Reaching for the Resurrection: A Pastoral Bioethics

Loneliness, Aloneness, Euthanasia, Meaning, Anorexia, Brain Death, Conversion, and the Death and Resurrection of Christ

by Francis Etheredge

TABLE OF CONTENTS

Dr. Pravin Thevathasan: Biography and Foreword: “The Humanizing Value of Experience”

What is in a Title? Acknowledgements and the Blurb: Man is a ‘religious being’ and the wholeness of human nature; Neither naïve science nor superseded philosophy and theology; The unexpected relevance of an Old Testament “moment”; The challenge of joy: A way forward

Chapter One: Part I of III: Loneliness to “Aloneness”: Loneliness-in-context: What is loneliness? The stripped octopus grows suckers; The social context of the times in which we live: Loneliness leading to “aloneness”

Chapter Two: Part II of III: Loneliness Leads to Euthanasia: Loneliness leading to death; Loneliness, euthanasia, and the trauma of death; On the nature of death; Law, however unfounded on the good of life, leads to law; Doctor or what? The words we use: To smooth acceptance or to reveal reality 

Chapter Three: Part III of III: Meaning and Word: In the words of Mother Teresa; The reality of suffering: to suffer or to suffer; Is this the suffering described by T. S. Eliot? The Way of the Word of God: Starting Points

Chapter Four: Anorexia and the Pull of Purpose: Social Context: Healing and modern weight loss; Circles within   circles: Spiraling down or spiraling; Womanhood? A narrow vision? More personally: The interiority; Naturalism and its unresolved questions

Chapter Five: Death and the Wholeness of Human Personhood: To deliberately stop the heart; Death and life: their interrelationship: two quotations; A test is limited to what it can do: it reveals and conceals; A test result is a partial account of a whole; Life and death interpret each other

Chapter Six: Brain Death and the Life and Death of Christ: Can the Living Be Dead? The natural law prompts us to do good; Do life and death interpret each other? The philosophical interface: between life and death; The Life and Death of Christ; In conclusion: Life and death are ordered to each other

Chapter Seven: Conversion is “another resurrection”: The word of God: Grace builds on nature; Effort or fruit; Conversion: A change in direction

Epilogue: Limitations, Christ and the Praise of God

Qtd. in…

“[W]e are, literally, conceived through relationship; both in-relationship to our parents and to God who, in the first instant of fertilization, brings the soul to exist in union with the body. In other words, when a child is conceived, there is not a cell mass, a plant or any other kind of life; there is, rather, a child of the parents and of God. Thus, the human loss, whether through miscarriage or abortion, is a suffering in an existing relationship; and, therefore, death entails relationship, just as life does, in that the relationship transcends death just as a child’s life transcends biological ingredients and implies the action of God.” – Francis Etheredge, referencing Catechism of the Catholic Church and Pope St. Paul VI, Humanae Vitae, 13, Qtd. in American Church Union

Review

“Life Lived Fully,” a Review of Reaching for the Resurrection: A Pastoral Bioethics by Christine Sunderland, Catholic author. To read the review, click here.

Pravin Thevathasan, editor Catholic Medical Quarterly [click here for the review on CMQ]

In the last few years, I have enjoyed reading the works of Francis Etheredge. He has the ability to communicate bioethical truths in a way that is interesting and easy to follow. This book is no exception.

For Christians, our bioethical reflections need to take place in the light of the Resurrection, says the author. Even in our deepest suffering, the Risen Christ is with us. It is Christ in his Sacred Passion who heralds his Resurrection. Our sufferings when united with those of Christ brings meaning to our afflictions. The author reflects on his own sufferings. It was the Holy Face of Jesus that brought meaning to his suffering.

Our transformation in Christ leads us to share in the Resurrection life even in this world. It is the Incarnation which allows us to live a life of intimacy with God. Only in this way can we ultimately make sense of our suffering.

We live in a post-Christian world that rejects the Incarnation. Life is thus made ultimately meaningless. Suffering is meaningless. Little wonder then that there is so much acceptance of abortion and euthanasia.

The author calls us to cherish life from fertilisation till natural death. He also reminds us that we are beings meant to live in relationship with each other and with God, who is perfect relationship. If we get rid of relationship from our lives, we become atomised individuals. And when atomised individuals feel they are a burden on society, they will request euthanasia.

