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

What is true(p) Death (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 few of us might attain that high peak of faith, where we can say like Apostle Paul that we proneness to die, surely with the clarification of the cutting Testament exposure, we can encounter the mysteries of death with calmer spirits. This paper forget debate what a good death is meant to a Christian. It will dwell on factors such as organ donation, after life and how to live for a meaningful death as a Christian. Death refers to the suppose of sleeping. The New Testament talks about dead wad as those that have fallen at rest(prenominal) in Jesus (Jackson 1). The phrase sleep is utilized in the Scriptures to explain the state of the human corpse in death. 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 similarly from keimai, plainly signifying to lie galvanic pile (Sheehan 34). ... The Bible also sensibly speaks of the rotting of the human body (Sheehan 34). When Adam and Eve committed their sin, the maneuver of life was taken away from them and thus, physical immortality. Death is, hence, mans lot to go put up 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 bring in expression for fleshly decompositio n. It is distressing that others decline to acknowledge the fate or destiny of the body, using commodious 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 exploitation health care technology, on a day-to-day, basis Christian nurses are faced with vital issues, which entrust in questions and uncertainty regarding the relationship between Christian ethics, as well as modern medicine. This habit of organ donation, in addition to transplantation, is one such medical development (Howard 15). Following the first successful 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 seeing others are key the mes, and thus, a choice 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