Category Archives: Topics (laid out in alphabetical order)
Eternal Security (Perseverance) of the Believer
Sometime ago Naomi submitted a two-pronged query: (a) “When a saved person dies [picapp src=”a/5/0/a/Rioting_Erupts_Again_1d7a.jpg?adImageId=5073180&imageId=1633795″ width=”234″ height=”156″ /]sinning or committing a sin, do they [sic] automatically go to hell” (b) “also, what if a saved person commits suicide, does that person go to heaven or hell”? This posting addresses part “a” of the question. Part “b” will be housed in a later posting that we will title: “Mortal Sin,”
The question of whether a saved person can end up in hell would be best approached through the prism of the doctrine of eternal security (or perseverance of the saint or continuance of the saint in salvation). So what is this doctrine about? Which Scriptures seem to support it and which ones seem to negate it (in the sense that they speak of the possibility of losing one’ salvation? Which theological traditions ascribe to it and which ones reject it?
Passages Cited (by Classical Calvinism and Moderate Calvinism) in support of the Doctrine of Eternal Security
Passages that confer believers with “eternal life”
Jn 3:16 [“For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.]
Jn 5:24 [Very truly, I tell you, anyone who hears my word and believes him who sent me has eternal life, and does not come under judgment, but has passed from death to life.]
Jn 10:27-28 [My sheep hear my voice. I know them, and they follow me. I give them eternal life, and they will never perish.]
Acts 13:48 [When the Gentiles heard this, they were glad and praised the word of the Lord; and as many as had been destined for eternal life became believers]
1 Jn 5:13 [I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.]
Passages that declare the believer secure
Jn 10:27-28 [My sheep hear my voice…they will never perish. No one will snatch them out of my hand.]
Passages that speak of the believer’s destiny with certainty
Rom 8:29-30 [For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.]
Rom 11:29 [for the gifts and the calling of God are irrevocable]
Phil 1:6 [I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ]
Passages Cited (by Reformed Arminianism and Weslayan Arminianism) in denial of the Doctrine of Eternal Security
Passages that raise the possibility of falling away or cite examples of those who fell away
Heb 3:12-13 [Take care, brothers and sisters, that none of you may have an evil, unbelieving heart that turns away from the living God. But exhort one another every day, as long as it is called “today,” so that none of you may be hardened by the deceitfulness of sin.]
Heb 6:4-6 [For it is impossible to restore again to repentance those who have once been enlightened, and have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, since on their own they are crucifying again the Son of God and are holding him up to contempt.]
1 Tim 5:15 [For some have already turned away to follow Satan]
Passages that attach contingencies to the final outcome of the believer’s future
Matt 24:13 [But the one who endures to the end will be saved]
Jn 15:4, 6 [Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned.]
1 Cor 15:1-2[Now I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, through which also you are being saved, if you hold firmly to the message that I proclaimed to you—unless you have come to believe in vain.]
Heb 3:14 [For we have become partners of Christ, if only we hold our first confidence firm to the end.]
Col 1:21-23[And you who were once estranged and hostile in mind, doing evil deeds, he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him— provided that you continue securely established and steadfast in the faith, without shifting from the hope promised by the gospel that you heard, which has been proclaimed to every creature under heaven]
Back to Naomi’s Question
The question again was: “When a saved person dies sinning or committing a sin, do they [sic] automatically go to hell.” Calvinism will answer in the negative since it not only highlights passages that seem to support the eternal security of the believer, but attempts to explain away those passages that raise the possibility of falling away. For example, classical Calvinism will deny that the persons in view in Hebrews 6 are in fact believer; they are unregenerate, unbelieving children of the covenant. Alternatively moderate Calvinism, while admitting that the persons in Hebrew 6 are indeed believers regard the loss spoken of their not as the loss of salvation, but the loss of rewards.
But even Arminianism will answer the question in the negative as much as teaches the possibility of losing one’s salvation. According to Arminianism, two conditions lead to loss of salvation: (a) Unconfessed sin: This is not sin that is unknown but rather sin that is consciously held without repentance and continued without regret and (b) Apostasy: an intensification of the stage of unconfessed sin. Neither of these conditions are implied in the question posed.
Spiritual Gifts (Charismata)
Introduction
George Marsh asks a four-fold question regarding spiritual gifts: (a) what are these spiritual gifts? (b) How does one receive them? (c) Are they for all believers or some (especially the gift of speaking in tongues)? (d) How can one identify his or her gift?
What are the Various Spiritual Gifts?
