DOCSLIB.ORG

What Happens After Death According to the Hymns in the LSB

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
What Happens After Death According to the Hymns in the LSB What Happens after Death According to the Hymns in the LSB What follows is meant to be proactive, meaning that I intend it to be a guide for those who write hymn texts and for those who select hymns for publication in the future, rather than a critique of texts that have been written and published in the past. I have wanted to do a study like this ever since seminary days when I heard professor Arthur Carl Piepkorn say that the laity in our Church get their theology primarily from hymns. That struck me as true then, and I think it is still true today. If it is true, then what follows should be of interest to anyone who writes hymns texts, translates them from other languages, edits earlier translations, selects hymn texts for publication, or reviews them for doctrinal correctness, as well as to everyone who uses them in worship, mediation or prayer. In my own case, before I got to the seminary, I believed that at death believers go immediately to heaven in the full sense of the word, a belief held by many of our lay people and many pastors. This is not surprising since the Book of Concord, which we believe is a correct and authoritative interpretation of the Sacred Scriptures, states: “We grant that the angels pray for us . We also grant that the saints in heaven (in coelis, im Himmel) pray for the church in general, as they prayed for the church while they were on earth. But neither a command nor a promise nor an example can be shown from Scripture for the invocation of the saints; from this it follows that consciences cannot be sure about such invocation.” (My italics. The Apology of the Augsburg Confession, 21, 9.) Therefore there is good precedent for saying that at death believers immediately go to heaven and I am not criticizing anyone for saying that. However, the word “heaven” has two meanings. One is simply “where God is.” We use that meaning when we pray “Our Father, who art in heaven,” because we believe he is everywhere. The other meaning of the word “heaven” is what I refer to below as “heaven in the full sense of the word.” By that I mean the heaven that believers will be in after all who have died have been raised from the dead and all who are still alive have been “caught up together with them in the clouds to meet with their Lord in the air” (1 Thessalonians 4:17). This implies that there is an intermediate state of some sort between death and resurrection on the last day. Blessed Martin Luther spoke of that state when he asserted, as he did repeatedly, that the dead do not experience time, hours, days, or years, and the time between a person’s death and resurrection would appear to pass as quickly as a moment, a half hour, or a night of sleep. (Philip J. Secker, “Martin Luther’s Views on the State of the Dead,” Concordia Theological Monthly, 38:7, July-August 1967, pp, 427-28, here p. 427.) On one occasion he wrote “We depart, and we return on the Last Day, before we are aware of it. Nor do we know how long we have been away.” (Secker, p. 427. See also LSB hymn 938, which he wrote, which is in Category I, A of Appendix A.) In other places, Luther wrote that “God talks with the dead,” that the dead “hear,” “think” and “see,” that they “experience visions and the discourses of the angels and of 2 God,” that God opens the eyes of the dead, and they” see with spiritual eyes after death.” (Secker, p. 432.) Elsewhere Luther wrote that between their death and resurrection believers “enjoy everlasting peace and safety,” embrace death as “the most joyous peace,” and take delight in Christ’s embrace.” (Secker, p. 432.) Of course, Lutherans are only obligated to believe what Luther wrote or said in the Lutheran confessional documents that are in the Book of Concord. When those documents were written, both the Reformers and those who remained loyal to the pope agreed that there was an intermediate state. So it is not surprising that Luther does not even bring the matter up in his discussion of the third article of the creed in the Large Catechism. On the other hand, Philip Melanchthon is talking about the intermediate state in his arguments against purgatory and masses for the dead in the Apology of the Augsburg Confession. (24, 89-99) It is an argument from silence, but if Melanchthon believed that at death believers go immediately to heaven in the full sense of the word, he undoubtedly would have used that as an argument against purgatory and masses for the dead, but he did not do that. When John Bugenhagen Pomeranus,who was Luther's pastor and