Chapter 14: Appendix B – Recommended Reading and Resources

A Comprehensive Guide to Near-Death Experience Literature with Biblical Discernment

As you embark on further exploration of near-death experiences (NDEs), you’ll discover a vast landscape of resources—from rigorous academic studies to popular accounts, from Christian perspectives to secular research, from encouraging testimonies to cautionary critiques. This appendix serves as your comprehensive roadmap through this complex terrain, helping you navigate the literature with both intellectual curiosity and biblical wisdom.

The field of near-death studies has exploded since Dr. Raymond Moody first coined the term “near-death experience” in his groundbreaking 1975 book Life After Life. What began as a collection of anecdotal accounts has evolved into a legitimate field of scientific inquiry, with peer-reviewed journals, international conferences, and research conducted at major universities worldwide. Understanding this evolution—and the various perspectives within it—is crucial for anyone seeking to study NDEs seriously.

The Journey of Discovery: How NDE Research Developed

The modern study of NDEs emerged from a remarkable confluence of events in the mid-1970s. As documented in the literature, “It all started one warm, fall weekend in Charlottesville, Virginia, in November 1977. A group of eight to 10 persons interested in the near-death experience had been called together by Raymond Moody to exchange ideas on NDE research.” This gathering included pioneers like Bruce Greyson from Michigan, Ken Ring from Connecticut, and Michael Sabom from Florida. By the end of that weekend, they had formed The Association for the Scientific Study of Near-Death Experiences, which later became known as The International Association of Near-Death Studies (IANDS).

What makes this history particularly significant for Christian readers is understanding how the field developed from two distinct perspectives: those approaching NDEs from a secular, scientific viewpoint, and those examining them through the lens of faith. This tension has shaped much of the literature you’ll encounter, making it essential to read with discernment—the ability to evaluate spiritual claims against biblical truth.

From its inception, the field has grappled with fundamental questions that touch on both scientific inquiry and theological reflection. Are NDEs merely products of a dying brain, or do they represent genuine glimpses into the afterlife? Do they confirm biblical teachings about heaven and hell, or do they promote universalist ideas incompatible with Scripture? How should Christians respond when experiencers report encounters with Jesus, deceased loved ones, or heavenly realms?

These questions aren’t merely academic. As the research shows, estimates suggest that between 9 and 20 million Americans have had NDEs. Healthcare professionals encounter these experiencers regularly, and pastors increasingly face congregants seeking to understand their experiences through a biblical lens. The literature you’ll encounter in this guide represents decades of attempts to answer these crucial questions from various perspectives.

Part I: Christian Authors and Perspectives

When exploring NDEs from a Christian worldview, you’ll find authors who take Scripture seriously while also engaging honestly with the phenomenon. These writers seek to understand how NDEs relate to biblical teaching about death, the afterlife, and spiritual experiences. Most importantly, they maintain that while NDEs may provide encouraging glimpses of eternity, they must always be evaluated against the unchanging standard of God’s Word.

1. John Burke – Imagine Heaven: Near-Death Experiences, God’s Promises, and the Exhilarating Future That Awaits You

Pastor John Burke’s work represents one of the most comprehensive attempts to harmonize NDEs with Christian theology. As noted in the research literature, “Pastor John Burke wrote Imagine Heaven, seeking to harmonize near-death experiences with Christian theology. Blurbs recommending Burke include J. P. Moreland, Gary Habermas, and Lee Strobel.” The endorsement by these respected Christian intellectuals signals the serious nature of Burke’s theological engagement with NDEs.

Burke’s approach is particularly valuable because he doesn’t simply accept all NDE accounts uncritically. Instead, he examines over 1,500 NDEs through a biblical lens, identifying common themes that align with Scripture while acknowledging elements that require careful discernment. His work highlights several key findings that resonate with biblical teaching:

• The overwhelming presence of light that doesn’t hurt the eyes, reminiscent of 1 John 1:5: “God is light; in him there is no darkness at all”
• Encounters with a loving presence that many identify as Jesus, aligning with biblical descriptions of Christ’s character
• Descriptions of heavenly realms that echo Revelation 21’s portrayal of the New Jerusalem
• Life reviews that parallel the biblical concept of judgment, as described in 2 Corinthians 5:10
• The transformative power of divine love that reflects 1 Corinthians 13’s description of love’s supremacy

Burke writes with pastoral sensitivity, understanding that many Christians struggle to reconcile NDEs with their faith. He addresses common concerns head-on, including why some non-Christians report positive experiences and why certain details vary between accounts. His response emphasizes that “these testimonies are not new revelation, but powerful, modern illustrations of the truths already found in God’s Word.” This perspective is crucial—NDEs should point us back to Scripture, not away from it.

What makes Burke’s work particularly valuable for Christian readers is his systematic approach to discernment. He provides a framework for evaluating NDEs that includes three critical questions: What does it teach about Jesus? What is the message about salvation? What is the long-term effect on the experiencer’s spiritual life? These questions, rooted in 1 John 4:1-3, help readers navigate the sometimes confusing landscape of NDE accounts.

Burke also addresses the elephant in the room: universalism. Many NDE accounts seem to suggest that all people, regardless of faith, will experience a positive afterlife. Burke carefully examines these claims against Scripture’s clear teaching about two eternal destinies. He suggests that positive NDEs experienced by non-believers might represent God’s mercy—a final opportunity for repentance and faith. This interpretation maintains biblical orthodoxy while acknowledging the complexity of the NDE phenomenon.

Furthermore, Burke’s pastoral experience enriches his analysis. He shares numerous accounts from his own congregation and counseling ministry, demonstrating how NDEs can strengthen faith when properly understood. He also provides practical guidance for pastors and counselors working with experiencers, emphasizing the importance of listening with compassion while maintaining biblical grounding.

2. Gary Habermas and J.P. Moreland – Beyond Death: Exploring the Evidence for Immortality

These two distinguished Christian philosophers bring rigorous academic credentials to the study of NDEs. As the literature notes, “Gary Habermas, Professor of Apologetics and Chair of the Department of Philosophy at Liberty University, as well as J. P. Moreland, Distinguished Professor of Theology at Talbot Seminary (Biola), include near-death experiences in their book, Beyond Death, as evidence for the afterlife.” Their combined expertise in philosophy, theology, and apologetics provides a uniquely valuable perspective on the NDE phenomenon.

What sets Habermas and Moreland apart is their philosophical rigor. They don’t merely collect stories; they analyze the epistemological implications of NDEs—what these experiences tell us about the nature of consciousness, the existence of the soul, and the reality of the afterlife. Their approach is particularly valuable for those who need intellectual as well as spiritual satisfaction in their study of NDEs.

The authors make several crucial arguments that deserve careful consideration:

First, regarding veridical perception: They examine cases where NDErs report accurate information they couldn’t have known through normal means. This includes the famous case documented by Dr. Michael Sabom, where a patient “described the resuscitation with such detail and accuracy that I could have later used the tape to teach physicians.” Such cases, they argue, provide empirical evidence for consciousness existing independently of the brain—a finding with profound implications for the Christian doctrine of the soul.

