Part one: Some theological considerations

What is physical death and how did it originate?

From a modern secular point of view death is viewed as the cessation of physical life – the time when the body simply ceases to function, the heart stops and life ends. This is the dominant perspective of our society. Complications do exist because medical technology can artificially maintain “life” in a variety of ways which has made the definition of the point of death more complex. However, this fact does not alter the basic perception that death is the cessation of life – it is the end of personal existence. Speculation about continuing existence after physical death is relegated to the “private” realm of “faith”. Such speculations are considered to be beyond scientific investigation and therefore hold no status within our modern secular worldview. This worldview is derived from the dominance of philosophical “Naturalism” – the presupposition that nature is all that exists and needs to be understood without invoking the possibility of a deity or creator. Prof Phillip Johnson describes Naturalism as follows:

Naturalism assumes the entire realm of nature to be a closed system of material cause and effects, which cannot be influenced by anything from ‘outside’¹.

So, from a secular point of view, death is considered an intrinsic part of reality – it is just the way things are. All organic life dies at some time, and that is that. What’s more, evolutionary science gives its own rationale for death. Life is, after all, “the survival of the fittest” in which premature death is often the price to be paid for the failure to keep up in the evolutionary struggle, and in which the death of each organism is accounted for only by its inability to sustain itself for a longer period of time. Evolution presupposes vast amounts of time and a chronically slow, painful process of change as one species evolves into another. During this vast period of time there has been an incalculable amount of suffering and painful death.
 
The challenge for Christians is to work out to what extent our view of death is taken from experience, evolutionary science and popular thinking rather than from the biblical worldview. This is complicated because one of our key texts is the creation account in Genesis. Many evangelicals are not confident in their use of this passage to discuss physical death because it is then necessary to decide exactly how we interpret its statements about the introduction of death into the world.
 
Let’s try to define the nature of death by looking at the account of its origin in Genesis chapters 1-3. Genesis 1 describes the immediate creation of the universe and all the life on earth. The universe appears quickly and it’s life types are fully formed. Plant life is given for food to the animals and to mankind. The death of animals or humans is not mentioned or anticipated in the text. There is nothing to state that the multiple animal species will be predators upon one another. Everything was “very good” and physical death is not implied within that statement. Mankind was created by God with the distinct characteristic of being made uniquely “in the image of God” (Gen 1:26-27). Theologians continue to debate the precise meaning of this description, but all agree that it gives great dignity to humanity. Genesis 2 introduces the possibility of death. Adam is told that if he disobeys God and eats from the tree of the knowledge of good and evil there will be disastrous consequences: “.....when you eat of it you will surely die” (Gen 2:17).  What does this mean? Most agree that the death implied here includes separation from the presence of God. Indeed when Adam and Eve fell into this sin they were immediately evicted from the Garden of Eden and from fellowship with God. However, for our purposes we need to consider whether the process of biological death was initiated through this action or whether biological death is intrinsic to human life and unrelated to the events of Genesis 1-3. A possible indication is provided by the fact that part of the reason for the eviction of Adam and Eve from Eden was the possibility that they may eat from the “tree of life” in their sinful state, thus they may “live for ever” in their sinfulness (Gen 3:22-23). Eviction from Eden prevents this possibility. Genesis does not give a full answer to our question about the true nature of physical death – we have to look to the NT to help us to answer this question.
 
Paul interpets these events carefully and specifically in Romans 5:12-21 as he links the Fall of Man to the Gospel. In Romans 5:12 he asserts that death entered the world through the sin of Adam. By death he appears to mean both separation from God and the process of biological death. What Genesis implies by its narrative (people began to die after the Fall), Paul spells out: physical death is an alien part of human life that was specifically introduced into our experience through the Fall. In fact, physical death is part of the penalty for human sinfulness. The New Bible Dictionary summarizes the biblical position succintly: “Mortality was the result of Adam’s sin…...the penalty includes both spiritual and physical aspects…....death involves the whole man”².
 
We can now propose that the biblical view of death is fundamentally different from our contemporary secular view. Contrary to secular beliefs, death is not intrinsic to human life. Neither is death the cessation of existence (eg Dan 12:2-3, John 5:24-30, Phil 1:21-24, Rev 20:11-15). Death has its roots not in the arbitrary working of biological evolution but in the spiritual reality of human sinfulness and rebellion against God. 
 

So what is the nature of human identity implied by the biblical view of death?

