Unique Needs of the Dying

Digging Deeper -

In my paper "Pastoral Care to the dying and their families," I pointed out that when people are experiencing death they know that their time has come to a close. In the following pages, I want to highlight the needs of the dying.

The dying has the need to be treated as a living human being. Death comes in a single moment and not a minute before, but too often we begin to regard a person who is dying as less than living. It is important for us to see each patient as the unique individual that they are right up to the moment of their death.ElizabethKubler Rose points out that the greatest gift a dying person can be given is dignity at death.

The need to maintain a sense of hopefulness, however changing its focus may be. While many cultures and faith traditions believe in life after death, most dying people want reassurance at death that death is part of life. A sense of hopefulness is critical to living and dying. While a patient may need to abandon their hope for a cure, they do not have to let their sense of hopefulness die. They can reframe what they hope for, each in their own way. A patient can hope that they will not lose control over their life as the end nears. They can hope that their caregivers can manage their dying. They can hope that their loved ones will be able to carry on without them. They can hope that they won't be alone. As a hospital chaplain the author has ministered to many dying patients who need to be assured that all will be well for them when the curtain closes on them. The assurance helps the dying to die with hope that their death has someone to manage it.

The need to be cared for by those who can maintain a sense of hopefulness, however changing this may be. It is not always easy to find health care professionals who will help a patient maintain a sense of hope. Sometimes, the patient may have to do a little work. Hope is our companion in life and death; it is important not to take this away from our patients.

The need to express feelings and emotions about death in one's own way. One of the greatest gifts we can offer to a person who is dying is to listen to what they have to say, allowing them to speak freely without contradiction or interruption. The need to express our feelings is universal, and as death approaches, the need to share and speak from the heart grows. Allowing a person to express their thoughts about dying can make the last chapter of their lives profoundly meaningful.

The need to participate in decisions concerning one's care. A patient always should be allowed to participate in making decisions about all aspects of their care, including, when possible, how and where they want to die. Dying on one's own terms, however, requires forethought, advance planning and communication.

The need to be cared for by compassionate, sensitive, knowledgeable people who will attempt to understand one's needs. These people include physicians and other members of the medical team and caretakers. People who are dying need tender, loving care and caregivers who will honor their needs. How a person dies reflects their caregiver's beliefs more than their own.

The need to expect continuing medical care, even though the goals may change from cure to comfort goals. As disease progresses, a patient's priorities and needs are very likely to change from those at the time of their diagnosis. Goals change and earlier decisions may no longer apply. The priorities of a person with end-stage disease will be different from those they had when first diagnosed.

The need to have all questions answered honestly and fully. The medical team must be able to provide answers to questions in terms that a patient understands. A patient should never be afraid to keep asking for clarification until they understand what the doctors are telling them.

The need to seek spirituality. The quest for spirituality is a search for a place of peace and safety. Many people begin to look for this place in the final chapters of their lives. Some use religion; others take different paths. A patient should be allowed to seek their answers in their own way and to be able to call upon others for guidance or help.

The need to be free of physical pain. No one should have to live in pain or die in pain. Patients and their loved ones should know that we now have very effective pain management. For medical professionals, pain should be the fifth vital sign. It is very important, since pain is purely subjective, to believe the patient's reports of pain.

The need to express feelings and emotions about pain in one's own way. It is normal for people who have a life-threatening illness to experience depression and anger. They often have strong feelings about pain and fear. It is important that they be able to express these feelings to someone who will listen. Sometimes, just talking about these feelings -- venting -- can help a person manage them better. At other times, other underlying issues, which a professional usually can identify and help a patient address, may be present. Depression and other strong emotions are appropriate at this time of life, and ant depressive medications should not be used without a complete investigation by the physician to make sure they are warranted.

The need of children to participate in death. We teach children by our examples. As they watch us, they have the opportunity to see and learn about life's components and the roles that love, humor, fear, compassion and other emotions play in living a full life. We try, however, to protect them from death and exclude them from this process. Most children can benefit from understanding death as a natural part of life and from being included in the dying process of a family member or other loved one. Patients will often ask us if it is appropriate for children to see illness. I believe it is, as long as it is accompanied with appropriate explanations.

