CARING FOR THE AGEING: THE YOUNG-OLD
by Fr. Jim Whalen
2001, Issue 2
The negative stereotype of ageing as a period of decline is universal in today’s world. The fact is many people live longer and enjoy good health much longer than in the past. More than twenty-five million North American families provide physical and emotional assistance to their ageing parents or relatives. Reaction to ageing is varied, ranging from resignation to rebellion, to rejection and to despair. Growing older does not necessarily mean dependency on others or a loss of quality of life. What is needed is a realization that we must "confront it not only with serenity and dignity, but as a time of life which offers us new opportunities for growth and commitment" (The Dignity of Older People and their Mission in the Church and in the World, Pontifical Council for the Laity, 1998, Chap. I, par. 2).
The meaning and value of older people begins with the meaning and value in the lives of children. Pope John Paul II’s address to the UN World Assembly on Ageing (Vienna, Austria, from 26 July to 6 August 1982) proclaims this truth: "Life is a gift of God to man who is created out of love in the image and likeness of God. This understanding of the sacred dignity of the human person leads to the appreciation of every state of life. It is a question of consistency and justice. It is impossible to truly value the life of an older person if the life of a child is not valued from the moment of its conception. No one knows where we might arrive, if life is no longer respected as something inalienable and sacred" (Pontifical Council for the Laity, The Dignity of Older People and their Mission in the Church and in the World, 1998, Chap. I, par. 5).
Certain underlying principles in caring for the ageing can be helpful in guiding us in our treatment of individual concerns or issues:
1. Love and Respect: Honour in a different challenging manner (Honour your father and mother).
2. Self-determination: We are to assist, not take over.
3. Normalization: maintain same lifestyle when possible with gradual help when needed.
4. Communication: Plan ahead and open dialogue on even difficult subjects to avoid crisis-hopping.
5. Support: Family, friends, neighbours, parishioners, peer group systems, professional helpers.
6. Ongoing process: New challenges must be faced in the ageing process - roles change, fluctuate and reverse.
7. Solutions: No simple answers. Temporary answers, reworking answers, reviewing answers as needed.
(Paraphrasing of Caring for Your Ageing Parent: A Guide for Catholic Families, 1997, p. 8).
The modern world is blessed with many older persons who can contribute greatly to making our society and culture more human and meaningful. This gift can be promoted and encouraged by fostering the particular charisms associated with ageing persons. The wisdom of experience has much to say to our young generations about lifestyle and decision making. A senior vision of life fosters acquired values: simplicity, a sense of responsibility, faith in God, friendship, patience, inner conviction and respect for creation and the Creator, and peacemaking.
Interdependence of the people of God is highlighted by the lives of the older generations. In exchanging gifts, the third age people bring religious and moral values that are a bounteous blessing on the life of Catholic families, communities, and the entire world. Their faith, prayer, devotions, scriptural familiarity, liturgical celebrations and sacrifices contribute greatly to the overall colourful tapestry of the Militant Church. Their witness of life is of paramount importance today with the constant threats to the unborn, the handicapped, the vulnerable poor, and the chronically ill. Pope Paul VI indicates that the "modern man listens more willingly to witness than to teachers, and if he does listen to teachers, it is because they are witnesses" (Evangelii Nuntiandi, # 41).
Whether it is through instruction of the younger generation, direct discussion with peer group members, or renunciations, or sufferings (in spite of persecutions), the third age, by its steadfastness and courage, manifests the true way to be apostles of faith. Who can forget how the Catholic faith persevered in the Communist block in the 20th century, or how the Russian ‘babushkas’ kept the faith alive for centuries in the midst of oppression?
Pope John Paul II exhorts young-old people in their original and specific task in the Church today: "… the expected retirement of persons from various professions and the workplace provides older people with a new opportunity in the apostolate… They must always have a clear knowledge that one’s role in the Church and society does not stop at a certain age at all, but at such times knows only new ways of application… Arriving at an older age is to be considered a privilege: not simply because not everyone has the good fortune to reach this stage of life, but also, and above all, because this period provides real possibilities for better evaluating the past, for knowing and living more deeply the Paschal Mystery, for becoming an example in the Church for the whole People of God" (Christifideles Laici, #48).
Certain areas that are especially evident and lend themselves to the witness of the third age are: charitable activities, apostolate of catechists, liturgical role, contemplation, devotion to the weak and suffering, and commitment to building ‘a culture of life’.
The pastoral ministry of the Church to those in the third and fourth ages should include concrete means to achieve certain definitive objectives such as: raising consciousness, becoming aware of the needs of the ageing, counteracting attitudes of withdrawal, mistrust and indifference, promoting integration into the Christian community, fostering the development of the capacities and services of older people in the community, becoming involved in the sacramental life of the Church, and providing spiritual care at all stages, including palliative care, religious assistance and human comfort. It is important to affirm the rightful place of the third age in society, maintaining communication with the ageing in residences and intergenerational solidarity (The Dignity of Older People and their Mission in the Church and in the World, pp. 42-46). ¤