Some Christians have argued for a three part (“tripartite”) view of man – “spirit, soul and body”. This has been a popular model used by many involved in Christian counselling. Others prefer a two part (“bipartite”) view of man – “soul and body”. This is not the place to debate the relative merits of these two views. However, whichever view is adopted, the essential distinction in human identity is between the immaterial and the material aspects of our being. In this sense mankind is essentially bipartite. This means that at death there is a separation between the body (which decays) and the soul (which has a continuing existence) . Dr M. Lloyd-Jones summarized the situation: “The soul uses the body as an instrument, but can exist apart from it, as after death”³. This biblical view of mankind does not, like the modern secular view, see the physical body as the prime entity in human existence. Rather, the body will cease at physical death and the immaterial part of man will live on – hence the concept of separation. Physical death is the (temporary) separation of the soul from the body. Personal existence continues beyond physical death, but is only fulfilled in the resurrection.     
 

How does the gospel affect the issue of death?

It is hugely significant that, amongst other things, Christ came to die for our sins (1 Peter 1:18-19). His substitutionary atonement involved physical death which he clearly predicted (Mark 10:45, John 10:11), which was prophesied in the OT (eg: Isaiah 53:1-12) and which took place by the “set foreknowledge of God” (Acts 1:23). Christ’s death had both physical and spiritual aspects to it. It was obviously the separation of his body from his soul, but it was also the agonizing experience of being separated from the conscious experience of fellowship with his Father during the sin-bearing of the crucifixion (Matthew 27:46). Christ’s death is a profound statement of identification with the human condition in regard to the centrality of physical death. However, human death in believers is not immediately overcome by faith in Christ. Physical death is an enemy which has yet to be fully defeated in human experience. This happens after the return of Christ.
 
However, it is the resurrection which indicates the incredible manner in which Christ can redeem humanity through the gospel. Not only can our sins be forgiven in this life through the power of the cross, but we have hope for the next life because the power of death itself has been defeated by Jesus’s death and resurrection. 1 Corinthians 15 is a central text. There are several aspects of Paul’s message which have a particular bearing upon our discussion:

• The gospel brings salvation to believers beyond their physical death: 1 Cor 15:17-20
• Christ’s resurrection cancels out the reality of death within humanity caused by Adam’s sin bringing death into the world; death will be replaced by resurrection: 1 Cor 15:21
• Christ’s resurrection prefigures our own resurrection as believers: 1 Cor 15:23
• All believers will be clothed in glorified resurrection bodies at the Second Coming of Christ: 1 Cor 15:42-44, 51-52
• Ultimately, after the time when Christ returns, death will be defeated forever and cease to exist: 1 Cor 15:25-28, 54-57

Paul only deals with the future of Christian believers in 1 Corinthians 15. Many other passages teach decisively that those outside of Christ will face a different sort of future. They will one day experience a resurrection of their bodies followed immediately by condemnation at the day of judgement and eternal punishment (eg: John 5:28-29, Rev 20:11-15).
 

What about the question of healing?

Salvation through Christ is the heart of the Bible’s message to us. This salvation is a complete package – all aspects of our lives will one day be totally redeemed from the power of sin. However, there is a process going on. At conversion we are made alive in Christ and experience forgiveness of sins leading to a relationship with God – we are “born anew” and receive the person of the Holy Spirit into our lives. Yet despite this we live in a world still filled with sinful people and the activity of demonic powers - in other words “the Fall” is still a reality. Also, the continued reality of sin in the lives of Christians means that we can sometimes inflict harm upon ourselves. Clearly there are other stages on the journey towards the full experience of salvation. Ongiong sanctification reduces the influence of sinfulness in our lives and the power of the Holy Spirit can work specific miracles during our Christian experience. However, we still face the reality of physical decline, disease and death. Christians experience these aspects of this present world in a similar way to non-Christians. The ultimate issue is that God’s agenda is the redemption of the whole universe, not just individual people. Our complete salvation is linked with the complete salvation of the universe (Rom 8:18-25). We have to wait for God’s timing in this process. The Second Coming brings the experience of being clothed with resurrection bodies. From that time onwards Christians do not experience disease, decay or death in their own bodies. The coming of the New Heaven and New Earth are explicitly linked with this reality (Rev 21:2-4). As the universe is cleansed of the effects and power of sin, so individual Christians become free to enter into the ultimate reality of their salvation and the effect on our bodies is complete and permanent health.
 