The need to understand the process of death. We rarely talk about the physical, biological process of death, and little has been written about it. Many people have appeared to struggle, but some researchers believe that the body releases endorphins, special hormones that block pain and give one a sense of tranquillity and joy, during these final moments. No two deaths are exactly alike. We all have different needs, and a patient may have a need to understand what goes on as the body winds down.

The need to die in peace and dignity. Death for many often is like a storm, and insuring peace and dignity can be difficult. Family members and loved ones often must act on the patient's behalf to make sure that death is managed in a dignified way and in keeping with the patient's desires.

The need not to die alone. Most people are afraid of dying alone, but this does not have to happen. We can allow visiting around the clock in hospitals and intensive care units. We can lift restrictions to just close family members -- but only if the patient desires.

The need to expect that the sanctity of the body will be respected after death. When life leaves the body, we must still treat that body as a representation of the person who was there and continue to respect it. To the extent that arrangements can be planned and shared in advance, they will provide great comfort to both the patient and their survivors.

Sources:

http://www.lastactspartnersip.org/index

Frauser, M, Lo, K, & Kelly, R. (21996). Spiritual care. Trainer Certification Program [Manual]. Largo, FL: Hospice Institute of the Florida Suncoast

The End-of-Life Nursing Education Consortium (ELNEC)

The Wheel of Life, Elizabeth Kubler-Rose

Workshop for chaplains at TMC by Kessler - the co-author of - Life Lessons, Student of Elisabeth Kübler-Ross, author - On Death and Dying.

OBMC:Chaplain E.Kaburu Kei09

Summary and Reaction to "LUTHER" the DVD

The opening part of the film resembles the conversion of Saul to Paul - Acts 9: 23-24. Luther’s experience of meeting God stands out from the beginning to the end of the film. The film begins with Luther’s father coming to church with a host of other people. Most probably members of his family. Luther is at the Alter. Luther is nervous and he does not seem to have courage as he consecrates the Lord’s Table. He spills the elements which can be considered unholy thing to do. Seemingly this is his first mass celebration. Later in the film Luther says he does not feel adequate to become a priest. This explains why he is nervous.

The film follows with traditions/rites, which Luther seems not to accept at this early stage of priesthood. A case that is vivid here is pilgrimage to the shrine. Although we see him as a pilgrim, he seems to be "lost", standing without a word or doing anything. He later said “I felt like a fool to pray”

Luther argued that salvation is not only in the Roman Catholic as it was the teaching of the church during his time. He opposed the lyrics and the veneration of the same. The film further shows church advocating for people to buy their everlasting life, and also buy for them that are in purgatory. The sales of indulgences were Popes way of collecting money to run the church. Luther was opposed to this citing that no one can buy redemption from God. Preachers are seen selling the indulgence to people which Luther condemned. These preachers neglected the teaching of the bible as it were, and expounded on the coin that was paid to redeem a soul. Luther felt that Christians were not being led in the right direction as far as seeking forgiveness was concerned.

As a result, Luther prepared his 95 thesis to counteract the indulgence’s teaching and pinned them at the door of the church. His argument was that indulgence can't save people from their sins. Luther criticized the Archbishop,the Pope and the powers of the church, which had consequences of him being excommunheicated.

Luther seemed to enjoy support from his faculty, and students at the university. On matters of social life Luther seemed to be concerned with the struggles of everyday life. A good example here is when we see him hugging a young crippled girl.

Because of his 95 thesis, he was asked to recant “revoco” which he refused saying “my conscience is captive to the word of God.” Luther could not recant for he considered this, as something he would not do without “selling” his soul. He appeared before the Bishop, and we see him standing his ground in support of his thesis, which he said he was out to “seek the truth.” He was considered heretic who is preaching dangerous doctrines. At this time his canonical father denounced him.

The authorities that were (Emperor, Archbishops, and bishops) seek to deliver Luther to Rome to be tried by the Pope. This was after lengthy negotiations that finally came to conclusion that he is going to be protected. By this time Luther had become so popular among his acquaintances. We see him being mobbed whenever he goes. Also in the court hearing he seems to have a lot of support from his followers.