Altogether the Epistles makes mention of twenty one (21) spiritual gifts. In no particular order here they are:
Prophet, Prophetess or Prophecy (Rom 12:6; 1 Cor 12:10; 12:28, 29; 13: 2, 8; 14:1, 3, 4, 5, 6, 22; Eph 4:11)
Whether predictive or non-predictive, the goal of a prophetic utterance as outlined in 1 Cor 14 is primarily to instruct, strengthen, encourage, and to comfort the congregation (vv. 3, 31). Furthermore the utterance is subject to evaluation (v. 29). If predictive, failure of the utterance to come to fruition renders the utterer fake (Deut 18:22).
Evangelist (Eph 4:11)
If you have ever wondered what the portrait of an Evangelist looks like, look at Philip, one of the seven deacons in the Book of Acts and to whose name is tied to the label “Evangelist (Acts 21:8). He not only engaged the masses with his proclamation of the good news, but initiated evangelistic conversation one-on-one (Acts 8).
Pastor (Eph 4:11)
The word for Pastor in the Greek is literally a “shepherd.” In other words what a shepherd is to sheep, a pastor is to his flock. Like a shepherd the pastor displays care, offers guidance (cf. John 10:3), extends protection/security (cf., Matt 9:36), puts his life on the line for his sheep (John 10:11).
Service (Rom 12:7)
The word for service is a variation of the word “deacon.” As is well known deacons in the book of Acts offered, not received, services. They were players, not spectators, when it came to serving the church. The gift of service therefore has to do with being a participant in the process of meeting the needs of the saints/church (cf. 1 Cor 16:15; 2 Cor 9:1, 13).
Teaching (Rom 12:7)
Prophets speak the words which God reveals to them while teachers engage in the passing on of the truth of the gospel which is already the revealed truth.
Encouraging
The encourager comes in handy in challenging, low moments, in times of distress and affliction. The goal of encouragement is to inspire and to uplift. (Rom 12:8, cf. Acts 14:22; 15:32; 16:40; 20:1, 2; 1 Cor 14:31; 2 Cor 7:13; Eph 6:22; Col 2:2; 4:8; 1 Thes 2:12; 3:2, 7; 4:18; 5:11, 14; 2 Thes 2:17; 2 Tim 4:2; Titus 1:9; 2:6, 15; Heb 3:13; 10:25; 1 Pet 5:12)
Contributing to the Needs of Others
This has to do with a person sharing of what he or she owns with a needy party (Rom 12:8). This kind of sharing is mentioned at least three other times in the New Testament. The person with two tunics is urged to share with one without (Luke 3:11). As evident that the old sinful self has been shed off as a result of spiritual conversions, a thief-turned-believer is challenged to instead earn a living and share the fruit of his/her labor with those in need (Eph 4:28).
Helping Others
The single reference of the noun translated in our English Bible as “helping others” limits our discussion on this gift (1 Cor 12:28).
Leadership
This gift has in mind those who preside over, manager over, make administrative decisions over the affairs of the church (Rom 12:8, cf 1 Thes 5:12; 1 Tim 3:4, 5, 12; 5:17).
Administration
As is the case with the gift of “helping others,” the single reference of the noun translated in our English Bible as “administration” limits our discussion on this gift (1 Cor 12:28).
Showing Mercy
Most likely the gift denotes all sorts of works of mercy. This may include taking care of the sick or disadvantaged (Rom 12:8).
Celibacy
In the context of 1 Cor 7 where Paul is discussing sexual fulfillment and abstinence, it may be that the gift here should be best understood not so much as singleness but continence, i.e., the ability to refrain from sexual intercourse.
Message of Wisdom and Knowledge
These entail insights granted to the mind. They are revelatory in the sense that they include matters granted in some way or another by direct revelation (1 Cor 12:28). Granted, on this side of the Canon, the revelations must be subject to biblical scrutiny as is the case with prophetic utterance.
Faith, Healing (1 Cor 12:9), Miraculous powers (1 Cor 12:10)
We are here talking about a high degree of faith in God produced by the Holy Spirit, the effects of which manifested themselves in healings in one and in mighty works in another.
Distinguishing Between Spirits (1 Cor 12:10)
This refers to the ability to identify the source of the prophetic utterance. The ability may also include interpretation and the weighing of the prophetic content.
Speaking in different tongues and Interpretation of tongues (1 Cor 12:10f)
According to 1 Cor 14 tongues are God-directed (not audience-directed), incomprehensible to the listening ear, strictly for the edification of the speaker. For this reason, they require interpretation if they are to benefit the audience.
