Life After Death - Part 3
John Ankerberg, Dr. John Weldon
Does the Near-Death Experience undermine the biblical view of
Not only does the Near-Death Experience [NDE] remove the fear of
death, but also it simultaneously inhibits biblical repentance and
salvation. The biblical concept of sin has little or no relevance to
...in most cases, the reward-punishment model of the afterlife is
abandoned and disavowed, even by many who had been accustomed to
thinking in those terms. They found, much to their amazement, that
even when their most apparently awful and sinful deeds were made
manifest before the being of light, the being responded not with
anger and rage, but rather only with understanding, and even with
And when a person becomes convinced of complete acceptance by the
Light ("God"), receiving Christ as his or her savior from sin becomes
almost irrelevant. For example, one spirit told a person during his
NDE, "There are no sins. Not in the way you think about them on earth.
The only thing that matters here is how you think."2
The warmth of the "being of light" and the feeling of all-accepting
love strongly conveys the message that one is accepted and forgiven
wholly apart from personal faith in Christ. Thus people who have NDEs,
whether in childhood or adulthood, universally lose the fear of death
even though they remain non-Christians: "After the event, NDErs no
longer fear death.... [and] Fear of hellish punishment for earthly
deeds is no longer a problem for many."3
Those who have an NDE may also be commanded to disseminate the
message that God will save everyone: "Nancy says that the Light told
her in these ‘exact words’: ‘With the gift you have now received, go
forth and tell the masses of people that life after death exists: that
you shall all experience my PROFOUND LOVE.’"4
No one can deny that many people are dramatically changed as a
result of their NDE. They often become zealous converts to religion.
But, as we will see, the religion they become converted to is not
One NDEr was told that her new mission was to communicate the
particular knowledge given her in the NDE in order to bring a "proper"
understanding to mankind concerning the "true" nature of death. She
recognized this message was incompatible with biblical teaching and so
abandoned her Christian upbringing:
Stella was raised in a fundamentalist tradition, and yet she
still is reluctant to identify the being she saw as Christ. At this
juncture, however, Stella’s story takes a most unexpected turn.
While communicating telepathically with the being of light, she was
told that she was Jewish!... it facilitated the already accelerating
process of Stella’s awakening to a full realization of her own
authentic identity—first suggested to her by the being of light.
Since that time there have been many changes in her life. Not only
has she formally converted to Judaism (which proved quite a shock to
her fundamentalist family) and divorced her husband, but also this
formerly shy...woman has become a successful business woman, has
served on the White House Council on children and youth, and has
become actively involved in local politics.5
In essence, the need for biblical salvation is repudiated by many
NDEs through the following means: (1) the teaching that death is
something good; (2) the trivializing of sin; (3) the strongly
communicated perceptions of preexisting divine forgiveness and the
experience of an "all encompassing love"; (4) the profundity and
authority of the experience itself over "dead" literature such as the
Bible; and (5) the tendency toward personal works righteousness found
in many experiences, which moves a person toward a kind of "social
gospel" wherein the Light ("God") or the experience itself conveys the
idea that one must seek good works, the welfare of humanity, the
improvement of world conditions, peace and love, and so on.
How could such peaceful and loving experiences be something
Researchers are fond of pointing out that the NDE and its aftermath
are characteristically benign. Not only is the experience itself
indescribably wondrous—full of love, peace and joy—but also the
results of that experience in a person’s life are characteristically
good. People become more concerned about other people. They become
kinder, gentler, more understanding and compassionate. As Dr. Raymond
Moody points out in The Light Beyond,
On the whole, the NDE changes a person for the positive.... In my
twenty years of intensive exposure to NDErs, I have yet to find one
who hasn’t had a very deep and positive transformation as a result
of his experience.... All of the scholars and clinicians I have
talked to who have interviewed NDErs have come to the same
conclusion: they are better people because of their experience.6
Most NDErs claim that the result of the experience was to encourage
them to love more. "‘Have you learned to love?’ is a question faced in
the course of the episode by almost all NDErs. Upon their return,
almost all of them say that love is the most important thing in life.
Many say it is why we are here."7
As "the Light" told one NDEr, "Love is the key to the universe."8
So how could such a wonderful experience with such positive results
be spiritually evil? Perhaps it would help to remember that there are
many things in life that can initially seem wonderful and yet be
deceptive or destructive—such as illegal drugs and promiscuous sex.