So, how are we to understand the question of physical healing in this life? Is there “healing in the atonement”? Can we expect to be healed “through the power of the blood”? These are vital practical questions. The answer rests in our understanding of the atonement. All evangelicals agree that the atonement will ultimately lead (amongst many other things) to complete physical healing. However, there is sharp disagreement as to how much we should expect healing in this life. Does scripture promise that physical healing is an automatic right for Christians? The most often quoted verses to support this view are Is 53:5b ( “....and by his stripes we are healed…”) , Matt 8:16-17 in which Is 53:4 is linked to Jesus’s healing and deliverance ministries, and 1 Pet 2:24b (“....by his wounds you have been healed…”). However, the context of Is 53 suggests that the “healing” in question related primarily to the breaking of the power of sin (see Is 53:4-6 as a whole). The same applies to 1 Pet 2:24 – we have been “healed” from the control of sin. Matthew’s use of Is 53 in Matt 8:16-17 is crucial to this discussion. Does it teach that physical healing is a direct part of the atonement ? Two views on the meaning of this passage are worthy of our consideration. Some argue that this passage does not have any direct connection with the atonement. In this view, the passage speaks primarily of Jesus’ identification in his earthly ministry with the needs of the sick. The power to heal them is not attributed directly to his (forthcoming) death on the cross. An alternative view suggests that Matthew’s use of Is 53 is intended to represent Jesus’s entire earthly ministry including both his miraculous healing ministry and his atoning death on the cross.
 
In fact the power to heal in Jesus’s ministry is specifically attributed to the presence of the Holy Spirit in power (eg Lk 3:22, Lk 4:18-19, Acts 10:38). If we take the NT as a whole we can suggest that the predominant perspective on miraculous healing is that it is a sign of the arrival of the Kingdom. It is specifically a sign to unbelievers linked with preaching the gospel (eg Mark 16:17-20, Luke 9:2, Acts 3:16). It is also the result of the distribution of the gifts of the Holy Spirit (1 Cor 12:9) and will be experienced amongst the church community (James 5:13-18). Faith is also vital to the exercise of gifts of healing. We can expect many to be healed. However, there is no suggestion in the NT that all Christians were always healed of all illnesses. Healing was never a universal experience, not even in the early church (eg Gal 4:13)  A further factor in the NT is the reality of persecution which sometimes led directly to physical sufferings (2 Cor 11:23-29) They were not automatically healed although God’s grace was always available to help those who were suffering (2 Cor 12:7-10). 
 

What happens when we die? – the intermediate state

Most Christians only have a vague and unsatisfactory view of the afterlife and “heaven”. It is frequently envisaged as an ethereal existence characterized by rarified worship and a sense of a static existence. Although we will be in the proximity of Christ, many Christians secretly fear not having enough to do apart from participating in heavenly worship! The issue of time is also quite perplexing – how will we respond to endless time? Also, many find it hard to imagine how they will relate to others they will meet – what will social interacton be like? One aspect of developing a good pastoral perspective on death is to clarify in the minds of church members what is the reality of life after death and of eternity.
 
A good starting place is to distinguish clearly between what happens to believers immediately after they die and what happens at (and after) the Second Coming. The NT portrays death for a Christian as an advantage, a step forward – “gain” (Phil 1:21). Death is the door into the next stage of the process of salvation. A number of facts can be stated about the intermediate state:

• Believers enter into the direct presence of God: Phil 1:23, Luke 23:43
• Unbelievers enter into a place of darkness, whilst awaiting their final sentencing on the day of judgement: Luke 16:19-31, Rev 20:13
• There is no “second chance” after death in which unbeleivers could respond to the gospel – physical death in the end of the opportunity to repent and believe: Heb 9:27
• The present physical body is separated from the immaterial part (soul) of each person: eg Acts 7:54-59
• Personal conscious existence continues despite “losing” our present physical body: eg Lk 23:46, Rev 6:9-11
• The present body decays and is inactive (it “sleeps”) until the day of resurrection: eg Acts 7:60 & 8:2
• Believers may be clothed in some form of “intermediate” body: cf Moses and Elijah at the transfiguration, Matt 17:1-13
• The believer is released from the trials and temptations of this life: eg Phil 1:21-24
• There is a period of time which passes until each person experiences resurrection at the Second Coming, although we are uncertain how time will be experienced in the intermediate state: eg Rev 6:10
• The intermediate state is a situation of joy and expectation for believers: Phil 1:23, Heb 12:1
• The intermediate state is a transitory state and ends with the Second Coming and resurrection of the body: 1 Thess 4:13-18

Overall, not much is stated about the intermediate state in the NT. We cannot be too dogmatic about its details. However, we can be certain that it is a very positive experience for believers because the main thrust of NT references is about the experience of being “with Christ”. Furthermore, those experiencing the intermediate state will be anticipating their bodily resurrection and the ultimate glory of being vindicated at the judgement seat of Christ, followed by the exciting certainty of the appearence of the New Heaven and New Earth.
 