Habermas and Moreland analyze specific veridical cases with philosophical precision. They examine the case of Pam Reynolds, whose NDE during “standstill” surgery (when her body temperature was lowered to 60 degrees, her heartbeat and breathing stopped, and blood drained from her head) included accurate perceptions of surgical instruments she had never seen before and conversations that occurred while she was clinically dead. Such cases, they argue, cannot be explained by materialist theories of consciousness.

Second, regarding the consistency of experiences: Despite cultural and religious differences, NDEs show remarkable consistency in their core elements. This suggests they aren’t merely culturally conditioned hallucinations but point to an objective reality. The authors note that even young children, who lack cultural conditioning about death and afterlife, report classic NDE elements. This cross-cultural and cross-age consistency strengthens the case for NDEs as genuine spiritual experiences.

Third, regarding life transformation: The profound and lasting changes in NDErs’ lives—decreased materialism, increased spirituality, loss of death fear—suggest encounters with something genuinely transcendent. Habermas and Moreland note that hallucinations and dreams rarely produce such consistent, positive, long-term changes. The transformation following NDEs often includes increased prayer life, church attendance, and biblical study—fruits consistent with genuine spiritual encounter.

Fourth, regarding the mind-brain relationship: The authors use NDEs to argue for substance dualism—the view that humans consist of both physical bodies and immaterial souls. They present the logical argument: If consciousness can perceive verifiable information while the brain is clinically non-functional, then consciousness cannot be merely a product of the brain. It must be a separate entity (the soul). This philosophical argument has significant theological implications, supporting the biblical view of human nature described in passages like Matthew 10:28.

Habermas and Moreland are careful to note limitations and potential objections. They acknowledge that “the Bible never said that miracles would never occur in church history after the formation of the New Testament canon.” This balanced approach helps readers avoid both uncritical acceptance and wholesale rejection of NDEs. They also address common objections from skeptics, including theories about oxygen deprivation, endorphins, and temporal lobe stimulation, demonstrating why these explanations fall short of accounting for all NDE features.

The authors conclude that NDEs provide cumulative evidence for Christian claims about the afterlife. While no single NDE proves Christianity, the overall pattern of experiences aligns remarkably well with biblical teaching about consciousness surviving death, the existence of heaven and hell, the reality of divine judgment, and the transformative power of encountering the divine.

3. Michael Sabom, MD – Light & Death: One Doctor’s Fascinating Account of Near-Death Experiences

Dr. Michael Sabom brings unique credibility as both a cardiologist and a committed Christian. His journey from skepticism to conviction provides a compelling narrative for those approaching NDEs with scientific caution. The literature records that “cardiologist and Emory professor Michael Sabom grew stronger in his Christian faith after studying his patient’s experiences with near-death experiences.”

Sabom’s initial skepticism is important to understand. When he first heard about NDEs at a church gathering where someone discussed Moody’s book, he was dismissive. As a cardiologist who had resuscitated many patients, he had never heard such accounts. But rather than simply dismissing the claims, he decided to conduct his own investigation, asking his cardiac patients if they had any unusual experiences during their medical crises.

To his surprise, many patients eagerly shared NDE accounts they had never previously discussed, fearing ridicule or disbelief. Sabom’s systematic documentation of these accounts, published in his first book Recollections of Death, provided medical credibility to the NDE phenomenon. His follow-up work, Light & Death, specifically examined NDEs through a Christian theological lens.

His research methodology was particularly rigorous. Sabom didn’t just collect anecdotal accounts; he verified medical records, interviewed medical personnel, and carefully documented the timing of experiences relative to measurable brain activity. His findings were remarkable:

• Patients accurately described specific medical procedures used during their resuscitation, including details about defibrillation, medications administered, and surgical techniques
• Individuals reported conversations that occurred while they were clinically dead, later verified by medical staff
• Details about equipment and personnel that patients couldn’t have known beforehand were accurately reported
• Visual perceptions occurred even when patients’ eyes were taped shut for surgery

One particularly compelling case involved a patient who accurately described the unusual behavior of the needles on the defibrillator machine—something even most medical professionals wouldn’t notice. The patient had no medical knowledge and had never seen a defibrillator before his cardiac arrest.

What makes Sabom’s work particularly valuable for Christians is his integration of medical expertise with biblical faith. He doesn’t force the data to fit preconceived notions, yet he also recognizes when findings align with scriptural teaching. His research led him to several important conclusions:

• The consistency of NDE accounts across diverse populations suggests they reflect real experiences, not hallucinations
• Veridical perceptions during clinical death provide strong evidence for consciousness existing independently of the brain
• The transformative effects of NDEs often align with biblical spiritual transformation
• Both heavenly and hellish experiences occur, supporting the biblical teaching of two eternal destinies

Sabom also engaged in important dialogue with other NDE researchers who promoted New Age interpretations. His exchange with Kenneth Ring in the Journal of Near-Death Studies highlighted how the same data could be interpreted through different worldview lenses. Sabom demonstrated that when NDEs are studied among a general population (rather than self-selected spiritual seekers), they don’t lead people away from Christianity toward Eastern religions or New Age beliefs.

His conclusion, endorsed by Dr. Bill Bright, founder of Campus Crusade for Christ, provides “a needed scientific look at near-death experiences under the scrutiny of God’s Holy Word, the Bible, the only reliable source of eternal truth.” Sabom models how Christians can engage seriously with empirical evidence while maintaining biblical fidelity.

4. Maurice Rawlings, MD – Beyond Death’s Door and To Hell and Back

Dr. Maurice Rawlings occupies a unique position in NDE literature as one of the few researchers who extensively documented distressing or hellish NDEs. His credentials were impeccable: “Dr. Rawlings has been a chief of cardiology, personal physician to the Joint Chiefs of Staff at the Pentagon, was appointed to the National Teaching Faculty of the American Heart Association, and taught at various medical schools and hospitals.”

Rawlings’ most significant contribution was highlighting an often-suppressed aspect of NDEs. As the literature notes, “Dr. Rawlings estimated that about half of the NDEs reported by his patients were distressing.” This dramatically higher percentage than other researchers found led him to a crucial hypothesis: hellish NDEs are often repressed or forgotten unless patients are interviewed immediately after resuscitation.

His most famous case, which transformed his own spiritual life, deserves detailed examination:

“Maurice Rawlings’ first exposure to a hellish NDE completely changed his life. A 48-year-old white male, a rural mail carrier, developed chest pain… Each time he regained heartbeat and respiration, the patient screamed, ‘I am in hell!’ He was terrified and pleaded with me to help him. I was scared to death… The patient had a grotesque grimace expressing sheer horror! His pupils were dilated, and he was perspiring and trembling—he looked as if his hair was ‘on end.'”