Nor should we forget that the Bible teaches that Satan and his demons
can appear as "angels of light" and "servants of righteousness" (2 Cor.
11:14,15). Finally, in the NDE the content and meaning of the word
"love" must be evaluated. When "the Light" tells people they must love
more, what does this mean?
The general teaching that people should "love more"—without
specific content to the word love—may be a frequent teaching of the
spirits, but it is still not biblical. Unless love is defined
biblically (e.g., 1 Cor. 13; 1 Jn. 3:16; 4:7-15), it does not come
from God. Without proper content and action, "love" is a vague emotion
or relative belief that has little of lasting value. Even genuine love
for other people may be deficient when genuine love for the one true
God is lacking.
No one is saying that the NDE isn’t often wonderful or that the
results aren’t in some sense positive. We are only saying that both
the experience and the results are fundamentally deceptive from the
perspective of biblical teaching. Being kinder, more compassionate,
and more loving to others is good. But this does not gain one entrance
to heaven. Nor does feeling love for an unidentified "being of light."
Only receiving Christ as one’s Savior from sin provides entrance into
true eternal life (Jn. 1:12; 3:16).
Unfortunately, the positive value changes in most NDErs—more love,
more concern for others, a quest for meaning, a more positive
self-image—become to varying degrees integrated with an unbiblical
worldview. In other words, these positive changes support a
fundamentally false spiritual philosophy. Thus, without the biblical
corrective, even these positive aspects can become something negative
because they undergird a powerful experience that is spiritually
There is a human tendency, in both researcher and layman alike, to
avoid the unpleasantness of death. Dr. John J. Heaney is Professor of
Theology at Fordham University and author of The Sacred and the
Psychic, a book accepting the integration of Christian theology
and the occult. He writes,
I find nothing demonic in NDEs. The effects of the experience
satisfy the criteria one looks for in judging the validity and
fruitfulness of mystical experience, at least in its broadest sense:
a sense of peace and joy, a change of horizon toward the spiritual,
a lasting reformation of one’s life, and a greater sense of charity
and of the need for growth.9
But again if the spiritual context in which these events occur is
anti-Christian, even the good results can become tainted. What must
also be remembered is that pleasantness alone is not always a
legitimate criterion for that which is good or true. Indeed, even
experiences of outright demon possession can be indescribably
pleasant, blissful and loving. Reports from those
who have been spirit possessed reveal that demons have the capacity to
manipulate the mind quite in the same way drugs do—very powerfully and
positively. This is supported by modern American occult testimonies,
the research of Malachi Martin in Hostage to the Devil: The
Possession and Exorcism of Five Living Americans, and in any
number of anthropological studies of spirit possession. Mediums,
spiritists, channelers and other occultists who describe their
possession by spirit beings or spirit guides frequently report loving,
blissful, wonderful encounters.10
That is, after all, what one should expect: if the devil is serious
about deceiving people over spiritual truth, he will do what is
What the NDE does is powerfully reinforce a common, if mistaken,
theme in modern culture—that God loves all persons unconditionally and
will grant everyone entrance into heaven on the basis of their being
"good" people. The NDE communicates that God is more concerned with a
person’s good deeds than He is with their particular religious
beliefs. But this is wrong biblically. The Bible teaches that death
leads to judgment, not bliss (Heb. 9:27), and that God is very
concerned with what a person believes religiously. In fact, apart from
personal belief in the true Christ, no one will enter heaven (Jn.
3:16,36; Acts 4:12; 1 Jn. 5:11-12).
However, because the NDE is so profoundly "spiritual," good and
full of loving experiences, the vast majority of people assume that
the experience itself must be divine—something from God. But these
wonderful experiences lead to theological error: they almost always
convey the false assurance of Universalism (that all will be saved at
death), and they almost never bring biblical repentance. In other
words, they never cause people to see themselves as sinners who need
salvation in Christ. But if the primary message God seeks to
communicate to men is that they need salvation in Christ (Matt.
28:19-20; 1 Tim. 2:3-7), how could these experiences possibly
originate from God? An experience that leads people to reject God’s
salvation cannot be divine, no matter how pleasant.