Apostles (1 Cor 12:28, 29; Eph 4:11)
How Can one Identify His/Her Gift
Even those who propose the use of questionnaires as a way of determining spiritual gifts are quick to point out that the questionnaires simply confirm an awareness of one’s spiritual gift. The awareness comes about through inner conviction and the testimony of outside observers.
Tithing: Is it Applicable to the Church Today?
Introduction
This posting has been prompted by the question of one of our readers? Mary asks:
”I was told by some people that they can’t pay tithe because it is not mentioned in the New Testament, i.e., it is part of the Old Testament Law and not meant for “grace” people like us. I can’t remember seeing it myself in the N.T.Is that the case? If so how do you respond to that?
First of all Mary, tithing is mentioned in the New Testament. Even then the question of its applicability still holds since in all the instances that tithing is mentioned in both Testaments it appears to be a Jewish/Old Testament practice that may therefore not carry forward to the church today.
In answering the question we will first of all define tithing, then look at how it is discussed in both the New and the Old Testaments, and finally determine whether the scarce mention of tithing in the New Testament implies that the practice is irrelevant today.
Definition of “Tithe”
That the term tithe translates to tenth or ten percent makes sense if we are aware that, according to the Merrian-Webster’s dictionary, the word tithe is traceable to the old English word teogotha which means tenth. Furthermore both the Hebrew (maasar) and Greek (dekate) words that are rendered tithe by our English Bible carry within them the word ten. The term for ten is deka in Greek and asar in Hebrew.
The meaning of tithe aside, how is tithe or tithing discussed in both the Old and New Testaments?
Tithing in the Old Testament
Mention of Incidences of tithing
a) Gen 14:20
A war involving Sodom, the adopted home of Lot, results in the capture of Lot among others. When word about Lot’s capture reaches his uncle Abram, Abram mobilizes an operation dubbed “rescue Lot.” With the mission accomplished, Abram returns home and is met by Melchisedek. It is during this encounter that Abram offers a tithe.
b) Gen 28:20-22
Jacob working under the instruction of his mother Rebekkah succeeds in stealing the blessings that rightly belonged to Esau. Isaac is deceived into granting deathbed blessings to Jacob instead of Esau. When Esau discovers his loss, he vows revenge. Naturally Jacob, the target of the vendetta, opts to flee to Laban’s den in Haran. Since Haran was a distance away, Jacob stopped to catch some sleep. While asleep, he experiences a dream. He wakes up and utters a vow: he will tithe a tenth form what God gives to him.
Divine Regulations concerning tithe or tithing
(a) Lev 27:30-32: The tithe belongs to the Lord
(b) Num 18:21: The tithes are meant for the Levites in exchange for their temple service
(c) Deut 12:6; 14:28: Tithes are to be brought to God’s dwelling place
The Practice of Tithing Falls by the Wayside and then is Revived
(a) 2 Chron 31
At the end of 2 Chron 28 we are told that King Ahaz suspended all temple operations by shutting the temple down. When Hezekiah ascended the throne, he reversed all these. He re-consecrated the temple and its staff in 29:3-19. He calls for the observation of the Passover in chap. 30. What else does he reinstall? Tithing (2 Chron 31:11)
(b) Neh 10:37; 13:12
Chapter 10 is an Ezra-led declaration of the people’s commitment to live by the law. Part of the commitment is the reinstatement of tithing.
Withholding the tithes equated with robbery; bringing the tithe tied to abundant blessings
Mal 3:8-11: “Will a man rob God? Yet you rob me. “But you ask, ‘How do we rob you?’ “In tithes and offerings. You are under a curse — the whole nation of you — because you are robbing me. Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the LORD Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it. I will prevent pests from devouring your crops, and the vines in your fields will not cast their fruit,” says the LORD Almighty.
Tithing in the New Testament
Mention of an Incident of tithing
Luke 18:12: The Pharisee stood up and prayed about himself: ‘God, I thank you that I am not like other men — robbers, evildoers, adulterers — or even like this tax collector. I fast twice a week and give a tenth of all I get.’
Jesus does not fault the Pharisees and teachers of Law for Practicing Tithing
What he faults them for is their neglect of justice and the love of God (cf. Matt 23:23)
Is Tithing Applicable Today
Even though tithing is mentioned only a handful of times in the New Testament, does it mean that it is therefore no longer applicable today?