I especially enjoyed reading the author’s reflection on the difference between loneliness and aloneness. The lonely person is the one who is cut off from human relationships and from God.  In contrast, the person who is alone is in relationship. Indeed, aloneness is needed for us to build the most important relationship of all, that with God. In our aloneness, we are called to reflect on God’s Word. It is this aloneness that rids us of loneliness. I also found the discussion on conversion helpful. For a certain kind of Protestant, conversion is what happens at a given moment. For Catholics, conversion is a life-long process. Our conversion requires us to be humble and repentant.

In summary, a really useful series of reflections on some aspects of pastoral bioethics.”

Reaching for the Resurrection: A Pastoral Bioethics, a Review by Dr. Moira McQueen LLB, MDiv, PhD, DSL (Hon.), Executive Director, Canadian Catholic Bioethics Institute, Toronto, Canada 

Through sharing some of his own intensely felt experiences, Francis Etheredge leads the reader to reflect on some current bioethical and social challenges such as euthanasia and anorexia. He is concerned that feelings of alienation and worthlessness, as well as fear of being a burden to others,  perhaps lead some to consider suicide or, in countries where the practice is legal, euthanasia. 

Etheredge shows the essential difference between loneliness and aloneness: the first, in extreme forms, can lead people to want to end their lives, while the second is necessary for mature psychological and  spiritual growth, both personally and in our capacity for relationships.  He strongly encourages us to allow the Word of God into our lives as the true source of sanity and healing, the Word of a God ever open to loving us into the recognition of our innate dignity and worth, which we do not always ‘see.’  He tells us we have to be humble, admitting our weaknesses and asking for help, and here the author recounts the many, futile paths he trod before God’s Word  became a ‘lamp to his feet,’ guiding him to an acceptance of the realities of life and leading him into a loving relationship.

Etheredge’s psychological and spiritual journey clearly influences his pastoral response to  current life-challenging questions in bioethics, including a consideration of the criteria for brain death. His bioethical critique  is valuable, but this reader sees as even more valuable the honest portrayal of himself as a ‘lost soul,’  who in time came to see that, “… wrongdoing had its own dynamic and kept a person prisoner.”(P. 75)  He admits to experiencing desperate loneliness until eventually released, in effect ‘resurrected,’ by the power of the Word of God. While psychological help is, of course, important, his main message is to be open to that ‘Word,’ trusting in the God who forgives unconditionally, who sets sinners free and, most of all, loves us back into life when we invite him to enter ‘under our roof.’ 

Etheredge’s conversion shows that when God penetrates hearts, the meaning of both life and death become clearer, and his journey will speak to many people of our day who sadly experience similar life-threatening loneliness and feelings of worthlessness, as well as to those who minister to them.  The truth of God’s love for His people lies, to me, at the heart of pastoral bioethics, and is my main ‘take away’ from this wonderfully succinct book. 

TESTIMONIALS

“This book offers a novel approach to bioethical topics by including pastoral questions and theological insights.” – Rev. Dr. Joseph Tham, LC, family physician and doctor of bioethics, a Fellow of the UNESCO Chair in Bioethics and Human Rights, and a bioethical author and lecturer at the Regina Apostolorum, Rome.

“It’s terrific! Brilliant! Love it! Fresh insights into the worst problems of our times! What a glorious story and book. I love it. I want to give it to someone in despair!” – Dr. Ronda Chervin, Professor Emerita Holy Apostles College and Seminary

ABOUT THE AUTHOR

Mr. Francis Etheredge is married with eight children, plus three in heaven.

Francis is currently a freelance writer and speaker and his “Posts” on LinkedIn can be viewed here. Poetry; short articles; autobiographical blog; excerpts from books; and “Philosophize: A Ten Minute Write.”

For a list of all of Francis’ books published by En Route Books and Media, click here.

See Francis’ other books, too, entitled Scripture: A Unique Word, From Truth and truth: Volume I-Faithful Reason, From Truth and truth: Volume II: Faith and Reason in Dialogue, From Truth and truth: Volume III: Faith is Married Reason.

He has earned a BA Div (Hons), MA in Catholic Theology, PGC in Biblical Studies, PGC in Higher Education, and an MA in Marriage and Family (Distinction).

Enjoy these additional articles by Francis Etheredge:

• Witness “begets” Witnesses
• Love is a Liturgical Act
• The Holy Family, Celibacy, and Marriage: A Reflection on the “Passage” from the Jewish Rite of Marriage to the Sacrament of Marriage
• “Do-it-Yourself” or Vocation: Coincidence or Providence

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REVIEW

Delphine Chui, Catholic Women in Business (May 11, 2022), click here.