Next we see him in the “court” of Rome. Again we see him not willing to recant citing that he needed biblical prove that he was wrong on what he was preaching. Luther seemed to argue in the light of the scripture while the bishop were arguing in light of church tradition. Luther felt that church tradition should not be over scripture. For him to recant was injury to the divine word and danger to his soul. He argued with Pope to an extent of questioning the power that the Pope has over purgatory. Having considered as an heretic with potential to cause division in the church, his thesis were torched. In revenge Luther organized a student’s campaign, which put into fire papal bull a document that was written to condemn him and his thesis.

By now protests were sporadic and more deadly. Luther laments that over 100,000 peasants have died. Images/ relics, stained glass windows that stood as idols were destroyed. Luther was “a theologian who could never draw a sword." Almost at the close of the film, Luther marries Katherine who is a run away Nun, but even though, family did not seem to hinder his course. The Luther fire spread so fast and the Roman church was at a verge of division. Luther’s accomplishments include translating the NT in Germany language, also marring Katherine, which comes at the close of the film. (This was a turning point for the church, for priests were not allowed to marry)

Authors reaction to the film.

This is a great film to watch in order to grasp what Luther the reformer did for the now called protestant church who enjoy the freedom of worship. It is a drama that unfolds to bring the light to the church where hierarchy seemed to mislead congregants.

Luther has sound theology in his argument and unlike the papacy; his argument is based in the word of God. He threw out the tradition of the church wanting to introduce freedom to people rather than have them "blind folded" by the Pope and the church in general. Every argument that Luther had was based in the scripture rather than traditions and practices of the church, which he noted are wrong, but the scriptures are true. One of the major teachings that Luther emphasized was that indulgences cannot buy people’s salvation but faith in Jesus.

Since the Papacy had established itself so firmly, the hierarchy had the power to hold people captive. They were using the church as a vehicle of confusion neglecting the scriptures that became a thorn in the flesh for Luther. Luther was provoked to write to the powers that be, to ask them to correct the problems that were facing the church. Luther's boldness was a tool to communicate his views with the general Roman Catholic church leadership. He in fact attacked the Pope for not giving people freedom seek God themselves.

We see him a man of great courage. He is in fact a novice who has just begun his ministry in the Roman Catholic Church, but he “takes the bull by its horns.” He denounces the advice that his canonical father had given him. He went a step further by facing the “Court” and he was not cowed by the threat that was put before him. He faces the dangers of being excommunicated, but he would rather face it as an agent of change rather than compromise. At the hearing, he stood by the fact that he can't recant, for what he had written was his belief. His pressing on had its own repercussions, but he never retreated.

Luther was a preacher of change. His charisma moved people whenever he stood to either teach or preach. This is seen at Worms were he was summoned for trial. He led people in the church to see that no power that can silence him. The reviewer see Luther as an evangelical preacher aimed to bring change in the church and the whole wolrd. He was an evangelist of his time. We can only liken him with people like Bonke, Benny Hinn, or and Martin Luther King JR , and Mandela of South Africa. Although he was branded a heretic, his teachings brought great revolution in the way the church teahes her parishners. He was on the other hand considered an out law by the authority of the church, however, because of his vision, and eloquence in public address, they declared him a hero. We are grateful that Luther was full of charisma, sound theology, and courage that gave birth to protestant faith.

The review would however want to challenge the scenes of this movie. This is a film depicting what happen during the 15th and 16th centuries, which gave birth to the protestant church. The reviewer observes that most of the scenes are up to date with the 21-st century Language, gears/costumes which makes the film not to capture the reality of the days of the great revolution. However, the film has a strong message to the protestant believes, roots, faith, dogma and doctrines if you may. The reviewer recomment this movie to all students of church history both protestants and Catholics.

The Reformation with John Calvin and Martin Luther

Great Reformers

The protestant Reformation of the sixteenth century was not an accident. The late fifteenth century and the early sixteenth century were a fertile ground for religious upheaval. This time is considered as a time of revolutionary. This was a time when not only ecclesiastical and religious reforms were taking place, but much more was seen within the Church.

