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What Happens to Us When We Die?

November 17th, 2009
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I would like to float something out to you folks. Several times, in the past few months, I’ve bumped into comments from folks talking about what happens after we die that are confusing, misleading, and doctrinally vague. In one case, a person teaching a Bible class offended it deeply when he left them with the impression that at death our souls are asleep and are unaware of being with the Lord, until the Day of Resurrection. I understand the need to teach what “the Resurrection of all flesh” is all about, and that in our zeal to comfort those who mourn, we not give the impression that their loved one is just kind of “translated,” body and soul, to heaven and that the Resurrection is but an afterthought, but it has seemed to me, again, lately, via several comments I’ve read here and there, that it seems some are under the impression that the Scriptures teach a kind of “soul sleep.” Has anyone else heard this? Where do you think it is coming from?

Here is why we Lutherans absolutely reject and condemn any notion that at death our souls are “asleep” and unaware of heaven until the Day of Resurrection. This is how Francis Pieper handles this issue in his Christian Dogmatics, [also available in a digital edition] which remains to this day one of the very finest explanations of Lutheran theology available in English. If it is not required reading of all who aspire to the office of the ministry, it surely should be. This is from Volume 3, p. 511 and following:

The State of Souls Between Death and Resurrection
Holy Writ reveals but little of the state of the souls between death and the resurrection. In speaking of the last things, it directs our gaze primarily to Judgment Day and the events clustering around it. With their coming to faith, the blessedness of the Corinthians was complete except for the bliss awaiting them at “the coming of our Lord Jesus Christ” on Judgment Day (1 Cor. 1:7). And with Paul the Philippians and all Christians confess: “We look for the Savior, the Lord Jesus Christ, who shall change our vile body” (Phil. 3:20–21). See also Col. 3:4; 1 Thess. 4:13 ff.; 2 Tim. 4:7–9; Titus 2:13. Great significance the Day of Judgment and its sequels have also for unbelievers. They “shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power when He shall come” (2 Thess. 1:9–10). But what meanwhile becomes of the soul? What is the state of the souls between death and the resurrection?

Of the souls of the unbelievers (ἀπειθήσαντες) Scripture declares that they are kept ἐν φυλακῇ, “in prison,” a place of punishment [Vol. 3, Page 512] (1 Pet. 3:19–20).16 Of the souls of the believers we are told not merely in general that they are in God’s hand (Acts 7:59; Luke 23:46), but also in particular that they dwell with Christ and in Paradise, Phil. 1:23; “I have a desire to depart and to be with Christ; which is far better.” (Luke 23:43)17 The “being with Christ” or “in Paradise” of the departed believing souls must certainly be an augmentation of the communion with Christ which Christians enjoy here on earth, because Paul adds: “which is far better,” πολλῷ μᾶλλον κρεῖσσον, better than his communion with Christ here on earth. Moreover, the life “in Paradise,” which Christ promised the soul of the believing malefactor, certainly bespeaks a blissful state of the soul after death.18 These texts surely make it evident that the departed souls of the believers are in a state of blessed enjoyment of God, even though we know nothing further as to the manner of their blessed communion with God. Deductions from the nature of the soul, e. g., that it cannot be inactive,19 are uncertain and therefore not to be urged in theology. A soul sleep which excludes a blessed enjoyment of God [psychopannychism]20 must be definitely rejected on the basis of Phil. 1:23 and Luke 23:43. A sleep of the soul which includes enjoyment of God (says Luther) cannot be called a false doctrine. …

Men have also dreamt of an intermediate body for departed souls. Kahnis reports: “Theologians (Schleiermacher) and philosophers (Fichte, Weisse, Goeschel) have come to the conviction that without a material foundation the survival of the soul is inconceivable” (Dogm., 2d ed., II, 522). This idea appeals to Kahnis himself. Likewise to Macpherson, who reasons: “It may fairly be assumed that during the period that elapses between the death of an individual and the coming of Christ, which brings with it the general resurrection, he wears a body suitable to his condition during that period, which in the resurrection to judgment is changed for that spiritual body which he will wear throughout eternity” (Christ. Dogm., 1898, p. 453). He adds: “Schleiermacher, in particular, has dwelt upon the impossibility of our conceiving or imagining a human spirit unassociated with a body.” But this idea of an intermediate body is foreign to Scripture. [Vol. 3, Page 515] Schleiermacher’s inability to conceive of a human spirit unassociated with a body does not warrant the adoption of this notion. Schleiermacher would not have had to worry about a bodiless soul had he borne in mind that there is a personal and omnipotent Spirit, fully able to keep a soul in existence without its body.

Before leaving the subject of the souls of the departed, we record the following facts: 1. Departed souls do not return to this world. This is a standing rule and divine arrangement (Luke 16:27–31). Moses and Elias, who appeared on the Mount of Transfiguration and spoke with Christ (Matt. 17:3), are to be counted with the risen.26a 2. There is no Scripture warrant for attributing to the souls of the departed a direct knowledge of particular things and happenings on earth (Is. 63:16: “though Abraham be ignorant of us, and Israel acknowledge us not”). To invoke the departed saints for their intercession and help, as Rome enjoins,26b is not only idolatry, but also folly.27 3. Scripture offers no hope for the conversion of departed souls. Such wishful thinking rests entirely on human speculation. In 1 Pet. 3:18–19 a preaching of judgment, and not a preaching of the Gospel, is meant. See Vol. II, 315 f., for details.

