By Rev. J. Emmette Weir, For The Guardian

The recent incident here in Grand Bahama, in which some misguided but evidently, devout religious folk, sought to achieve the resuscitation (I refuse to dignify such bizarre behaviour with the term "resurrection") of a cadaver up to the eighth day by means of the exercise of faith "through prayer and fasting" certainly requires most careful consideration, and profound theological reflection at this time.

Such a procedure represents a gross misunderstanding of the teaching of the Bible — a dangerous departure from sound Christian theology and the demonstration of a lack of faith, the very virtue it purports to express.

While much has been said by religious leaders on this subject, clearly indicating that it is not in keeping with a proper understanding of the teaching of the church on the raising of those who have died, it would appear that there are still those in our community who are wondering about its biblical and theological validity.

THE BIBLICAL BACKGROUND

The Bible teaches that, generally speaking, the normal span of life is about 70 years. While major advances have been made in medical science, it is still the case that the average span of life, even in the most developed communities, is in the region of 70 to 80 years.

It is often the case, in these advanced stages of this mortal life; the person suffers from a multitude of diseases which gradually sap his/her energy resulting, inevitably in death. This is well brought out in a modern translation of this verse:

"The length of our days is 70 years — or 80, if we have the strength, yet is their but trouble and sorrow, for they quickly pass, and we fly away." (New International Version).

Now, this text is of fundamental importance; for it indicates what the Bible regards as the normal span of life. It is most significant to note that there is no instance in the Bible of a person being raised from the dead at anything near that age.

* Elijah raises the widow's son I Kings 17: 17-24.

* Elisha restores life to the son of the Shunammite — II Kings 4: 18-37.

* The raising of Jairus' daughter — Mk.5:22-43 (CP. Matt.9: i8-26 Lk. 8:49- 56 ).

* The raising of the widow's son at Nain — Lk. 7:11-18.

* The raising of Lazarus — John 11.

* Peter raises Tabitha (Dorcas) from the dead — Acts 9: 36-42.

* The glorious resurrection of our Lord, which is the only such event attested to in all the gospels as well as the epistles — Matt. 28, Mk. 16: 1-8, Lk. 24, John 20 -21, Ch. I Cor. 15, I Pet.

In most of these cases, the persons raised from the dead are very young, three of them being children, two of them young men and the other of a middle-aged lady. It is the consensus of modern Biblical scholarship that Jesus was only 33 years of age at the Resurrection. Moreover, in most cases, the restoration of the person to life occurs very soon after their (physical) death. The exception is that of Lazarus who had been dead four days when Jesus worked the greatest of His miracles. — Jn. 11:

It is germane here, when thinking about prayers for the terminally ill and dead to take note of the action of David. You see, much is said about David's seduction of Bathsheba, the wife of Uriah the Hittite. Not much is known, however, of the manner in which he dealt with the sickness of the first child of that adulterous relationship.

When the child was ill, the king prayed fervently for healing. But when the child died, the king, to the surprise of his servants, dried his tears and stopped praying. When they inquired, he responded with these immortal words, "I will go to him; but he will not return to me". The king accepted the death of the child perhaps as divine judgment upon him for the manner in which he behaved. Concisely, the king prays for the healing of the child while alive, but made no attempt to pray for its restoration after its death.

Upon the basis of the biblical instances cited, two things may be stated as common to them all:

* There is no instance of a person being raised from the dead beyond the age of 50. Not one!

* The longest time span between the death of any individual and being raised from the dead is four days.

It is submitted, therefore, that there is absolutely no biblical warrant whatsoever for attempting to raise an 86-year-old person from the dead after as long a time as eight days!

THE THEOLOGICAL BACKGROUND

It is essential to bear in mind that sin and death are "inextricably bound with each other" in the Bible and Christian theology.