The protestant Reformation found in its time many elements of support which had been lacking before. At this time the Reformation stood at the center of attention. Also at this time civilization was attributed to the Reformation that was taking place at this time in history (sixteenth century). It is often said that Martin Luther paved way for the modern authoritarianism, particularly in the political sphere by opposing the radical and economical movements of his time and by his encouragement of political authority in the new evangelical churches.[1]

Although Calvin is seen as the most important systematizer of the protestant theology in the sixteenth century, he was born several years after Luther who was considered as a trailblazer in the Reformation movement. He was more concerned with the doctrine which could bring the Protestants together as a unified body. Luther on the other hand was pushed for salvation and justification which he taught came by faith. However, Calvin was more involved in the totality
of the Christian person, thus did not follow too much of Luther’s Justification. When Calvin appeared in the scene of history, he was considered as a member of the second order generation of protestant Reformation. In contrast to Luther, Calvin did not have to plow new religious grounds. He could rely upon what those who had preceded him had already stated and affirmed.

The Reformation led by the reformers produces new types of churches. Their character was determined by many factors, among which the religious factor was one. But it is good to note that the impetus that brought them to being was the reformers conception of the church. As said earlier the times were ripe for church. In the cause of discoveries, and development, the Reformation entered into a connection with these new cultural trends and thus became a factor in the modern phase of civilization.[2]

[1] Pauck Wilhelm. The heritage of the Reformation. (Oxford University Press, 1961) p4

[2] In one of Luther’s earliest extent letters there is a statement concerning his attitude n to the theology which gives an entirely personal view reflecting the circumstances of his work at that period

FIREPROOF- Video Report: A must see for couples.

Rated PG

This video is about a heroic fire captain who values dedication and service to others above all else. Caleb lectures to his men that "you never leave your partner behind". But the most important partnership in his life, his marriage, is about to go up in smoke. ( He is in the middle of a fight with his wife, Catherine about their marriage).This is a story about his desire to transform his life and marriage through healing power of faith, which leads him to embrace the fire man's code: "Never Leave Your Partner Behind"

Catherine works as public relations at a local hospital, and finds her job and work relationships far more fulfilling than spending time with Caleb. Their marriage is about to fail. Both deal with separate finances, separate dreams and, at times, separate bedrooms. This in itself is a recipe for failure. Catherine is preparing to enter divorce proceedings. She pulls the trigger and gets a divorce attorney. Caleb's father make suggestion to his son, an offer to have 40 days of reflection, where Caleb is required to do something different each day to bring love back in home. Will this be a marriage saving plan for Caleb? If yes, is Caleb's heart really in this effort?

Caleb is skeptical, about the 40 days plan/reflections and give it half-hearted try and gets half-hearted results. Will he do the plan with the same integrity with which he leads his crew? Only when it appears that things are too late does Caleb devote more of himself to the effort, and by then, Catherine doubts the motives behind the change. Will Caleb be able to demonstrate love over and over again to a person who's no longer receptive to his love? Or is this just another marriage destined to go up in smoke?

Fireproof has a solid message about the importance of marriage. Something that is particularly vital in a society especially in this age when many marriages end in divorce. Caleb is a hero to many; he saves lives and risks his own on a regular basis to save others. This is clear as one watches the video. Will he be a hero at home?

It’s a must-see for couples who want ideas for strengthening their marriage vows.

Will he manage to save marriage with the same vigor that he uses to save people as a fire captain and a supervisor?It’s a must-see for couples who want ideas for strengthening their love.
How do we deal with anger and lack of forgiveness in marriage? Caleb exhibits his anger differently. He destroys household equipments as seen in the movie. What does God offer to a couple to bring healing and hope? Is forgiveness something to think about? What does it mean to truly believe in Christ and be fully committed in marriage?

As one watches this emotional simple movie, one thinks that it may be too late for both Caleb and Catherine to save their marriage. Can a person really fireproof a relationship? No! It is not too late for Caleb to accept the love of God which his father describes to him (Caleb) as unconditional love. His father explains that Jesus died for him (Caleb) and that he needs forgiveness. Caleb accepts Jesus and this is the turning point for him, and there comes restoration in his marriage.

