Jesus' Descent into Hell

My article from today's Algona Upper Des Moines about Jesus' descending into hell:

Q: In church, I heard it said in the Apostles’ Creed that Jesus “descended into hell.” Is this true, and if so, why did Jesus go to hell?

In describing Jesus’ death and resurrection, the Apostles’ Creed says that Jesus, “was crucified, died, and was buried. He descended into hell. The third day He rose again from the dead.”

The statement that Jesus “descended into hell” is based on the Apostle Peter’s words in 1 Peter 3:18-20. “For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey.” (1 Peter 3:18-20 ESV)

Ancient documents like the Creeds have been handed down to us from other languages, such as Latin, Hebrew, and Greek. The English word “hell” in this sentence of the Creed can be a bit confusing, because it can be used in reference to several different words from these ancient languages. Typically, when English speakers hear this word, we think of the fiery pit described in the book of Revelation where Satan and the demons are destined to be punished for eternity. In this case, “hell” is used as a translation of the Latin word inferna, which literally means “the lower world,” and in the verses mentioned earlier, Peter uses the phrase “in prison” to describe the location of the spirits to whom Jesus proclaimed His message. The place to which Peter and the Creed refer is not the fiery pit spoken of in Revelation, but the place where condemned souls go to await the eternal punishment they will receive on judgment day.

Because the Bible’s coverage of Jesus descending into hell is not extremely broad, there remains a certain layer of mystery surrounding this topic. However, based on other teachings from the Bible, we can draw several conclusions about Jesus descending into hell.

First, Jesus did not spend the entire time between His death and resurrection in hell. As He was being crucified, Jesus told the thief who was being crucified next to Him, “Truly, I say to you, today you will be with me in Paradise." (Luke 23:43 ESV) According to Jesus words, His spirit, along with that of the thief, were in paradise, not hell following their deaths.

Second, Jesus did not descend into hell to be punished. As Jesus was dying, He declared “It is finished,” indicating that at the moment of His death, the penalty for sin had been fully paid, and required no more suffering on His part. When Jesus was abandoned by God the Father on the cross and died, He had already completely suffered the punishment for the world’s sin. Additionally, in speaking about evil forces, Paul says that Jesus “disarmed the rulers and authorities and put them to open shame, by triumphing over them. (Col. 2:15 ESV)

Third, in the story of the rich man and Lazarus (Luke 16), Jesus teaches that after death, souls are irreversibly divided into two places, one for the saved, and one for the condemned. The place to which Jesus descended was a place where condemned souls resided and not the saved. We know this because peter refers to them as being “in prison,” and later says that they are there because “they did not obey.”

Lastly, Jesus did not go and preach to the spirits “in prison” in order to give them a second chance at salvation. At death, a person’s eternal status is permanently decided based on whether they trusted Jesus to save them. This is clearly explained in Jesus teaching in the story of the rich man and Lazarus, as well as the statement in the book of Hebrews that, “it is appointed for man to die once, and after that comes judgment.” (Hebrews 9:27 ESV)

Based on these things, we can conclude that Jesus died Friday afternoon, and His spirit was in paradise with God the Father. His body was buried, and on Sunday morning, He was raised to life, at which time He preached to the spirits in prison and then was seen alive by His disciples.

The purpose for which Jesus descended into hell was not to be punished or to give condemned souls a second chance, but instead to proclaim His victory. Like an ancient king would travel through conquered territory to proclaim His victory to His new subjects or a driver takes a victory lap after a race, Jesus descends into hell to proclaim His victory by the cross over Satan, sin, and death.

Readers may submit questions to revjpeterson@yahoo.com or to P.O. Box 195; Burt, IA 50522.

Killing and Murder

My article from today's Algona Upper Des Moines about murder:

Q:  What is meant by “You shall not kill.” in the fifth commandment?  Is there ever a time when it is acceptable to kill?

This commandment from Exodus 20:13 is sometimes translated as “You shall not kill,” most notably by the King James Version and the New American Bible.  Although it is more commonly translated as “You shall not Murder.”  The difference between killing in general and the more specific act of murder is that murder is a killing that is unlawful. 

In order for a killing to be considered murder in the biblical sense, there are three requirements:  First, the killing must be intentional; second, it must be a human that is killed; and third, the killing must be unlawful or unjust. 

For example, if the fifth commandment forbade all killing, Christians and Jews would be required to live life as vegetarians.  If taken to its extreme, a prohibition against killing in general would ultimately forbid Christians from farming, driving, and many other everyday activities which have the potential to cause the death of one creature or another. 

