C. Michael Patton – Should We Trust People’s Near-Death Experiences?

Posted On February 10, 2015

There is hardly a more popular genre of religious literature today than that of Near Death Experience (NDEs). I often tell people that if they want to become a millionaire, all they have to do is die, come back to life, and then write about what they saw (if Kiefer Sutherland and Julia Roberts could do it in Flatliners, why not?).

The fascination with this subject is certainly understandable. After all, we are talking about people who assert that they have had first hand experience with the afterlife. Their testimony, were it to be true, could overturn atheism and give us the most insider information that we have had since the Apostle John (so long as they saw something). Who wouldn’t want such confirmation. After all, for most of us, our experience of God is filtered through so many events that are hard to interpret and, frequently, over-interpreted. How many of us haven’t asked God to do something for us personally that breaks through the often boring mundane, in order to show Himself and His will to us in a definite experiential way? I know I have.

In come NDEs (of others) to the rescue. From the claims of a little four-year-old boy’s meetings with John the Baptist and explanations of the Trinity to a neurosurgeon’s personal Journey to the Afterlife, we can’t miss a demographic here (although the first is not technically an NDE). We now even have anthologies of this stuff.

Many devoted Christians have begun to see the light (pardon the pun) as more and more of these stories surface. At the very least, we are left scratching our heads, slowly developing a love-hate relationship with NDEs. While most of the NDE stories come from either Christian, or atheists, who are encouraged to become Christian, we do have others joining the conversation. As of 2005, close to 95% of the cultures of the world have documented some sort of near-death experience (The Handbook of Near-Death Experiences [yes, they have a handbook on these things] pp. 1–16). But more significant than this (to me) are the conflicting testimonies of Christians and/or converts who describe the afterlife. While there are some common elements in their stories (discussed below), the details are more difficult to reconcile.

Theological Problems with NDEs:

Another important bit of information (especially for those who are thinking theologically) occurs when details of heaven go beyond the “light at the end of the tunnel”. Such information normally reflects the folk theology of the culture, rather than the body of serious biblical understanding. In other words, whatever the common understanding of heaven, hell, Jesus, angels, or those who have died and gone to heaven before is, they will normally be what is described. Here are some examples:

Angels often have wings and look like humans (although this is possible, there is no evidence or reason to believe it to be the case)

The streets of heaven are often made of gold (if the streets of heaven are made of literal gold, this does not come until the new heavens and earth are created (Rev. 21:21))

Sometimes the deceased loved ones are young and sometimes they are old (granted, there is a lot of mystery about people’s state of being during the intermediate state)

Sometimes people have halos over their head (again, possible, but a detail provided by culture, not the Bible)

For those who go to Hell, it is almost always made of fire (possible, but, to me unlikely as fire is probably a metaphor simply describing terrible suffering (otherwise, how do you explain heaven being described as darkness?)

Many unbelievers describe the afterlife as a place of peace and overwhelming joy. Often there is no Christian message associated with their stories.

To be sure, there are many more of these details that can be critiqued, but when looked at as a whole, it becomes evident that something else is going on in most (if not all) of these stories.

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