Ethics in Pastoral Ministry - BooK Report

Gula, Richard M S.S. Ethics in Pastoral Ministry: New York/ Mahwah, N.J: Paulist press, 1996.166 pp.

Richard M. Gula, SS. is professor of moral theology at St. Patrick’s Seminary in Menlo Park, California. He is a well know teacher, presenter, and pastoral minister. He has authored other books and articles, including, The call of Holiness: Embracing a fully Christian life, Reason Informed by Faith, The good life: Where Morality and Spirituality Converge, Euthanasia: Moral and Pastoral Perspective, To Work Together Again: The sacrament of Reconciliation, What they say about moral norms, and What They say About Euthanasia.

Ethics in Pastoral Ministry is a book for pastoral ministers who serve the church in a professional ministerial capacity. The author’s aim is to offer a theological-ethical framework for reflecting on the moral responsibility of pastoral ministry as a profession. He presents the theological foundation of ethics in pastoral ministry .He develops same aspects relevant to the moral dimensions of the pastoral ministry. He applies his framework to two critical boundary issues: sexuality and confidentiality. The author further makes a tentative proposal for a limited “Code of professional ministerial responsibility” which has no endorsement by the church p 7.

The author observes that from a theological point of view, a moral ministry must be closely related to experiences of God and convictions about God. Moral responsibilities in ministry are not merely by the social conventions of being, but God authorizes and legitimates morality. He points out that to recognize God as the source and goal of moral striving gives direction to the moral life. Thus seeing the centre and to hold to it as the horizon within which ministers can be able to see the moral dimensions of the ministry.

The author asserts that there is no other profession where the medium and the message are so closely tied together but the ministry. The minister’s effectiveness is judged by the congruence of beliefs, personal life, and performance with the Christian message. How a minister performs in his or her profession role depends a great deal on who they are. Therefore the author suggests that the first step in constructing an ethical framework for pastoral ministry is to give careful attention to character and virtue p 31. The author argues that the special vulnerability of people seeking a pastoral service requires that the pastoral minister have only one concern – to meet the other’s need for ministerial assistance. To mix a personal sexual agenda with this profession is to cross the boundary into unethical behavior.

If a pastoral minister goes wrong on sex, the harm caused is devastating. While sexuality is a good gift for ministry, making people in pastoral ministry alive, energetic, and connecting to others, it can also become a tragic instrument of abuse, exploitation, and disorder p 93.

In his own words the author states that keeping confidence is one of the firmest rules of professional ethics. Ministers he observes have been give a remarkable amount of latitude for defining what qualifies as confidential. Determining what information must be kept confidential is not always easy, the author cited. Thus information is confidential which one person intends another to keep secret and which is shared in the context that make for a good general principle governing professional communication.

How this reviewer is affected by reading Ethics in Pastoral Ministry.

God

As this reviewer reads through this book, it is evident that the Christian community has privilege of experiencing God in his fullness through his covenant of love which he gives through Jesus Christ. In Jesus, God is seen in the condition of what Gula calls enfleshed existence. Human beings are the image of God as declared in Genesis 1:24. Thus our image is reflected in Jesus who is our ultimate norm for what it means to be a person of good character, good morals, and good ethical behavior.

The Christian Life

This book has offered the reviewer a christian ethical framework for reflecting on. This includes the moral responsibility, which this review has on pastoral ministry as a minister. The author has introduced the reviewer to the theological foundations of ethics in pastoral ministry which is to him a profession. These foundations have shaped the reviewers thinking about moral ethical framework that the reviewer should be operating on not only as a Christian but also as a minister of the Word.

Ministry/ Minister

That pastoral ministry is the link between God and humankind, and on the same hand it strengths the mission of Christ in the community of believers. Therefore, a minister should at all times be able to commit himself/herself to the task of the pastoral ministry. Approachable and available to the people that he or she serves. Ministers have to promote and preserve through behavior the way to love God and neighbors. They have also to exhibit a deep commitment to the church and loyalty to its traditions and teachings

The reviewer

That, as a minister, the review has to be good in character. This will explain those that he serves in the ministry who he is. The action the reviewer (minister) perform speaks louder than what he speaks. Therefore, good character will emerge from what he as minister behaves and beliefs.