When we look to the rest of the Bible, we see that God gave permission to Noah that he could kill animals in order to eat them.  Elsewhere, we see God specifying that certain animals are to be sacrificed as part of the Old Testament law.  In the Old Testament law, the killing of an animal that belongs to another person is forbidden, but it is treated as a property crime rather than a murder. 

There are a limited number of situations in which the Bible considers even the killing of another human not to be a sin.  The first of these is the case of capital punishment.  In several portions of the Old Testament law, God specifically commands that the leaders of Israel put people to death for certain crimes, such as murder or treason.  We still see this law in use today by our federal government and by many states of our nation. 

The second of these cases is that of a true accident, where the murder did not occur intentionally, but was the result of a mistake on the part of the killer and was not intended to cause death.  This is also reflected in our modern laws where the accidental nature of a killing can reduce or eliminate punishment for the killer.

The third case is that of self-defense.  The Bible never condemns a person for killing another as a result of defending himself or his family from a robber, intruder, or another who is seeking to harm them. 

The last circumstance in which killing is not considered murder by the Bible is the case of a soldier killing in war.  On numerous occasions in the Old Testament, God commands the army of Israel to kill the enemy who is attacking them. 

St. Augustine and Martin Luther both wrote at length concerning the righteousness or unrighteousness of a Christian serving as a soldier and taking part in killing as part of that vocation.  The general consensus arrived at was that it is acceptable for a government to make war for the purpose of defending the people of their nation and that it is even a noble vocation for a Christian to serve as a soldier for the purpose of defending his neighbors, even though that may involve killing soldiers of the enemy army. 

Under these limited circumstances, a killing would not be considered murder from a moral perspective, but otherwise, the Bible considers all instances of one human directly causing the death of another to be murder.  In fact, the Bible even considered the person who desires to murder another person to be guilty of murder in God’s eyes.  (1 John 3:15)

Lenten Traditions

My article from today's Algona Upper Des Moines about Lenten traditions:

Q:  What is Lent?  Why do people give up something they enjoy?  Are there any other traditions associated with Lent?

Much like a school year or a company’s fiscal year differs from our calendar year, there is also a church year that includes seasons and festivals commemorated by Christians.  Because Christmas and Easter are such important festivals for the church, this calendar includes special seasons to prepare for these festivals.  The season of preparation for Christmas is called Advent and the season of preparation for Easter is called Lent. 

Lent is a forty day season, but Sundays are not counted toward the forty, so this results in the first day of Lent being 46 days before Easter, which is called Ash Wednesday.  On Ash Wednesday, many Christians gather to receive the Lord’s Supper and allow themselves to be marked with ashes on the forehead to remind them of their failure to keep God’s commands and that the result is death.

Contrary to many misconceptions, Lent is not intended to be a season of mourning for Jesus death or a season of misery or despair for Christians.  Instead, it is a season where Christians are encouraged to pay special attention to remembering all that Jesus has done for them by becoming human, dying by crucifixion, and rising to life after three days. 

Part of this focus includes an emphasis on repentance which means to turn away from the desire for sinful things and toward trusting in Jesus.  Another common misconception about Lent is that it is the only time that Christians focus on repentance and remembering Jesus’ death.  These two things are always focal points in Christianity, but in Lent, they receive special emphasis as they are remembered in preparation to celebrate Easter.

Because of the focus on repentance in Lent, fasting has been a very common practice throughout history.  The most intense form of fasting is to refrain from eating or drinking anything except for water for a period of time, but typical Lenten fasting only includes giving up certain types of food or giving up food for certain portions of the day.  Historically, the most common type of fasting for Lent has been to give up meat to various degrees.  This could be as simple as giving up beef one day a week or as drastic as eating a basically vegan diet for the entire Lenten season.

In modern times, this fasting has often expressed itself differently.  Catholics and Lutherans especially, but many protestants as well, will give up something which they enjoy during the season of Lent, such as chocolate, coffee, sugar, or television.  However, this is not intended to be a sacrifice to make up for sins or to earn God’s kindness.  Instead, giving up a favorite luxury serves as a reminder to remember the sacrifice Jesus made for us by dying for sin.  Celebrations like Carnival or Mari Gras original began as people enjoyed these favorite things one last time before giving them up for Lent. 

Other Lenten traditions in the church include giving up more joyful parts of the Divine Service or Mass, such as certain songs or the word “Alleluia.”  In the past, some churches have even stopped using their organ or other musical instruments for the entire season of Lent. 