According to the biblical account of creation, humankind was created in the divine image and intended to be immortal. As a result of human transgression, the breaking of the divine prohibition to eat of the fruit of the tree of knowledge, Adam and Eve were expelled from the Garden of Eden, out of fellowship with God, and became subject to death (Gen. 2-3 ). Death, then, became the ultimate enemy of humankind, bringing about the end of life on earth. All persons were subjected to death.

It is the teaching of scripture that those who believe in Christ as Savior and Lord, share in his victory over sin and death. This is the message of the resurrection, which is proclaimed in the Easter season, and by St. Paul in his epistle to the Romans, "the wages of sin is death: but the gift of God is eternal life".

Death, then for the Christian has lost its dread and fearfulness.

This, then is the basis of the Christian's confident attitude to death. As such, he/she does not fear death, sharing in Christ's victory over death and, its twin sister — theologically speaking — sin.

Such being the case, there is no reason whatsoever why Christians should seek or even desire the restoration to life of a saint, who, having passed the age of three score and 10, has peacefully and contentedly, passed through death to the life eternal. There is every reason to rejoice, assured that he/she has gone to be forever with the Lord.

It is essential to appreciate the context in which the "faith healing movement" arose during the mid-20th century. There was a theological concept known as Dispensationalism which proved to be very influential in a number of American "main line" denominations.

There were those Christian theologians and preachers who conducted many " faith healing crusades" which draw thousands in every corner of the globe. According to this approach, miracles are possible, if one believes in the healing power of God, revealed as divine love in His Son and present with us today in the person of the Holy Spirit.

There is renewed interest in miracles in The Bahamas at this time. In the Methodist Church, under the leadership of immediate past president, Rev. Livingston Malcolm who was stationed here in Freeport, and its incumbent Bishop Rev. Raymond Neilly, very high priority has been placed upon miracles. Belief in miracles has featured prominently in the mottos announced at its annual conference, for the moral and spiritual edification of its members throughout the months of the succeeding church year.

Serving as a pastor for more than four decades, I have participated in the performance of miracles of healing when persons were very ill and brought back from the very door of death!

It has to be stated, however, that the theological problem is the fact that, if not interpreted and exercised properly, this approach may lead to an undue emphasis upon the faith of the believer, virtually eliminating or greatly reducing the concept of divine grace. Thus, if a miracle does take place, then his/her faith is validated. However, if it does not, then the claim is made that he/she does not have enough faith.

This approach certainly presents major theological problems. for, priority is placed, not on the grace of God but on the faith of man. Concisely, the efficacy of the miracle is dependent upon the faith of the believer, not the grace of God. Taken to an extreme, faith itself becomes a matter of human effort rather than a response to the operation of divine grace. This is when "faith" becomes works.

It is the teaching of the Bible and theology that religion is first and foremost the act of God (grace).

Grace, as some theologians prefer to describe it, "prevenient grace", is at the heart of the Christian understanding of the working of miracles. Faith is the response to the divine imitative.

In the performance of miracles, as in the doctrine of salvation, it is grace which takes priority with faith being secondary and, in response to divine grace.

It is not enough to engage in an act of the demonstration of "blind faith" without taking into consideration the divine will. When a person has lived out his/her three score and 10 years and has passed from this life to the life eternal, then it is best to graciously accept the divine act in bringing him/her to the end of their earthly sojourn. There is no need to pray for their return to this mortal life. As Archdeacon James Palacious, truthfully declared, Christians believe that he/she has gone to share in a life far superior to this transitory life.

Those, then, who seek to raise the dead, especially in the case of the faithful departed, demonstrate a lack of faith. Here it has to be stated that as is far too often the case, there are those in the Bahamian religious community who have taken ideas "hook, line and sinker" from the complex American theological community, without seeking to adapt the same to the local situation or to examine it in the light of the theology of the church," tried and tested" since the time of Christ.

What, then should be our attitude, when a person, who, having completed three score and 10 or more years, passes from this mortal life? Surely, it must be based on the conviction that he/she shares in the victory wrought by Christ over sin and death in his glorious resurrection. as he assured those who flocked to hear him during his earthly ministry.