Pastoral Leadership - What Church Leaders should know.

The meaning of ordination in the context of the general ministry of the Church has been influenced by many biblical ideas and emphasis in different churches. Within the church community, there are persons whose gifts, evidence of God’s grace, and promise of future usefulness are affirmed by the community, and who respond to God’s call by offering themselves in leadership as ordained ministers. Ordination to [apostolic] ministry is a gift from God to the church. In ordination, the church affirms and continues the apostolic ministry through persons empowered by the Holy Spirit. Therefore the church tries to use these gifts and talents by setting apart those called into the ministry. The gifts and the calling are tested by the community at which the individual is going to serve. Not the self called self sent style. (See my article on Ordination)

Servant leaders are called to be effective in meeting the needs of their followers. Hence they are expected to perform at their best. The standard set forth to accessing leadership helps pastoral leaders to focus away from self-serving, domineering leadership and makes those being served to think harder about how to respect value and motivate people reporting to them. I would call this supervised ministry. Although developed in a secular world it is amazing how the same works for religious organization like most hierarchical churches. A minister is a servant leader - this is because he or she leads the followers.

Personally I admire the principles of servant leadership. It is the image of SERVANT with its slave-like connotation- that is problematic and misleading. It is my understanding that servant leadership requires the practice of certain disciplines (habits we practice to please the Lord). These disciplines are key elements of "abiding in Christ.”

Paul, the apostle, exhorted the Ephesians elders in his farewell address: "Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son" (Acts 20:28). Pastoral ministry is far more than a matter of overseeing programs or supervising an organization. Pastors serve as shepherds overseeing the spiritual progress of persons of sacred worth. If membership in the church is vitally related to the operation of God's grace and our human response of repentance, then pastoral leaders within the church ministry serve as co-­workers with God. They are partners of the Holy Spirit in offering a listening and sensitive heart, counseling, guiding, encouraging, and offering spiritual direction to those in whom God's grace is working for salvation. The work of a shepherd involves both compassionate support and correction offered with love and winsomeness.

These duties, responsibilities (and others not mentioned here) are delineated under a fourfold ministry of the Word, Sacrament, Order, and Service.
The biblical understanding of the pastor as overseer of the church, defines the pastor as the administrative officer of the local church given responsibility to administer the provisions of the Discipline, Doctrine and other teachings of the individual church The appointed pastor in charge has the duty and responsibility to exercise responsible pastoral judgment in determining who may be received into membership of a local church. This applies to most churches that have pastoral leadership model in place. I mean this is consistent with all the churches that follow the biblical image of pastor as overseer.

Bible Study on Matthew Chapter 27

Politics versus Justice and injustice (Matt. 27:1ff)

The narrative does not implicate Pilate alone: the insistent people, blindly following their blind leaders (v. 20; compare 15:14; 23:16), embrace the moral responsibility Pilate seeks to evade. Like Peter, Judas is guilty of apostasy, but unlike that of Peter, Judas's was premeditated. Whereas Peter's remorse leads to repentance, Judas's leads to terminal despair. Even in "repentance," Judas did the wrong thing. If he had gone to his Savoir instead of to the priests, it is possible he might have been forgiven.

The World Ridicules God's Son

Soldiers often taunted captives, and here they mock Jesus' kingship (27:27-31)
The crowds invite Jesus to prove his divine Sonship by escaping the death of the cross (vv. 39-40); thereby they act as Satan's final mouthpieces to turn Jesus from his divine mission (4:3-10; 16:21-23). Christ underwent all the misery and shame here related, that he might purchase for us everlasting life, and joy, and glory.

In the final section of this unit, the religious authorities (at the top of the Jewish social order) and the dying robbers (at the bottom) join the crowds in functioning as Satan's mouthpieces.