What happens to us at the resurrection?

Bodily resurrection is a central hope of NT faith. It is stated clearly by Jesus (eg: John 5:28-29) and affirmed in apostolic preaching. The most comprehensive discussion is in 1 Cor 15. Here Paul teaches that we will receive our resurrection bodies as Christ returns to earth. This will apply equally to those still living and those who have previously experienced physical death. The resurrection body is described as “glorious”. It will no longer be subject to the influence of disease, decay and death. It is eternal and imperishable. This is indeed a great hope and expectation for all Christians. Our future resurrection is linked with the resurrection of Jesus – his is the “firstfruits” and we will be incorporated into his resurrection when he comes again (1 Cor 15: 20-23).
 

What happens after the Second Coming of Christ?

There are two distinct but related answers to this question arising from the two dominant approaches to eschatology. The first view is that of “Amillennialism”. The second view is that of “Premillennialism”. Versions of both views are held by leaders and church members within most evangelical churches. We need to interact briefly with these two views in order to find out what they tell us about our subject. (I have added a brief overview in Appendix One).
 
Amillennialists believe that when Christ returns to earth he will be accompanied by all believers who will be immediately and miraculously clothed in their resurrection bodies. This will soon be followed by the unbelievers who will be raised before facing judgement. Christ will determine the fate of each person – some will be consigned to hell, others will then enter the New Heaven and New Earth.
 
Historic Premillennialists believe that there will be a “Messianic Age” on earth immediately after the second Coming (the “Millennium”) in which all believers will participate, clothed in their resurrection bodies. This will be another stage in the salvation process in which the world will be reordered according to the rule of Christ. At the end of this period unbelievers will be raised, followed immediately by the final judgement and condemnation to hell. Then will follow the arrival of the New Heaven and the New Earth.
 
The main difference between these two positions concerns timing. For Amillennialists the Second Coming initiates a series of events which swiftly bring about a totally renewed universe. For Historic Premillennialists the process is longer. Believers will receive their resurrection bodies long before the universe is completely renewed and they will be involved in ruling over the earth during the “Messianic Age”. 
 

What will we be like as people during eternity in the New Heaven and New Earth?

The ultimate destiny of all believers is to inhabit the wonderful redeemed universe which the Bible calls the “new Heaven” and the “new Earth”. This is most clearly described in Revelation 21-22. This is not “heaven” in the abstract sense envisaged by many people – this is a full blown physical universe with properties akin to what we experience in this present life, but hugely enhanced by the fact that all traces of sin, evil, suffering and demonic activity have been taken away permanently. This is graphically described in Rev 21:4 : “He [God] will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away”. This verse has huge importance for our subject – death and all the suffering associated with it will be completely removed from human existence and experience. Death is part of the “old order” ie the type of existence we experience whilst the reality of sin is still affecting us. Our hope in the gospel is for a time when such realities as death no longer exist in our experience. This is a wonderful and transforming hope ! The sense of “newness” implied in this process is demonstrated by the fact that the “old” earth itself will be destroyed to make way for the “new heaven and new earth”.
 

Part Two: Some pastoral applications:

Theology and pastoral care do not always meet together as they should. We now face the challenge to sketch out some of the ways in which a biblical overview of the question of death can be applied to us in our pastoral task. We have already touched on a number of issues in Part One of this paper. However, we will now make a few comments about some important pastoral issues. Clearly this will only be a series of selective and brief comments on some deep and complex issues.
 

The urgency of sharing the gospel

Before turning our attention to the care of those dying and those around them we need to pause briefly to reflect on the sobering realities of biblical teaching about death. Death is the point of no return. After death comes the inevitability of judgement. The gospel is the only message which can change the eternal destiny of those whom we relate to. It is vital for church leaders to reiterate this reality and to seek to proclaim Christ meaningfully to those non-Christians we relate to.
 

The dignity of those who are dying

Christians are always aware of the fact that the sick, terminally ill and dying all bear the image of God. Christians and non-Christians are indistinguishable in this respect. This means that whenever we encounter people who are dying we should always seek to treat them with respect and dignity. We should protect them when we have opportunity. Christians in healthcare and allied occupations are involved in this task very directly through medical, nursing, emergency and social care. They are often under great emotional pressure in this matter. So are relatives, friends and neighbours. Pastors need to be aware of these issues so that they can encourage others and set a good example themselves. Modern society is tending to marginalise and devalue those who are dying, especially if they are elderly. We need to stand against this negative aspect of our culture.
 

