that awaits us. Through the rite fellowship with the community, the comfort and hope of completing of the sacramental life we have begun, the joy and hope of the eschaton are all expressed, so that death is seen as something positive and hopeful. Because through the rite we anticipate and hope to experience and enjoy that happiness after our death, the rite may be rightly said to be a celebration of joy and paschal hope. In these times when death is seen as something negative and final the Commendation Rite leads us to understand death rather as the sign of hope for eternal life. It also allows us to convey to those of our generation a more positive message concerning death as part of the hope-filled paschal mystery. ，韩语论文题目，韩语论文 |