First of all, there is no evidence that the Scriptures prohibit the continuation of the practice. Jesus made mention of the practice without condemning or rendering it abolete. At the same time, it ought to give us pause that, beyond the three references in the Gospels, the word tithe or tithing is never again mentioned in the New Testament. References to tithing during the church age appear not in the New Testament but later on in the writings of the church fathers (e.g., Constitution of the Holy Apostles [325AD]:“wherefore you ought to love the bishop as your father, and fear him as your king and honor him …giving to him your … tithes) or in decrees by church councils (e.g., the council of Trent [1550]: “The payment of tithes is due to God, and they who refuse to pay them or hinder those who give them usurp the property of another…they who either withhold or hinder them shall be excommunicated..”)
Secondly, even though tithing is never again mentioned in the New Testament after the Gospels, the principle of tithing in the sense of the people of God catering for the needs and upkeep of the minister is cited over and over again in the Epistles and is certainly relevant and applicable today. First Corinthians 9: 13-14 is one such citation: Don’t you know that those who work in the temple get their food from the temple, and those who serve at the altar share in what is offered on the altar? In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel.
Thirdly, the emphasis in the Epistles when it comes to supplying the needs of the minister is not on percentage seeing that the word tithe or tithing is never mentioned there. The emphasis is on individual-motivated, generous, cheerful, voluntary giving (1 Cor 9:7).
Dowry (or bridewealth) and the Bible
The Practice of Paying Dowry in Ancient Babylon, Ancient Egypt, the Bible. and within the Afric(Keny)an Context
In Ancient Babylon
(a) Law of Ur-Nammu (2112-2095 B.C)
–#12
If a prospective son-in-law entered the house of his prospective father-in-law, but his father-in-law later gave his daughter to another man, he (the father-in-law) shall return to him two-fold the amount of bridal presents he had brought
(b) Law of Eshnunna (2000 B.C)
–#17
Should the son of a man bring bride-money to the house of the his father-in-law–if one of the two deceases, the money shall revert to its owner
(c) Code of Hammurabi (1728-1686 B.C)
–# 137
If a seignior has made up his mind to divorce a lay priestess, who bore him
children, or a hierodule who provided him with chiildren, they shall return
her dowry to that woman and also give her half of the field, orchard and goods that she may rear her children…
–#138
If a seignoir wishes to divorce his wife who did not bear him children, he shall five her money to the full amount of her marriage-price and he shall also make good to her the dowry which she brought from her father’s house and then he may divorce her
–#159
If a seignior. who had the betrothal-gift brought to the house of his prospective father-in-law and paid the marriage-price, has then fallen in love with another woman and has said to his prospective father-in-law, “I will not marry your daughter,” the father of the daughter shall keep whatever was brought to him
–#162
If, when a seignior acquired a wife, she bore him children and that woman has then gone to her fate, her father may not lay claim to her dowry, since her dowry belongs to her children
In Ancient Egypt
A Marriage Contract of a former slave as revealed in Aramaic Papyrus 15 from Elephantine (dated 441 B.C.)
–Date of the Contract
In Tishri, which is the 6th day of the month of Epiph of Artaxerxes the King
–Identification of Contracting Parties
Askor, son of TSHR, builder of the king said to Makhsir the Aramean of Syene of the detachment of Warizath, saying “I have come to your house to take to myself your daughter (Mipthtahiah) for wifehood (or as a wife)
–Formal agreement of marriage and payment of dowry and possession brought in by the bride
She is my wife and I am her husband from this day and for ever, I give to you the bride-price of your daughter Miphtahiah , the sum of 5 shekels , royal weight. It has been received by you and your heart is content therewith. I have caused to come up to bring to your daughter Miphtahiah into her hand of the cost of furniture 1 karash 2 shekels of royal weight of the standard of 2R to 10. I have delivered to her into her hand 1 woolen robe, new, striped dyed on both sides, (whose) length was 8 cubits by 5, worth the sum of 2 kerashin 8 shekels royal weight; 1 closely-woven (shawl) new, (whose) length was 8 cubits by 5 ,worththe sum of 8 shekels of royal weight; another woolen robe, finely woven (whose) length was 6 cubits by 4, worth the sum of 7 shekels; 1 mirror of bronze, worth
the sum of shekel 2R; 1 tray of bronze, worth the sum of 1 shekel 2R; 2 cups of bronze worth the sum of 2 shekels; 1 bowl of bronze, worth the sum of 2R; total money and value of goods being the sum of 6 kerashin 5 shekels 20 halurin (=half shekel) of the standard of 2 R to 10, royal weight I have received, and my heart is content therewith, 1 couch of reeds with 4 supports(?) of stone; 1 pk of slk; 2 ladles, holding (?) 8 h; 1 ms’n knife (?); 1 cosmetic box of ivory, new. …
–Witnesses to contract
Nathan b. Ananiah wrote this deed (or contract) at the direction (literally “according to the mouth”) of Ashor and the witnesses hereto
Penuliah b. Jezaniah. ….iah b. Uriah (?) Menahem b. Zaccur witnesses, Reibel(?) b…..
