The inevitability of death can drive us to focus on ourselves and our own survival—or to consider building redemptive relationships that last beyond death. Which will we choose?
Robert M. Solomon
Most people do not want to think about death. It is not a pleasant subject.
In fact, much of human endeavour, according to some observers, is a deliberate attempt to deny the reality of death; it is powered by the innate fear of death that lies in every human heart. In his book, The Denial of Death, American cultural anthropologist Ernest Becker notes that such denial takes many forms, including the ambition to achieve and to own.
But while the fear of death works secretly, unrecognised or disowned by people, everyone ultimately has to deal with the fear of death: the Bible describes people “who all their lives were held in slavery by their fear of death” (Hebrews 2:15).
At the moment, it would seem that the fear of death is having a field day. With the Covid-19 pandemic, wars, natural disasters, and other crises gripping the world, death is no longer deniable or a remote reality for many.
Yet, death does not produce much terror until we think about our own death. The fear becomes palpable when the possibility of death becomes real; it can be paralysing when we realise that
our death is certain.
The inevitability of death can drive us to focus on ourselves and our own survival—or to consider building redemptive relationships that last beyond death. Which will we choose?
Robert M. Solomon
Most people do not want to think about death. It is not a pleasant subject.
In fact, much of human endeavour, according to some observers, is a deliberate attempt to deny the reality of death; it is powered by the innate fear of death that lies in every human heart. In his book, The Denial of Death, American cultural anthropologist Ernest Becker notes that such denial takes many forms, including the ambition to achieve and to own.
But while the fear of death works secretly, unrecognised or disowned by people, everyone ultimately has to deal with the fear of death: the Bible describes people “who all their lives were held in slavery by their fear of death” (Hebrews 2:15).
At the moment, it would seem that the fear of death is having a field day. With the Covid-19 pandemic, wars, natural disasters, and other crises gripping the world, death is no longer deniable or a remote reality for many.
Yet, death does not produce much terror until we think about our own death. The fear becomes palpable when the possibility of death becomes real; it can be paralysing when we realise that
our death is certain.
What can we do about the fear of death?
Many years ago, I drew a line down a page in my journal and created two columns. One column was entitled “Survival Mode”, and the other, “Redemption Mode”. I tried to describe these two ways of approaching life and death.
People on survival mode see death as the end, and therefore spend their lives fighting death with all their wits and weapons. To survive is their number one goal. And because their chief doctrine is the survival of the fittest, they tend to be competitive and to focus on themselves instead of others.
What can we do about the fear of death?
Many years ago, I drew a line down a page in my journal and created two columns. One column was entitled “Survival Mode”, and the other, “Redemption Mode”. I tried to describe these two ways of approaching life and death.
People on survival mode see death as the end, and therefore spend their lives fighting death with all their wits and weapons. To survive is their number one goal. And because their chief doctrine is the survival of the fittest, they tend to be competitive and to focus on themselves instead of others.
The survivalist therefore tends to hoard rather than share resources. Since there is no other world as far as he is concerned, he aims to survive in this world for as long as possible. Sometimes, because of the rush of adrenaline produced by the survival game he plays, he forgets that his battle is against his own inevitable death.
The tragedy is that after a lifetime of fleeing from death and fighting against it, he will finally lose the battle. His fellow survivalists become nervous when that happens. But they go on surviving. They know of no other way to live.
Those on redemption mode, on the other hand, do not fight death blindly and in desperation, but face it and overcome. They see death as something that can be transformed—that good can come out of it. They focus not on their own strength, but on God’s grace.
Through eyes of resurrection faith, they can see redemption beyond death. They go through life not believing in the survival of the fittest, but in the redemption of the faithful. The slogan, “I must take care of myself ”, is overshadowed by the truth,
“God takes care of me”.
Because their own survival is not their primary goal in life, they have time for redemptive relationships. They have time for others, and for acts of compassion and sharing. They know that life must go through the valley of the shadow of death and take this fact in their stride.
The survivalist therefore tends to hoard rather than share resources. Since there is no other world as far as he is concerned, he aims to survive in this world for as long as possible. Sometimes, because of the rush of adrenaline produced by the survival game he plays, he forgets that his battle is against his own inevitable death.
The tragedy is that after a lifetime of fleeing from death and fighting against it, he will finally lose the battle. His fellow survivalists become nervous when that happens. But they go on surviving. They know of no other way to live.
Those on redemption mode, on the other hand, do not fight death blindly and in desperation, but face it and overcome. They see death as something that can be transformed—that good can come out of it. They focus not on their own strength, but on God’s grace.
Through eyes of resurrection faith, they can see redemption beyond death. They go through life not believing in the survival of the fittest, but in the redemption of the faithful. The slogan, “I must take care of myself ”, is overshadowed by the truth,
“God takes care of me”.
Because their own survival is not their primary goal in life, they have time for redemptive relationships. They have time for others, and for acts of compassion and sharing. They know that life must go through the valley of the shadow of death and take this fact in their stride.