confessor, preached at Luther’s funeral, he referred to what he called an “interim period”: But we should also rejoice with our dear father Luther that he left and departed from us to the Lord Christ in the highest apostolic and prophetic office in which he faithfully accomplished what he was commanded. For with Christ are the holy patriarchs, prophets, apostles, and many to whom he preached the Gospel, all the holy angels, Lazarus in the bosom of Abraham, that is, in the eternal joy of all believers. We will experience what this interim period until the Day of Judgment is like, as Paul says in Philippians 1: “I desire to depart and to be with Christ;” and as Stephen also says in Acts: “Lord Jesus, receive my spirit;” and Jesus to the thief: “Today you will be with me in paradise." For there is no doubt, just as the spirit of Christ was in the hands of the Father until the resurrection on Easter, since he said: "Father, into your hands I commend my spirit, etc.," so will our spirits be in the hands of Christ until our resurrection. For that is the meaning of the words of Lazarus: "But now he is comforted while you are tormented." What kind of peace or comfort the believers have and what kind of anxiety or torment the unbelievers have in the meantime, until the day of judgment, we cannot say so precisely on the basis of Scripture. Scripture says that they are asleep, as Paul says in Thessalonians, "concerning those who are asleep." However, just as in natural sleep the healthy rest in a sweet sleep and are thereby refreshed and become stronger and healthier, while the sick or the sorrowing and especially those who are in the terror or fear of death sleep with difficulty, with horrible dreams, and restlessly so that sleep is not rest for them but a more frightful, more desolate unrest than being awake, in the same way there is a difference between the sleep of the believers and the godless. But about this we cannot speak further or infer other than what the words of Scripture say. Our dear father Dr. Martin Luther has now attained what he often desired. And if he were to return to us again now, he would reprimand our mourning and faint-heartedness with the word of Christ from John 16: "If you loved me you would rejoice because I go to the Father, and you would not begrudge me this eternal rest and joy." Christ has conquered death for us. Why, then, are we afraid? The death of the body is for us a beginning of life eternal through Jesus Christ our Lord, who has become for us a noble, precious sacrifice. (My italics. “A Christian sermon over the body and at the funeral of the venerable Dr. Martin Luther,” preached by Mr. John Buganhagen Pomeranus. Printed in Wittenberg by Georg Rhau, in the year 1546. The complete text is at: http://beck.library.emory.edu/luther/ luther_site/luther_text.html. I have not seen the German original.) 3 Luther referred to death as sleep so often that a strong case can be made that doing that was his characteristic way of speaking about death. In some places he seems to be saying that believers who have died are literally asleep until the day of resurrection. In other places, however, he is clearly speaking metaphorically or euphemistically. In still other places he qualifies his assertion that the dead are asleep, or denies that the dead are asleep at all. (Secker, pp. 427-35) Francis Pieper (1872-1931) taught at the St. Louis seminary from 1878 to 1931, served as its president from 1887 to 1931, and as president of the Lutheran Synod of Missouri, Ohio and other states from 1899 to 1911. Pieper’s three volume dogmatics, translated into English as Christian Dogmatics, is still considered the standard dogmatics of the Lutheran Church–Missouri Synod. In the chapter entitled “The State of Souls between Death and Resurrection,” Pieper states that the souls of unbelievers are kept in prison, a place of punishment, according to 1 Peter 3:19-20. The souls of believers, Pieper adds, are “in God’s hand” (Acts 7:59, Luke 23:46), “dwell with Christ and in Paradise,” and that this is far better than being here (Phil. 1:23). He adds that “a soul sleep which includes enjoyment of God (says Luther) cannot be called a false doctrine.” (Volume III, pp. 511-12) Many people assume that “paradise” is another name for heaven in the full sense of the word. But the footnote on Luke 23:43 in The Concordia Self-Study Bible states this about the word: paradise: In the Septuagint (the Greek translation of the Old Testament) the word designated a garden (Genesis 2:8-10) or forest (Nehemiah 2:8), but in the New Testament (used only here and in 2 Corinthians 12:4; Revelations 2:7) it refers to the place of bliss and rest between death and resurrection (cf.