Source: Francis Pieper, Christian Dogmatics, electronic ed., 3:511-515 (St. Louis: Concordia Publishing House, 1999, c1950, c1951, c1953).

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Categories: Death and Dying
  1. jack Kilcrease
    November 17th, 2009 at 06:57 | #1

    Of Luther thought that there was a possibility of “soul sleep.” I wouldn’t really view that as heretical per se, nevertheless, I find the more mainstream and tradition answer more satisfying in light of the biblical passages that Pieper mentions. I enjoyed the post.

    McCain response: Luther has been accused by those who advocate “soul sleep” of supporting their point of view, when, in fact, Luther absolutely did not advocate “soul sleep.” His understanding of the soul’s status between physical death and the Resurrection of all flesh was that of a very alert, active, aware state of, to use today’s lingo, “higher consciousness.” In his Genesis lectures he dealt quite a lot with this subject and described the heightened state of the soul’s awareness as something we experience as we dream, where we are fully aware, alert and experiencing something, though he said that the soul’s awareness would be much more vivid, intense and real than even that we experience when we dream. Bottom line: Luther does not believe, or teach, “soul sleep” as some have in the past couple hundred of years. I had an article published in LOGIA: A Journal of Lutheran Theology quite a few years back on Luther’s view of the state of the soul, according to his Genesis lectures, but I don’t remember in which issue, etc.

  2. November 17th, 2009 at 07:56 | #2

    Thank you for posting this information. My 12 year old son has asked me a lot of questions about this and now I can offer an answer.

  3. Eric Garvue
    November 17th, 2009 at 14:59 | #3

    Thanks for this; although I have a follow up question: how do we explain Saul and the witch of Endor? How is she able to “call up” the spirit of Samuel if departed souls do not return to earth? What does Samuel mean in v. 19 when he says “tomorrow you and your sons will be with me” if we assume Samuel is in paradise with God and Saul because of his unfaithfulness is bound for hell? Was this just an evil spirit God allowed to speak to Saul, or something else? These passages have always confused me, and have seemed contrary to what true doctrine teaches (enumerated in your post). Thanks in advance for help understanding this.

    Most assuredly a Demonic presence, an evil angel.

  4. Rev. Ray Salemink
    November 17th, 2009 at 15:13 | #4

    There was a pastor that substituted for a day in one of my sem classes and taught this, quoting a verse in Revelation that mentions the martyrs sleeping under the altar until the Lord comes again. He said that since time was no more for those in heaven, they were unaware of sleeping, because for them, right after they arrived in heaven, Jesus came to earth again. Several of us questioned that and I never did get a plain answer from the person. I’m not a believer in it myself.

  5. November 17th, 2009 at 15:39 | #5

    Thanks very much for this post, Rev. McCain. I did not know it until examining our synod’s hymnals more closely, but this is all corroborated by traditional Lutheran funeral hymns which are often stunningly detailed on the division and reuniting of “Leib” and “Geist” or “Seele.” Perhaps they are not well known (at least to me) because hymns at committals and funerals are often chosen based on what was the deceased’s favorite during his lifetime, or perhaps the words are not closely attended in the midst of the great sorrow of bereavement. Either way, it behooves us constantly to ponder our mortality “in media vita” (even when we are not at funerals), to study what our Lord says about death and life, and such writings as this of Pieper, and to study and sing the hymns which echo the orthodox teaching on this subject in the “death and burial” sections of our hymnals. I do not think this a morose activity, but an important aspect of the Christian life, and

  6. November 17th, 2009 at 23:35 | #6

    @Rev. Ray Salemink
    The man who taught this should be led to recognize and repent of his error, or removed from the clergy roster of our Synod.

  7. Randy Keyes
    November 18th, 2009 at 14:29 | #7

    Off topic: I didn’t realize Christian Dogmatics was available digitally! Thank you for posting that link!!!! I appreciate that we can buy the digital library in “stages” as that is a bit easier(at least for me). :)
    OK, I’m rewriting my Christmas list for the year!

    Grace and Peace,
    Randy Keyes

  8. Jay Beuoy
    April 4th, 2012 at 11:18 | #8

    I found your site, because of a conversation yesterday with a Lutheran minister. He surprised me by espousing “soul sleep” although he had never heard the term. He quoted Luther in such a way as to defend it. When I mentioned that Paul’s words “absent from the body is present with the Lord” (2Cor 5:8) suggest something more than soul sleep would demand, he said he had never heard the quote. This made me want to check on my Lutheran friends and see if such was the case. Apparently, this is is a commonly held view among some Lutherans? Your defense of the intermediate state seems sound. Thanks

    • April 4th, 2012 at 12:44 | #9

      I’m happy to tell you that this is NOT a common view among orthodox Lutherans, at all, in fact, we regard it as a false teaching, and reject it. Luther did not believe in “soul sleep” … you are saying a Lutheran pastor claims never to have heard 2 Cor. 5:8? Yowzers. Are you sure he was actually a pastor?

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