Berserk
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Re: Mental Mediumship: A Reply to Bruce Moen
Reply #45 - Mar 31st, 2006 at 1:25am
A NEGLECTED BIBLICAL PERSPECTIVE ON THE CAPACITY OF OUR DECEASED LOVED ONES to MONITOR OUR SPIRITUAL PROGRESS
Thank you, Vikingsgal. The question of whether the righteous dead can monitor the spiritusl progress of the living is addressed by a neglected affirmation of the ancient Apostles' Creed: "I believe in the communion of saints." This doctrine extends the gaze and ministry of deceased saints beyond the boundaries of Heaven. The doctrine finds eloquent biblical expression in Hebrews 12:1:
"Therefore, SINCE WE ARE SURROUNDED BY SUCH A GREAT CLOUD OF WITNESSES, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us."
The Greek 'martus" (= "witness") implies the sense of "spectator". This nuance is clear from Hebrews' only other reference to witnesses (10:28). As one Commentary on Hebrews puts it,
"`Witnesses' does not mean `spectators,' but those who have borne witness to the truth, or those enumerated in chapter 11. Yet the idea of spectators is implied, and is really the principle idea. The writer's picture is that of an arena in which the Christians...are contending in a race, while the vast host of the [deceased] heroes of faith...watches the contest from the encircling tiers of the arena, compassing and overhanging it like a cloud, filled with interest and sympathy, and lending heavenly aid."
Jesus stresses the intense awareness and emotional involvement of the righteous dead in our spiritual progress: "I tell you that in the same way there will be more rejoicing in Heaven over one sinner who repents than over 99 righteous persons who don't need to repent (Luke 15:7)." This saying leaves unclear whether it is angels or saints who are rejoicing. But His ensuing comment makes it clear that He has deceased saints in mind: "I tell you, there is rejoicing in the presence of angels or God over one sinner who repents (15;10)." Here it is apparently not the angels who rejoice, but deceased humans dwelling in the angels' presence.
The righteous dead continue to promote our spiritual welfare. They are aware of our suffering and intercede for us that God may establish His justice on earth (Revelation 6:9-10). The intercessory work of the righteous is implied by the poetic visionary image of Revelation 5:8: "...the 24 elders fell down before the Lamb [= Christ]. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of saints." In other words, the righteous dead are in some way involved in the success of our intercessory prayers.
Discarnate saints can intervene at crucial points in history. A Jewish historical text in the Catholic Bible describes the role of a high priest and the prophet Jeremiah (both deceased) in assisting Jewish freedom fighters in their successful attempt to liberate Israel from the occupying Syrian Greek armies (2 Maccabees 15:11-16). Belief in this type of discarnate human intervention prompts some at Christ's cross to muse: "Let us see whether Elijah will come to save Him (Matthew 27:9)." Moses and Elijah materialize in the presence of Peter, James, and John to discuss Jesus' imminent fulfillment of His redemptive mission (Luke 9:30-31).
In Matthew Jesus teaches that "the kingdom of God HAS COME NEAR (10:7) and the kingdom of God HAS COME UPON YOU (12:28)." In Aramaic the word for "kingdom" means "reign" and "realm". In other words, Jesus means that the heavenly dimensions cam become accessible to you. So Moses and Elijah return from the kingdom of God to converse on a mountain with a transfigured Jesus in front of 3 of His disciples.
Traditional Christan angelology has discouraged many believers from investigating the implications of the ongoing involvement of our loved ones in our lives. True, the Bible generally treats angels as a nonhuman species. But even the presumed role of guardian angels need not preclude an analogous role for discarnate human helpers and our dead loved ones. Besides, in both Hebrew and Greek the word "angel" merely means "messenger" and there are several classes of angels. Furthermore, Acts 12:15 probably implies that deceased saints can qualify as one class of angel.
The setting is an urgent prayer meeting in the house of Mary, the mother of Mark, who wrote the second New Testament Gospel. The apostle James has just been executed by Herod and Peter has also been arrested and scheduled for execution. But Peter is more fortunate. He is rescued by an angelically induced earthquake and races to Mary's house. When Rhoda answers the door, she freaks out, leaves him standing there, and rushes to tell the others. They react incredulously:
"`You're out of your mind,' they told her. When she kept insisting that is was so, they said, `It must be his angel.'"
They intially seem to assume that the Peter lookalike must be an executed Peter's spirit. If so, then they deem him to qualify now as an angel. In other words, a discarnate Peter can now visit them as an angel and reassure them that he is alive and well beyond the grave. Of course, they soon learn that Peter is still very much physically alive.
On this interpretation, the dead are quite capable of monitoring the living immdiately after their death. The Bible does not address our issue of postmortem memory loss, but seems to assume that this problem poses no permanent barrier for ADC contact.
Don
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