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All of Butch's comments ignore or miss the point of the texts I discuss and no modern academic commentary supports them. I encourage other readers to read our debate and weigh in to provide context for my forthcoming refutation of Butch's interpretations. Meanwhile, I will move directly to the answers to my 4 questions that, I think, provide a biblical warrant for NDEs and ADCs.
No, they don't. I offered to delve deeper into them.
1. In the OT where does a dead spirit communicate with the living?
In 1 Samuel 28:8-29, Saul communicates with the deceased prophet Samuel through the medium of Endor. 28:14 makes it clear that this really is the spirit of Samuel! So if Samuel can communicate through a medium, why can't our beloved dead communicate with us through NDEs and ADCs? True, the Bible condemns mediumship as the means for such communications, but it doesn't condemn the claim that the dead can take the initiative in contacting the living.
Firstly, how can a spirit be dead? And, how can a dead spirit communicate? This is not Samuel speaking. This passage doesn't use either the word spirit or soul. You've simply stated that it is Samuel's "spirit". If you read the text what the woman saw was, elohim, gods? She saw gods. The Scriptures make it clear that the gods of the pagans are demons. The woman saw a demon. ! Chron. makes this clear.
YLT 1 Chronicles 10:13 And Saul dieth because of his trespass that he trespassed against Jehovah, against the word of Jehovah that he kept not, and also for asking at a familiar spirit -- to inquire, -- (1 Chr. 10:13 YLT)
Saul inquired of a familiar spirit. That is a demon.
Additionally the Scriptures say that God would not speak to Saul through prophets, Samuel was a prophet. Likewise God had forbid the Jews from partaking in necromancy. If we accept the interpretation that you've given we have to accept that a dead Samuel disobeyed God's command. We would also have to believe that a demon had the ability to control Samuel.
2. In what 2 Gospel stories do dead spirits return to appear to the living?
First, in Jesus' Transfiguration, Moses and Elijah appear to Peter, James, and John and discuss Jesus' future fate (Luke 9:28-36). If Moses' spirit can return from the dead to appear to the disciples, why can't our beloved dead manifest to us in NDEs and ADCs? Second, at the moment of Jesus' death, some of the saintly dead are resurrected and they appear to Jerusalem residents until after Jesus' resurrection (Matthew 27:52-53).
No, what we have here is a vision of the resurrection, of the coming of the Lord. It is a vision of the future.
8 And when they had lifted up their eyes, they saw no man, save Jesus only.
9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. (Matt. 17:8-9 KJV)
Peter confirms this in his epistle.
16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
18 And this voice which came from heaven we heard, when we were with him in the holy mount. (2 Pet. 1:16-18 KJV)
What they saw was the future coming of Christ. The saw Moses and Elijah in their resurrected form. They saw Jesus in His resurrected form. Notice the passage says that they appeared with Christ "in glory".
3. Which NT and Catholic OT texts portray the dead as monitoring the progress of the living, cheering them on, and offering them aid.
(a) At Caesarea Philippi, Jesus asks His disciples who people think He really is and they guess that Jesus is Jeremiah the prophet (Matthew 16:14). How can anyone imagine Jesus is really the long-dead Jeremiah? The answer can be found in a waking vision of Judas Maccabaeus, the great Jewish leader of the Maccabean revolt against the Syrian Greeks in 175-163 BC (see 2 Maccabees 15:11-16 in the Catholic OT). In his vision, Judas sees the murdered high priest, Onias, who is monitoring the course of the revolt and is therefore engaged in a ministry of intercessory prayer in support of the Jewish freedom fighters. Onias introduces the late prophet Jeremiah as another prayer intercessor who has also been monitoring military affairs in Israel: "Jeremiah stretched out his right hand and gave to Judas a golden sword and as he gave it, he addressed him thus: "Take this holy sword, a gift from God, with which you will strike down your adversaries (15:15-16).""
This is speculation. Not to mention that the passage itself states that he saw a vision.
(b) "Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us (Hebrews 12:1)."
Commentaries point out that this verse employs the poetic image of a great heavenly Coliseum in which distant spectators ("the cloud of witnesses") watch us compete in our athletic long races of endurance. Who exactly are these witnesses? The introductory "therefore" includes among them the OT heroes of faith discussed in chapter 11, who often suffered martyrdom, but this crowd likely includes all deceased saints. In Hebrews "witnesses" (Greek: "martyres") means "eyewitnesses." So the image is reminiscent of the vision of Onias the high priest and the prophet Jeremiah in 2 Maccabees 15:11-16, a text that serves as its background. The beloved dead saints monitor our difficult progress, cheer us on, and bring us aid. Consider this comment about the joy of "friends and neighbors" in the rescue of the lost sheep: "Just so, there is more joy in heaven over one sinner who repents than over 99 righteous persons who need no repentance (Luke 15:7)." In my view, this includes the joy of deceased saints over earthly repentance that they are monitoring.
It doesn't matter what commentaries point out. What matters is what the Scriptures say. Paul explains how they are witnesses in the Hebrews 11. It doesn't mean dead people are watching what is going on. John uses the word witness in a metaphorical sense too.
8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one. (1 Jn. 5:8 KJV)
Are the water and the blood watching what is happening in the world? Of course not, it's a metaphor.
Orthodox Christians believe in and at times recite the Apostles' Creed. But do you really understand the affirmation, "I believe in the communion of saints?" This affirmation is based in part on the unity of Christ's body in 1 Corinthians 12, but it also includes the unity and interconnectedness of living and deceased saints, including especially the intercession of dead saints on the basis of the precedents established by 2 Maccabees 15 and Hebrews 12:1.
The Scriptures say nothing about cumming with the dead. You're simply imposing that on the text. God forbid Israel from that very thing.
4. Where can we find an NDE and a possible OBE in Scripture?
As Stephen is about to be stoned to death, he has a sort of NDE vision of heaven, the glory of God, and Jesus (Acts 7:54-58) and Paul boasts of what seems to be an out of body experience in 2 Corinthians 12:1-8. Such experiences seem to be commonplace among the Corinthians.
And neither Stephen nor Paul were communicating with the dead. Stephen spoke to Jesus who is quite alive. Paul was caught up to Paradise and there aren't any people there so he couldn't be talking to the dead either.
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