Comforting Christians who are dying

When we are involved in the care of Christians who are dying we can gently and appropriately mix our concern for their present suffering with our encouragement about the individual’s personal destiny in eternity. Christ identifies with all our suffering and the Holy Spirit comforts and sustains us. However, many Christians who know that they are dying begin to focus clearly on eternity. They often lose the appetite for this life and seem to gain a great awareness of eternal realities. It is good to encourage them with scripture reading and discussion of the wonder of eternity. Although we know relatively little of the intermediate state from scripture, what we do know is very positive and comforting. We can also reflect with them (as opportunity allows) on the resurrection of the body and the very physical reality of the new Heaven and new Earth. Many Christians gain comfort in the knowledge that the new Heaven and new Earth has many social, relational, creative aspects to it. This is strongly implied by the fact that God’s saving purposes are bringing about a new humanity filled with a creativity and community life which will transcend the best of what we experience currently. 
 

Caring for non-Christians who are dying

This is generally a harder task for Christians to do because of our awareness of the eternal implications of the individual’s response to the gospel. Identification and physical comfort are vital. These are based on the recognition of the image of God in every person and on neighbourly love. Some contexts prevent the sharing of the gospel in any form, but we should take opportunity as appropriate to speak of Jesus, to give testimony and to pray (aloud or silently). This is part of our responsibility to care for that person. However, due attention should be taken to avoid manipulating the person in their vulnerability. Some Christians involved in this type of caring need special support since the situations can be distressing not only because of witnessing the dying process, but also because of the sense of hopelessness due to lack of evident faith in Christ.
 

Dealing with issues relating to hoped-for healing miracles

This is a tough area of pastoral care. It has to be faced from time to time. It may be a big issue for the sufferer, or for their relatives and friends. In either case it is important to discuss it. Sometimes there is a need to deal with the disappointment of a “prophecy” which is “unfulfilled”, at other times a particular “healer” or leader is blamed for the failure of healing to materialise. Many people just become confused. This is when we need to deal sensitively with the theological question of “healing in the atonement” and guide those we are relating to away from any mechanistic view of this concept. This helps them not to be forced to identify “lack of faith” as the reason for their failure to be healed. This is particularly important in the cases where the sufferer considers that they did not have a strong enough faith to be healed. The doctrine of God’s sovereignty, a strong perspective of eternal “healing”, along with the NT emphasis on healing as a “sign” of the Kingdom are vital aspects of our care for such sufferers and those close to them.
 

Funerals, burial & cremation

Funerals are a central and strategic part of our pastoral care. They are generally matters of great importance to the familes concerned and a vital staging post in the grieving process. This is not the place to discuss details. However, we should emphasize the importance of good preparation, sensitivity and truthfulness. Funeral talks are a great opportunity to bring comfort to friends and relatives of deceased Christians. Bible teaching should be included and carefully expressed. Definitions of heavenly peace and joy should have biblical substance to them. The expectation of the Second Coming and the resurrection needs to be central. Funerals provide a thoroughly appropriate context in which to speak to those attending about their eternal future - to stir up the faith of Christians and to challenge unbelievers. This process has been generally made more difficult in our society by the tendency of some churches to give false assurances to the congregations at funerals about the eternal welfare of the deceased and about their own eternal futures. We have no warrant to do the same. In fact, if the deceased person was not known to be a Christian there is every reason not to mix the (appropriate) celebration of their life with the (inappropriate) affirmation of their eternal salvation. This is a delicate balance to strike, but must be done with both sensitivity and courage. The handling of such situations need to be thought through carefully at eldership level in every local church. A particular issue related to funerals is that of cremation. Some Christians have concerns about the appropriateness of cremation which need to be addressed discreetly. The biblical position concerning personal eschatology provides sufficient grounds to reassure Christians that cremation is as dignified and appropriate as burial.
 

Dealing with grieving

Grieving is a complex process. It is validated in the Bible (eg John 11:33-36, Acts 8:2). It is an important part of life for all people, including Christians. Pastoral leadership needs to engage with grieving at an intuitive and empathetic level. This is an important skill. However, the NT makes a distinction between the grieving of believers and unbelievers (1 Thess 4:13).  We have to recognise this distinction and be sensitive to how differing understandings of the afterlife affect the grieving process. People grieve in different ways according to their personalities and according to their relationship to the person who has died. Those grieving need to know that it is acceptable to be sad, to be angry, to be confused, to need to talk, to have unanswered questions. They may need time to recover their energy for living. Pastoral leadership needs to validate this process and help Christians to deal with their loss in the context of a meaningful understanding of the eternal situation of the deceased. This takes time and may not be simple. We have to accept the reality of shock, numbness, guilt and painful memories as commonplace amongst those who are grieving. The pastoral issue is that grief is about the berieved more than about the deceased ! Biblical theology tells us about the destiny of those who have died, but this will only be one amongst many considerations for those who are grieving. Another common issue is the stange sense of “guilt” experienced by those who survive loved ones: “Why wasn’t it me? Why am I still alive?” they often think. Grieving is complex and subtle. We need to mourn with those who mourn (Rom 12:15).
 