All this fits with what the Bible teaches about the nature of
spiritual warfare: that spiritual evil commonly imitates that which is
good and righteous in order to deceive people concerning the truth of
what God has revealed in the Bible. Again, the Apostle Paul wrote in 2
Corinthians 11:14,15 that "even Satan disguises himself as an
angel of light" and his ministers as "servants of righteousness."
Therefore, it should surprise no one that the devil can imitate a
"being of light" or that his demons frequently do the same.
The following examples prove that the NDE, in spite of its
appearance, can be something fundamentally deceptive concerning
the most important issue in life (personal salvation), and therefore
is also something fundamentally evil (1 Jn. 2:18-26).
Moody comments that while NDErs tend to become "spiritual," this
does not mean they enter the Church—"to the contrary, they tend to
abandon religious doctrine purely for the sake of doctrine."11
As one NDEr commented, "A lot of people I know are going to be
surprised when they find out that the Lord isn’t interested in
theology."12 Likewise, after her NDE, a very devout and "doctrine abiding Lutheran"
concluded that God "didn’t care about church doctrine at all."13
And a pastor who preached on hell was told by the "being of light"
"not to speak to his congregation like this anymore."14
Biblically, of course, God is interested in doctrine (or
theology) because He is a God of truth. The Bible is full of God’s
commands that His people be very concerned about "correct doctrine"
(e.g., Tit. 1:9; 1 Tim. 6:3).
But whether the NDEr is a secularist or a religious person before
his experience, the end result is the same:
Both groups emerge with an appreciation of religion that is
different from the narrowly defined one established by most
churches. They come to realize through this experience that religion
is not a matter of one "right" group versus several "wrong" groups.
People who undergo an NDE come out of it saying that religion
concerns your ability to love—not doctrines and denominations. In
short, they think that God is a much more magnanimous being than
they previously thought, and that denominations don’t count.15
Thus, "What is the basic message that the NDEr comes away with?
That knowledge and love are the most important things. It is the
formal religions that have added all the dogma and doctrine."16
But can gaining more knowledge save people from their sins? And
again, who defines what love is? Who places the moral limits on
knowledge or love? The spirits?
Either through the verbal instruction of the spirits or by mystical
illumination, the NDE teaches people to pursue knowledge but to
avoid doctrine. Unfortunately, this simultaneously opens people
to learning the occult while inhibiting their acceptance of Christian
While knowledge by itself may or may not be valuable, right
knowledge or true doctrine is very important to God because it leads
to godliness. This is confirmed throughout the New Testament, as in
Titus 1:1 where Paul says that "the knowledge of the truth... leads to
godliness." When the "being of light" that NDErs encounter asserts
that he is not interested in doctrine he again reveals he is not the
biblical God or the Lord Jesus Christ. Thus, what is not communicated
by these experiences is the biblical truth that love for God and sound
doctrine are inseparable (1 Jn. 2:3-6; 5:3,9-12).
We can know that the NDE represents a spiritual deception because
it leads people away from God’s salvation and into a reliance on their
own good works, which, coupled with the removal of the fear of death
and the experience of the all-loving "being of light," makes them
convinced that nothing else is needed to enter heaven at death.
1 Raymond Moody, Life After
Life: The Investigation of a Phenomenon—Survival of Bodily Death
(Atlanta: Mockingbird, 1976), p. 70.
2 Kenneth Ring, Heading
Toward Omega: In Search of the Meaning of the Near-Death Experience
(New York: William Morrow, 1985), p. 62.
3 Raymond Moody, The Light
Beyond: New Explorations by the Author of Life After Life (New
York: Bantam, 1989), pp. 38-39.
4 Ring, Heading, p.
5 Ibid., pp. 112-113
6 Moody, The Light Beyond,
7 Ibid., p. 41.
8 Ring, Heading, p.
9 John J. Heaney, "Recent
Studies of Near-Death Experiences," Journal of Religion and
Health, Vol. 22, No. 2 (Summer 1983), p. 127.
10 E.g., Malachi Martin,
Hostage to the Devil (New York: Bantam, 19877), pp. 132-135. See
also Moody, The Light Beyond, p. 197.
11 Moody, The Light Beyond,
13 Ibid., p. 88.
14 Ibid., p. 39.
15 Ibid., pp. 87-88.
16 Ibid., pp. 162-163.
Copyright 2006, Ankerberg Theological Research Institute