This experience led to a remarkable scene in the emergency room. The patient begged Rawlings to pray for him, but Rawlings, not a believer at the time, didn’t know how to pray. The patient said, “I don’t know what to pray either, but just say something!” Rawlings began reciting childhood prayers, and the patient repeated them. When the patient stabilized, he had transformed from experiencing hell to reporting a beautiful, peaceful experience.

This dramatic encounter transformed Rawlings from a skeptical physician to a committed Christian, leading him to conclude that NDEs confirm both the reality of heaven and hell as taught in Scripture.

Rawlings’ research revealed several important patterns in hellish NDEs:

• Immediate versus delayed interviews: Patients interviewed immediately after resuscitation reported hellish experiences far more frequently than those interviewed days or weeks later
• Suppression and transformation: Many hellish experiences were either completely forgotten or transformed into positive memories over time
• Reluctance to share: Patients were extremely reluctant to discuss hellish experiences, fearing judgment or disbelief
• Life transformation: Hellish NDEs often produced even more dramatic life changes than positive ones, frequently leading to religious conversion

However, Rawlings’ work has also generated controversy. Some critics argue that his methodology was less rigorous than other researchers, and questions have been raised about inconsistencies in some reported cases. The literature acknowledges these concerns while noting that “although he has been criticized for his reports being more informal, rather than using the scientific rigor of Sabom or van Lommel, I take his reports and reflections seriously because of his high respect in his field.”

For Christian readers, Rawlings’ work serves several important purposes:

• It provides balance to the overwhelmingly positive NDE literature, confirming that not all experiences of the afterlife are pleasant
• It aligns with biblical teaching about two eternal destinies—heaven for those who trust in Christ, hell for those who reject Him
• It emphasizes the urgency of the gospel message, as some people do experience terrifying glimpses of judgment
• It challenges the universalist tendencies in some NDE interpretations, showing that the afterlife includes both reward and punishment

Rawlings also addressed the theological implications of hellish NDEs. He noted that many experiencers interpreted their hellish experiences as warnings—opportunities given by God’s mercy to repent and change course. This interpretation aligns with 2 Peter 3:9: “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.”

5. Steve Miller, PhD – Near-Death and Deathbed Experience Research from a Christian Perspective

Dr. Steve Miller brings a unique combination of theological training and research expertise to the study of NDEs and deathbed experiences (DBEs). With “a strong academic background in both Bible and Theology (BA in Bible and a Master of Divinity, including years of Greek and Hebrew), plus a research degree (Ph.D.) in Intercultural Studies,” Miller approaches these phenomena with both scholarly rigor and biblical fidelity.

Miller’s work is particularly valuable because he addresses the intersection of NDEs with Christian theology directly, rather than skirting controversial issues. His extensive research, including a PhD dissertation on deathbed experiences, has produced several important insights for Christian readers:

First, regarding biblical precedent: Miller argues convincingly that NDEs have biblical precedent, particularly in Paul’s experience described in 2 Corinthians 12:2-4. He notes the remarkable parallels: “out-of-body sensation (‘whether in the body or out…’), journey to a heavenly realm (‘third heaven,’ ‘Paradise’), and ineffability (‘heard things that are not to be told’).” He also connects this to Paul’s probable near-death experience when stoned in Lystra (Acts 14:19-20), suggesting that Paul himself may have had what we would today call an NDE.

Miller also examines other biblical accounts that resemble NDEs or DBEs:

• Stephen’s vision of Jesus at his martyrdom (Acts 7:55-56)
• John’s apocalyptic visions in Revelation
• Elisha’s servant seeing the heavenly army (2 Kings 6:17)
• The Mount of Transfiguration experience (Matthew 17:1-8)

These biblical examples, Miller argues, establish that God does grant visions of spiritual realities, particularly at moments of extreme crisis or spiritual significance.

Second, regarding discernment: Miller provides a nuanced framework for evaluating NDEs, recognizing that not all experiences are equal. He identifies several categories that require different responses:

This categorical approach helps readers avoid the extremes of either accepting all NDEs uncritically or rejecting all as deception.

Third, regarding theological implications: Miller addresses controversial questions head-on, such as why some non-Christians report positive NDEs. He suggests several possibilities while maintaining biblical orthodoxy:

• Common grace: God’s mercy extends to all people, and He may grant encouraging experiences even to those who haven’t yet trusted Christ
• Divine invitation: Positive NDEs experienced by non-believers may represent God’s call to faith, similar to Paul’s Damascus road experience
• Incomplete glimpses: NDErs may experience only a partial view of the afterlife, not reaching the point of final judgment
• Timing of salvation: Some may trust Christ during their NDE, though this isn’t always clearly reported

Miller is careful to maintain that these possibilities don’t negate the biblical teaching that salvation comes only through faith in Christ. Rather, they demonstrate God’s patience and mercy in drawing people to Himself.

Fourth, regarding deathbed experiences: Miller’s research on DBEs—visions and experiences of dying people—provides additional evidence for the continuity of consciousness after death. His findings from over 800 sources include:

• Dying patients frequently report visits from deceased loved ones who come to escort them to the afterlife
• These visitors are almost always deceased, not living people, even when the patient doesn’t know the person has died
• Deathbed visions often include glimpses of beautiful places and expressions of eager anticipation
• The timing of these experiences often allows patients to predict their own deaths accurately

Miller notes that DBEs have been documented across cultures and throughout history, providing independent confirmation of many NDE elements.

His balanced approach acknowledges the tensions between some NDE reports and Christian theology while maintaining that the overall phenomenon supports rather than undermines biblical faith. He writes: “Often in church history leaders fought vehemently against newfangled methods and insights that were later deemed usable and uncontroversial for ministry… In retrospect, the zeal of the opposition appears embarrassing—downright comical if not so pitiful.”

This historical perspective helps readers avoid reactionary responses while maintaining biblical discernment.

6. Additional Christian Resources and Perspectives

Several other Christian authors and researchers have made significant contributions to understanding NDEs from a biblical perspective:

Dr. Diane Komp – A Window to Heaven

A pediatric oncologist at Yale who moved from agnosticism to faith partly through witnessing dying children’s visions. The literature notes: “An academic pediatric oncologist (taught at Yale University School of Medicine) tells her story of vacillating between agnosticism and atheism until she began to witness dying children speaking of seeing the afterlife.”

Komp’s work is particularly powerful because it documents the experiences of children who have no theological agenda or preconceptions about death. She records numerous cases of dying children who:

• Suddenly became peaceful and joyful despite their suffering
• Reported seeing angels or Jesus coming for them
• Accurately predicted the timing of their deaths
• Comforted their grieving parents with descriptions of where they were going
• Demonstrated knowledge they couldn’t have naturally possessed

These accounts from innocent children provide compelling evidence for the reality of the afterlife and God’s special care for young ones facing death.

Lee Strobel – The Case for Heaven

This former skeptic and legal journalist applies his investigative approach to NDEs, examining the evidence with both journalistic rigor and Christian conviction. Strobel interviews leading researchers and experiencers, evaluating their claims with the same systematic approach he used in his earlier works on the resurrection and the existence of God.

