I suppose most Thomists would say that animals do not go to heaven, given that they do not possess immortal souls. This somewhat harsh response is often softened with the assertion that they are not entirely gone in that other animals (like dogs) share their substantial form. Others would say that an animal, like your favorite dog, continues to exist as an idea in the mind of God.
C.S. Lewis remarked that canine loyalty and affection oftentimes put human fidelity and friendship to shame. Because of this he thought that maybe dogs would be allowed to join their masters in heaven. Critics contend that this is just another instance of over-blown English sentimentality.
Why would a priest waste his time talking to people about the fate of dead animals? Well, to be honest, it immediately leads to their views about life after death in general. That is more properly my concern. Animals are often the first reminders to us, usually as children when we have lost a pet, that everything that lives in this world will eventually die. We are mortal. We share our physicality with the other earthly creatures around us. Some, like dogs (and maybe cats), give us great comfort and companionship. They matter to us and so the question arises, is this all there is? Will we see them again? Can we find solace in knowing that all we cherish as good in creation will be reflected back to us in the beatific vision of the Creator?
This post is in response to inquiries about people’s pet dogs and the question as to whether they would be given entry into heaven. I would move the gravity to stress human immortality and our hope for heaven. Animal substantial forms would continue to exist as paradigms in the divine mind. Anything more would be up to God’s mysterious providence and I would not presume to give an answer where the Church has not. Others are free to speculate, but we will not know anything more for sure until or if we find ourselves among the saints.
It is possible that my view would make some angry with me but I am not mean-spirited. Others come down on the side of continued existence of animals because these creatures are a part of our affection and shared existence in this world and thus, the argument goes, they would add to our happiness in the next.
Certain animal apologists cite Scripture and argue for a literal new earth. Some ridicule the whole notion of an afterlife, for anyone or anything. Others agree with me that the stress has to be upon the beatific vision and how we (people) are made for God.
I would not worry much about the fate of animals after they die. If we love animals we should do what we can now to protect them from abuse and suffering. We live in a world where many species are rapidly becoming extinct.
Further, some may err by the sin of presumption about their own salvation. Are you sure that you are going to heaven? Speaking for myself, I have faith in Christ and try to be a faithful disciple in the Church. I worship God and seek to serve him through my charity and sacrifices for others. However, if people forget God, discount obedience to the commandments, and hate their fellow man… well, they may be in for a terrible surprise!
In any case, there is a growing concensus that the outer circle of hell is patroled by cats. (Yes, that is a joke!)
Filed under: Catholic, Creation, Eschatology, God, Philosophy, Redemption | 31 Comments »
Just as Jeremiah images the blind and lame as among the throng returning from exile, Jesus pays particular attention to the crippled and blind. The Gospel scene in Mk 10:46-52 is very touching and telling. Bartimaeus is a blind beggar who has heard about the miraculous deeds of Jesus. Now that Jesus is nearby, he calls out to him. People literally scold him to keep quiet. He shouts all the louder. The crowd did not want to hear him. Maybe they were even ashamed of his presence? Nevertheless, while their ears and probably their hearts are closed to the beggar, Jesus hears his cry. Note what Bartimaeus says, “Son of David, have pity on me!” He is acknowledging that Jesus is a descendant of David and from his royal line is to come the Messiah and Savior of Israel. The beggar cries for mercy, but attached to his plea is a profession of faith in our Lord. When Jesus calls him over, the sentiment of the throng seems to change. There is a total about-face. “You have nothing whatever to fear from him! Get up! He is calling you!” There is a two-fold action. This remains an element of discipleship. We cry out for mercy and God hears our prayer. We seek God and he seeks us out. Note what Bartimaeus does. He throws aside his cloak, jumps up, and comes to Jesus. As a blind beggar he probably had little else besides his one cloak. No doubt he slept and sat upon it, lest it be blown away or stolen. Instead of grasping it tightly around him while walking to Jesus, he throws it aside. He no longer needs what is literally his security blanket. He will be able to find it afterwards because he believes that he shall soon see. He wastes no time and jumps up. Such should be our disposition when God calls us. When he reaches Jesus, our Lord does something a bit peculiar, no doubt for the crowd. He asks, “What do you want me to do for you?” We might ask, is it not obvious? The beggar responds, “I want to see.” What else might he ask? Was Jesus hoping for another answer? In any case, the gift of sight is given him. No more mention is made of the cloak. The beggar’s old life has been swept away. He sees, not only with physical eyes, but with eyes of faith. Jesus tells him, “Be on your way! Your faith has healed you.” Here is where we get a hint as to what Jesus wanted to hear from the beggar. His eyes open, Bartimaeus follows him up the road. He becomes one of the many followers or disciples of Jesus. Can you imagine what laughter would have resulted had he answered Jesus’ question, “I want to be your disciple.” Nevertheless, the result here is the same. Tradition suggests that many of those given restored sight and made able to walk would later be blinded and crippled again in the persecution of the Christian saints. Their little faith that brought healing would blossom into a great faith meriting a share in Christ’s eternal life.
