MS. For Russell Dicks, 1500-1800 words
By Rev. Jesse
Halsey, D.D.
Lane Professor
of Pastoral Theology and Liturgics
McCormick
Theological Seminary | c1947
The Puritans
gave much thought to death; we give very little. But with the passing of a
friend or relative, and with increasing years, death comes nearer and reveals
to us his fearsome mien. One modern preacher of wide experience avers that
“death is not long from the thought of any person.”
Be that as it
may, the writer here testifies that only twice in a ministry of forty years has
any person come deliberately and asked frankly and fearlessly to talk about
death.
The writer of
Hebrews says that Christ came “to destroy him that hath the power of death
(that is, the devil) and to deliver them who through fear of death were al
their life-time subject to bondage.” Even without Luther’s emphasis on the part
the devil plays in the picture, we would all gladly confess that the
deliverance from this, as form every other devastating fear is in some very
real measure related to Christ and our fellowship with Him.
First then, look
at His teaching; then at His experience, though they are so interwoven that,
with Chaucer, we rejoice in saying, “first He wrought and afterwards He
taught.”
Jesus never
argues about God’s existence or being; He calls God “Father,” and teaches his
disciples to pray and say “Our Father.” He himself is overhead to pray thus, “Father,
I thank Thee . . .” (Luke 10:21) In the hour of death He asks the question we
often ask, “My God, why? . . .” thus bringing comfort to many who have come
after: “in all our affliction he
was afflicted . . .” He learned obedience by the things that he suffered:
“having suffered being tempted he is able to succor them that are tempted.” But
in the last article of death He is heard to murmur—or was it in a strong voice
to say, “Father, into Thy hands I commend my spirit.” This is the ultimate
faith, His or ours.
Likewise, Jesus
never argues about immortality, He takes it for granted. It is an axiom of
faith. Stated in argument: “A cosmos cannot have a chaos for its crown”
(Latze), it seems reasonable. But that was not Jesus’ approach. In the Upper
Room when they were all distressed by his departure, He said, “Let not your
hearts be troubled, ye believe in God; believe also in me; in my Father’s house
are many rooms: If it were not so I would have told you.” Philip was not the
last to ask such questions, nor the last to get an answer: “not what I do
believe, but Whom”; “I know whom I have believed (trusted) and am persuaded He
is able . . .”
“We do not
believe in immortality because we can prove it, but we constantly try to prove
it because we believe it,” so says Martineau. Then, as George Herbert Palmer
said at the death of his wife, “emotion joins our reason,” and we refuse to
longer doubt.
As Christians we
walk by faith and in the fellowship of Christ: trusting as He trusted, it is
impossible to be afraid. Many, like Mr. Fearing and his daughter, Miss
Much-Afraid, when they finally come to the river go over “not much above
wet-shod.” The roots of our religion are in Christ’s resurrection and the
concomitant belief that as He lives we shall live also. Communion with Him
along the way—prayer as we most often call it—is the –is the secret. Willum
MacLure, the Highland doctor who all his life from boyhood had knelt down every
night and said, “Now I lay me down to sleep, if I should die before I wake, I
pray the Lord my soul to take, and this I ask for Jesus’ sake. Amen,” like many
another found light in the night of death. Prayer; honest confession; bold
assurance of faith; humility, confidence, trust; “vocal or unexpressed”; this
is the best preparation for death.
An illuminating
experience, and encouraging to us because it is rather typical of the
experience of many others who have for human reasons changed their point of
view with a change of personal circumstances, is that of Sir William Osler, the
great physician, who in a lecture on Immortality delivered at Harvard* in 1904
says that as a physician he has seen many persons die and most of them were
unconscious or unconcerned. He confesses that he is also a “Laodicean,” i.e.,
indifferent (Revelation 3:15). Some ten years later his only son, Revere, was
killed in the First World War. Sir William’s whole attitude changed. Thereafter
he was often heard singing or humming snatches of Abelard’s hymn about heaven:
“O what the joy and the glory must be.” His center of gravity had changed.
When the
feelings are neutral one can argue for or against immortality in as remote a
way as some of the Ingersoll lectures*, but “let one of his own flesh and blood
bid him goodbye and pass within the veil and reason surrenders the place to
love, and many a man has set his face toward the Eternal City in the hope that
he may again see a golden head on which the sun is ever shining.” (Ian Maclaren)
“Aunt” Abby
Grey, ninety years old was dying. She had read the Bible through over sixty
times and knew great passages by heart. In her youth she had learned an ancient
catechism. Her young pastor stood by her bed. Because her children, and her
children’s children who stood by were of another form of faith, the minister
had read from their Book, with no response from the patient. Then the minister
began to repeat, “In my Father’s house . . .” The old lady picked up a verbal
inaccuracy and carried on half the chapter, then sank into a coma. Presently,
however, her lips moved and the nurse said that she couldn’t make it out, it
sounds like “souls of believers.” Fortunately, the young minister had also once
learned the Catechism and picked it up: “the souls of believers do immediately
pass into Glory and . . .” “Aunt” Abby had “gone home.”
*For the last
fifty years Harvard has sponsored the Ingersoll Lectures on Immortality.
Clergymen, scientists, and others have given their ideas in a series expressing
many points of view, and now totaling nearly thirty different books.
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