Signs at Jesus' death... Jesus Dies Wounded but Trusting His Father (27:45-46). That Jesus utters the complaint of the righteous sufferer (Ps 22:1) suggests that he participated in our ultimate alienation from God in experiencing the pain of death. (Henry’s Concise Commentary)

Joseph of Arimathea: A Rare Wealthy Ally (27:57-61). Yet Joseph here is a disciple of Jesus, a model to be imitated Joseph's own family tomb, fulfilling Isaiah 53:12. Joseph buried Jesus in his own tomb (Mt 27:60). The religious leaders--have quite different motives: they want Jesus to stay buried lest his promises to reign stir hope. They want the whole Jesus movement to stay buried in the tomb. Sealing the stone (27:66) would make it impossible for anyone to enter the tomb and then merely replace the stone. But to guard the sepulchre against the poor weak disciples was folly, because needless; while to think to guard it against the power of God was folly, because fruitless, and to no purpose; yet they thought they dealt wisely (Coffman Commentaries on the Old and New Testament)


Although Jesus has already left the tomb, the stone is not removed until 28:2. Throughout the years critics of Christianity have attacked the empty tomb.

Book Review- The Case For Easter: Lee Strobel.

Lee Strobel. The Case For Easter: Did Jesus of Nazareth really rise from the dead? Michigan: Zondervan Grand Rapids, USA, 1998. pp 96

Lee Strobel was educated in Yale Law School, was the award winning legal editor of the Chicago Tribune and a spiritual skeptic until 1981. He wrote the Gold Medallion Award-winning books The Case for Christ and the Case for Faith as well as the new, The Case for a Creator. Lee Strobel is a former teaching pastor at two of America’s largest churches; he and his wife live in California.In this book Lee Strobel gives a simple journalist investigation on the evidence for resurrection.

On first glance at the first lines of the book, the readers of this book can feel a sense of lostiness as the author develops his argument for resurrection. As a journalist, the author investigates the case for resurrection by interviewing three prominent theologians. However, he brings in different thoughts and believes.The author starts by asserting that over the years skeptics have had different views to discredit the Resurrection of Jesus Christ. He observes that some have the idea that Jesus never died on the cross, but rather fled to India. He also points out that skeptics have over the years believed that Jesus never died but fainted from exhaustion on the cross, therefore his resurrection was not a miracle.

He also points out that other skeptics asserts that Jesus fled to Egypt where he lived as a married man. Finally, Lee Strobel further says that many other non-believers have come up with the theory that Pontius Pilate was bribed to allow Jesus to be taken down from the cross before he was dead. One thing to note here is that all the above theories from skeptics of Christianity have no biblical support.The author continues to investigate on what actually happened at the Crucifixion. He however points out that although it seems that, due to the mysteriously missing body no autopsy has ever been performed. But to argue for resurrection, the author observes that during the flogging, Jesus’ veins were laid bare, and the muscles, sinews and bowels were open. He observes that Jesus underwent what is called hypovolemic, which means he asserts that Jesus was losing a lot of blood. As a result he observes that because of the terrible effects of this beating, there’s no question that Jesus was already in serious to critical condition even before the nails were driven through his hands and feet.

Since this is an investigative book, the author investigates to find out the cause of death. He points out that it was important for him to get to know what claims the life of a crucified victim, to be able to determine whether death can be faked or eluded. He tells his readers that crucified the persons, (As in the case of Jesus) slows down their breathing, the person goes into what is called respiratory acidosis – the carbon dioxide in the blood is dissolved as carbonic acid, causing the acidity of the blood to increase. This he points out leads to irregular heart beat. At this time the author points out Jesus would have known that he was at the moment of death, which he asserts is when he was able to say, “Lord, into your hands I commit my spirit.” The author suggests that Jesus died of cardiac arrest.He (the author) further informs his readers that even before Jesus died, the hypovolemic shock would have caused a sustained rapid heart rate that could have contributed to heart failure, resulting in the collection of fluid in the membrane around the heart, called a pericardial effusion as well as around the lungs, which is called pleural effusion. With this argument the author says that there was absolutely no doubt that Jesus was dead.