The intention of Lent and of each of these Lenten traditions is never that they be approached as a requirement to satisfy church rules or as something we do to appease God or make up for our failures, but that they are an exercise which helps Christians to remember their need for a Savior from sin and that Jesus has fulfilled that need by accomplishing everything necessary for the salvation of the world by His life, death, and resurrection. 

Numbering the Ten Commandments

My article from today's Algona Upper Des Moines about numbering the Ten Commandments:

Q:  Why are the Ten Commandments assigned different numbers in different types of churches?

The complete list of Ten Commandments is found in two places in the Bible:  Exodus 20 and Deuteronomy 5.  These two biblical lists are primarily the same, with only slight variations in wording.  However, neither of these lists is numbered.  Beginning very early in Judaism, the commandments have always been numbered as ten, but even among Jewish rabbis, the numbering of the list has varied over the course of time.  Likewise, among Christians the arrangement of the commandments has often varied, although always adding up to ten.

There are two primary ways that the commandments are numbered today among Christians.  The first, and the one with which I am most familiar, is that held by Lutherans and Roman Catholics.  In this system, the commandments are numbered as follows:

1.  You shall have no other gods.
2. You shall not misuse the name of the Lord your God.
3. Remember the Sabbath day by keeping it holy.
4. Honor your father and mother.
5. You shall not murder.
6. You shall not commit adultery.
7. You shall not steal.
8. You shall not give false testimony against your neighbor.
9. You shall not covet your neighbor’s house.
10. You shall not covet your neighbor’s wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor. [The words “wife” and “house” may be reversed in different traditions.]

The second way that the commandments are numbered is held by most Protestant denominations and Eastern Orthodox churches, who consider the Second Commandment to be “You shall not make for yourself any graven image.”  Commandments three through eight above are then numbered one higher and commandments nine and ten are combined into a single commandment.  The way that the commandments have been phrased here is condensed for the sake of memorization.  All eleven of the commands listed so far, along with some introduction and commentary, are a part of the commandments as written in the Bible.  The difference is not in the content of the commandments, but only in their numbering. 

St. Augustine, who is considered one of the greatest theologians in Christian history, began the tradition of numbering the commandments in the way familiar to Lutherans and Roman Catholics.  It is a result of his influence that the Roman Catholic Church numbers the commandments as they do.  Martin Luther began his theological studies as a Catholic monk, and was familiar with the writings of St. Augustine.  Since he saw no deficiencies with that numbering of the commandments, Lutherans continued to number them in the same way as Roman Catholics, even after they became separate churches. 

The numbering system used by most Protestants and the Eastern Orthodox comes from another ancient Christian teacher named Origin.  All Christians, regardless of which numbering system they use, acknowledge that all the words of Exodus 20 and Deuteronomy 5 are God’s commands.  Lutherans and Catholics still believe that God commands humans not to make or worship idols, but they consider these words to be an explanation of the first commandment against having other gods rather than a separate commandment.

More important than the way in which the Ten Commandments are numbered is that Christians continually examine their lives in light of them, repenting where they have failed, receiving the forgiveness of Jesus, and going forward again with the desire to keep them with a thankful faith toward God which results a fervent love for one another.

What did Jesus Look like?

My article from today's Algona Upper Des Moines about Jesus' appearance:

Q:  How do we know what Jesus looked like?  If we do not know what He looked like, is it appropriate to attempt make a picture or statue? 

There are many characteristics which we have come to recognize as characterizing a picture of Jesus in our culture.  Typically, we see Jesus portrayed with a light complexion and long hair, smooth skin, and a beard.  There are often additional features which alert us to His identity, such as a praying posture or emanation of light, or that he is portrayed in the context of a Biblical story.

At the time Jesus lived, there were obviously no cameras or video recordings, and much of the art of that time did not survive until our present day.  When we combine this lack of visual evidence with the fact that there is no description of Jesus physical appearance given in the Gospels, we are left to look for other sources for information. 

The image we typically see today is based primarily on two sources.  The first of these is ancient art made by Christians two or three centuries after Jesus’ resurrection.  It is during this time period, the beard and long hair that we find so common in images of Jesus today became a standard feature. 

The second of these sources is the Shroud of Turin, which is an ancient piece of cloth which bears the image of a man’s body.  The legend concerning this item is that it was one of the burial cloths in which Jesus was wrapped when He was buried.  It is held that when Jesus rose from the dead, the energy discharge in that event burned his image into the shroud.  Even though these claims regarding the Shroud of Turin can neither be conclusively proven nor refuted, its image remains a primary source for modern depictions of the physical appearance of Jesus. 

