What is Good Death (Meaningful Death) Meant to Christianity Essay

What is Good devastation (Meaningful Death) Meant to Christianity - Essay ExampleJobs friend, Bildad, typified death as the lord of terrors (Jackson 1). The writer of Hebrews, on the other hand, spoke of those who, through the fear of death, were, throughout their existence, put through bondage and oppression. Though fewer of us might attain that high peak of faith, where we stub say like Apostle Paul that we desire to die, surely with the clarification of the New Testament exposure, we can encounter the mysteries of death with calmer spirits. This paper pull up stakes discuss what a good death is meant to a Christian. It will dwell on factors such as electronic organ grant, after life and how to live for a meaningful death as a Christian. Death refers to the state of sleeping. The New Testament talks about numb(p) people as those that pee fallen asleep in Jesus (Jackson 1). The phrase sleep is utilized in the Scriptures to explain the state of the military man corpse in de ath. The book of Daniel reveals that only the body of man slumbers in death. Here, it is certain that the fraction of man, which is laid in the dust of the soil, is that which sleeps. However, it is the humans body, which is laid into the ground. Therefore, it is the human body, which sleeps in death, not the spirit (Sheehan 34). In the New Covenant, the phrase asleep is said to originate from the Greek word (koimaomai), which is also from keimai, plainly signifying to lie subdue (Sheehan 34). ... The Bible also sensibly speaks of the rotting of the human body (Sheehan 34). When Adam and Eve committed their sin, the tree of life was taken away from them and thus, physical immortality. Death is, hence, mans lot to go back to the dust of the ground. Paul talks about the earthly home of our tabernacle being dissolved or shuttered by death (Jackson 1). The Greek phrase for dissolved is kataluo, accurately signifying to loose down, a clear expression for fleshly decomposition. It is dis tressing that others decline to tell apart the fate or destiny of the body, using huge sums of money trying to preserve their mortal remains in anticipation of resuscitation. Regardless of the claims to the opposite, physical immortality will never be attained by the medical profession (Jackson 1). In this age of fast growing health care technology, on a day-to-day, rump Christian nurses are faced with vital issues, which result in questions and uncertainty regarding the relationship between Christian ethics, as well as modern medicine. This object lesson of organ donation, in addition to transplantation, is one such medical development (Howard 15). Following the first victorious organ transplant, in 1954, the matters circulating this practice have become more and more complicated. Apparently, many people promptly accept the notion that receiving or donating organs is ethically permissible. With regards to Christianity, sacrifice and assisting others are key themes, and thus, a c hoice to donate organs is perceived as a constructive thing. Christians should be confident to assist others in need (Howard 16). They see organ donation as an act of love and care to the receiver. It is also a way of