Testimonials

“Countering a view of saints and mystics as detached from the nitty-gritty of life, Dr. Kristina Olsen in Principles of Change: Teresa of Avila’s Carmelite Reform and Insights from Change Management shows Teresa of Avila very much involved in addressing relational problems and resistance to reform in the Carmelite communities she founded. Spirituality is an interdisciplinary discipline, but Olsen takes spirituality studies in a new direction by drawing from the field of business administration. What emerges is a much richer appreciation of Teresa of Avila’s giftedness as Olsen highlights the mystic’s talent for organizational management and reform. The resonance between contemporary efforts to motivate people to embrace new technologies and Teresa’s approach to inviting her nuns to reform is striking. This innovative work is a significant contribution to Teresian studies.” – Raymond Studzinski, O.S.B., Ph.D., Director, Doctor of Ministry Program in Spirituality, School of Theology and Religious Studies, The Catholic University of America

“Principles of Change: Teresa of Avila’s Carmelite Reform and Insights from Change Management by Dr. Kristina Olsen is a surprisingly timely book that teaches us how knowledge and religion have existed together for centuries. The book cogently describes how Teresa utilized what we would call ‘organizational change tenets’ to make major changes in the Carmelite monasteries. Teresa addressed problems not unlike our own today: incompetent management, lax morals, lack of clear direction. Dr. Olsen shows how the strategies that Teresa employed can and are being used to encourage workers to adopt and accept new technology. That includes fostering a favorable attitude toward both technology and change, seeing the benefits of adopting new technology. The author draws on scholarship on ‘planned behavior,’ managing resistance, innovation, and ‘buy-in.’ Dr. Olsen knows her topic. For several years, she has taught Carmelite spirituality and other subjects at Holy Apostles College and Seminary in Cromwell, CT. Her Doctor of Business Administration studies culminated in her dissertation on ‘The Role of Attitude in the Acceptance and Adoption of Information Technology.’ Principles of Change shows that leadership, knowledge, and spirituality can be compatible. Indeed, they may be just what society needs today.” – James P. Gelatt, Ph.D., Professor, Doctor of Business Administration, University of Maryland Global Campus

“Kristina Olsen writes with passion and deep knowledge:  the reforms of St. Teresa of Avila were profound; thorough; and long-lasting in religious terms. Olsen, however, illumines something else, the principles upon which the 16th-century reformer relied are redolent of the best practices of modern innovation. In extracting from ancient practice the enduring principles of reform, Olsen gives us a valuable contribution to the literature of organizational theory and a helpful aid in governing, and reforming, the non-profits and religious organizations of today.” – Leo S. Mackay, Jr Ph.D., LL.D, Vice Chairman, Board of Regents, Concordia Theological Seminary – Ft. Wayne

“This is a fascinating book. Relating areas most of us never think to combine, Kristina Olsen not only provides fresh insights into the achievements of St. Teresa of Avila, but also offers a paradigm for creative ventures the reader might be hoping to establish.” – Dr. Ronda Chervin is an Emerita Professor of Philosophy at Holy Apostles and Seminary, author of numerous Catholic books and a Media Presenter

About the Author

Dr. Kristina Olsen has a Ph.D. in Theology/Spirituality from Catholic University of America, a D.B.A. in Business Administration from the University of Maryland, and an M.S. in Computer Science from Northwestern University. She also has certifications in Project Management (PMP) and Change Management (PCP). She is retired from Bell Laboratories, where she was a Member of the Technical Staff. Currently she works in the Office of Innovation and Technology at the City of Philadelphia. She also teaches courses in Theology, Business and Information Technology at several universities. She is a member of the Secular Order of Discalced Carmelites (OCDS).