The reason for their poise and peace is their faith in the living Christ. In Valladolid, Spain, there is a monument commemorating the famous explorer Christopher Columbus, who died there in 1506. The most striking feature of the monument is the statue of a lion destroying the word non (meaning “no”) in the old Spanish motto, Non plus ultra (meaning “no more beyond” in Latin). The Spanish people thought that they had reached the ends of the earth, hence their motto. Columbus proved them wrong through his travels and showed that there was indeed more beyond when he crossed the Atlantic Ocean and discovered the Americas.
How true it is that in the spiritual realm, Jesus, the Lion of Judah, has likewise destroyed the word “no” through His death and resurrection. He has transformed us from a fearful “no more beyond” people to a “more beyond” people of hope. If this is our perspective and experience, it will change the way we live and how we respond to the fear of death. It will also affect the way we journey in this life.
The reason for their poise and peace is their faith in the living Christ. In Valladolid, Spain, there is a monument commemorating the famous explorer Christopher Columbus, who died there in 1506. The most striking feature of the monument is the statue of a lion destroying the word non (meaning “no”) in the old Spanish motto, Non plus ultra (meaning “no more beyond” in Latin). The Spanish people thought that they had reached the ends of the earth, hence their motto. Columbus proved them wrong through his travels and showed that there was indeed more beyond when he crossed the Atlantic Ocean and discovered the Americas.
How true it is that in the spiritual realm, Jesus, the Lion of Judah, has likewise destroyed the word “no” through His death and resurrection. He has transformed us from a fearful “no more beyond” people to a “more beyond” people of hope. If this is our perspective and experience, it will change the way we live and how we respond to the fear of death. It will also affect the way we journey in this life.
A common theme of the human journey as portrayed in ancient stories is the search for immortality. Ultimately, it is a futile journey, for all human beings are mortal and must die. But the realisation of this truth does not come easily, and people continue to embark on gullible journeys based on the faulty compass of survivalism, buying up whatever promises false and temporary hope.
A better way to travel is the journey allegorised by 17th-century Puritan writer John Bunyan in his classic book, The Pilgrim’s Progress. This is the story of Christian, who leaves the City of Destruction to find the Heavenly Jerusalem. Christian’s journey is filled with peril and temptation in the form of characters such as Mr. Worldly-Wiseman, Sloth, Formalist, and Mistrust, and places such as the Slough of Despond, Vanity Fair, and Doubting Castle. There are characters who help him on the way, such as Prudence, Charity, Faithful, and Hopeful.
Bunyan’s allegory expresses the emphasis on salvation. The goal of the Christian life is the heavenly city, which is reached by overcoming temptation and deception through faithful attention to Scripture and the Spirit, and the cultivation of Christian virtues. For Bunyan, life was a sacred journey from darkness to light.
A common theme of the human journey as portrayed in ancient stories is the search for immortality. Ultimately, it is a futile journey, for all human beings are mortal and must die. But the realisation of this truth does not come easily, and people continue to embark on gullible journeys based on the faulty compass of survivalism, buying up whatever promises false and temporary hope.
A better way to travel is the journey allegorised by 17th-century Puritan writer John Bunyan in his classic book, The Pilgrim’s Progress. This is the story of Christian, who leaves the City of Destruction to find the Heavenly Jerusalem. Christian’s journey is filled with peril and temptation in the form of characters such as Mr. Worldly-Wiseman, Sloth, Formalist, and Mistrust, and places such as the Slough of Despond, Vanity Fair, and Doubting Castle. There are characters who help him on the way, such as Prudence, Charity, Faithful, and Hopeful.
Bunyan’s allegory expresses the emphasis on salvation. The goal of the Christian life is the heavenly city, which is reached by overcoming temptation and deception through faithful attention to Scripture and the Spirit, and the cultivation of Christian virtues. For Bunyan, life was a sacred journey from darkness to light.
Yes, this life included death—but there was redemption beyond that.
Yes, this life included death—but there was redemption beyond that.
This journey is travelled with Christ. It involves carrying the cross, a symbol of death and self-denial (Mark 8:34). In such a traveller, there is no more fear of death, for death, the last enemy, has been “destroyed” (1 Corinthians 15:26). This traveller has rejected survivalism as a futile way of life, and embraced with gratitude the redemption that Christ freely offers.
And when he hears the sound of death’s knock on his neighbours’ doors, he does not lock his own door in self-centred fear, but opens it and goes out to love his neighbours.
This journey is travelled with Christ. It involves carrying the cross, a symbol of death and self-denial (Mark 8:34). In such a traveller, there is no more fear of death, for death, the last enemy, has been “destroyed” (1 Corinthians 15:26). This traveller has rejected survivalism as a futile way of life, and embraced with gratitude the redemption that Christ freely offers.
And when he hears the sound of death’s knock on his neighbours’ doors, he does not lock his own door in self-centred fear, but opens it and goes out to love his neighbours.
Extracted with permission from Making All Things New © Discovery House Publishing.
Robert M. Solomon is a well-known preacher and Bible teacher in Singapore and abroad. Drawing from his extensive ministry and faithful study of God’s Word, he has written more than 50 books on faithful Christian living, spiritual leadership, Bible study, and many other topics.
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