Christians grieving over deceased non-Christian relatives and friends

This is a particular aspect of the general process of grieving. It brings to light a specific and perplexing question: “How can I fully enjoy heaven when my husband/wife/child/friend is in hell….?” Everyone in pastoral leadership faces this question. Various answers can be given. It is helpful to reflect on the implications of Rev 21:4 in seeking to address this issue. What does it mean for there to be “...no more mourning, crying or pain….”? It is unwise to give a definitive answer to this question, given that Rev 21-22 speaks of a universe so wonderfully transformed that we can hardly grasp its reality. However, it is important to make a cautious attempt to consider how we can live with no mourning, crying and pain whatsoever. Maybe some aspects of our earthly suffering will be genuinely beyond recall (cf Is 65:17)? Maybe also the utter glory of contemplating the wonder of salvation and the person of Christ will completely reorientate our lives, thinking and memories of the past? We cannot be too certain, but we need to consider that Rev 21:4 speaks of an extraordinary miracle which will fundamentally transform our perspectives on all aspects of our earthly lives. A key aspect of this situation will be a heightened awareness of, and affirmation of, God’s justice. A further point is relevant here – we never know for certain in what spiritual state a person dies. Deathbed repentance is a reality. The Holy Spirit can be at work in the final moments of a human life in ways which are not fully known to us. This is sometimes a significant consideration when seeking to help Christians grieving over those who have died apparently without faith. 
 

Training pastoral workers

In most churches the pastoral work related to these issues is shared amongst a number of people. Often there is a need for co-ordination of efforts being made to help those who are seriously ill, those dying and those grieving. There is a strong case for training which links theology and pastoral practice. This can be done in a number of ways depending on the circumstances. However, the key point is that we are not just considering “caring skills”, but also theological frameworks within which we exercise those important skills.
 

Teaching the church

Many Christians are surprisingly unclear about questions relating to life after death. The “intermediate state” is a particular issue in this respect. It is an important pastoral responsibility of elders to go beyond general affirmations about eternal life in their teaching about personal eschatology. There is much value in formal teaching on this subject which will assist the elders in their pastoral task as they deal with particular cases of dying, death and grieving within the church community.
 

Suicide

This is one of the most highly emotive and searing forms of death. The Catholic Church teaches that it is a “mortal sin” which endangers the soul. This view casts a long shadow over Christian responses to suicide. Many people still feel that suicide is somehow “unforgivable”.  However, the bible gives no definitive statement on the impact of suicide on our eternal destiny. Suicide is merely described (eg King Saul - 1 Samuel 31:1-6,  Judas Iscariot - Matt 27:1-5; note also Job’s wife’s statement in Job 2:9). Suicide is undoubtedly negative and wasteful. However, we have no biblical basis for believing that it affects the eternal destiny of those who commit suicide. In fact, Rom 8:38-39 gives strong comfort to those who may fear that certain types of death have the power to undermine our salvation. Despite biblical perspectives, the pastoral complications of suicide are immense. There are difficult questions to face and there are many “What if…?” discussions to be had. Trauma, guilt, anger, despair are common. Much time is often needed to come to terms with what has happened. Christians naturally feel a sense of shame if the deceased was a fellow believer. Much skill is needed to navigate these tricky pastoral waters – but sound theology should underly all that is said and done.
 

Abortion

Churches frequently have to face the reality of abortion. Some choose to do so by their involvement in pregnancy and post-abortion counselling. There are two particular difficulties involved in dealing with abortion. Firstly, the general lack of public grieving, of a funeral, and recognition of the life that has been lost. Secondly, theological uncertainty about the future eternal destiny of the unborn child. The Bible does not comment very clearly on the destiny of unborn children and our attempt to deal with this situation has to be sensitive to the reality of abortion and in the context of biblical truth. Some possible pointers are suggested in Appendix Two.
 

