When the author of Psalms cried that the terrors of death and fearfulness have fallen upon him and that dreadfulness has overwhelmed him, he uttered the emotions which of vast multitudes of people have experienced from the prospect of death…
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Job’s friend, Bildad, typified death as the “lord of terrors” (Jackson 1). The writer of Hebrews, on the other hand, spoke of those who, through the fear of death, were, throughout their existence, put through bondage and oppression. Though few of us might attain that high peak of faith, where we can say like Apostle Paul that we desire to die, surely with the clarification of the New Testament exposure, we can encounter the mysteries of death with calmer spirits. This paper will discuss what a good death is meant to a Christian. It will dwell on factors such as organ donation, after life and how to live for a meaningful death as a Christian. Death refers to the state of sleeping. The New Testament talks about dead people as those that have fallen asleep in Jesus (Jackson 1). The phrase “sleep” is utilized in the Scriptures to explain the state of the human body in death. The book of Daniel reveals that only the body of man slumbers in death. Here, it is certain that the fraction of man, which is laid in the dust of the soil, is that which sleeps. However, it is the human’s body, which is laid into the ground. Therefore, it is the human body, which sleeps in death, not the spirit (Sheehan 34). In the New Covenant, the phrase “asleep” is said to originate from the Greek word (koimaomai), which is also from keimai, plainly signifying “to lie down” (Sheehan 34). ...
The Bible also sensibly speaks of the rotting of the human body (Sheehan 34). When Adam and Eve committed their sin, the tree of life was taken away from them and; thus, physical immortality. Death is, hence, man’s lot to go back to the dust of the ground. Paul talks about the earthly home of our tabernacle being “dissolved” or shuttered by death (Jackson 1). The Greek phrase for “dissolved” is kataluo, accurately signifying to “loose down,” a clear expression for fleshly decomposition. It is distressing that others decline to acknowledge the fate or destiny of the body, using huge sums of money trying to preserve their mortal remains in anticipation of resuscitation. Regardless of the claims to the opposite, physical immortality will never be attained by the medical profession (Jackson 1). In this age of fast growing health care technology, on a day-to-day, basis Christian nurses are faced with vital issues, which result in questions and uncertainty regarding the relationship between Christian ethics, as well as modern medicine. This exercise of organ donation, in addition to transplantation, is one such medical development (Howard 15). Following the first victorious organ transplant, in 1954, the matters circulating this practice have become more and more complicated. Apparently, many people promptly accept the notion that receiving or donating organs is ethically permissible. With regards to Christianity, sacrifice and assisting others are key themes, and; thus, a choice to donate organs is perceived as a constructive thing. Christians should be confident to assist others in need (Howard 16). They see organ donation as an act of love and care to the receiver. It is also a way of
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