While no description of Jesus physical appearance is given in the Gospels, the Bible does give us several pieces of information that inform our knowledge of what Jesus would have looked like.  In predicting the coming of the savior, Isaiah prophesies that Jesus would have “no form or majesty that we should look at him, and no beauty that we should desire him.” (Isaiah 53:2 ESV) In other words, He had the appearance of an ordinary man.  This is further evidenced by the Pharisees and other people during His life who rejected His claims to be God. 

We also know from the Bible that Jesus was Jewish.  This means that recent depictions of Caucasian, African, Asian, and other ethnic portrayals of Jesus are certainly inaccurate.  Instead, He would most likely have had an appearance more similar to lighter-complected residents of the modern-day Middle-east.  Additionally, we know that Jesus’ stepfather Joseph was a construction worker and therefore, Jesus would have almost certainly followed in learning that trade until He began His ministry at age thirty.  Because of the harsh work of building by hand with stone and rock, Jesus would have likely had a pronounced ruggedness not often seen in our depictions. 

The final and most important feature revealed about Jesus in the Bible is that He continued to have the scars from His crucifixion, even after He rose from the dead.  The most certain and obvious way to tell that a picture or statue portrays Jesus is to look for these marks.  The statue in the front of my church has pronounced red markings on the hands and feet, leaving no doubt that it is intended to portray Jesus.  This is a much more specific and clear way of indicating the figure is Jesus than any other.

Ultimately, there is no hard evidence regarding Jesus precise physical appearance, but if our depictions of his appearance are faithful to what we do know about Him from the Bible, instead of portraying Him the way that we would like Him to look, especially when they use clear signs such as the wounds of the crucifixion, then they have served their purpose.  This is particularly true when we remember that we are not worshipping the statue or picture, but instead the risen Lord who sits at the right hand of the Father in Heaven.

Graven Images

My article from today's Algona Upper Des Moines about graven images.

Q:  Why do so many churches have pictures or statues of Jesus and other Biblical figures when in Exodus 20:4-5, the Bible says, “You shall not make for yourself any graven image or any likeness of anything that is in the heavens above or that is on the earth beneath, or that is in the water below the earth.  You shall not bow down to them or serve them.”?

These verses, and their implications for the life of the Church have been a topic of discussion among Christians for most of the history of Christianity.  They have been interpreted in a wide variety of ways throughout Christian history, and have been used as the basis for widely varying rules regarding the propriety of different types of ecclesiastical art. 

For example, Eastern Orthodox Christians forbid any kind of free-standing, three-dimensional statues in their churches and their worship.  They interpret these verses as only prohibiting statues, but not paintings, drawings, mosaics, carvings, or any other art that is not a free-standing statue.  When Jesus is depicted, this interpretation even allows for this type of representation, called an icon, to be venerated—that is that the person can pray to God “through” the icon while not actually praying “to” it.

Many Christians in the tradition of John Calvin do not allow for any type of depiction of Jesus or God to exist in the spaces where they worship.  Paintings or drawings of scenes from Bible stories are sometimes considered acceptable in one’s home, but are not considered appropriate in a worship space or for devotional use.  Symbols, such as a cross or dove, are typically allowed, but in some very strict traditions, even these are avoided.

In Catholic and Lutheran traditions, three dimensional art depicting Jesus, and even the saints, is extremely common.  In the Catholic tradition, these sculptures, particularly of Mary and Jesus, may even be treated in a worshipful manner with acts such as kneeling and bowing before them, especially if they are reported to be connected to a miraculous event.  In Lutheran traditions, this is not the case, but in some circumstances Lutherans may bow toward the crucifix (a cross which includes a carving of Jesus’ body) out of respect for Jesus, but with the understanding that they are not worshipping the crucifix itself.

While the first look at this passage might seem to condemn many practices that occur in churches today, a closer look at the precise wording reveals that the meaning is much more precise than it might appear at first glance.

First, this passage addresses the depiction of created things “in the heavens above or that is on the earth beneath, or that is in the water below the earth.”  Because God the Father and God the Holy Spirit are invisible, it would not be possible to depict them in art other than by symbol (such as a bright light for the Father or a dove for the Holy Spirit), and to do so should not be attempted.  To depict Jesus in art during Old Testament times would have been similarly impossible, since He had not yet become man and therefore had not yet been seen.  Today, however, Jesus has become man and has been seen.  Since He is eternal God and not created, it would not be forbidden to depict Jesus.

Secondly, even though the prohibition in these verses includes depictions of created things, this prohibition only exists if they are to be worshipped.  In many of the world’s religions, especially in ancient times, people would carve or shape a statue of a bird, animal, or mythical creature, and worship it, not just as a representation of an unseen god, but actually as their god. 

