Death/dying…
There’s no reason for a Christian to fear death since
Christ has won our salvation for us. As
surely as He lives, so shall we (John 11:25, 1 Corinthians 15:55-57, 1 Thess.
4:13-14, Psalm 23:4-6), no “if, ands or buts” about it! Christ is the Savior and in HIM we have life
– life even death cannot hinder!
“Because I live, you shall live also” Jesus proclaimed.
On the other hand, death brings an understandable and
appropriate grief – even Jesus grieved at His upcoming death (Matthew
26:36f). Grief is a natural psychological response to the loss of a significant
relationship and should not be confused with a lack of faith. While some speak of the “stages of grief” it
does seem to be something different people “do” a bit differently. We find comfort in God’s presence and
promise and strength.
At death, the body and soul separate – the body “returning
to dust” and the soul immediately in heaven or hell. (Eccl. 12:7, 2 Corinthians 5:8, Luke 23:43). For hell, see 1 Peter 3:19, Luke 16:19f, Acts
24:15).
For a time, there will be a mysterious “separation” with
only our souls in heaven. But at the end
of time, the “Resurrection of all flesh” will occur (John 5:28-29, Job
19:25-26, Philippians 3:31, 1 Thessalonians 4:16, 1 Corinthians 15:51). We will get back our “flesh” but changed
perhaps no longer subject to sin, aging or death.
“Anointing of the Sick”
Read James 5:14-15. Most
religions have well defined rites administered to the dying. In Christianity, this evolved into certain
prayers and often accompanied by the anointing of oil (the reason for the oil
is highly debated). In the East, this is
called “Euchelaion” (oil prayers) and became associated as much with the sick
as with the dying. In the West, this
became known as “Last Rites” (in the 12th Century, it was renamed
“Extreme Unction” and in 1972 renamed “Anointing of the Sick”). In Catholicism, it is no longer associated
strongly with death but, more in line with the East, with sickness (including
emotional or mental sickness). It was
declared a Sacrament in both the Orthodox and Catholic churches (it also exists
in Mormonism, where it is also regarded as a Sacrament). Luther and the Lutheran Fathers had very
little to say about this, and it’s not mentioned at all in the Lutheran
Confessions. As mentioned earlier,
Lutherans do not officially number the Sacraments or dogmatically declare what
is or is not a “Sacrament.” Lutherans
have rites for administration to the sick and some of these involve anointing
with oil, but typically they involve prayers, Scriptures, absolution
(forgiveness) and often is joined with the Sacrament of Holy Communion. The LCMS website has this to say: “The Lutheran church does not have an official position on anointing with
oil in connection for prayers for healing. Some commentators note that oil was
used in a medicinal way in New Testament times, which may explain its use at
that time (cf. James 5:14) in contrast to today, when other forms of "medicine"
are used (also by Christians, together with prayer). Other commentators believe
that the oil spoken of in James 5:14 may have had some symbolic significance
(e.g., oil as a symbol of the healing power of God the Holy Spirit). Clearly,
no miraculous power is ascribed to the oil as such, and there is nothing in
this passage to suggest that this rite described by James is intended to be
regarded as a "means of grace" like the sacraments instituted by
Christ. The use of oil today in connection with prayers for healing, therefore,
is essentially a matter of Christian freedom and personal/pastoral judgment and
discretion.” The important thing is the
caring, loving support of the sick and dying – offering God’s comfort,
strength, hope and forgiveness. We need
to “be there” for them.
Burial
There is no biblical requirement concerning the treatment
of the body. Christianity is simply not
focused on the remains – we know that the “real person” is now in heaven;
Christianity is the only major world religion to not have any prescribed
practices in this regard. There are a
wide variety of funeral practices today – most perfectly okay. The important thing is to do such in ways
that are helpful to the beloved, to those left behind (the only one NOT at the
funeral is the deceased!). Just as it
is good to determine a will and what
should be done if we are seriously ill, it’s also important to determine what
will be emotionally and spiritually helpful at our passing.
Lutheranism
has no official position on cremation. Cremation is increasing in popularity
and practice, in part because it substantially lowers the expense of a funeral.