Strobel’s legal background brings a unique perspective to evaluating NDE evidence. He applies courtroom standards of evidence, examining:

• Witness credibility
• Corroborating evidence
• Internal consistency
• External verification
• Alternative explanations

His conclusion: the evidence for NDEs as genuine spiritual experiences would be compelling in any court of law.

Focus on the Family Resources

This respected Christian organization has produced materials on NDEs, including a video series by John Burke that helps families discuss these experiences from a biblical perspective. These resources are particularly valuable for:

• Parents whose children report NDEs or spiritual experiences
• Families dealing with terminal illness
• Pastoral counselors working with grieving families
• Anyone seeking to understand NDEs within a biblical framework

Dr. George Ritchie – Return from Tomorrow

Ritchie’s own extensive NDE during World War II influenced Raymond Moody’s initial interest in the phenomenon. As a Christian psychiatrist, Ritchie spent decades integrating his experience with his faith and professional practice. His account includes:

• An encounter with Christ that he describes as unmistakably real
• A panoramic life review emphasizing the importance of love
• Visions of different realms in the afterlife
• Profound life transformation following the experience

Ritchie’s medical and psychiatric training, combined with his strong Christian faith, provides a unique perspective on the NDE phenomenon.

Part II: Credible Secular Researchers (Approach with Biblical Discernment)

While secular researchers may not share a Christian worldview, their scientific investigations have produced valuable data about NDEs. These researchers often bring rigorous methodology and extensive case studies that can inform our understanding, provided we read their work through a biblical lens. Remember, all truth is God’s truth, and genuine scientific findings about NDEs—when properly interpreted—should not contradict biblical revelation.

1. Raymond Moody, MD, PhD – The Pioneer of NDE Research

No discussion of NDE literature can begin without acknowledging Dr. Raymond Moody, whose 1975 book Life After Life introduced the term “near-death experience” to the world. The impact of his work cannot be overstated: “As of 2006, 13 million copies of Life After Life by Raymond A. Moody, Jr., MD, PhD, have sold. The book has been translated into 26 languages.”

Moody’s journey to NDE research began when he was teaching philosophy at East Carolina University. A student shared the story of Dr. George Ritchie, a psychiatrist who had a remarkable experience during clinical death in World War II. As documented: “Dr. George Ritchie’s experience was quite extensive, dramatic, and definitely worth a read. It significantly impacted his life.” This encounter led Moody to begin collecting similar accounts, eventually accumulating over 150 cases.

What made Moody’s initial work so influential was his identification of common elements across diverse NDE accounts. He organized these into a coherent narrative structure that became the template for understanding NDEs:

• Ineffability – The experience defies ordinary language
• Hearing the news – Awareness of being pronounced dead
• Feelings of peace and quiet – Profound tranquility despite circumstances
• The noise – Buzzing, ringing, or musical sounds
• The dark tunnel – Rapid movement through darkness toward light
• Out of body – Viewing one’s physical form from outside
• Meeting others – Encounters with deceased relatives or spiritual beings
• The being of light – A brilliant, loving presence many identify as divine
• The life review – Panoramic recall of one’s entire life
• The border – A point of no return between life and death
• Coming back – Return to physical body, often reluctantly
• Telling others – Difficulty sharing the experience
• Effects on lives – Profound personal transformation
• New views of death – Complete loss of death fear
• Corroboration – Verification of out-of-body observations

However, Christian readers should approach Moody’s work with important caveats. As the literature notes, “the composite illustration he created of various elements and possible scenarios was taken literally by the media, and used to sensationalize his book… This media ploy made Life After Life a best-seller, but it misled and misdirected public discourse about the phenomenon in the years that followed.”

Moody himself has acknowledged limitations in his early work. He was clear that his initial book was “not a scientific work, but an anecdotal collection.” He didn’t claim scientific rigor or statistical validity, merely presenting patterns he observed. Later critics have noted several methodological weaknesses:

• No control group for comparison
• Self-selected sample of experiencers
• Lack of medical documentation
• No systematic interview protocol
• Potential interviewer bias

Furthermore, Moody’s philosophical background influences his interpretation of NDEs in ways that sometimes diverge from biblical Christianity. His later books increasingly embrace universalist themes and Eastern religious concepts. He tends to downplay or ignore hellish experiences and the exclusivity of Christ for salvation.

Despite these limitations, Moody’s work remains valuable for several reasons:

• He brought NDEs to public and academic attention, legitimizing their study
• His identification of common elements provides a framework for analysis
• His extensive case collection offers rich material for study
• His openness about his own journey from skepticism to belief models intellectual honesty
• His later work has become more methodologically rigorous

For Christian readers, Moody’s books are best read alongside more biblically grounded analyses. His data is valuable, but his interpretations often require biblical correction.

2. Bruce Greyson, MD – The Scientific Systematizer

Dr. Bruce Greyson represents the gold standard of scientific NDE research. As “the Chester F. Carlson Professor of Psychiatry and Neurobehavioral Sciences and former Director of the Division of Perceptual Studies at the University of Virginia School of Medicine,” Greyson has brought unprecedented scientific rigor to the field.

Greyson’s journey into NDE research began with a puzzling incident during his psychiatric residency. A patient named Holly accurately described seeing him in another room with her roommate while she was unconscious. As he recounts: “Holly had been unconscious from an overdose when I saw her in the emergency room. When she recovered, she told me she had watched me from above talking with her roommate, and accurately described our conversation and even a stain on my tie that I hadn’t noticed.”

This experience challenged Greyson’s materialist worldview and launched his systematic investigation of NDEs. His most significant contribution was developing the NDE Scale, bringing scientific standardization to the field. As documented: “I developed the NDE Scale in the early 1980s as a way to standardize what we mean by the term ‘near-death experience.’ I started with a list of the eighty features most often mentioned in the literature on NDEs… I whittled the scale down to a more manageable list of sixteen features.”

The NDE Scale measures four components:

• Cognitive features: Time distortion, thought acceleration, life review, sudden understanding
• Affective features: Peace, joy, cosmic unity, encounter with light
• Paranormal features: Vivid sensory experiences, extrasensory perception, precognitive visions, out-of-body experience
• Transcendental features: Otherworldly environment, mystical beings, visible spirits, border or point of no return

This scientific approach has several important implications:

First, it provides objective criteria for distinguishing genuine NDEs from other experiences. A score of 7 or higher on the 32-point scale indicates an NDE, with most experiencers scoring between 15 and 25.

Second, it enables comparative research across cultures, religions, and circumstances. Greyson’s research has revealed both universal elements and cultural variations in NDEs, helping distinguish core features from culturally influenced interpretations.

Third, it facilitates longitudinal studies tracking how NDEs affect people over time. Greyson’s research spanning four decades has documented lasting transformations in values, beliefs, and behavior that persist and often intensify over time.