Load more

Recommended publications
  • 06.07 Holy Saturday and Harrowing of Hell.Indd
    Association of Hebrew Catholics Lecture Series The Mystery of Israel and the Church Spring 2010 – Series 6 Themes of the Incarnation Talk #7 Holy Saturday and the Harrowing of Hell © Dr. Lawrence Feingold STD Associate Professor of Theology and Philosophy Kenrick-Glennon Seminary, Archdiocese of St. Louis, Missouri Note: This document contains the unedited text of Dr. Feingold’s talk. It will eventually undergo final editing for inclusion in the series of books being published by The Miriam Press under the series title: “The Mystery of Israel and the Church”. If you find errors of any type, please send your observations [email protected] This document may be copied and given to others. It may not be modified, sold, or placed on any web site. The actual recording of this talk, as well as the talks from all series, may be found on the AHC website at: http://www.hebrewcatholic.net/studies/mystery-of-israel-church/ Association of Hebrew Catholics • 4120 W Pine Blvd • Saint Louis MO 63108 www.hebrewcatholic.net • [email protected] Holy Saturday and the Harrowing of Hell Whereas the events of Good Friday and Easter Sunday Body as it lay in the tomb still the Body of God? Yes, are well understood by the faithful and were visible in indeed. The humanity assumed by the Son of God in the this world, the mystery of Holy Saturday is obscure to Annunciation in the womb of the Blessed Virgin is forever the faithful today, and was itself invisible to our world His. The hypostatic union was not disrupted by death.
    [Show full text]
  • A Re-Examination of Luther's View on the State of the Dead
    Journal of the Adventist Theological Society, 22/2 (2011):154-170. Article copyright © 2011 by Trevor O’Reggio. A Re-examination of Luther’s View on the State of the Dead Trevor O’Reggio Seventh-day Adventist Theological Seminary Andrews University Introduction Luther’s theology was forged in the crucible of his struggle to find forgiveness and peace from his overwhelming sense of guilt. He had an acute sense of misery and felt as if he hung in the balance between life and death. The German word that captures something of Luther’s emotional state is Anfechtung—one feels cut off from God and hope is suffocated. “Anfechtung is the foretaste of the peril of death.”1 It was not only the fear of death that terrorized him, but death itself was an ever-present reality for Luther. He lost two of his children in childhood, so by virtue of his experience, and his theology, he was forced to wrestle with the meaning of death and the after-life. It is not surprising then that Luther wrote much about death, some of it at times confusing and complicated. Did Luther believe in soul sleep or in an immortal soul that survives death? There are generally two views concerning the state of the dead among Christians. The first view asserts that when a person dies, his soul survives death and continues to exist in some place. For those who are saved, they go straight into paradise. For those who are not so righteous, they go into some halfway house called purgatory (Catholic view) where they are purified and made ready for paradise.
    [Show full text]
  • Metaphysical Reflections on Human Personhood
    CHAP1.fm Page 15 Wednesday, August 2, 2000 3:03 PM Part One Metaphysical Reflections on Human Personhood CHAP1.fm Page 16 Wednesday, August 2, 2000 3:03 PM Throughout the centuries Christians have believed that each human person consists in a soul and body; that the soul survived the death of the body; and that its future life will be immortal.1 H. D. LEWIS In terms of biblical psychology, man does not have a “soul,” he is one. He is a living and vital whole. It is possible to distinguish between his activities, but we cannot distinguish between the parts, for they have no independent existence.2 J. K. HOWARD How should we think about human persons? What sorts of things, fundamentally, are they? What is it to be a human, what is it to be a human person, and how should we think about personhood? . The first point to note is that on the Christian scheme of things, God is the premier person, the first and chief exemplar of personhood . and the properties most important for an understanding of our personhood are properties we share with him.3 A LVIN PLANTINGA CHAP1.fm Page 17 Wednesday, August 2, 2000 3:03 PM CHAPTER 1 Establishing a Framework for Approaching Human Personhood ................................................... ........................ T IS SAFE TO SAY THAT THROUGHOUT HUMAN HISTORY, THE VAST majority of people, educated and uneducated alike, have been dual- I ists, at least in the sense that they have taken a human to be the sort of being that could enter life after death while one’s corpse was left behind—for example, one could enter life after death as the very same individual or as some sort of spiritual entity that merges with the All.