In their textbook Pastoral
Theology, LCMS Pastors Norbert H. Mueller and George Kraus offer
this perspective: "Not too long ago, the church viewed cremation
negatively because the general public associated the practice with heathen
religions and/or an attempt to disprove the possibility of the resurrection,
Christians were reluctant to consider it. In itself, the practice has no theological
significance and may be used in good conscience.”
The
Return of Christ!
The return of Jesus is a common theme in the preaching of
Jesus! 1 John 2:18 proclaims, “It is the
last hour, and you have heard that the antichrist is coming but many antichrists
have come, so we know that it is the last hour.” Similarly, 1 Peter 4:7 says, “The end of all
things is at hand.” It’s a common
biblical theme…
Of course, we know that the time between His comings is at
least 2000 years (we’re still here!). 2
Peter 3:9 addresses this. It says, “The
Lord is not slow about His promise, but he is forbearing toward you, not
wishing that any should perish but that all should reach repentance. But the day of the Lord will come like a
thief.”
The “last days” before Christ’s return are all the days
since His Ascension; in a sense, this is, as they say in the theatre, the “last
act.” All the great saving acts of God
are complete, there is nothing left but that the Gospel be proclaimed, souls
saved, and then the final curtain comes down with the final proclamation of
victory.
The Bible speaks of “signs” that will accompany or
foreshadow His Return (Luke 21:7-28, 2 Peter 3:10-11, 1 Thessalonians 5:1-11, 2
Thessalonians 2:1-12, Mark 13:32-37).
These are meant to be reminders of His promised return in every age so
as to warn the weak and comfort the strong – motivating us all. We are not to be passively gazing out the
window waiting for some scene that would put even Hollywood to shame, we are to
be busy doing His work! Only the lazy or
doubtful need be concerned with the timing of His Return. In every age, believers have embraced that
His “Second Advent” (His coming, His return) would be in their own time. This is probably what God intends – it
comforts and motivates us! Occasionally,
people have obsessed over this to the point of immobilizing Christians or
causing fear – this God never intends.
“Come, Lord Jesus, come” was a very common prayer in the
Early Church. We, too, should look
forward to this final triumph. We need
not fear anything – our salvation and life are assured in Christ.
Millennialism. This very new teaching, primarily from the
early 1800’s, is complex and variant but basically argues that there will be a “golden
age” – either before His return (premillennialists) or after it
(postmillennialists) - for exactly 1000 years when Christ will reign as a
political worldwide king with his capitol at Jerusalem (Mormons say at Zion,
Missouri). There are many false ideas in
Millennialism, including salvation without faith in Christ. It should be noted that the blessings and
tribulations of the church are now (Luke 2:14, John 14:27, Romans 14:17, Acts
2:16-21). The promises for Israel are in the church (1 Peter 2:9, Jeremiah
31:31-34, Hebrews 8:8-12, Acts 15:16f, Joel 2:28-32, Acts 2:16-21). When Paul says “all Israel will be saved” he
is not speaking of a nation that hadn’t existed in nearly 800 years, he is
speaking of the new Israel, the church, the people of God (Romans 11:5, Romans
9:6-8) and is not contradicting the teaching that salvation is found in no one
else than Jesus. Found primarily in
Mormonism and some Pentecostal and “Evangelical” forms of Protestantism (in
widely variant forms), it has been popularized by the 1960’s book “The Late,
Great Planet Earth” and more recently the “Left Behind” novels and movies. “Dispensationalism” developed in the early 20th
Century and is often associated with Millennialism.
Conversations …
Upon the death of loved
ones in your life, what has been helpful and comforting? What beliefs, customs, practices, etc. have
helped you?
This might be a good time
to speak with loved ones about what would be helping to THEM upon your passing…
If you have been seriously
ill, what comforted and empowered you (physically, emotionally,
spiritually)?
Until fairly recent times,
each culture (and often nationality) had their own very strong (virtually
mandated) customs and expectations for funerals and practices
surrounding death. That has changed;
today almost anything goes – nothing really is “expected.” What is good and/or bad about that?
Christ’s Return should
comfort us AND motivate us to active ministry!
How has an obsession over the date sometimes caused the opposite? Does it comfort and motivate you? Why/why not?
From time to time, there
has been this obsession over the exact date of Christ’s Return and books like
“The Late, Great Planet Earth” and “Left Behind?” This has especially been true for the past
200 years or so, and more in America than elsewhere. Why do you think that is?
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