In this book the author points out that his death as a will, since Jesus intentionally walked into the arms of his betrayer, he didn’t resist, he didn’t defend himself at his trail – and he says that it was clear that he was willingly subjecting himself to what he knew would be humiliating and agonizing form of torture. Jesus, the author asserts that he knew what was coming, and he was willing to go through it because this was the only way to redeem us.On the question of the missing body the author points out that Christianity without resurrection is simply Christianity without its final chapter. He asserts that resurrection is the supreme vindication of Jesus’ divine identity and his inspired teaching. He further reminds his readers that resurrection is the proof of his triumph over the sin and death, this he points out is the hope of Christianity. The author calls the resurrection the miracle of all miracles.The author observes that throughout history critics of Christianity have attacked the tombStory by pointing out apparent discrepancies purportedly found in the gospels.

The author points out that the gospels agree that the empty tomb was discovered bywomen, who were friends of Jesus, giving a few points for his arguments. First he saysthat the empty tomb is definitely implicit in the early tradition passed by Paul in 1Corinthian 15. Secondly he adds that the site of Jesus’ tomb was known to Christians andJews alike. On the third point the author points out that we can tell from the language,grammar and style that Mark got his empty tomb story from an earlier narrative, andfinally, that the story of the empty tomb is told in its simplicity in Mark.The author sums his investigation by pointing out that the hypothesis that God raised Jesus from the dead is not at all improbable. He assert that based on the evidence, it’s the best explanation for what happened. In fact the author observes that the hypothesis that God raised Jesus from the dead does not contract science or any know facts of experience. All it requires he points out is the hypothesis that God exist.

The reviewer has a few comments and observations to make; If you want to read this book, I would recommend it to you as a good book if you have faith enough to read what critics says about you faith. The author has done a good job by narrating to his readers the story as told to us, but giving details of what cause the death of Jesus. He tries to rule out the idea that Jesus didn’t die thus there was no an empty tomb.A few words of caution; this is a very descriptive book, which paint the whole picture of the agony of Jesus’ last days. If your stomach acts when you read horror and death stories, I recommend that you skip reading this book. But to all students of the bible (theologians I recommend this small book to you.

Healing Trauma- book Summary; Solomon N. Njenga

Solomon Njenga. Healing Trauma: A counseling manual for helping children recover from wounds of ethinic violence.

Solomon is a integrationist counselor, a distinguish university lecture, currently teaching at Kenya Methodist university. Solomon is a practicing minister of the word of God and a true friend to children. Currently Solomon is in the process of pursuing doctoral studies in the UK. He is undertaking a Masters of Arts in African Christianity at Daystar University. He holds a Master of Counseling from Nairobi International School of Theology, A Bachelor of Arts in Bible and Theology from Scott University, and a diploma in photo journalism.

This book is a resource tool in counseling purposely written to address the psychological, emotional, social and spiritual wounds of children affected by ethinic violence in Africa and beyond. This book is a counseling manual for parents, counselors, psychiatrists, conflict and disaster analyst, researchers, church, government officials, helping children recover from wounds of ethinic violence. This book is also useful to teachers and lectures of Institutes of higher learning.

The author start his book by pointing out that trauma is like cancer that is deep seated in the body and soul of innocent children. He discusses the fundamental nature of trauma exhibited by traumatized children affected by ethinic violence. He points out that this kind of trauma creates a psychological, emotional, and psychical shock and despair which overwhelms the child’s ability to cope leaving him/her fearing mutilation, death or annihilation. The author observes that the child may feel emotionally, cognitive, and physically inapt to deal with the situation. This creates the feeling of being betrayed, loss of trust, entrapment, helplessness, pain, confusion and or loss.

The author further points out at counseling children experiencing ethinic related trauma is not an opt to be considered but a command. He states that trauma counseling is a collaborative process which involves the development of unique and confidential act of psychological, emotional, spiritual, and social wounds exhibited by children affected by ethinic violence. The author advices that the counselor should employ these emotional acts for the purpose of healing the child.

Finally the author asserts that spiritual care and counseling is a key area that needs to be addressed. The extend of the violent demands that the child thirst for God’s help. Children like other people wonder why the violence has erupted. The act of wondering why, takes the child to the spiritual life to theology. Children raise questions, which lead them to reflect on loss of fundamental security and or trust in God. As a result the author advices that it is paramount for spiritual caregivers and counselors of traumatized children to seek to given inspirational and goodness about God.