    [Show full text]
  • Sheol by Saying “Lowest” Hell
    Jesus went there as well, “For thou wilt ever use a personal name. He may say, not leave my soul in hell; neither wilt thou “there once was a king,” or “there once FROM THE BEGINNING suffer thine Holy One to see corruption” was a man” but He never uses names. In www.creationinstruction.org (402) 756-5121 [email protected] (Ps 16:10). Yet at the same time, the this story Jesus names a real person named wicked receive punishment there: “For a Lazarus. He also names Abraham, a real, 1770 S Overland Ave – Juniata NE 68955 fire is kindled in mine anger, and shall living spirit. The “rich man” goes to the Oct-Dec 2006 VOL. 45 burn unto the lowest hell” (Deut 32:22). same place upon death that Lazarus does, Note, that this verse suggests different however, it seems that this hadee is levels of sheol by saying “lowest” hell. separated into two sections. People cannot Greetings in Christ! Our new website is up and going. It is the same address just with (See also Num 16:30; Ps 9:17 and Matt pass from the lower portion to the upper improved functionality. Please visit the forum section where you can communicate with 11:23). At the same time, the same place is portion. The lower portion, where the rich others and put any feedback you have regarding this newsletter or any other topic you desire. considered to be a place of reward for the man is, is still a place of torment since he You can win a free DVD by posting a comment.
    [Show full text]
  • 26 Sunday in Ordinary Time – Year C Luke 16:19-31 Yet
    26th Sunday in ordinary Time – year C Luke 16:19-31 Yet another very unusual parable, which Jesus shares with the Pharisees (and us!)… What exactly does Jesus seek to reveal? Jesus contrasts great comfort with great distress: a rich man who dressed and ate well and a poor man who did not. Jesus contrasts, more deeply, self-satisfaction with yearning. Jesus contrasts a closed heart with an open heart. The two men die. The poor man dies and is immediately taken to the bosom of Abraham, the abode of bliss. The rich man dies and is simply buried, and from there, the netherworld, cries. As far as I can tell, this is not primarily a parable about heaven and hell. Jesus is speaking to the Pharisees, in relation to their beliefs (which, regarding heaven and hell, are unclear). The netherworld – Hades in Greek, Sheol in Hebrew – is not hell (which is Gehenna). The netherworld is • the abode of the dead • the unknown region • the invisible world of departed souls It is to this netherworld that Jesus, when He dies, descends to free the just. [Jesus does not descend into hell, where there is no room or receptivity.] There are other signs that the rich man is not in hell: 1. The love he exhibits for his relatives. There is no love in hell. 2. The original Greek terms that are translated “torture” or “torment”. • do not suggest the pain of definitive separation but the different pain of testing, purification, correction • have a connotation of sorrow or internal pain 3.
    [Show full text]
  • Doctrine of the Intermediate State
    Doctrine of the Intermediate State Introduction The early Hebrews apparently had a concept of the soul but did not separate it from the body, although later Jewish writers developed the idea of the soul further. Biblical references to the soul are related to the concept of breath and establish no distinction between the ethereal soul and the corporeal body. Christian concepts of a body-soul dichotomy originated with the ancient Greeks and were introduced into Christian theology at an early date by St. Gregory of Nyssa and by St. Augustine. Soul, Encyclopaedia Britannica.com, accessed 9/30/19. Limbo is a Roman Catholic theological term, referring to the concept of a spiritual realm where the souls of righteous people who lived before the time of Christ could dwell until Jesus Christ made it possible for them to enter Heaven. A similar concept was used to describe the spiritual state of children who died before they could receive the sacrament of baptism, which the Church regarded as a necessary condition for entering Heaven. The Roman Catholic Church has never endorsed this concept as an official doctrine. Limbo, www.newworldencyclopedia.org, accessed 9/30/19. The Roman Church also called Limbo “the bosom of Abraham” thus changing the original meaning of Luke 16:22 to insert their doctrine into the passage. Death Ezek 18:4 Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine. The soul who sins will die. Ps 146:4 His spirit departs, he returns to the earth; In that very day his thoughts perish.
