Science in Christian Perspective
LIFE, DEATH AND HOPE
Reflections of Two Ministerial Colleagues
Cary N. Weisiger, III
Kent F. Meads
Menlo Park Presbyterian Church
Menlo Park, California
From: JASA 25 (June 1973): 60-63.
THE RULE OF LIFE
Cary N. Weisiger
Exodus 20:13 is the sixth commandment: "You shall not kill." This is
the rule for life. This may be the most difficult of all the ten commandments
to' treat and to apply to modern situations. Many perplexing
questions arise when
you consider this commandment in all of its meaning. Some questions are old and
some are new.
Murder
Basically, the commandment is a prohibition of murder. When a private
person deliberately
and with malice goes to take the life of another, he is breaking this
commandment.
The Book of Genesis gives us the reason why this is a sin:
"Whosoever sheddeth
man's blood, by man shall his blood be shed, for God made
man in His own image." There is that in human life which is of
unique importance
because of the values that Cod has set upon human life. Therefore
when the first
murder was committed by Cain, Cod had an inquisition for that murder
and he said
to Cain: "The voice of your brothers blood is crying out from
the ground."
What a vast wail must have gone up to Cod through all the ages and
must be going
up to Cod now, the crying of the blood of those who have been slain
in murder.
Criminal Negligence
Of course, the commandment calls for the preservation of our own life and that
of others. Therefore, there is such a thing as criminal negligence which is a
kind of murder. In the very book of Exodus which enshrines the Decalogue there
is a requirement concerning the man who knows that he has an ox that
is dangerous
to people, and the law states that if the ox, known to be dangerous,
gores a man
or woman to death, then the owner of the ox is guilty and must be put to death.
The applications of this principle to modern life are almost endless. You think
immediately of the person who is drunk and is driving a ton or two of steel and
rubber and glass down the highway and who takes another life because
of his carelessness.
You think of failures in modern industry to preserve the life of
workmen by proper
safety devices.
Suicide
I have heard people make some very harsh remarks about Christians who
have committed
suicide as if they had committed the unpardonable sin. I do not take
that position.
I think I have known some very devoted Christians who in moments of
utter desolation
of mind and spirit have taken their lives, and I would apply to them the words
of Jesus on the cross as He looked at the soldiers who were doing Him to death
and at others around Him and said, "Father, forgive them for they know not
what they do." Suicide is, of course, a violation of this commandment. But
I believe it is forgivable.
Capital Punishment
This prohibition of murder occurs in the context of a total law which
did require
at times capital punishment and at times that the nation go to war. I
do not intend
to say much about capital punishment except that there is Old
Testament justification
for it and perhaps some New Testament justification in the 13th
chapter of Romans
where Paul speaks of the magistrate not bearing the sword in vain. Personally,
I do not crusade for capital punishment, and at the same time I do not easily
take the other position that it should he universally abolished.
War
As to war, the church has historically taken the position that there
may be occasions
when it is necessary for the nation to wage war. These occasions come under the
rubric of what is "just warfare." In the beginning, it seems that the
early Christians felt that one could not even be a soldier and a Christian at
the same time.
Tertullian, one of the early church fathers, said that if any Christian were a
soldier, he must give up his place in the army. But in the third century this
position was modified. You have also the instance of Cornelius and of
other centurions
wlso came to Christ who were not required to stop being soldiers, and again you
have the statement of Paul in Romans 13 where the magistrate is said
to bear the
sword and not in vain, as a minister of God.
Today, there is much uneasiness on the part of those who in a church like ours
have believed that there may he occasions for just warfare, because
of the horrible
brutalities and seemingly endless implications of cruelty and
destruction in any
kind of warfare. I think that more and more as a church we are
stressing the obligation
of Christians to be a peace minded people, people who must work almost to any
lengths to avoid the horrors of war. And yet the mere preservation of
human life
is not the supreme value, and therefore, we are in this dilemma still
with regard
to war.