To worship any created thing in place of the One True God would be idolatry, regardless whether it was a statue, a painting, or the real thing, but it is perfectly acceptable for Christians to own a statue of George Washington or the mascot of their favorite sports team, paintings of wildlife, or the portraits of their children, as long as they do not worship them.  Likewise, a picture or statue of Jesus is not forbidden by God as long as it we do not worship it.  The matter is not a question of what is depicted or how it is done, but rather it is a question of attempting to visibly portray the invisible God or to worship any created thing in place of God.

Readers are encouraged to submit questions for inclusion in future issues.  You may submit questions by email to revjpeterson@yahoo.com or by mail to P.O. Box 195; Burt, IA  50522.

Rev. Jason P. Peterson

Pastor, St. John’s Lutheran Church – Burt

Do human souls exist before this world?

My article from today's Algona Upper Des Moines about the pre-existence of human souls:

Q:  If Jesus always existed, even before He was born to the Virgin Mary, what about other people?  Do human souls exist somewhere before the person is born in this world?

This is a topic of much speculation in conversations I have heard.  There are many theories and stories about the status of people before they are born, but sadly, most of these bear a closer resemblance to fairy tales than they do to reality.  There is a general consensus that humans exist in a material aspect, called the body, and an immaterial aspect, commonly called a soul or spirit.

Even though one of the most popular of these ideas, called reincarnation, comes from non-Christian religions like Hinduism and Buddhism, it is believed anyway by numerous Americans.  This belief holds that there is really no beginning or end to the existence of the soul.  Instead, reincarnation teaches that a soul moves from body to body, living numerous lives.  A good life would ensure a promotion to a better species in the following life—from a fly to a dog, for example.  An immoral life would result in a demotion in the next life—from a human to a raccoon, for example.

Another category of these stories teaches that a human soul exists in heaven, on other planets, in other spiritual realms, or any of a number of places, before finally being introduced to a body at some definite point in time.  Adaptations of this story portray bodiless human souls being born as a result of some intimate relation between the souls deceased humans.  Others picture these souls spending time with God, conversing with their dead relatives, or any of a number of other imaginative scenarios.  I even encountered one person who was convinced that her child had been given an orientation to earthly life by his grandfather during the short time between the grandfather’s death and the child’s birth.

Still other types of stories portray humans as existing as angels before being assigned to human bodies.  These stories seem to be quite appealing to those who also hold the misconception that people become angels after death.  All of the stories mentioned to this point are no more reliable than fairy tales, and some, in fact, are quite unbiblical. 

Jesus did exist eternally with the Father before He was born, but for those of us who are not God, this is not the case.  God has no beginning and no end.  He has always and will always exist; therefore Jesus also existed from before the creation of the world, even though He would not be born as a man until only about 2000 years ago. 

Unlike God, humans do have a definite beginning, although their existence does not end—even at death.  At the time a human child is conceived by his parents, he exists for the first time—both in body and in soul.  Before this moment, the person does not exist.  Even after death, a person’s body and soul both continue to exist, although separated for a time—the body in the grave and the soul either with Jesus or imprisoned awaiting judgment. 

When Jesus physically returns to earth on the last day, the bodies of all the dead will be raised from their graves and reunited with their souls.  Each person will be judged and will live eternally, in both body and soul, in eternal blessing or eternal punishment, according to their trust in Jesus or lack thereof. 

Incarnation

My article from today's Algona Upper Des Moines about the Incarnation

Q:  I believe Jesus was a real man who lived around 2000 years ago, but I’ve heard that He is God.  Which is true?

It is correct to conclude that Jesus was a real man who lived in Jerusalem at the time described.  It is also a true statement that Jesus is God.  Jesus is a real person who was fully God, but at the same time completely human.  The Church’s ancient councils described this by saying that He was one person composed of two natures—divine and human.  It is not that he was half God and half human or sometimes God and sometimes human, but at all times He was both God and human simultaneously, and continues to be today.  It is also important to note the distinction that a man did not become God, but that God became a man.

Jesus is called the Son of God by scriptures because God is His Father.  Although there is only one God, He is three persons—the Father, the Son, and the Holy Spirit.  All are equally God, but there are not three Gods—only one.  Jesus existed as God with the Father and the Holy Spirit eternally, and He is called the Son of God because, by a supernatural act of the Holy Spirit, God is His Father and the Virgin Mary is His mother.  We call this miraculous event the Incarnation, which we remember as we celebrate Jesus’ birth at Christmas.

He was conceived when the Angel Gabriel came to Mary and told her about God’s promise that she would be the mother of God’s Son, and the Holy Spirit caused Jesus to be conceived even though Mary never had an intimate relationship with her fiancé Joseph, or any other man.

