OPINION

By Fr Boniface K. Zabajungu

In many cultures in the world one of three rites of passage is manifested by the death of person. What dies is the human body; his/her soul does not die.

A human being can decide to keep ready to die spiritually — well, even if death happens suddenly, say because of a motor accident or stroke. The first ancestral human body of Adam was formed from matter and his soul/ spirit created by God (Genesis 2:7).

Many cultures hold that after the death, a person’s spirit/soul lives on. But the particular person’s body and soul remain conceptually associated. Various cultures, traditional and revealed religions hold different perceptions about that association.

Let us reflect on the factors the Bible reveals about the foregoing association. The first is confirming that it is only the mortal body, which dies. The second is that after death the soul continues to live, separately until the end of history. The third factor is that God will cause the dead person to rise in an immortal body, unite it with its particular soul, and empower the risen human being to live eternally (1 Corinthians 15:1-58).

In most cultures, soon after an adult’s death, despite the high cost entailed, burial of the deceased’s body is given a lot of attention: by the immediate family, friends, distant relatives and acquaintances. Some cultures prescribe elaborate post-burial funeral rites. Families have designated, burial grounds that remain highly respected places. The Gikuyu of Kenya regard their ancestral land as Murungu, i.e., God-given, for sustaining the living; and as the sacred eternal abode for their dead.

Other examples of pre-Christian, non-biblically-inspired cultures, build pyramids, such as those of the ancient Egyptians and Aztecs of Mexico; or mausoleums, like the one at Kasubi in Kampala. Many graves are built and marked by inscriptions.

In Christian times, an early tradition also evolved of burying martyrs in the basements of churches, known as catacombs and of burying diocesan bishops inside their cathedrals. Examples are found in the basement of St Peter’s and other church buildings in Rome. In England, some Anglican bishops and kings are buried inside churches, like Canterbury Cathedral and Westminster Abbey in England. Across the Christian world, some bishops, are buried inside church buildings. In Uganda, diocesan bishops are buried inside the cathedrals they served. Examples are: three bishops were buried in Rubaga Cathedral, the last two being Joseph Kiwanuka and lately, Cyprian Kizito Lwanga. The first Bishop of Mbarara, Francis Xavier Lacorsiere and recently, Archbishop Paul Bakyenga, were buried in Nyamitanga Cathedral. Bishop John Baptist Kakubi was buried in the chapel of St Joseph’s Vocational Secondary School. Bishop Barnabas Halem’Imaana was buried in Rushooroza Cathedral, Kabale. Priests, religious and lay Christians are buried in cemeteries.

The big question is: why do people in many cultures, including Old Testament and New Testament-influenced cultures, bury their dead ritually, and in sacred places? Why are some leading personages buried inside churches, which are holy places of worship; or in cemeteries, which are also holy places? Why do families and relatives in most cultures regard the burial grounds of their dead, as special places? Why do they mark graves with identifying inscriptions?

The overall answer to the above questions is that the people of Christian and non-Christian, cultures regard the human body as an essential, integral part of a human being. A human being is made up of a body and a soul. The Bible reveals that through the Holy Spirit, God dwells in the human person of body and spirit (1 Cor 3:16-17). It also affirms that through worthy reception of the Eucharistic, genuine communion is effected between human believers and Christ, who is divine (John 6:55-58). The Bible stresses that at the end of history, God will raise the human body, renew it and re-unite it with the soul, to make the human person suitable to live eternally in communion with God.

Three times Jesus foretold his Passion, i.e., his suffering, death and his resurrection (Mark 8:31-33; 9:30-32; 10:32-34). Matthew and Luke also recount those predictions, which underlines the cardinal point that death does not mark the end of human life. Death is expected to be followed by the resurrection of the body, and by the life in the hereafter. Historically, Jesus Christ’s predictions happened about two centuries ago. Jesus Christ, died as the sacrificial Lamb of God, as the saviour of the world (Mt 1:18-25; Jn 1:29; 3:13-18). As a human being, Jesus was encouraged to do God’s will of redeeming the world. That includes his own resurrection in body and soul, presaging that of humankind (1 Cor. 15:1-34). Thus, St. Paul rightly underlines the resurrection of the human body, as the climactic fulfilment of God’s work of salvation for humankind (1 Cor, 15:35-58).

Jesus actually died on Friday afternoon, on what become known as Good Friday, being the day he died to redeem world. He died on Calvary Hill in Jerusalem, in full view of the public, hung on the cross. Pilate allowed, it and his burial was carried out, as a witnessed event, led by an upright member of the Jewish Council, Joseph of Arimathea (Lk 23:50-52).

Three days later, Jesus rose from the dead, leaving an evident empty tomb. The risen Jesus Christ was historically first encountered in his risen bodily state by a courageous, female disciple, Mary Magdalene, on Sunday morning. Next, the risen Jesus visited and discoursed with his Apostles (Jn 20:19-25; see other Gospel accounts). During that week, the risen Jesus re-appeared to the Apostles. He then reproached Thomas for refusing to believe his fellow disciples’ news that they had seen him earlier. Jesus then affirmed that people who believe the truth of the resurrection of the body, without seeing first, are blessed (Jn 20:26-29; see also Mark 16:14-16). Furthermore, in his risen body, Jesus walked along with and conversed with two disciples, going to Emmaus and visited their home (Lk 24:13-35). Later on the risen Jesus Christ himself prepared breakfast of roasted fish and bread for the Apostles on the shores of Lake Tiberias (Jn 21:1-17). Furthermore, he showed himself to gathering of over 500 of his followers (1 Cor. 15:1-6). Lastly, Jesus showed himself to his 11 Apostles on the 40th day after his resurrection, the day of his Ascension to heaven, in his risen body. Angels appeared then and affirmed that the risen Jesus would likewise, return at the end of history (Acts 1:6-11; Lk 24:50-53). Catholics also firmly believe that when the Mother of Jesus Christ, the Blessed Virgin Mary, died, she was immediately given a risen body, and taken, as such to live eternally in heaven. That also underlines the belief in the resurrection of the human body, which is enshrined in the Christian Creed.

The revelation of the basic truth of the resurrection of the human body points to the finalisation of God’s plan and work of salvation for human beings, inclusive of body and soul. It is recommended to reread the whole of that (1 Corinthians 15:1-58).

The human body in this life is mortal. But the risen body that God will give to human beings will be immortal, and suitable to live eternally in the hereafter. It is the latter that Paul discloses, as a mystery, expected to be effected by God on the last day of history. That will mark the finalisation of he third rite of passage for humankind, from temporal to eternal life with risen human bodies and their respective souls reunited (1 Cor. 15:51-58).

As direct successors of the Apostles, bishops, including their leaders, known as archbishops, like His Grace the late Paul Bakyenga, assisted by preachers at lower ranks, especially: priests, religious, catechists, teachers and parents, we bear the important mission of preaching God’s truths of salvation.

The message of salvation is meant be known and responded to by humankind, from all quarters of the world; it is intended to be concluded with the resurrection of the body at the end of time (1 Cor .15:51-58). Like Christ, the Supreme Teacher (Mt 23:10), bishops are sent to lead God’s people to discover and act upon the intended inner meaning and purpose of God’s message.

Like the message in Gospel, taught inductively by Jesus in parables, Archbishop Bakyenga endeavoured to preach the same message, memorably for which deep gratitude is due to him. But the responsibility to find out the intended deeper truth of that message and to live by it, especially by caring for other people, devolves upon everyone, whilst still living in this life (Mt 25:31-46).

The writer is a retired senior priest, classmate of the late Archbishop Paul Bakyenga