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Paperback: $29.95 | Kindle $9.99

TESTIMONIALS

“The Biblical Qur’an is a sincere and thoughtful theological reading of Islamic scripture. Michael Healy Jr. seeks out what is beautiful and true in the Qur’an and places it in conversation with Christian teaching. He is also interested in understanding the history of salvation and Islam’s place therein.” – Dr. Gabriel Said Reynolds, Department of Theology, University of Notre Dame

“I really appreciate the originality of Michael Healy’s vision and the amount of scholarship he displays. Healy sees correctly Islam as a kind of Old Testament of the Arabs that offers them truth although not (explicitly) the fullness of truth. Very often people judge before they understand. A correct method always tries first to understand, and one cannot understand without a fair amount of human sympathy for the object (the person or persons) who are the objects of your study. An error, moreover, is very often a truth out of its proper context, and the most convincing confutation of an error is the repositioning of that truth in its correct place.” – Rocco Buttiglione, Professor of Political Science at Saint Pius V University in Rome, and a member of the Pontifical Academy of Social Sciences

“The Biblical Qur‘an draws on deep religious, historical and philosophical insight into God’s plan for Muslims and their place in salvation. I think it will be an important tool in the evangelization of the Muslim world.” – Ligia Castaldi, Professor of Law, Ave Maria School of Law

“Michael Healy’s The Biblical Qur‘an is a fascinating study that lays out an original argument in a logical manner.” – Msgr. Michael John Witt, Church Historian, Kenrick-Glennon Seminary, St. Louis, MO

“The Biblical Qur’an is an extraordinarily original and provocative contribution of our understanding of the Islamic religion.” – Ronda Chervin, Ph.D., Emerita Professor of Philosophy, Holy Apostles College and Seminary. 

“I am very happy to endorse The Biblical Qur’an by Michael Healy for publication. The book provides a Christocentric reading of the Qur’an that takes note of such readings by Giulio Basetti-Sani, OFM (1977) and earlier authors such as Bishop Paul of Antioch (12th century), the anonymous Letter from the People of Cyprus (fourteenth century), and Nicholas of Cusa (fifteenth century). Michael Healy’s book, however, shows a more profound awareness of issues related to contemporary hermeneutics, discernment of private revelations, philosophical approaches to verification, and divine providence. The book provides a fascinating study of certain Qur’anic passages that suggest a hidden Christian meaning. It also looks at various biblical texts (Gen 16:8–12; 17:17–27; 21: 8–21) that indicate a divine plan for the Muslims via Abraham and Ishmael. Michael Healy provides a thoroughly Catholic approach to his Christocentric reading of the Qur’an, and he shows possible allusions to the Eucharist, redemptive suffering, devotion to the saints and the Virgin Mary. He deals with the clear differences between Christian doctrines (e.g. the Trinity and the Incarnation) and those of Islam, but he suggests that the Muslim emphasis on the unity of God might help lead Christians to a renewed awareness of God the Father as the source of the Godhead. Healy likewise examines what seem to be anti-Jewish and anti-Christian passages in the Qur’an, but he suggests that these can be read as reactions to Jews and Christians who do not faithfully follow their own religions. There are likewise many original and interesting interpretations of Muslim concepts (e.g. Muhammad as the seal of the prophets) as well as discussions of Muslim claims that the coming Muhammad is predicted in the Bible. Healy manifests a clear awareness of the cultural milieu out of which Islam emerged, and this helps him discuss moral issues such as polygamy and war in the Qur’an as well as the relation of Islam towards Zoroastrianism and Manichaeism. Perhaps the most original proposal of Healy is his suggestion that the Qur’an functions as a type of “midrash” that helps people abandon paganism and embrace a theocentric worldview. In this sense, Islam—even though it emerges chronologically after the coming of Christ—can play a role in God’s providence over history in ways that we might not fully understand. Michael Healy, though, is hardly a religious relativist. He is a committed Catholic who recognizes Christ as the most complete revelation of God to the human race. A Christocentric worldview, however, should enable us to ponder how God, in his mysterious providence, might even make use of the Qur’an and the Islamic tradition to bring people to the truth about Christ and the Catholic faith.” – Robert L. Fastiggi, Ph.D., Bishop Kevin M. Britt Chair of Dogmatic Theology and Christology, Sacred Heart Major Seminary, Detroit, MI USA

ABOUT THE AUTHOR

Michael Healy, Jr. holds a B.A. in Philosophy and History, an M.A. in Philosophy, and an M.A. in Theology from Franciscan University of Steubenville as well as a J.D. from Ave Maria School of Law. He also reads voraciously, enjoys hiking and travelling with his wife Tara, and endeavors to live out his Catholic Faith.

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Roger Skrenes studied science as an undergraduate and history as a graduate. He holds a master’s degree in religion and has taught high school in Los Angeles, California, for over thirty years, including six summers in the California Youth Authority (a prison for teenage boys in Whittier, CA). He is the father of three adult children, Mary, Mark and Therese.

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