Because of the miracle of the Incarnation, Jesus is like all other humans in every way, except for one.  He is sinless.  Hebrews 4:15 says, “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.” 

While we are inclined to act against God’s laws from our very beginning, this was not so for Jesus because of the extraordinary way in which He was conceived and born.  While we continue to fail at living up to God’s law throughout our lives, Jesus faced every temptation known to humans, but did not sin against God’s law. 

When he had become an adult, and after three years of preaching and teaching, Jesus was executed by being nailed to a cross, and on the third day following His execution, He rose to life again.  By His death, he acted as a substitute for all people in suffering God’s wrath as punishment for sin, and by rising again, He proved that His sacrifice was accepted by God. 

Because God is righteous, He could not leave sin unpunished, but because He is compassionate, He does not desire to punish the people who He created.  So, it was necessary that He arrange a way in which He could be compassionate toward humanity while at the same time satisfying His righteousness.  Therefore it was necessary that God become a man Himself as Jesus Christ, and the Incarnation became reality. 

In order for Jesus to be the substitute to suffer God’s wrath in our place for sin, it was necessary that He be human, because only the death of an innocent human could pay the price for sin.  At the same time, only God could satisfy the requirement of perfect innocence according to His law. 

In the life, death, and resurrection of the God-man, Jesus, God did all that was necessary to save humans from the punishment they rightly deserve for their failure to comply with His law.  In order to accomplish this, it was necessary that Jesus be both God and human, and all who trust in Him for the forgiveness of their sins receive it as a gift from God. 

Cremation

My article from today's Algona Upper Des Moines about Cremation:

Q: You mentioned in your last article that Christians bury the bodies of the dead. Does this mean that cremation is not an acceptable option for Christians?

Cremation is becoming a more and more common choice for Americans today, and even though it was also an option at the time the Bible was being written, there are no specific commands for or against cremation in the New Testament.

If there are no specific Biblical commands for or against cremation, we might wonder if it matters whether a body is cremated or buried. There are two things to consider when answering this: What do Christians believe about the body? What do our actions say to others about our beliefs?

In ancient times, cremation was practiced among those that did not believe the body would rise, either because they saw the body as only a temporary fixture or because they saw the body as an undesirable thing which acts as a sort of “prison” that the soul must endure during earthly life. At times cremation was also used in some places as a way of intentionally dishonoring the bodies of criminals, traitors, heretics, and other condemned persons.

Christians, on the other hand, believe that the body and soul together are God’s creation, which He intended to always exist together. Even though the two are separated for a time at death, they will be reunited to live as a whole person for eternity when Jesus returns to judge the living and the dead. Bodies are not buried and cremation avoided among Christians for the purpose of keeping to some religious law.

Instead, Christians care for and bury the bodies of the dead as a way of illustrating what we believe about Jesus—that He is coming back. Placing a body safely in a grave or tomb is a way of illustrating our belief that the dead are not finished with their bodies, but they are merely awaiting resurrection. Because Christians believe that all the dead will rise on the last day, they treat their bodies accordingly.

In Old Testament times, and among Orthodox Jews to this day, burial was considered the only appropriate means for attending to the bodies of the dead. Among the Apostles and the first Christians, burial was also the only way that the bodies of their dead were handled, and burial typically remained the only method for handling Christians’ bodies for over 1800 years after Jesus rose from the dead.

Around a century ago, cremation returned to use after several centuries because of unfounded fears about the sanitation of burying bodies, and was embraced primarily by those who chose it for the purpose of denying Christian teaching about the body or as a way of rebelling against society. A number of people in today’s society find cremation attractive because they are uncomfortable with the thought of their bodies decomposing, but the Bible teaches that when a Christian is in the presence of Jesus, they will not feel fear or sorrow, including over the condition of the bodies they left behind.

Keeping in mind that it is not a sin to choose cremation, because there is no command about it in the Bible, burial is the ideal way for a Christian’s body to be cared for after death, because of the fitting way in which it acknowledges the way Jesus body was first buried, then raised from the dead on the third day. For all who trust in Jesus, their bodies await a similar resurrection on the last day.

Since modern life presents so many financial and logistical difficulties, it may simply not be possible for all Christians to commence with a traditional burial, but in cases where cremation is an unavoidable choice, Christians do still have a way to portray the truth about Jesus resurrection and their own coming resurrection in their deaths. Rather than scattering the ashes or having them kept by the living, ashes can be buried just as a casket would.