Greyson’s research has addressed critical questions about the nature of NDEs:

Are NDEs hallucinations? Greyson’s research shows several factors distinguishing NDEs from hallucinations:

• NDEs occur during states when the brain should not be capable of producing complex experiences
• They include veridical perceptions later confirmed as accurate
• They produce lasting, positive life changes unlike typical hallucinations
• They maintain consistency across extremely diverse populations
• They’re remembered with unusual clarity, often becoming more vivid over time rather than fading

Are NDEs culturally determined? While cultural elements influence interpretation, core features remain consistent across cultures. Greyson found that NDEs from India, Thailand, and other non-Western cultures contain the same basic elements, though interpreted through different religious lenses.

Are NDEs wishful thinking? Greyson’s research found that NDEs often contradict experiencers’ expectations. Many atheists encounter divine beings, some devout believers experience distressing NDEs, and children report elements they couldn’t have imagined.

However, Christian readers should note that Greyson, while respectful of religious interpretations, approaches NDEs from a primarily secular scientific perspective. He reports finding Jesus in some NDEs but notes “that others report seeing other gods, or even report that we are all gods.” His recent book After tends toward universalist interpretations, suggesting all religious expressions are equally valid paths to the divine.

Christians should recognize this as reflecting the spiritual confusion of our fallen world rather than validating religious pluralism. The variety of religious figures reported in NDEs may indicate that experiencers interpret their encounters through their existing religious framework, or that spiritual deception can occur even in genuine NDEs.

3. Pim van Lommel, MD – The Consciousness Researcher

Dutch cardiologist Pim van Lommel conducted one of the most important prospective studies of NDEs ever undertaken. His research, published in the prestigious medical journal The Lancet in 2001, studied 344 consecutive cardiac arrest patients in ten Dutch hospitals over four years.

Van Lommel’s journey is particularly interesting because he began as a committed materialist. As documented: “That death is the end used to be my own belief.” However, a patient’s NDE account in 1986 challenged his worldview. The patient accurately described details of his resuscitation that occurred while he had no heartbeat or brain activity for over four minutes.

This led van Lommel to design a rigorous prospective study addressing methodological weaknesses in earlier research:

• All cardiac arrest survivors in participating hospitals were interviewed
• Interviews occurred within days of resuscitation, minimizing memory distortion
• Medical records documented the exact duration and circumstances of clinical death
• Control groups allowed comparison between those with and without NDEs
• Follow-up interviews at two and eight years tracked long-term effects

Van Lommel’s key findings challenge materialist explanations:

1. NDEs occur during true clinical death: 18% of patients who were clinically dead (no heartbeat, no breathing, no brain activity) reported NDEs. These weren’t near-misses but actual death states by all measurable criteria.

2. Medical factors don’t predict NDEs: Neither duration of cardiac arrest, administration of drugs, nor severity of medical crisis correlated with NDE occurrence or depth. If NDEs were caused by dying brain processes, medical factors should predict them.

3. NDEs during flat EEG: Several patients had elaborate NDEs during periods when electroencephalogram (EEG) showed no brain activity whatsoever. Complex, coherent experiences shouldn’t be possible with a non-functioning brain.

4. Enhanced mental clarity: Patients reported heightened awareness and clarity during NDEs, opposite to what occurs in oxygen deprivation or dying brain states.

5. Lasting transformation: NDE patients showed significant life changes persisting and intensifying over eight years, unlike any known hallucination or brain-based experience.

Van Lommel’s interpretation of his findings ventures into consciousness theory. He proposes that consciousness is not produced by the brain but rather received by it, like a television receives broadcast signals. The brain serves as an interface between consciousness and physical reality, not its generator.

While this theory is intriguing and potentially compatible with the Christian concept of the soul, van Lommel’s further speculations venture into New Age territory. He embraces concepts of universal consciousness, quantum entanglement of minds, and the interconnectedness of all beings that go beyond what his data strictly supports.

Christian readers should appreciate van Lommel’s rigorous documentation of NDEs during clinical death while being cautious about his philosophical interpretations. His data powerfully supports consciousness surviving bodily death, but his explanation of how and why needs biblical evaluation.

4. Jeffrey Long, MD – The Database Builder

Dr. Jeffrey Long, a radiation oncologist, has created the largest collection of NDE accounts in the world through his Near Death Experience Research Foundation (NDERF). As noted: “Dr. Long established the nonprofit Near Death Experience Research Foundation and a website forum (www.nderf.org) for people to share their NDEs.”

Long’s database now contains over 5,000 detailed NDE accounts from around the world, submitted through a comprehensive questionnaire. This massive dataset has enabled statistical analyses impossible with smaller samples. His findings, published in Evidence of the Afterlife and God and the Afterlife, provide compelling evidence for NDEs as genuine spiritual experiences.

Long identifies nine lines of evidence supporting the reality of NDEs:

1. Lucid consciousness during clinical death: NDEs occur with crystal-clear consciousness when the brain is demonstrably non-functional
2. Out-of-body perceptions: Observations during OBEs are almost always completely accurate when verifiable
3. Blind sight: People blind from birth report visual perceptions during NDEs, accurately describing things they’ve never seen
4. Consciousness during anesthesia: NDEs under general anesthesia, when the brain is intentionally shut down, are often most vivid
5. Perfect memory: NDEs are remembered with unusual clarity for decades, unlike dreams or hallucinations
6. Family encounters: Meetings with deceased relatives, including some the experiencer didn’t know had died
7. Child NDEs: Young children report classic NDE elements despite having no cultural knowledge of them
8. Cross-cultural consistency: Core NDE elements remain constant across all cultures worldwide
9. Life transformation: Profound, lasting positive changes that don’t occur with hallucinations

One of Long’s most significant findings relates to encounters with God. His research reveals: “It appears that NDEs are more frequent for those who did not already have belief in God, suggesting that they were getting a wake-up call for a life course correction.” This finding has important implications for Christian theology, suggesting God’s active pursuit of the lost.

Long’s research on religious content in NDEs provides valuable data:

• 45.5% of NDErs report encountering a divine being
• Many atheists and agnostics encounter God, often leading to conversion
• Encounters with Jesus are reported across religious backgrounds
• The overwhelming message is one of unconditional love
• Life reviews emphasize how we treated others, especially acts of kindness

However, Long’s interpretation tends toward universalism. He emphasizes God’s love while downplaying judgment, suggests all religions are valid paths, and minimizes the significance of hellish NDEs. Christian readers should value his data while evaluating his conclusions against Scripture.

Long’s website (NDERF.org) provides an invaluable resource for researchers, though Christian readers should note that it includes accounts from people of all religious backgrounds and worldviews. Not all accounts are equally credible, and some may contain elements requiring careful biblical discernment.

5. Kenneth Ring, PhD – The Transformation Researcher

Psychologist Kenneth Ring was among the first to scientifically verify Moody’s findings. His 1980 book Life at Death “was able to verify Moody’s work… and in so doing opened wide the floodgates to serious inquiry—which established that the near-death experience is no dream, vision, fairy tale, hallucination, or the product of anyone’s imagination.”