In the Bible
(a) The Genesis 24 story of Abraham’s chief servant taking a trip in search of a wife for Abraham’s son, Isaac (see especially verse 10 [Then the servant took ten of his master’s camels and left, taking with him all kinds of good things from his master. He set out for Aram Naharaim and made his way to the town of Nahor], 22 [When the camels had finished drinking, the man took out a gold nose ring weighing a beka and two gold bracelets weighing ten shekels], and 53 [Then the servant brought out gold and silver jewelry and articles of clothing and gave them to Rebekah; he also gave costly gifts to her brother and to her mother])
(b) The story of Jacob in Gen 29, especially verse 18 (Jacob was in love with Rachel and said, “I’ll work for you seven years in return for your younger daughter Rachel” ) and 20 (So Jacob served seven years to get Rachel, but they seemed like only a few days to him because of his love for her)
(c) Hamor requests Jacob’s sons for Dinah as a wife for his son Shechem in Gen 34:12 (Make the price for the bride and the gift I am to bring as great as you like, and I’ll pay whatever you ask me. Only give me the girl as my wife.”)
(d) Exod 22: 16, 17 (“If a man seduces a virgin who is not pledged to be married and sleeps with her, he must pay the bride-price, and she shall be his wife. If her father absolutely refuses to give her to him, he must still pay the bride-price for virgins)
(e) Saul sets the bride price for David to marry his daughter Michal in 1 Sam 18:25 (Saul replied, “Say to David, ‘The king wants no other price for the bride than a hundred Philistine foreskins, to take revenge on his enemies.’” Saul’s plan was to have David fall by the hands of the Philistines)
Within the Afric(Keny)an Context
There are four types of marriages recognized by the republic of Kenya:
(a) Hindu marriage
–allows polygamy
(b) Islamic marriage
-allows plural marriages up to 4 wives
(c) customary marriage
—bridewealth (or part of it) would have to be paid
–required ceremonies have to be performed
–the parties involved have to demonstrate capacity to marry, meaning, the man must not be married under the law that governs monogamous marriages; the woman must not be already married to another man; they should have reached puberty, they should be free of diseases like leprosy or syphilis; they should be mentally sound or sane; each must not be within the prohibited degrees of conguinity and affinity; each must give consent to the marriage; and the parents of each must give consent to marriage
(d) civil/English/Christian marriage
–marriage ceremony has to be performed by an authorized person
–the ceremony has to be performed in a place of worship or in a building which is legally registered for such an activity
–there should be witnesses to the ceremony
–the parties involved must give consent to the marriage
–Notice of intention to marry must be published prior to the marriage
–the parties involved have to demonstrate capacity to marry
Of the four, only one requires the payment of dowry, viz., customary marriage.
Implications
Since the payment of dowry is not prohibited by the Scriptures and since it is a requirement in as far as customary marriage is concerned, it is necessary that an individual who chooses customary marriage pay the dowry. Otherwise the Kenyan society will not consider the marriage valid.
Euthanasia and the Bible
Introduction
Hebrews 9:27 reads in part: “… it is appointed for mortals to die …” Let me rewrite the passage so it hits home. Let’s strike out “mortals” Let’s jot instead “Nicholas.” “It is appointed for Nicholas to die…” As to the type of death that awaits me, I am not privy. That knowledge belongs only to the gods. What is clear though, is that none of us is exempt from any particular type of death. It could be a “Tim Russert” (of NBC)-like death. You could even find yourself in a “Schiavo”-like situation. A “Russert”-like death sparks no moral issues. A “schiavo”-like situation is another story altogether. Terry’s death was a classic example of Euthanasia
Definition of Euthanasia
The etymological building blocks of the term are: “Eu” (=a Greek adverb that means “well.” “easy,” “good”) and “thanatos” (=meaning “death”). Combining the two terms yields the compound idea of “easy death,” “dying well,” or “death by dignity.”