Many pastors and religious leaders advise this as the best practice for Christians to follow for the ashes of those who have been cremated because it allows the family to progress in grieving much the same way they do at the graveside service when the body is buried. Additionally, it allows them still to exhibit the idea of putting their body away safely alongside the bodies of those who have gone before them to wait for Jesus to come for them.

Communication with the Deceased

My article from today's Algona Upper Des Moines about communicating with the dead:


Q: I’ve heard a lot lately about people who have communicated with their deceased relatives. Is this possible, and is it acceptable to God?

In spite of popular superstition, I can say with certainty that it is not possible to communicate with friends, relatives, or any other person who has died.

In the story of the Rich Man and Lazarus (Luke 16), which provides so much of what we know about existence after death, Jesus clearly teaches that communication between the living and the dead is not only forbidden, but also impossible.

This isn’t to say that there aren’t numerous people who believe they have experienced this type of communication or many others who offer (usually for a substantial price) to help other people
also experience it. There are several possible explanations when people claim have this ability or offer this type of service:

The first possibility is that it is simply a mistake or misunderstanding. When a person is experiencing deep grief, suffering from mental illness, or simply following wishful thinking, they may become quite convinced that they have communicated with a deceased person. However, it is clear in scripture that the dead do not remain on earth to communicate with us. (Hebrews 9:27) It is also stated very plainly that those whose souls have left this earth for heaven or hell are not able to communicate with those who remain on earth.

The second possibility is that there is some type of fraud being perpetrated. It is not incredibly difficult for a deceptive person posing as a “psychic” or “medium” to very convincingly appear to be communicating with a person’s deceased loved one. Through pictures, subtle questions, or seemingly innocent small-talk, they can find out enough about the deceased person to be able to give an extremely convincing performance and appear to have fulfilled their promises to ommunicate with the dead.

Third, and most dangerous of the three, is the possibility that it is actually a demon who is being communicated with rather than the deceased person. Satan’s primary goal is not to make us unhappy or force us to suffer. It is to lead us away from trusting in Jesus. He may, in fact give a person precisely what they desire, or at least fool them into thinking they have been given it. One way that he may do this is to offer the appearance of contact with a deceased loved one. Demons (Satan’s angels) may pose as a deceased friend or relative as a means of undermining the faith of a Christian or blocking a non-Christian from turning to Jesus.

The soul of a person who has died is no longer on earth and has no ability to communicate with those who remain here. In addition, God forbids us to seek out this type of communication, because it is a form of witchcraft.

Heaven or Resurrection?

My article from today's Algona Upper Des Moines about death, heaven, and resurrection:

Q:  I’ve always believed that our souls go to heaven when we die, but recently, I heard that our bodies will be resurrected.  What can we expect after death?

There is often a lot of confusion about what happens after we die, and many ideas, both true and false are circulating in the world.  There are some things we simply don’t know about what awaits us after this life (such as what we will look like, how old we will be, or when Jesus will come back), but there are also several things that we can know with certainty because they have been explained in the Bible.

God created people to have both a body and a soul, but when Adam and Eve sinned, death became a reality, and at death, the body and the soul of a person are separated.  The body remains on earth and is buried or cremated, and the soul goes either to be with Jesus or to eternal punishment. 

Much of what we know about what awaits us after this life, comes from Jesus’ story about the rich man and Lazarus in Luke 16.  There, Jesus shows us that we will maintain our individual identities after death, and not simply cease to exist or be absorbed into the universe collectively. 

Additionally, He reveals that our condition is permanently and eternally determined at death.  This is also explained in Hebrews 9:27, when it says, “It is given man once to die, then to face judgment.”  This also rules out the idea of reincarnation, which proposes that we are brought back as another person or animal to live life again, as well as the myth depicted in popular television and literature that some souls roam the planet haunting the living or attempting to reconcile unfinished business after death.

From the story of the rich man and Lazarus, as well as from chapters 4-6 of Revelation, we find out that we will most likely be aware of the events occurring on earth after our departure.  At the same time, these events will not cause us disappointment or sorrow, nor will they be the center of our attention.  Instead, it will be the worship of God and the experience of His presence that will occupy our time and thoughts. 

We also know from what Jesus teaches about marriage in the Gospels of Matthew and Mark, that we will not be married or have children after this life.  This is why people are free to remarry after the death of their spouse, and it is reflected in the wedding vows used in most churches when they promise to be faithful “until death parts us.”

When we talk about going to heaven, what we mean is that our soul goes to be with Jesus after we die, and the things mentioned above are all part of the state we typically think of when we talk about going to heaven.  Often people’s understanding of death, and the existence that follows it, stops at this point, but we don’t just “die and go to heaven.”  There is more to the story. 