Ring’s particular contribution has been documenting the aftereffects of NDEs—how these experiences transform people’s lives. His research identified consistent patterns of change that he called the “NDE syndrome”:

• Appreciation for life: Profound gratitude for everyday existence
• Self-acceptance: Reduced self-criticism and increased self-worth
• Concern for others: Enhanced empathy and compassion
• Reduced materialism: Decreased interest in wealth and status
• Anti-competitive: Less desire to compete or compare with others
• Quest for meaning: Increased search for purpose and understanding
• Spirituality: Enhanced spiritual awareness and practice
• Psychic phenomena: Increased reports of intuition and precognition

Ring’s research methodology was more rigorous than Moody’s, including control groups, standardized interviews, and statistical analyses. His “Weighted Core Experience Index” provided an early attempt to quantify NDE depth.

However, Ring’s later work, particularly Heading Toward Omega, requires significant biblical discernment. The literature documents important criticism: “Sabom argued that Ring had gone beyond the scientific research when he reported that NDEs led experiencers away from traditional Christian beliefs to embrace reincarnation, universalism, and doctrine from Eastern religions.”

Ring’s “Omega hypothesis” suggests NDEs are evolutionary catalysts moving humanity toward higher consciousness—a clearly New Age concept incompatible with biblical Christianity. He promotes the idea that NDErs are “harbingers of humanity’s next evolutionary leap,” possessing enhanced psychic abilities and spiritual awareness.

Dr. Michael Sabom’s critique is important: “Sabom had not found these outcomes in his first study of his patients and suspected that Ring was drawing conclusions from a particular group of IANDS NDErs that wasn’t representative of the general population.” When Sabom studied a more representative sample, he found NDErs actually increased church attendance and biblical faith rather than embracing Eastern religions.

This highlights the importance of distinguishing between Ring’s valuable research data and his philosophical interpretations. His documentation of NDE aftereffects is important, but his conclusions about their meaning require biblical evaluation.

6. Additional Secular Researchers of Note

Dr. Melvin Morse – Pediatric NDEs

A pediatrician who specialized in childhood NDEs, documenting that even very young children report classic NDE elements. His research with children at Seattle Children’s Hospital found that kids as young as three years old reported elaborate NDEs with all the classic features. Since young children lack cultural conditioning about death and afterlife, their accounts provide powerful evidence that NDEs aren’t merely cultural constructs.

Morse’s most famous case involved a three-year-old named Katie who drowned in a pool and was resuscitated after nineteen minutes underwater. She accurately described details of her resuscitation and drew pictures of what she saw in “heaven,” including deceased relatives she had never met. Such cases from young children provide compelling evidence for the objective reality of NDEs.

Dr. Peter Fenwick – British NDE Research

A British neuropsychiatrist who has studied both NDEs and end-of-life experiences. His research at British hospices has documented numerous cases of dying patients reporting visions of deceased relatives coming to escort them to the afterlife. Fenwick’s medical expertise combined with careful documentation provides valuable data, though his interpretations tend toward universalism.

Dr. Penny Sartori – Intensive Care NDEs

A British intensive care nurse who conducted a five-year prospective study of NDEs in her ICU. Her close observation of patients and careful documentation revealed that NDEs occurred in 18% of cardiac arrest survivors—identical to van Lommel’s finding. She also documented that patients who had NDEs recovered faster and had fewer complications than those who didn’t, suggesting genuine benefit from these experiences.

Dr. Sam Parnia – The AWARE Study

Director of the AWARE (AWAreness during REsuscitation) study, the largest investigation of consciousness during cardiac arrest. This ongoing multi-hospital study uses sophisticated monitoring and hidden targets to test whether consciousness persists during clinical death. While results have been mixed, several cases have provided tantalizing evidence of awareness during cardiac arrest.

Dr. Eben Alexander – Proof of Heaven

A neurosurgeon whose own NDE during bacterial meningitis challenged his materialist worldview. While his account has been controversial and some medical details questioned, his case is significant because his neocortex—the part of the brain that should generate consciousness—was completely shut down during his experience. However, his interpretation embraces universalism and New Age concepts that require biblical discernment.

Part III: Resources for Discernment and Critical Analysis

Not all NDE accounts are equally credible, and not all interpretations align with biblical truth. The following resources help readers develop critical thinking skills and biblical discernment when evaluating NDE claims. This section is crucial because, as Scripture warns, “test the spirits to see whether they are from God” (1 John 4:1).

1. Christian Research Institute (CRI)

The Christian Research Institute, founded by Dr. Walter Martin, has long been a trusted source for evaluating spiritual claims from a biblical perspective. Available at equip.org, CRI provides articles, podcasts, and resources examining NDEs through the lens of Scripture.

CRI’s approach to NDEs exemplifies balanced discernment—neither dismissing all experiences as deception nor accepting all claims uncritically. Their position recognizes several important distinctions:

First, they acknowledge that some NDEs may be genuine spiritual experiences. The Bible contains accounts of people having visions of heaven (like Stephen in Acts 7:55-56 and Paul in 2 Corinthians 12:2-4), establishing biblical precedent for such experiences.

Second, they identify multiple possible sources of NDE-like experiences:

• Genuine spiritual experiences – Some NDEs may be authentic glimpses of spiritual reality permitted by God for His purposes
• Psychological phenomena – Some experiences may be produced by the dying brain without spiritual significance
• Demonic deception – Some experiences may be counterfeit spiritual encounters designed to deceive (2 Corinthians 11:14)
• Fabrication or exaggeration – Some accounts may be embellished or invented for attention or profit
• Mixed experiences – Some NDEs may combine genuine spiritual elements with psychological or deceptive components

Third, they provide biblical criteria for evaluation. Any genuine spiritual experience from God will:

• Not contradict clear biblical teaching about God, salvation, or the afterlife
• Exalt Jesus Christ as Lord and Savior, not merely as a teacher or example
• Produce fruit consistent with the Holy Spirit (Galatians 5:22-23)
• Lead toward biblical truth and deeper faith, not away from Scripture
• Emphasize the gospel of grace through faith, not works-based salvation

CRI particularly warns against accepting theological teachings that supposedly come from NDEs. As documented regarding problematic NDEs: “Her purported journey to the other side, according to MacArthur, yielded a veritable systematic theology of Mormon and New Age doctrine, including the preexistence of people.”

Their resources include detailed analyses of popular NDE books, helping readers identify both valuable elements and problematic teachings. This balanced approach helps Christians engage thoughtfully with NDEs while maintaining biblical fidelity.

2. Critical Theological Perspectives

Several prominent theologians have raised important concerns about NDEs that deserve careful consideration:

John MacArthur – The Glory of Heaven

MacArthur argues strongly against what he calls “heaven tourism”—the proliferation of books claiming visits to heaven. His concerns include:

The sufficiency of Scripture: MacArthur argues that seeking extra-biblical revelation undermines the sufficiency of God’s Word. He writes: “The Bible never instructs us to listen to anyone’s account of a visit to heaven.” Scripture provides everything we need for faith and practice (2 Timothy 3:16-17).

