Death: an enemy? Reflections on 1 Corinthians 15:26.

• Author: Fleischmann, Robert R.

The last enemy to be destroyed is death.(1)

In my work I counsel people across the United States on making medical decisions within the parameters of their Christian faith. At the time of my contact with them, words like cancer, terminal, and long-term care are already more medical jargon than they ever cared to hear. Even the legalese of medical directive statements overwhelms many at these emotional moments of life when decisions about future health care have to be made. At this critical juncture, Christians are torn between the subjectivism of their emotions and experiences and the objective tenets of their Christian faith. Such tension was evident recently in the case of Richard and Helen Brown.

On December 15, 1994, the Mizpah United Church of Christ in Hopkins, Minnesota, held a memorial service for Richard and Helen Brown. They were found dead from carbon monoxide poisoning in their Cadillac Eldorado, parked in the garage of their Fort Lauderdale home.(2)

On December 6, the day their bodies were found, friends received a letter from the Browns, in which they stated:

We have the means to afford the best doctors, hospitals and around-the-clock

home care to the end of our lives, but neither of us wants that

kind of life. . . . It would also consume a substantial part of our money,

which through our will and through the mission work of our church is

destined to help many young people throughout the world who may

one day be able to help many more. We have no immediate family or

heirs. In a sense, this legacy represents the final purpose of our lives.(3)

Richard Brown was seventy-nine years old and had to use a wheelchair because of arthritis and asthma. His wife, Helen, was seventy-six years old and was suffering from Alzheimer's disease. They founded the American Institute of the Air, which later became known as the Brown Institute, a school of broadcasting, which they later sold. Upon their death Richard and Helen Brown left their wealth, in excess of ten million dollars, to the charitable work of the United Church of Christ.(4)

Their former pastor said the Browns were "taking the high road to death," and though he did not know they would commit suicide, he could not fault them for doing so.(5) Another UCC pastor who conducted the memorial service said that their religion teaches against passing judgment on people who commit suicide--"our job is to remember the good."(6) The Browns obviously were touched by the needs of others. But even in the name of Christian charity, the question must be addressed as to whether their suicides were in harmony with the tenets of the Christian faith. There seems to be a growing number of Christians like the Browns who walk through the valley of the shadow of death not only without fear but in pursuit of death. Some, believing that death brings eternal life in heaven, take action to shorten their lives. Some, like the Browns, do it for philanthropic reasons so that their assets are not consumed in medical care but can be shared with heirs and others. Some, fearing the pain that may lie ahead, will opt to take that big step into the next life by their own decision. But is it right? Is it the prerogative of the Christian to shorten his life for either the reason of philanthropy or as an alternative to the futility of continued life? What are we to make of Bible passages such as I Corinthians 15:26, which says: "The last enemy to be destroyed is death."(7) Is death a friend or enemy of the Christian? More practically, should it be pursued or avoided and at what cost?

The Christian Foundation for Life Decisionmaking

This article addresses the value system that is to be utilized by Christians. Statistically, that value system should be that which is used by the majority of people,(8) but practically we see that Christians, for a variety of reasons, fail to practice their values consistently. Additionally, this is a particular minefield, as there are differences on theological issues, which are generally defended with the deepest of passions, for they often represent "heart issues." I am reminded of the words of the late Rev. J. A. O. Preuss, who served as president of the Lutheran Church-Missouri Synod during one of the most turbulent times of its history. He observed, and I quote from memory, "Ronald Reagan and `Tip' O'Neill can argue and call each other names all day and at night sit down together and have a beer like the best of friends. Theologians, however, will differ and never speak to each other as long as they live."(9) On that cheery note, I will now step into this volatile theological arena to offer my views on the Christian value system that should guide us in making life and death decisions.

Generally, Christians appeal to the Holy Bible as their first source of authority. Some Christians, myself included, believe not only that the Bible is the ultimate source of absolute values but that it is inerrant as well as God-inspired. As such, I do not look for it to contain errors but only solid principles for salvation and Christian living.

I am fully aware of the various theories on canonical development held by many theologians and church bodies. They are interesting and thought-provoking, but ultimately not very compelling for me and others of my conviction. For those who would challenge our primary values, we are an easy target, for our value system is objective and exists in the black and white testimony of Scripture. We will not excuse one principle as though it is outdated, nor dismiss another principle if it lacks political correctness or contemporary appeal. Even if we discover that our own views conflict with scriptural testimony, we concede because the scriptural value system must consistently reign supreme. A quote commonly attributed to Martin Luther best reflects this attitude. It reads, "Unless I am convinced by the testimony of Holy Scriptures. . . I cannot and will not recant . . . Here I stand; I cannot do otherwise!"(10)

But while there is this tension among theologians about how authoritative Scripture is to be in our lives, there is a practical reality. The average Christian does not gather at Mayfair Mall, chew on his Cinnabon, and debate with his or her workmate about the historical-critical method or JEDP theory of canonical development.(11) Generally speaking, the Christian will simply claim to believe in the Bible and will view it as a reliable source of guiding principles for daily living.

Other sources of authority for the Christian may be the traditions and public interpretations of his or her corporate church body. Tradition and interpretation that are not necessarily in harmony with the Scriptures make it difficult to ascertain a collective "Christian" position. For example, public proclamations of some church bodies have equated dancing with sin. Historically they have arrived at this position through the application of various principles addressing the topic of chastity. Over the years such application soon becomes viewed as a biblical principle. Many a layperson fully expects to someday run across the Bible passage that says, "Thou shalt not dance." They shall never know the joy of discovery on that one. But such strongly developed traditions help form some people's foundation for decisionmaking.

Also there is the internalization of these values. For example, Scripture is clear that we should not steal. Yet some Christians internalize this principle, and when it reveals itself in application, you would think the principle was, "Thou shalt not steal big things--but paper clips, along with pens and pencils from the office, are OK."

The erroneous internalization of biblical principles is largely attributed to the prominent notion in society today that even the strongest value principles have a subjective nature to them. For that reason, it would appear that each generation has less of a reservoir of absolute values to pass on to succeeding generations.

There is also the temptation to be cut and dried about answers. In theological circles we call this legalism. People often want the rule and regulation of their Christian faith. They look to the corporate structure of their church body or its theological leaders for the yes and no answers to complex questions. Even though a critical component of Christian living is motive,(12) they want to know what to do and often are frustrated by attempts to have them evaluate motives. "We are `for' this and `against' that." In the zeal for the simple answer, some are led to adopt positions for which there is little foundation in their corporate traditions and especially in Scripture.(13)

I present this description of value systems for Christians because it should be understood that, while I will attempt to provide a biblical understanding of life and death issues, there are these other factors that play a part. As a result, various people wearing the label "Christian" may not always come to the same conclusions. 1, however, will attempt to purge all personal bias except the one, and that is to let Scripture carry absolute authority in this matter.

Examining the Biblical View of Life and Death

In Deuteronomy 32:39, God says this about himself: "See now that I myself am He! There is no god besides me. I put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of my hand."(14) This authority over life is rooted in God's status as the Creator of all life. in Genesis 2:7, we are told, "God formed man from the dust of the ground."(15)

Thousands of years later, King David observed life as the handiwork of God when he said: "My frame was not hidden from you when I was made in the secret place. When I was woven together in the depths of the earth, your eyes saw my unformed body."(16) And job, who suffered greatly in his life and found himself wrestling with its purpose and the purpose of suffering, commented: "In his hand is the life of every creature and the...