The third day after Jesus died, He rose to life again, and 40 days later, He ascended into heaven.  At that time, and previously throughout the Gospels, Jesus had promised that He was going to come again.  We are still waiting for this Second Coming happen, and when it does, it will turn a new page in the existence of those who have died. 

When Jesus comes back, He will raise all people who have died, and their bodies and souls will be reunited.  Everyone who trusted in Him to forgive their sins and save them from their well-deserved punishment will live forever in a “new heavens and new earth.” (Isaiah 65-66, 2 Peter 3, Revelation 21) This new heaven and earth will not be like the one we now know, with its sorrows, difficulties, and pains.  Instead, it will be perfect, the way God intended when He first created the world before Adam and Eve sinned. 

In short, the timeline of existence after death looks like this:  A person’s body and soul are separated at death.  The souls of those who trust in Jesus will go to be with Him in heaven, and the souls of those who reject Him will go to eternal punishment.  One day in the future, Jesus will come back, raising all people from death and reuniting their souls with perfected bodies.  Those who trust in Jesus will live forever in these resurrected bodies in a new heaven and new earth.

Reformation

My article from this week's Algona Upper Des Moines on Reformation Day

Q:  What is Reformation Day?  How is it remembered?

Reformation Day is a Christian holy day commemorating the events of the Reformation.  Traditionally, Reformation Day was celebrated by most Lutherans, as well as some Calvinist (Reformed or Presbyterian) churches, with an evening service, a meal, and other festivities on the evening of October 31.  On the campuses of many Lutheran and Reformed colleges and seminaries, and in some congregations, this is still the case.  Recently, however, it has become more common for most congregations to simplify their calendars by celebrating Reformation Day on the Last Sunday of October instead. 

This date of October 31 was chosen because it is the day in 1517 when the Martin Luther, who was a Roman Catholic monk and theology professor, nailed the 95 Theses to the door of his church in Wittenberg Germany so that they would be seen the next morning by the people arriving at Mass for All Saints Day. 

At that time, the Roman Catholic Church was the only religion in most of Europe, and also held a large degree of political power.  The 95 Theses were statements of belief which opposed many practices which were common in the church at that time—most importantly, the selling of Indulgences. 

Indulgences were certificates that could be purchased for varying amounts of money to get forgiveness for sins or reduce a person’s supposed debt in purgatory, either for the purchaser or for his friend or relative.  In spite of many common misconceptions, the Reformation was primarily a theological event.  Although it had far-reaching results in culture and politics, the central focus of the Reformation was Christian Doctrine—specifically, whether sins are forgiven by God’s grace (the position of Martin Luther and the Lutherans) or by human actions, such as charity, financial contributions, or moral behavior (the position of the Pope and the Roman Catholic Church). 

Similarly, the Reformation was not really about the Pope or the artistic and ceremonial practices of the Roman Catholic Church, as another misconception portrays.  Lutheran leaders were prepared to acknowledge that the Pope could be considered the rightful leader of the earthly church by human authority (although not by divine authority). 

Lutheran leaders also did not object to stained glass, statues, burning of incense, bowing, kneeling, making the sign of the cross, wearing of robes by priests, or even use of the title “Father” for clergy, although there were some fringe groups who held differing opinions.  Regarding worship, Martin Luther intended to keep as many of the Roman Catholic worship practices as he could, except for those which clearly contradicted Biblical doctrine.  This is why a person, even today, would see so many similarities between Lutheran and Roman Catholic services in most congregations. 

The result of the Reformation was that there were now several different types of Christian churches, each with its own theological ideas, in Europe rather than only one, and the connection between church authority and government was broken.  Many things we know today, such as individual rights, freedom of religion, and the ability to read the Bible in our own language are direct results of the events of the Reformation, but the central theme of the Reformation and of Reformation Day is that people are rescued from God’s punishment for their sins “by grace alone, through faith alone, because of Christ alone,” and not by their own ability or worthiness and that "Scripture alone" was the only source of religious truth.

Q:  Wasn’t Martin Luther a leader in the civil rights movement?

People often confuse Martin Luther and Martin Luther King Jr.  Martin Luther was a German monk and theology professor who lived from 1483-1546 in Germany.  He is known as the “Father of the Reformation” because he was the leader of a movement to correct the theology of the Church of his time (as further explained above).

Martin Luther King Jr., who lived from 1929-1968 in the American South, was also a preacher, but was not a Lutheran.  He was a leader in the civil rights movement during the mid-twentieth century, seeking racial equality in America