Contradictory details: Many NDE accounts contain details contradicting biblical descriptions. Some describe Jesus with blue eyes (historically unlikely), angels with wings (not universally biblical), or loved ones in heaven before the resurrection.

Commercialization: The massive profits from NDE books create incentive for fabrication. MacArthur documents cases where financial motives clearly influenced accounts.

Experience over Scripture: NDEs can lead people to prioritize personal experience over biblical revelation, a dangerous precedent for determining truth.

While MacArthur’s critique may be overly dismissive of all NDEs, his emphasis on scriptural sufficiency provides an important corrective to experience-centered spirituality. Christians must remember that Scripture, not experience, is our ultimate authority.

Hank Hanegraaff – AfterLife

The “Bible Answer Man” provides systematic evaluation of NDE claims, focusing on:

Contradictory accounts: If NDEs reveal objective truth about the afterlife, why do accounts vary so dramatically? Some see Jesus, others Buddha, Krishna, or deceased relatives. Some experience bliss, others terror.

Cultural conditioning: NDEs often reflect the experiencer’s cultural and religious background. Christians tend to see Jesus, Hindus see Hindu deities, and atheists often see deceased relatives rather than religious figures.

Subjective interpretation: Even identical experiences can be interpreted differently. A bright light might be called God, Allah, Buddha, or universal consciousness depending on the experiencer’s worldview.

Theological problems: Many NDEs promote universalism (all are saved), works righteousness (good deeds determine destiny), or reincarnation—all contradicting biblical teaching.

Hanegraaff doesn’t dismiss all NDEs but urges careful biblical evaluation of each account. His work helps readers identify theological red flags in popular NDE literature.

3. Understanding Deceptive and Problematic NDEs

Not all NDEs promote biblical truth. Understanding problematic accounts helps develop discernment:

Universalist NDEs

Some experiencers return claiming everyone goes to heaven regardless of faith. The literature documents: “The message that all paths lead to God, directly contradicting John 14:6. Use Eben Alexander’s conclusions as an example of a message lacking the need for Christ.”

These accounts often emphasize God’s love while ignoring His holiness and justice. They suggest salvation is automatic rather than requiring faith in Christ. Such messages contradict Jesus’s clear teaching: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

New Revelation NDEs

Some accounts claim to bring new doctrinal teachings from the other side:

• Pre-existence of souls: Claims that we existed as spirits before birth, choosing our earthly lives
• Reincarnation: Teaching that we live multiple lives to learn spiritual lessons
• Humans becoming gods: The idea that we’re evolving toward divinity
• Secret knowledge: Special information available only to spiritual initiates

Betty Eadie’s Embraced by the Light exemplifies this problem. As documented: “Her purported journey to the other side yielded a veritable systematic theology of Mormon and New Age doctrine.” Such accounts add to Scripture, violating Revelation 22:18-19.

Contradictory Details

Some NDEs contain specific details conflicting with Scripture or other accounts:

• Jesus appearing with different eye colors, heights, or appearances
• Heaven described as having pearly gates, clouds, and harps (cultural stereotypes not biblical)
• Deceased relatives appearing young and healthy before the resurrection
• Time in heaven measured by earth standards

The popular book Heaven Is for Real contains several such problems: “Jesus’s eye color, Holy Spirit as a blue cloud”—details not found in Scripture and contradicting other accounts.

Commercialized NDEs

Perhaps most concerning are accounts appearing fabricated for profit. The literature documents: “Kevin Malarkey wrote about his son Alex’s NDE in The Boy Who Came Back from Heaven. After selling over a million copies, Alex admitted that he lied about the story.”

This scandal highlights the importance of careful evaluation, especially of popular, commercialized accounts. Red flags include:

• Excessive detail about heavenly geography or demographics
• Claims of ongoing visits to heaven
• Special messages or prophecies for sale
• Accounts that perfectly align with cultural expectations
• Authors who profit significantly from their stories

4. Biblical Tests for Spiritual Experiences

Scripture provides clear tests for evaluating spiritual experiences. These should be applied to all NDE accounts:

5. Resources on Distressing NDEs

An often-overlooked aspect of NDE research is distressing or hellish experiences:

Nancy Evans Bush – Dancing Past the Dark

Bush is the leading researcher on distressing NDEs, having experienced one herself. Her research reveals: “Bush refused to tell anyone of her own distressing NDE for decades… people are extremely reluctant to report such experiences.”

Bush identifies three types of distressing NDEs:

• Inverse NDEs: Classic NDE elements experienced as terrifying (the light is harsh, the void is crushing)
• Void experiences: Absolute emptiness, isolation, and meaninglessness
• Hellish NDEs: Explicit experiences of torment, demons, and suffering

Approximately one in five NDEs contains distressing elements—too many to ignore. These experiences serve as sobering reminders of biblical teachings about judgment and hell.

Barbara Rommer – Blessing in Disguise

Rommer studied 300 distressing NDEs, finding that most ultimately led to positive transformation. However, she documents genuinely terrifying experiences aligning with biblical warnings about judgment. Her research found:

• Many interpret distressing NDEs as warnings to change course
• Some lead to religious conversion and transformed lives
• Others produce lasting trauma requiring pastoral care
• The transformative power often exceeds that of positive NDEs

These distressing NDEs remind us that the afterlife includes both reward and punishment, heaven and hell, exactly as Scripture teaches.

Part IV: Academic and Medical Resources

For those seeking deeper scholarly engagement, several academic resources provide rigorous research:

1. International Association for Near-Death Studies (IANDS)

Founded in 1981, IANDS serves as the primary academic organization for NDE research. The literature documents: “This initial effort led to the creation in 1981 of what exists today as the International Association for Near-Death Studies (IANDS).”

IANDS provides:

• Journal of Near-Death Studies: Peer-reviewed research articles
• Annual conferences: Presentations of latest research
• Support groups: Local chapters for experiencers
• Educational resources: Materials for healthcare providers
• Research archives: Extensive collection of NDE accounts

While IANDS maintains religious neutrality, Christian researchers participate actively. The organization provides valuable scientific data while readers must evaluate interpretations biblically.

2. Division of Perceptual Studies, University of Virginia

This research unit conducts scientific investigation of consciousness survival. As noted: “I had come to the University of Virginia knowing about its Division of Perceptual Studies, a research unit founded by the late Ian Stevenson, the former chairman of psychiatry.”

Current research includes:

• Veridical perception during NDEs
• Children’s reports of past lives
• Deathbed visions
• After-death communications
• Mediumship studies

While not explicitly Christian, this research provides empirical evidence relevant to consciousness survival.