The Lord is ever so patient with us. Look at Matthew 13:24-43. Weed (sinners) and wheat (saints) are allowed to grow together. Where are we in this? What is our response to salvation and Christ’s coming kingdom?
A central theme of Christianity is reconciliation with our neighbor and with God. In Matthew 5:20-26, Christ exhorts us to nurture a holiness which goes beyond external appearances and which emanates essentially from within. Our hearts need to be forgiving and willing to accept forgiveness. Our minds need to elevate good thoughts about our brothers and sisters, and not be centered upon how we might get even with those who hurt us. This is what Christ would do for us who murdered him by our sins. Instead of utterly destroying us with thunderbolt and fire, he offers us a share in his victory over death. He died, loving and forgiving his murderers. When we come together to celebrate this great gift offered by Christ, the Lord desires us to respond in kind. He says, “If you bring your gift to the altar and there recall that your brother has anything against you, leave your gift at the altar, go first to be reconciled with your brother, and then come and offer your gift” (Matthew 5:23-24). With the bread and wine which comes up to the altar, we have to offer ourselves for transformation, so that Christ may live more fully in us. This is the essential meaning behind the sign of peace. This becomes even more essential when we recognize that Christ identifies himself with the persons in our lives whom we least love. Here is the kind of love which grants blessings upon another and not curses, even when we find it difficult to like someone. It is this kind of love which is quick to forgive and which makes one willing to admit his or her sinfulness, and need for forgiveness. The Old Testament was not silent about such a disposition. Ezekiel 18:21-28 challenges us to forgive as God forgives. Ezekiel said, “None of the crimes he committed shall be remembered against him; he shall live because of the virtue he has practiced.” When God forgives, it is as if he forgets. We are made as white as snow. For this reason, let us forgive as God forgives, without resentment and backstabbing. Let us forgive ourselves, recognizing that we have no right to hold bound what Christ in the Church has loosed.
Isaiah 66:10-14 gives us the image of Jerusalem as a loving and nurturing mother. Similarly, the Church would be viewed as the New Jerusalem, the first glimmerings of Christ’s kingdom breaking into our world. While we find security and comfort in the maternal analogy, verses 15 to 17 speak of the Lord coming in fire to judge all mankind. He shall wave a sword “and many shall be slain by the Lord” (verse 16). It was this messianic vision that many sought in Jesus but he surrendered his life on the Cross and told us to forgive one another. However, the Second Coming of Christ retains the full force of this passage. If we are members of Mother Zion, we can be saved; if we reject her, and here we really mean Mother Church, then we will be subject to fire and the sword. Here we find a serious imperative for the mission activity of the Church. Similarly, the great apostle tells us, “Peace and mercy on all who follow this rule of life (never boasting of anything but the Cross), and on the Israel of God” (Galatians 6:16). Luke 10:1-12,17-20 has Jesus sending out the seventy-two to proclaim the Good News. The urgency of the proclamation is illustrated by Christ’s instruction against a walking staff and traveling bag and against wearing sandals or greeting people along the way. He gives them something of his power but warns them not to be proud, just content that their names “are inscribed in heaven.”
The message about the Church as a New Jerusalem and the analogy of a wedding banquet has serious doctrinal implications that are not always considered by believers in Jesus outside of Catholicism. While there is certainly an individual component to our ultimate salvation, the institution of the Church reminds us that there are vital corporate components as well. Jesus calls to himself disciples and appoints Apostles who will pass their authority down to the bishops who themselves will ordain priests and deacons. Jesus institutes a new covenant in his blood and commands it be repeated “in memory” of him, not in an empty nostalgic way but in a manner that makes present and available that which is recalled. He gives his message and divine mysteries, not to individuals, but to the Church, and appoints Peter and his successors as the visible head. It is the Church that assembles and declares inspired the Bible. Jesus sends his Spirit upon the Church at Pentecost to empower its leadership and to give efficacy to the sacraments. More wondrous than Isaiah could have ever imagined are the splendors given to the People of God.
The Old Testament prophet speaks about the restoration of Zion and Jerusalem (see Isaiah 62:1-5). His words are quite eloquent and filled with hope. Remember that the people of God had been dispossessed and their nation and its temple destroyed. Such a testimony would seem like foolishness to many. It is no wonder that at the end of their exile, if not of their subjugation, they rebuilt the temple and expected the eminent coming of the Messiah. However, a few years after the crucifixion of Christ, Jews and Christians alike found themselves persecuted with vigor by Rome and the temple was destroyed. Along with it the Jewish priesthood and their ritual sacrifices came to an end. Non-Catholic Protestant fundamentalists and certain Jewish authorities view the political restoration of Israel today as the beginning of a more complete fulfillment of the ancient prophecy. Indeed, the Scriptures were publicly cited when the United Nations recognized the re-establishment of Israel. “You are to be a crown of splendor in the hand of the Lord, a princely diadem in the hand of your God; no longer are you to be named ‘Forsaken,’ nor your land ‘Abandoned,’ but you shall be called ‘My Delight’ and your land ‘The Wedded,’ for the Lord takes delight in you and your land will have its wedding” (Isaiah 62:3-6).
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