Miscarriage

This is a very common occurence. The very nature of miscarriage makes it likely to be little known to all apart from very close friends of the couple involved. The occurence of a discernable miscarriage within a church community is frequently unknown to those in pastoral leadership. However, when it is acknowledged it is usually a very sensitive issue. Miscarriage can be linked to the issue of the ability to bear children, the general emotional health of the mother and all the range of the emotions of grieving. These can be just as real as for the process of grieving over the loss of an adult. Miscarriage must not be minimized in our strategies for pastoral care. (See Appendix Two) 
 

Premature death

There is a particular sadness attached to the death of a child, a young person or an adult who is cut short in their prime by sudden or premature death. Sometimes the person in question is a child who was too young to make a response to Christ . Grieving has a particular intensity when there are so many possibilites of what might have been if that person had lived. Unfulfilled potential and lost hopes are hard to contend with. Also, there will inevitably be many future dates at which the grieving process is very intense – birthdays, anniversaries of achievements, Christmas etc. Particular care is required amongst those caring for grieving families and friends in these situations. 
 

Differing approaches to death in a multicultural society

Non-Christian religious communities usually have a much more open attitude to death than is commonplace in our society. There is often much more emphasis on visiting the home of the berieved, open expression of emotion, access to the body of the deceased and meaningful discussion of the grieving process. In some cultural situations the church needs to take on board the implications of this different approach to death. There are things to be learnt and used in a wholesome Christian pastoral approach.
 

Death as a taboo in secular society

It is commonly asserted that death is the last taboo in western society. For many people this is true. This is not surprising in a secular society in which there is no meaningful way to understand death. If death is the end, then it is supremely hard to face. If death simply creates terrible uncertainty about the future, then that is also very hard to deal with. This is an important issue for Christians and for pastoral leadership within churches. The gospel gives us decisive insights into the realities of this life and eternity. These insights need to be taught in our churches, shared with individuals and used when relating to people dealing with death. Christians have a prophetic role in breaking the taboo of death. 
 

Appendix One: The Millennium debate

The predominant view within Reformed theology is that of “Amillennialism”. This approach interprets the key NT eschatological text in Revelation 19-22 to represent the following sequence of (principal) events:

• Second Coming of Christ, believers on earth have bodies transformed
• General Resurrection – believers & unbelievers alike
• Universal Judgement
• Consignment of unbelievers to Hell and eternal Judgement
• Believers enter New Heaven & New Earth

In this scheme death is utterly overcome for believers by the event of the resurrection. Death is the last enemy. The resurrection represents the full reintegration of human identity “in Christ”. Material and immaterial are reunited – permanently. The limitations of decay, disease and physical death are overcome. The timing of this is linked specifically to the Second Coming of Christ – all this happens in the immediate aftermath of his return to earth.
 
The alternative eschatalogical view is that of “Premillennialism”. This has two main branches – the “Dispensational” and the “Historic” (or “Classical”). Dispensational Premillennialism includes two novel theological ideas. These are a) the “secret” rapture of the Church before Christ’s “public” Second Coming, and b) the enactment at the time of the “secret” rapture of a special divine plan concerning the redeemed Jewish community rather than the Church. Many other ideas flow from these two principal ones, but they need not concern us here. Dispensationalism is a relatively recent theological scheme, unknown before the nineteenth century and resting upon insecure theological foundations. However, we need to consider Historic Premillennialism separately. There are four reasons to consider Historic Premillennialism in this context. Firstly, it is based on a very obvious interpretation of Revelation 19-22. Secondly, it was the major view of the early church before the time of Augustine. Thirdly, it is held by many respected evangelical scholars today. Fourthly, and most importantly, it has something to say about our particular theme!
 
The “Historic Premillenialist” view suggests a different sequence of principal eschatological events, as follows:

• Second Coming of Christ, believers on earth have bodies transformed
• Defeat of all Christ’s enemies
• Satan bound for Messianic Age (“Millennium”)
• Resurrection of the Righteous – believers only!
• Millennial rule of Christ and his church on this earth
• Final rebellion and defeat of Satan
• Resurrection of unbelievers
• Universal Judgement
• Consignment of unbelievers to eternal Judgement and Hell
• Believers enter New Heaven & New Earth for eternity

The significance of all this is not to take our discussion into a long detour into obscure parts of eschatology, but to illuminate an aspect of the theology of death which is affected by one’s view on the Amillennial/Premillennial debate. For the Amillennialist the power of death is defeated through the Second Coming of Christ. Immediately after that event, there will be a full and total renewal of redeemed human existence through the power of God in the resurrection experience. The New Heaven and New Earth follow without delay. For the Historic Premillennialist the process has an extra stage - the “Messianic Age” (or Millennium). During this time Christ will establish his Kingdom on this earth. Resurrected Christians will live on earth during this period. They will be actively involved in ruling with world with Christ and perhaps in restoring it from the destruction brought about by sinful mankind over time and by the events of the final tribulation. So, for Historic Premillennialists, physical resurrection of individual believers is not simultaneous with the renewal of the whole universe. It is a step along the way. In fact, the church “rules” with Christ as that final stage of the regeneration of all things is being prepared by Christ. In this view, the resurrection life of believers in the Messianic Age will be linked to the demonstration of Christ’s victory over his enemies.
 