3. Medical Literature

Significant NDE research appears in mainstream medical journals:

The Lancet: Published van Lommel’s groundbreaking cardiac arrest study

Resuscitation: Regular articles on consciousness during cardiac arrest

Missouri Medicine: Comprehensive NDE series called “the most encyclopedic and up-to-date in the world’s medical literature”

Journal of Near-Death Studies: Primary peer-reviewed journal for NDE research

Part V: Special Topics and Focused Resources

1. Childhood NDEs

Children’s NDEs provide unique evidence because young children lack preconceptions about death:

Melvin Morse – Closer to the Light
Documents NDEs in children as young as three, showing remarkable consistency with adult experiences despite limited understanding of death.

Cherie Sutherland – Children of the Light
Extensive study of childhood NDEs revealing that children often describe experiences they lack vocabulary to explain.

The significance: “Children’s NDEs are similar to adults’, arguing against cultural conditioning.” Very young children report meeting deceased relatives they never knew existed, seeing accurate details of their resuscitation, and describing “heaven” in ways beyond their comprehension.

2. NDEs in the Blind

Perhaps the most evidential NDEs come from blind individuals. Research by Kenneth Ring and Sharon Cooper in Mindsight documents: “Cases of people blind from birth who ‘see’ and accurately describe their surroundings during an NDE.”

These cases provide powerful evidence because:

• People blind from birth have no concept of vision
• They accurately describe visual details during NDEs
• Their descriptions match sighted persons’ accounts
• They often struggle to explain visual perception afterward

One remarkable case involved a woman blind from birth who accurately described the patterns on a nurse’s blouse and the hairstyles of medical staff during her resuscitation.

3. Shared Death Experiences

Raymond Moody’s recent research documents experiences where healthy people share the dying person’s transition. These “shared death experiences” include:

• Bystanders seeing the same visions as the dying
• Room shape distortions witnessed by multiple people
• Shared out-of-body experiences
• Music or light perceived by everyone present

These shared experiences are significant because they can’t be explained as dying brain phenomena when healthy people experience them simultaneously.

4. Deathbed Experiences

Distinct from NDEs, deathbed experiences occur in conscious dying patients:

Karlis Osis and Erlendur Haraldsson – At the Hour of Death
Surveyed over 1,000 doctors and nurses observing 50,000 dying patients, documenting consistent deathbed visions across cultures.

Peter Fenwick – The Art of Dying
British study of end-of-life experiences in hospices, documenting that deathbed visions typically bring peace and eager anticipation.

Common deathbed phenomena include:

• Visions of deceased relatives coming as escorts
• Glimpses of beautiful places
• Accurate prediction of death timing
• Terminal lucidity in dementia patients
• Coinciding death experiences in distant loved ones

Part VI: Practical Application Resources

For Healthcare Professionals

Pim van Lommel – Consciousness Beyond Life (Chapters on clinical implications)
Guidance for medical professionals on recognizing and responding to patient NDEs.

Penny Sartori – The Wisdom of Near-Death Experiences
Practical advice from an ICU nurse on supporting patients who report NDEs.

IANDS Professional Resources
Continuing education courses and guidelines for healthcare providers.

For Pastoral Counselors

John Burke – Video series through Focus on the Family
Practical guidance for pastors counseling NDE experiencers.

Steve Miller – Articles on pastoral responses to NDEs
Biblical framework for pastoral care of experiencers.

Nancy Bush – Dancing Past the Dark (Chapters on pastoral care)
Understanding and supporting those with distressing experiences.

For Experiencers

IANDS Support Groups
Local and online groups for processing experiences with others who understand.

Christian NDE Support Networks
Faith-based groups helping experiencers integrate their experiences biblically.

Recommended counselors
Therapists trained in both trauma care and spiritual experiences.

Part VII: Online Resources

Websites

Near Death Experience Research Foundation (NDERF.org)
Largest online collection of NDE accounts, though requiring biblical discernment.

International Association for Near-Death Studies (IANDS.org)
Academic resources, research updates, and conference information.

Christian Research Institute (Equip.org)
Biblical analysis of NDEs and related phenomena.

Documentaries and Videos

“Life After Life” Documentary
Overview of Raymond Moody’s research and its impact.

“The Day I Died” BBC Documentary
Examination of van Lommel’s research with case studies.

John Burke’s Video Series
Christian perspective on NDEs through Focus on the Family.

Conclusion: A Final Word of Wisdom

As you explore the vast literature on near-death experiences, remember the apostle Paul’s advice: “Test everything; hold fast what is good” (1 Thessalonians 5:21). The NDE phenomenon presents both opportunities and challenges for Christian faith. These experiences can strengthen belief in the afterlife, provide comfort about death, and offer evidence for consciousness surviving bodily death. Yet they can also promote unbiblical ideas about salvation, the nature of God, and the afterlife.

The key to navigating this literature successfully is maintaining biblical grounding while remaining open to what God might be revealing through these experiences. As Dr. Steve Miller wisely notes: “Often in church history leaders fought vehemently against newfangled methods and insights that were later deemed usable and uncontroversial for ministry.”

Approach NDE literature with:

• Biblical discernment: Scripture remains your ultimate authority
• Intellectual honesty: Acknowledge both supporting and challenging data
• Spiritual humility: Recognize that God’s ways transcend our understanding
• Pastoral compassion: Many experiencers struggle to understand their experiences
• Evangelical purpose: NDEs can open doors for gospel conversations

Remember that while NDEs may provide encouraging glimpses of eternity, our hope rests not in experiences but in the historical resurrection of Jesus Christ. As the literature reminds us: “The empty tomb is the ultimate proof of life after death and the guarantee of our own resurrection.”

May your study of NDE literature deepen your faith, broaden your understanding, and equip you to minister more effectively to those grappling with questions about death and the afterlife. Above all, may it point you and others to Jesus Christ, “the resurrection and the life” (John 11:25), in whom alone we find eternal hope.

Bibliography

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Atwater, P.M.H. The Big Book of Near-Death Experiences: The Ultimate Guide to the NDE and Its Aftereffects. Charlottesville, VA: Hampton Roads, 2021.

Burke, John. Imagine Heaven: Near-Death Experiences, God’s Promises, and the Exhilarating Future That Awaits You. Grand Rapids: Baker Books, 2015.

Bush, Nancy Evans. Dancing Past the Dark: Distressing Near-Death Experiences. Cleveland, TN: Parson’s Porch Books, 2012.

Eadie, Betty J. Embraced by the Light. Placerville, CA: Gold Leaf Press, 1992.

Fenwick, Peter, and Elizabeth Fenwick. The Truth in the Light: An Investigation of Over 300 Near-Death Experiences. New York: Berkley Books, 1997.

Greyson, Bruce. After: A Doctor Explores What Near-Death Experiences Reveal About Life and Beyond. New York: St. Martin’s Essentials, 2021.

Habermas, Gary R., and J. P. Moreland. Beyond Death: Exploring the Evidence for Immortality. Eugene, OR: Wipf & Stock, 2004.

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Hanegraaff, Hank. AfterLife: What You Need to Know About Heaven, the Hereafter & Near-Death Experiences. Brentwood, TN: Worthy Publishing, 2013.

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