Types of Euthanasia
Type # 1: Active voluntary Euthanasia (AVE)
(a) Definition
Doctors or others directly end a consenting patient’s suffering through medically administered lethal drugs
(b) Example
(i) The Oregon Death by Dignity Act
First passed by Oreginians in Nov 1994 and activated after an injunction was lifted by the ninth circuit of Appeals on Oct 1997, the Oregon Death by Dignity Act allows a doctor to prescribe pentonarbital or secorbabrbital,both of which are lethal medication to a terminally ill patient of sound mind. The patient then goes ahead and ingests the lethal drugs at a place and time of his or her own choosing. In 2004, 40 physicians wrote a total of 60 prescriptions. Thirty five patients who ingested the drugs died. The range of time from ingestion to death was 5 minutes to 31 hours
(ii) The infamous Kervokian
Sunday night Nov 22, 1998, 60 minutes viewers were treated to a never-before-seen telecast. There in the sight of all was Kervokian administering lethal injection to a consenting Thomas Youk, a victim of amytophic lateral sclerosis or Lou Gehrig’s disease. For that Kervokian was slapped with a second degree murder charge and received a 10-25 yrs sentence. Prior to this particular AVE, Kervokian had played an assistive role in other deaths ranging back to 1990.
–June 4 1990: Janet Adkins,a 54 yr old woman with Alzheimer used a suicide machine that Kervokian himself had deviced. She died inside Kervokians’s 1968 volkwagen
–Oct 23 1991: Kervokian supervised the simultaneous death of two women. One, Marjorie Wanz, 58 yr old with pelvic pain used Kervokians suicide machine. The other, Sherry Miller, 43 yrs old with multiple sclerosis inhaled carbon monoxide through a face mask
–Sept 26th 1992, Lois Hawes,52 yrs old with lung and brain cancer, died from CO poisoning at the home of Kervokian’s assistant
–Kervokian himself may have been present on Nov 26th 1994 during the death by CO poisoning of 72 yr old Margaret Garrish who had arthritis and osteoporosis
(c) Reason
The main reason seems to be the desire to bring about the cessation of suffering
Type # 2: Active Involuntary Euthanasia (AIE)
(a) Definition
A doctor or a non-doctor directly ending a non-consenting patient’s suffering through lethal means
(b) Example
(i) On 30th sept 1949 Carol Paight, a 20yr old Connecticut college student, shot her 52 yr old father while he lay unconscious in a hospital bed after exploratory surgery. She was reported to have said just before the shooting that she had to do something to keep her father from knowing that he had only six painful weeks to live.
(ii) On Feb 15th 1993 Kervokian oversaw the death of Hugh Gale, a 70 yr old man with emphysema and congestive heart failure. Why this would be an example of involuntary euthanasia is because the prosecutors investigating the case were able to prove that Kervokian had altered his written account of Gale’s death by deleting a reference to a request by Gale that the procedure be halted
Type # 3: Passive voluntary Euthanasia (PVE)
(a) Definition
Withholding unwanted or extraordinary treatment as per the patient
(b) Example
(i) Nancy Cruzan
One night in 1983, th car of the 25 yr old slid off an icy Missouri Road. The ensuing crash threw her out of the car and left her breathless and without a pulse. Minutes later, paramedics revived her heartbeat and respiration, but Cruzan never regained consciousness. She spent the next 7 yrs of her life in a permanent vegetative state, able to breath but kept alive by a feeding tube
Her parents wished that her feeding tube be removed. After a court battle and appeals to higher courts, the parents wishes were honored on the strength that she had made prior wishes to die if ever she found herself in that situation
(ii) Terry Schiavo
(iii) Pope Pius XII
In an Oct 24th Feb 1975 speech before an international gathering of anaesthesiologists he announced (1) that patients could refuse extraordinary treatment to prolong their lives without violating Christian teaching (2)that that there was no reason that dying persons should endure unusual pain; physicians, he stated were permitted to use pain relievers even if they shortened a dying patient’s life, though doctors should never administer pain-killing drugs against someone’s will or with the intention of killing a patientpassive euthanasia was permissible,
(iv)Living wills
Advanced directives written by individuals specifying under what conditions treatment would be withheld (state legalized). In 1976 Califonia becamethe first state to recognize the living will; by 1986 all but eleven states had done the same
(c) Reasons
Curtail pain, curtail an unproductive and worthless living
Type # 4: Passive involuntary Euthanasia (PIE)
(a) Definition
Withholding unwanted or extraordinary treatment without the patient’s consent
(b) Examples
(i) Karen Ann Quinlan
Lapsed, at 21 yrs, into an irreversible coma On 14th April 1974 while at a party in suburban New Jersey, possibly because she had been mixing alcohol and the tranquilizer Valium. Taken to hospital, she was hooked up to a respirator and tubes providing her with hydration and nutrition. [she was far from legally dead; she responded to pain and noise and withdrew her limbs when they stroked]. When she persisted in her vegetative state for months, her parents went to court to have her taken off the respirator. They eventually succeeded in March 1976, but Quinlan, even after being detached from a respirator, lived for another nine years until she died of pneumonia in 1985