Abortion
Some states have already liberalized their laws as has California so
that a woman
in the early weeks of pregnancy, after consulting a doctor and
psychiatrist, may
decide to terminate a pregnancy for reasons of inconvenience or
shame. The involvement
may not he one of risk to her life or the life of a child.
I personally favor abortion only for the gravest reasons. For example, I favor
abortion when the life of the mother and the child is unquestionably threatened
because of infection or the possibility of kidney failure or heart failure on
the part of the mother. I favor abortion when the life of the mother alone is
at stake on the principle that the higher life already existing takes
precedence
over the unborn life, and on the principle that the life in relationship to a
family should be preferred to a life that is not yet in that kind of
relationship.
I am inclined to favor abortion when the very best medical advice
indicates that,
because of the use of a drug like thalidomide or because of German
measles, Rubella,
the fetus seems to he terribly injured.
Organ Transplants
The questions that arise concerning this practice and the sixth
commandment have
to do with the donor and the recipient. In other words, you have to
be sure that
the donor has indeed irreversible brain damage and cannot live before you take
that heart. The donor has the right to die and not to be killed by a doctor who
is eager to use his technique. Therefore a neutral medical team should make the
decision concerning the tie facto death of a possible donor. The other question
concerns the recipient and whether in the haste of performing the
transplant there
is the adequate matching process of the white cells in the blood which argues
for life and not for death on the part of the recipient. It seems
that this kind
of surgery should be performed only in consultation and in a very
public manner,
and, where a Christian doctor is involved, with much prayer.
Care of Dying
You have also the dilemma that arises in the care of the dying. I'm inclined to
favor the position taken by many doctors and theologians that there is a valid
principle of noninterference with death. When only extraordinary
means of supporting
life keep the patient
going and maybe even torture the patient, and all the evidence points towards
irreversible unconsciousness, it seems to me permissible under God to withdraw
these extra-ordinary means of supporting life that the patient may
die in dignity.
There is also the principle of indirectly hastening death by the use
of painkilling
drugs. A doctor in compassion may administer drugs that have a toxic effect in
accelerating death although the direct intention is not to bring on death. It
seems to me that this may be valid under God.
I cannot endorse the principle of administering death-causing agents. I do not
believe in euthanasia or mercy killing. I think God has not given us
that right.
Again if I were a Christian doctor living in the midst of this kind of thing,
I believe that in every instance where I might be making a fatal
decision, I would
certainly seek the consultation of respected colleagues and consultation with
the Lord.
Sacrifice
There is also something to be said about the principle of sacrifice, of giving
your life for another. This introduces a higher principle than the
one that occurs
in this commandment. You think of a doctor experimenting upon himself
in the effort
to find a specific for yellow fever and dying in that cause for humanity. You
think of an explorer realizing that the food supply of the party is scanty and
saying to the party, CJ believe I'll go outside for awhile," and
deliberately
perishing in the
ice and snow in the hope that the party might yet be saved. You think
of a missionary
going to Erromanga in the South Seas, called in church history "the martyr
isle", because there was such a succession of missionaries murdered there.
You think of him laying down his life in the hope of a gospel triumph. And all
you can say about these instances is in the words of Jesus, "Greater love
has no man than this that a man lay down his life for his
friends." You think
of the time when Jesus was about to he born and how the angel said to Joseph,
"You shall call his name Jesus, for he will save his people from
their sins."
At the cradle there was the shadow of a cross; Jesus came in order to die and
to give His life a ransom for many and that we, believing in Him, may
have eternal
life.
Mere mortal life is not the supreme value. The supreme value is a
right relationship
with God and the righteousness of the kingdom of God and the
possession of eternal
life. So what do you think this commandment means, "You shall
not kill,"
if you withhold from a friend or loved one the saving knowledge of
Jesus Christ,
and if you never have a word of witness to others about how Jesus came to save
us from our sins?
(I am heavily indebted to Ethics and the New
Medicine by Harmon L. Smith, Abingdon Press, 1970, for the treatment of modem
dilemmas.)