    [Show full text]
  • Bible Basics Lesson Fourteen: Heaven and Hell
    Bible Basics Lesson Fourteen: Heaven and Hell MEMORY VERSE: “And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Hebrews 9:27-28). INTRODUCTION An extremely anxious man went to his dentist for a root canal surgery. He was brought into the operation room and made comfortable in the reclining dental chair. The dentist injected numb- ing agent around the patient’s tooth and then left the room for a few minutes. When the dentist returned he found the patient standing by the tray of dental equipment. “What are you doing?” inquired the dentist. The patient replied, “I’m taking out the instruments I don’t like!” It seems there are a lot of people who like to “pick and choose” the parts of the Bible teachings they like and throw away or ignore those parts they don’t like. A lot of folks love the idea of heaven. In fact several polls over the past few years have shown that most Americans believe in heaven (86% in a 2007 Gallup poll). Most think they are going there, after all heaven’s going to be a great place! But on the other hand, many do not believe there is a hell. In another poll (Barna, 2009) only half of one percent (0.5%) believed they would go to hell. Hell is not a popular idea. There are even “preachers” who proclaim that a loving God would not condemn humans to hell.
    [Show full text]
  • Life After Death Series: Part 4 – Difficult Verses
    “The following is a direct script of a teaching that is intended to be presented via video, incorporating relevant text, slides, media, and graphics to assist in illustration, thus facilitating the presentation of the material. In some places, this may cause the written material to not flow or sound rather awkward in some places. In addition, there may be grammatical errors that are often not acceptable in literary work. We encourage the viewing of the video teachings to complement the written teaching you see below.” Life After Death Series: Part 4 – Difficult Verses 119 Ministries would like to thank all those who directly and indirectly provided research, content, and feedback leading to the creation of this teaching series. At this point in the Life After Death Series, it should be understood that after we die, we enter a period of unawareness. We have no thoughts. We have no working consciousness. We remain in that state until the resurrection. While we have exhaustively reviewed Scripture to establish such a conclusion, there are several points found in Scripture that understandably suggest to some that we are immediately conscious after death, in the form of some type of ghostlike spirit, often residing in the concepts of Heaven or Hell. While the idea of eventually residing in Heaven or Hell will be examined in depth later in this series, first we must examine these points in Scripture that appear to suggest that we are conscious after death, prior to a resurrection. THE THIEF ON THE CROSS Probably the biblical text most used to "prove" that we are immediately conscious as a spirit after death are the words of Yeshua to the thief on the cross: Luke 23:42 And he said, “Jesus (Yeshua), remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise.” "Case closed!" some might say.
    [Show full text]
  • The Word of Righteousness the Believers' Passage Through Death
    THE WORD OF RIGHTEOUSNESS The Believers’ Passage through Death ccording to the word of righteousness in the New everything, Christ nullified death (Matt. 4:16; Heb. 2:9; ATestament (Heb. 5:13), as believers in Christ, we are 2 Tim. 1:10). Therefore, we are freed from the principle, accountable to God and His judgment for our living and the law, of death by the law of the Spirit of life, we reign work. In this age we are disciplined by our wise Father in life over it, we are delivered and saved from it, and we for our perfection (12:5-10), and at the end of this age are released from its fear (Rom. 8:2; 5:17; 2 Cor. 1:10; we will appear before Christ at His judgment seat to re- James 5:20; Heb. 2:15). And though our body must pass ceive either a reward or a rebuke according to our living through corruption, death is ultimately stripped of its vic- and work during our lifetime (Rom. 14:10-12). Our ac- tory and sting, and we are victorious over it through our countability to God is manifested in two stages: during Lord Jesus Christ (1 Cor. 15:55-57). In the end, death it- our lifetime in this age and after either our rapture or our self will be cast into the lake of fire (Rev. 20:14). death and resurrection. It is of great importance, there- fore, to soberly examine the truth concerning the believ- Because death and its effects lack finality, the Scriptures use ers’ passage through death.