The court decision stated in part that Karen’s right to privacy may be asserted on her own behalf by her guardian in circumstances when she had never signed a living will nor made her end-of-life wishes known clearly
(ii) Knya Dismuke-Howard
Knya, a terminally ill six-month old infant at the center of a life-support fight died Wednesday May 4th 2005, while still receiving medical treatment. Knya had leukemia that spread to her brain. Doctors at Memorial Hermann Hospital had said continued care would be futile, and a hospital ethic committee decided to remove her from life support, despite objections from her parents
(iii) Texas state law passed in 1999 gives hospitals the authority to remove patients from life support, but requires they give the family 10 days notice to find another facility
(iv) Polls
Polls in the 1960’s showed that from 60-80 percent of American doctors let some of their patients die by withholding or withdrawing treatment
(c) Reasons
Bring pain to an end; futile treatment
Scriptures to bring to bear in evaluating the different types of Euthanasia
Passages Pertaining to murder
–Exod 21:12: Whoever strikes a person mortally shall be put to death
–Ex. 21:20: When a slaveowner strikes a male or female slave with a rod and the slave dies immediately, the owner shall be punished
–Lev 24:17: Anyone who kills a human being shall be put to death
–Num 35:16: But anyone who strikes another with an iron object, and death ensues, is a murderer; the murderer shall be put to death
–Exod 20:13: You shall not murde
–Gen 9:5, 6: For your own lifeblood I will surely require a reckoning: from every animal I will require it and from human beings, each one for the blood of another, I will require a reckoning for human life. Whoever sheds the blood of a human, by a human shall that person’s blood be shed; for in his own image God made humankind.
Passages Pertaining to Suicide
–Judg. 16:30, 31: Then Samson said, “Let me die with the Philistines.” He strained with all his might; and the house fell on the lords and all the people who were in it. So those he killed at his death were more than those he had killed during his life. Then his brothers and all his family came down and took him and brought him up and buried him between Zorah and Eshtaol in the tomb of his father Manoah. He had judged Israel twenty years.
–1Sam. 31:4, 5, 6 Then Saul said to his armor-bearer, “Draw your sword and thrust me through with it, so that these uncircumcised may not come and thrust me through, and make sport of me.” But his armor-bearer was unwilling; for he was terrified. So Saul took his own sword and fell upon it. When his armor-bearer saw that Saul was dead, he also fell upon his sword and died with him. So Saul and his three sons and his armor-bearer and all his men died together on the same day.
–2Sam. 17:14, 23 Absalom and all the men of Israel said, “The counsel of Hushai the Archite is better than the counsel of Ahithophel.” For the LORD had ordained to defeat the good counsel of Ahithophel, so that the LORD might bring ruin on Absalom. When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order, and hanged himself; he died and was buried in the tomb of his father.
–Matt. 27:5: Throwing down the pieces of silver in the temple, he departed; and he went and hanged himself.
–Acts 16:27: When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped.
–Acts 16:28, 29: But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.” The jailer called for lights, and rushing in, he fell down trembling before Paul and Silas.
–We are supposed to wait of death, not hasten or even activate it (cf Gen 27:2)
–Elisha had a teminalillness and did not kill himself (2 Kings 13:14)
Passages Pertaining to Assisted (desire for or rejection of assisted) suicide
–Judg. 9:52-57: Abimelech came to the tower, and fought against it, and came near to the entrance of the tower to burn it with fire. But a certain woman threw an upper millstone on Abimelech’s head, and crushed his skull. Immediately he called to the young man who carried his armor and said to him, “Draw your sword and kill me, so people will not say about me, ‘A woman killed him.’” So the young man thrust him through, and he died. When the Israelites saw that Abimelech was dead, they all went home. Thus God repaid Abimelech for the crime he committed against his father in killing his seventy brothers; and God also made all the wickedness of the people of Shechem fall back on their heads, and on them came the curse of Jotham son of Jerubbaal.
–2Sam. 1:9, 10: He said to me, ‘Come, stand over me and kill me; for convulsions have seized me, and yet my life still lingers.’ So I stood over him, and killed him, for I knew that he could not live after he had fallen. I took the crown that was on his head and the armlet that was on his arm, and I have brought them here to my lord.