Cary N. Weisiger, III Menlo Park Presbyterian Church Menlo Park, California
DEATH AND HOPE
Kent F. Meads
Many millennia ago, job asked a very important question, "If a man dies,
shall he live again? (Job 14: 14) The answer to job's question is
found in I Coy.
15. Paul's main concern revolves around two ideas-"death"
and "hope".
In I Cor. 15, two words continually reoccur: "death" and
"raised";
the latter I see as characterizing hope.
Death
Death is not a particularly easy subject to treat. Yet
if Lewis Mumford's observation in The Myth of the
Machine: The Pentagon of Power that our culture is death-oriented is correct,
then it becomes a topic which we must discuss and come to terms with. But not
only
for that reason; we must come to terms with death because we all face it. The
writer to the Hebrews reminds us of this, when he says, "It is appointed
unto
man once to die I Cor. 15:22 also makes this affirmation, when Paul says, ". . . in Adam all die." As we
confront the
subject of death, we in America face many restraints. Death is
considered a taboo
area. This seems to he true for Christians as well, for in the decade
just preceding
the present one, there were only two major treatments of this topic
from the Christian
perspective. Not only is it considered taboo, but any discussion of
death is thought
to be morbid. Therefore, few dare introduce the subject into a discussion.
Eugene Ionesco's plays show a continual concern and emphasis on
death. His play,
Exit the King,1 has as its main theme the subject of death, The characters play
the roles the way 20th century man handles death. One queen wants to tell the
king he is about to die, another queen favors silence, and the doctor
stands aloof
though finally succumbing to the pressure of the first queen. And
the king thinks
lie has the power to stop or at least control his death. Ionesco said
concerning
the theme of death in this play, "I told myself that one could
learn to die,
that I could learn to die, that one could also help other people to die. This
seems to me to be the most important thing we can do, since were all dying men
who refuse to die. This play is an attempt at an apprenticeship in
dying."'
When lie was further questioned if the play' helped him, he said, it
didn't help
him at all.
Ioneseo's honesty suggests that death is fearful, at times manageable, but also
basically unmanageable. Elisabeth Kiibler-Ross, an Assistant
Professor of Psychiatry
at the University of Chicago as well as a Director of Consultation at
the University's
hospital, has spent much of her time with the dying, and in directing seminar
courses where medical students, nurses, aides and ministers sit in on
discussions
with those who are terminally ill. In her book, On Death and Dying, she says,
"Death is still a fearful, frightening happening, and the fear of death is
a universal fear even if we think we have mastered it on many levels."
Christians somehow think they can skirt around death and many have never come
to terms with their death. "Psychologists have amassed an impressive body
of evidence to prove that Christians often suffer from a fear of
death, and that
on this particular question they in no way differ from men in general."2
One would think that of all places, the Church would provide the
atmosphere where
Christians could openly discuss their fears and apprehensions about death; yet
generally speaking, this is not the case. Christians apparently judge
each others
spirituality by the fearless way they face death, and no one wants to be seen
as less spiritual than someone else. Attempting to settle my attitude toward my
own death releases me to enjoy life in a new way. It's at this point
that Martin
Heidegger has made an important contribution. "Heidegger
highlights the significance
of death because it wrenches us out of our unthinking participation
in the commonly
accepted valuations of life and forces us to decide for ourselves
about the meaning
of life." In other words, a man who clearly sees his own
finitude, who realizes
that he is going to die, will make the most of those life hours that are his by
God's grace. This leads to two
questions: (1) Why do we avoid facing death? and (2) How has man traditionally
faced death?
To the first question, Dr. Ross's answer is most helpful. She says, ". .
. dying nowadays is more gruesome in many ways; namely, more lonely,
mechanical,
and dehumanizing; at times it is even difficult to determine technically when
the time of death has occurred." The reason death has become more gruesome
in terms of loneliness is easily realized. In time past the person died at home
surrounded by his friends and family. Death was not given a mystical aura. In
many eases the dead person could be seen in his own bed after death.