    [Show full text]
  • Cremation and the Christian
    Episode 426/427 – Cremation and the Christian CREMATION AND THE CHRISTIAN Interview with Dr. Doug Potter Introduction: No one likes to discuss death. The very thought of our loved ones leaving us brings about mixed emotions. Ultimately, it is a known fact as Scripture tells us God knows the exact number of days that we will remain on this earth. So, as we age the discussion does come up. What about after we’ve passed on? What about our body? Do we choose burial or cremation? And what does the Bible say about each of these? Since ancient times, cultures have practiced various burial ceremonies for the deceased. Some of the most elaborate were in Egypt where the Egyptians built great pyramids, mummified their pharaohs, and buried them with their treasure. In India, Zoroastrians placed the bodies of the deceased on roofs of their towers called Towers of Silence where vultures would eat the dead body. In places such as China and the northern Philippines, the tribes hang the coffins of the dead on steep cliffs. How should Christians bury their dead? Should Christians consider the popular practice of cremation? Only 5% of Americans were cremated in 1962 but by 2000 that percentage was up to over 25%. In countries like Japan where burial is sometimes illegal, their cremation rate is 98%. It is important for Christians to consider the manner in which we are buried. Some people say it really doesn’t matter. It’s the soul that’s eternal so the body doesn’t really matter. A lot of people have asked and continue to ask why it is important.
    [Show full text]
  • Parable of the Rich Man and Lazarus SCRIPTURE: Luke 16:19-31 SPEAKER: Michael P
    1 SERIES: Parables from the Master Story-Teller SERMON: Rich Man, Poor Man: Parable of the Rich Man and Lazarus SCRIPTURE: Luke 16:19-31 SPEAKER: Michael P. Andrus DATE: July 10, 2005 Our Scripture text for today comes from the Gospel of Luke, chapter 16, verses 19-31. This whole chapter is about money. It opens with the parable about the Shrewd Manager–one we studied together last October and which is one of the chapters in the free book we offered you at the Debt Elimination table in June. If you didn’t receive one, it is still available at the Welcome Center. Jesus’ point is to underscore the link between money and spirituality. He indicated that man must love God and use money instead of using God and loving money. But because of His teaching the Pharisees ridiculed him, as we read in verse 14: “The Pharisees, who loved money, heard all this and were sneering at Jesus.” Then just a few verses later we read the story of the Rich Man and Lazarus. Please follow along in your Bible as I read Luke 16: "There was a rich man who was dressed in purple and fine linen and lived in luxury every day. At his gate was laid a beggar named Lazarus, covered with sores and longing to eat what fell from the rich man's table. Even the dogs came and licked his sores. "The time came when the beggar died and the angels carried him to Abraham's side. The rich man also died and was buried.
    [Show full text]
  • Heaven and Hell by [email protected] the Concept of Afterlife, Heaven and Hell Is Almost Universal to All Religions and Cultures
    Heaven and Hell By [email protected] The concept of afterlife, Heaven and Hell is almost universal to all religions and cultures. But to understand these as per the correct Orthodox Christian perspective, we need to get our terms right. Let us consider the following terms: Paradise Heaven (Garden of Eden) (Bosom of Abraham, Isaac and Jacob) Hades (Sheol) Gehenna Difference between Hades and Gehenna The English word Hell is often used (especially in KJV Bible) to denote both Sheol (Hades) as well as Gehenna. These two are not the same, and when these two words are translated into the same English word, Hell it causes confusion. Hades is the Greek translation of the Hebrew word Sheol. The literal interpretation of Sheol (Hades) is 'place or state of the dead'. The Malayalam word used to denote Hades is ‘paathalam’. Gehenna does not exist yet; it comes into being only at the Second Coming of Christ. The Malayalam word used to denote Gehenna is 'Agni Naragam'. Prior to the crucifixion and resurrection of Jesus Christ, all the departed souls were captives in Hades. Jesus Christ descended into the abode of the dead (ie. Hades) and set the captives free. So in that sense the old Hades, where souls are kept captive does not exist anymore. But Hades, where the departed souls await their final judgment, still exists. We can see the difference between Sheol and Gehenna from the following hymn from the s'Himo (sheema) prayer for Monday morning. Syriac transliteration in English English translation lokh Hoyreen meethé dashyul moryo mo-ré khul To Thee, the dead in Sheol look upon, Lord of all.
    [Show full text]