–1Kings 19:1-4: Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sent a messenger to Elijah, saying, “So may the gods do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow.” Then he was afraid; he got up and fled for his life, and came to Beer-sheba, which belongs to Judah; he left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a solitary broom tree. He asked that he might die: “It is enough; now, O LORD, take away my life, for I am no better than my ancestors.
–Jonah 4: 2-8: But this was very displeasing to Jonah, and he became angry. He prayed to the LORD and said, “O LORD! Is not this what I said while I was still in my own country? That is why I fled to Tarshish at the beginning; for I knew that you are a gracious God and merciful, slow to anger, and abounding in steadfast love, and ready to relent from punishing. And now, O LORD, please take my life from me, for it is better for me to die than to live.” And the LORD said, “Is it right for you to be angry?” Then Jonah went out of the city and sat down east of the city, and made a booth for himself there. He sat under it in the shade, waiting to see what would become of the city. The LORD God appointed a bush, and made it come up over Jonah, to give shade over his head, to save him from his discomfort; so Jonah was very happy about the bush. But when dawn came up the next day, God appointed a worm that attacked the bush, so that it withered. When the sun rose, God prepared a sultry east wind, and the sun beat down on the head of Jonah so that he was faint and asked that he might die. He said, “It is better for me to die than to live.”
–Job 3:20: “Why is light given to one in misery, and life to the bitter in soul, who long for death, but it does not come, and dig for it more than for hidden treasures.
–Job 2:9-10: Then his wife said to him, “Do you still persist in your integrity? Curse God, and die.” But he said to her, “You speak as any foolish woman would gspeak. Shall we receive the good at the hand of God, and not receive the bad?” In all this Job did not sin with his lips.
Pornography (viewing by men)
1. Definition of pornography
(a) Etymological definition: The term is built out of two root words: (i) “graphos” = writing or description and (ii) “porne”= prostitute or harlot
(b) Practical Definition: Any sexually oriented material designed to arouse the viewer or reader
2. Types of porn
(a) Soft porn. The marks of soft porn are (i) partial nudity and (ii) non-explicit sex
(b) Hard porn: The marks of hard-core porn are (i) total nudity and (ii) overt sex
3. Effects of pornography
(a) On you
(i)Neurological impact: When hit with a pornographic image, sexual stress ensues. The sexual stress causes chemicals to seep into the pituitary gland, releasing a stress hormone known as adrenocorticotropic hormone (ACTH). Other neurochemicals that are activated include adrenaline and noradrenaline. The net result is that you breath more deeply, the heart beats faster, blood pressure rises, the eye pupil dilates, you salivate more, the penis erects, you can easily ejaculate or, if you choose to, masturbate
(ii) Fuels feelings of lust and the temptation to cheat on your wife by compromising your resistance to lust after a woman or even engage in adultery
(iii) Feelings of shame and guilt
(iv) Desire for secrecy
(v) Sexual addiction
(b) On your marriage:
(i) Starves your wife sexually since you ejaculate elsewhere and experience the sexual dissatisfaction demonstrated in the study by Zilmann and Bryant. The study revealed that, in comparing one’s partner’s responses to the sexual behavior portrayed in pornographic materials, the partner became dissatisfied with the sexual performance and even physical appearance of the other partner
(ii) Dilutes, if not taints, the quality of your marital relationship with you wife since you are essentially engaging in some fashion of extramarital affair
(c) On your Kids:They could themselves become porn-viewers. This prediction is based on the results of a survey that sought to establish who owned the pornographic material when an individual was first exposed
First Exposure Percentage
• Friend’s house 77%
• Father’s pornography 13%
• Self-purchased 1%
• Other (found it) 9%
4. How do we overcome the habit
(a) Be convinced of the reality of its effects. If pornography is not lust or adultery, it certainly lowers you resistance to lust and adultery; it hurts you wife, it can be generational, it taints your testimony.
(b) Maintain a consistent prayer life
(c) Avoid being alone
(d) Meditate on relevant verses: (i) Ps101:3 (I will set before my eyes no vile thing… ) (ii)1 Thes 4:3-5 (It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control his own body in a way that is holy and honorable, not in passionate lust like the heathen, who do not know God) (iii) Jam 1:14-16 (but each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. Don’t be deceived, my dear brothers) (iv)1 Cor 10:13 (No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it); (v) Job 31:1 (“I made a covenant with my eyes not to look lustfully at a girl); (vi) Phil 4:8 (Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable — if anything is excellent or praiseworthy — think about such things)