That is rarely
the case today. Rather, the dying man is rushed away to a hospital by people he
does not know, to be cared for by strange faces who most likely will
be concerned
only that he stay alive and will not really care about the man. On
the other hand,
our technological capabilities have made death more mechanical and dehumanized.
People no longer have the right to die, it seems. One can he in a
coma for months
and still be considered alive. In times past a similar ailment would have meant
death. Ethically, the topic of life and death and modern medicine is just now
being discussed by Christians. Many questions can be raised in this area. But
if we acknowledge our fear of the loneliness and dehumanization that accompany
death, we start down the road of resolving or at least facing our own finitude.
Man's Concern with Death
Arnold Toynbee lists nine ways that man has tradi
tionally reconciled himself to the fact of death. Hedon
ism, or the philosophy of "eat, drink and be merry for tomorrow
we die"
is one of the more obvious ways men have faced death. The TV program "Run
For Your Life" best exemplified hedonism. As you may recall, the
plot centered
around a lawyer who learns of his impending death within a year. He
decides that
he will see and do the things he has failed to do in the past.
"But hedonistic
solutions of death, of course, are illusory." It is impossible
to eat enough
or drink enough and thus push the thought of death totally out of
ones mind.
Because the hedonistic solution is illusory, some have concluded that life is
so wretched that death is the lesser evil. Pessimism then becomes the answer.
One index of pessimism is suicide. It is not surprising to read that
the suicide
rate in America is highest among those in the 17 to 30 year old
bracket. Our youth
look at what surrounds them, conclude that death must be better than life and
then take their own lives. But the pessimistic solution is only a
"cop-out".
Thirdly, man invents physical countermeasures in his attempt to
circumvent death.
In recent years the new area of cryonics has emerged, i.e., freezing the
dead so that at a later date those who have been frozen may be
defrosted and brought
back to life when our technology develops the skill of reviving life.
Such physical
counter-measures allow only a temporal solution which at the end of the road is
actually no solution at all. Another way man attempts to circumvent death is by
winning fame, and then having that fame passed on to succeeding
generations. Man
has also reconciled himself to death by attempting to merge himself
with Ultimate Reality.
But in each of these cases man really attempts to avoid facing the meaning of
his death. And in some way death appears as a natural phenomenon in
each of these
views, From the Christian view death is not normal. Paul depicts it as an enemy
which will he overcome only when Christ returns the second time. Because death
is abnormal, even when we know a loved one faces imminent death, we are always
crushed or totally surprised by the death of that one. Some one has
called death
a "thief" and rightly so, because death steals us away from those we
love as well as taking those we love from us. We also need to
remember that "biological
death is not the Great Finitude. That description applies instead to
the judgment
of Christ, before which we shall all stand (Rom. 14:l0)."
Hope
Finally, we Christians, while facing the judgment of death, also have a word
of grace and hope which is the central thrust of our passage, namely,
resurrection.
Paul sets forth our hope as centered in Christ. Christ's resurrection
is the guarantee
that you and I will be raised, ton. Christ is the
"first-fruits". This
term announces that our hope has a foundation. The first-fruits are
just what the
words imply-in an agricultural setting some of the fruit appeared
before the harvest;
according to the Mosaic law this was given to God (Ex, 23:19; 34:26), because
it was an indication of the fruit that was coming. Paul applies this imagery to
us. Just as Christ has been raised by the power of God, Paul declares
fearlessly
that we who know Christ need not be overwhelmed by death because there is hope:
resurrection.
1Claude Ronnefoy, Conversations With Eugene Ionesco, p. 79.
2E. J. Carnell, The Case For Biblical Christianity, ed. Ronald H.
Nash, p. 175
3Thcmas W. Ogletree, "From Anxiety to Responsibility: The
Shifting Focus of Theological Reflection," New, Theol.
No. 6 p. 58
4Christioninj Today, Ministering in a Death-Oriented Culture",
Calvin Milled,
Nov. 19, 1971 p. 12
Kent F. Meads Menlo Park Presbyterian Church Menlo Park, California