We might possibly engage in a discussion about what is a good death for an individual, but a church?
In Paula Gooder’s book called ‘Heaven‘, she explains that in the Hebrew tradition a good death is about ‘living and living well’. Looking at Job 5:26 and Ecclesiastes 3:2 she discerns three major elements:
- a long life – just have a peek at the ages of Noah and Adam etc.
- leaving at least one son, to maintain the patriarchal familial line
- a good burial.
1 Kings 11:42-43 is cited as a good example with Solomon who died at the age of 80 years (albeit disputed), was buried – so there was evidence of his death and his existence in Sheol, and he had a son who could take over. Notice that Jesus died not achieve a good death, according to these criteria.
Relevant to a Church
I am content that the ‘church’ has been around for a fair time, even if some denominations are relatively recently on the scene. Who are we leaving behind, and what might a good burial look like?
“It is not my intention to give away the plot; but I think I die at the end“
Margaret Edson in ‘Wit’
Whereas, individuals might possibly realise that death is inevitable, churches might not consider that as an option. They may not ‘wish’ to consider that as an option. As Philip Roth describes: “in every calm and reasonable person, there is a hidden second person scared witless about death“.
A good death, with regard to the church, has been described as: “a peaceful readiness that stands on the final proof that we lived a good life”. It seems to say that we are at that point where we have achieved what we could have achieved – on average – and are ready for the next stage.
I use a musical metaphor in some funerals. Whereas for many death is seen as an exclamation mark, it might be better seen as a musical rest, a pure in the music of life. We can annotate that in the musical score, but importantly the music plays on afterwards. It might be at a different tempo, but it still plays on.
Reasons for feeling cheerful
Apologies, that lyric came to mind from Ian Dury and the Blockheads. Within the Methodist Church, there are a number of parameters we might use to explore decline in the church – rarely do any of them have complete understanding of the issues at hand. Over many, many years, the decline in membership numbers has been seen as a prominent indicator, as shown on the right.
Moreover, using some statistics – if nothing changes – they can even discern a year when membership ceases. Although well before that time, the districts etc will fail to function, and we may well see a segregated very loosely connected church. So either by 2036 or 2045, give or take a few years, we might see the ‘end’ of the Methodist Church in Great Britain.
Hence, if it is not apparent yet, we do need to engage with this question of a good death.
Anger or frustration
In Psalm 73, Asaph is plagued by the paradox that a good life must mean a good death; whereas, he has seen so many wicked people who are at peace with death. He himself, led a life of faithfulness but was rewarded – he felt – by chronic pain and suffering. The wicked may enjoy the pleasures of the gifts gleaned in our lives, more than the presence of God.
It was Emperor Constantine, the one that ‘permitted’ the Christian church to flourish within the Roman Empire from around 313 CE, who also sought a baptism at the death bed, to remove the wickedness he felt throughout his life. If it’s true that death is a doorway into the presence of God, then any calmness that the wicked experience on their deathbed is not a sign of peace—could it be a sign of paralysis? What others do may be up to God, not us, but it might make us feel better.
How does a church die well?
Reconciliation and understanding
Possibly, as with people, we might have had the chance to reconcile with our congregations and community. There must be time to explain the rationale and explore what this may mean for all of us. This shouldn’t be a short preaching themed time but grappling with the issue, in their particular circumstances. Given that a decision needs to be taken over 4 successive quarters, the process may well take over a year.
Some dignity
Dying with dignity may also be a key aspect. I am not equating this with the campaigning group for assisted suicide here. There is an acceptance of the process, that is rational, considered, and not abrupt. It is where people see that they have prepared themselves to leave their legacy behind – however, that is seen, felt or experienced. We will leave something behind, even if a heritage. Methodism has affected the way of the country, its ethics, its understanding, and that may well continue even without a church with that name. It may even become a movement, as it started.
Having hope
A good death is certainly having those who you love most around you. the death of a church is not one where the church becomes isolationist, or closes with disgust that no one supported its work. It is about a passage of life, and that something new may emerge. There is hope. The release of the burden of the procedures, however beneficial they may be to a larger gathering, may permit house groups to continue. God’s presence does not diminish with the closure of the church.
Institutional or personal autonomy
Whether the decision to close is made through adherence to CPD (Methodist rule book) from the District or Circuit, or by those within the church, there should be some ownership of that decision. Whomever makes that decision needs to be supported by the other. It shouldn’t be enforced.
Summary
A good death could be characterised by wholeness and certainty; a poor death by separation, isolation, and doubt. Key aspects are reconciliation with the congregation and community; that the decision is one taken with dignity, possibly with some lengthy preparation; and where individuals, congregation nor community are critiqued but there is hope for a way forward for all.
Can there be a good death for a church: small or institution?
I found the dialogue interesting and I enjoyed