Appendix Two: unborn children

There are several aspects of a theological approach to the status of an unborn child. It is beyond the scope of this paper to discuss them in detail. However, important issues arise in cases of miscarriage and of abortion. Such issues need addressing in pastoral care. The Bible only refers to the unborn child in passing and we must seek to glean insights from what is said in these references. This may be a more fruitful line of biblical enquiry than seeking to determine precisely how the doctrine of the atonement may be applied to unborn children. There are a number of biblical narrative references which are instructive. The Bible always sees the unborn child as an individual before God (eg 2 Sam 12:22-23, Ps 139:13-16). God’s purposes can be at work before the child is born, as in the case of Jeremiah who was known by God and called by Him before birth (Jer 1:5). Unborn children can respond to God’s presence, as did John the Baptist whilst in Elizabeth’s womb (Luke 1:41-44). The implication of these examples is that the unborn child can have a personal relationship with God. This seems to be one of the implications of the instructions given to Samson’s mother concerning her conduct during her forthcoming pregnancy (Judges 13:3-5). It is appropriate here to make brief mention of the incarnation of Jesus as an obvious example of the reality of the personhood of the unborn child. Overall, such Scriptures give us a strong basis for asserting the personhood of unborn children and the reality of the fact that they are known to God and can respond to His presence. On this basis we can move on to bring legitimate and meaningful comfort to those dealing with abortion or miscarriage. We know that God will deal with unborn children with both love and justice. He is sovereign and ultimately we have to entrust the unborn into his care. Christ is supreme over all things (Col 1:18) and so, where personal faith as we understand it was not possible, He can impute righteousness. 
 

Appendix Three: “Heaven” by Randy Alcorn – some comments

Randy Alcorn’s recent book, entitled “Heaven”, has drawn attention within the Christian community to the important issues relating to the afterlife. It is a substantial book (main text of 476 pages!) and attempts to deal with a wide range of issues relating to the subject. Alcorn is seeking, rightly, to address woolly thinking amongst Christians about heaven. He notes the general weakness of the church in teaching about heaven and considers that this doctrine has also been the subject of demonic attack. He seeks to counteract these factors. He asserts that the church will benefit in its discipleship and mission if it has a clear view of eternity in its thinking. His main concern is that Christians are genuinely uninspired and even confused by the prospect of being in heaven – they consider it static and potentially dull compared with life on earth. Alcorn asserts the opposite! For him, earth is a mere shadow of the glory of heaven.
 
Alcorn seeks to achieve his objective in a number of different ways. Firstly, he uses scriptural material about heaven to good effect in drawing out practical implications for the nature of the afterlife. Secondly, he has made a strong case for the social, communal, cultural, purposeful, working, creative and active life entailed by the biblical doctrine of heaven. This involves him in some speculations, but he certainly makes his readers think.  Thirdly, he draws a strong distinction between the current “intermediate Heaven”  and the future “eternal Heaven”. This is a fruitful area for theological reflection related to issues of personal eschatology discussed in this paper. Fourthly, he seeks to answer specific questions commonly asked by Christians as a means of allaying fears and clarifying understanding. Finally, he emphasizes the physical and “earthly” nature of the forthcoming “eternal Heaven” by pointing out that Rev 21-22 describes a total integration of the “new Earth” into the “new Heaven.”
 
Alcorn’s book has a number of excellent features. It is worth reading and stimulates thought in areas where most Christans are weak in their understanding. Four particular points about Alcorn’s approach are worth particular consideration. Firstly, he identitifes a form of Platonic thought (“Christoplatonism”) as underlying much Christian thinking about eternity and heaven. Is this true and, if so, what are the implications ? Secondly, he adopts a Historic Premillennialist approach to eschatology, but without dealing with its implications thoroughly. Thirdly, his imaginative and speculative approach to details of the “eternal Heaven” may be open to question in places. Finally, his very clear distinction between the “intermediate heaven” and the “eternal heaven” needs further reflection.