한국인의 죽음 관련 의사소통 및 죽음 관련 가치관 확신 정도에대한 조사

이재원,김지원,김태석,김철민 대한가정의학회 2019 Korean Journal of Family Practice Vol.9 No.3

Background: This study investigated the current status of communication about death and confidence levels concerning death-related issues among Korean adults. Methods: A survey was conducted to ascertain the frequency of death related communication, factors promoting and impeding such communication, and confidence levels concerning death-related issues. Data of 112 participants who completed the survey were analyzed using descriptive statistics, a chi square test, and multiple logistic regression. Results: More than half of the participants (52.7%?84.0%) appeared to have infrequent (never/at least one) conversations about death or death-related issues. Owing to socio-cultural aspects, death-related communication was considered a taboo or an unpleasant topic of conversation. Additionally, indifference toward death inhibited people from communicating; however, personal experiences of death or morbidity and favorable social contexts promoted communication. Overall, the confidence levels concerning death-related issues was low. Only 17.9%?32.2% of the participants were confident/very confident about their preferences concerning death-related issues. The more people talked about death, the more likely they were to develop a confident attitude toward death-related issues (odds ratio, 3.45; 95% confidence interval, 1.37?8.69). Conclusion: This study confirmed that communication about death is being withheld among Koreans, and this could possibly lower their level of confidence regarding death-related issues. To achieve death with dignity, a ‘death culture’ needs to be promoted alongside legislation and infrastructure. 연구배경: 본 연구는 우리나라 일반 성인의 죽음 관련 의사소통 현황과 이에 영향을 주는 요인, 죽음 관련 가치관 확신 정도를 파악하고 의사소통의 가치관 수립에 대한 영향을 분석하고자 하였다. 방법:본연구는만 19세이상의성인중연구취지와설문내용을듣고 연구 참여에 동의한 대상에 한하여 설문지를 배포하고 수거하였다. 죽음 관련 의사소통 현황, 죽음 관련 가치관에 대한 확신 정도는빈도와 백분율로 제시하였다. 죽음 관련 의사소통 빈도가 가치관 확신 정도에 미치는 영향을 다중 로지스틱 회귀분석을 통해 분석하였다. 결과: 항목별로 52.7%에서 84.0%의 응답자가 죽음 관련 대화를 한번도 하지 않았거나 자의에 의한 대화일 가능성이 낮은 한 번 이상의 빈도로 대화하였음을 확인하였다. 의사소통 방해요인으로는 죽음 관련 의사소통을 터부시하는 사회문화적 맥락 혹은 죽음을 나와 먼 문제로 느끼는 개인적 맥락이 존재했다. 촉진요인으로는 죽음을 나와 가까운 문제로 여기게끔 하는 죽음/질병의 직간접적인 경험혹은 죽음에 관한 의사소통을 나누기 용이한 사회문화적 환경이 주요하였다. 더불어 죽음 관련 사안들에 대한 가치관에 대해 확신/매우 확신으로 응답한 경우는 모든 항목에서 낮게 조사되었으며(17.9%–32.2%), 죽음 관련 대화를 많이 할수록 죽음 관련 가치관에대한 확신 정도가 통계적으로 유의하게 강해지는 것을(교차비, 3.45;95% 신뢰구간, 1.37–8.69) 확인할 수 있었다. 결론: 본 연구에 따르면 한국 사회에서 죽음 관련 의사소통이 이루어지는 빈도는 실제로 매우 낮고, 그 결과 죽음 관련 개인 가치관 수립 역시 미미한 실정이다. 의사소통 방해요인 각각에 대한 개인의 인식전환과 사회적 문제 제기 및 홍보 활동이 필요하다. 존엄한 죽음을 위해서는 연명의료결정법 시행, 완화의료 시설 확충 등 제도적 뒷받침에 발맞춰 ‘죽음 문화’가 바뀌어야 한다.

민요에 나타난'여성적말하기'로써의 죽음-<쌍금쌍금쌍가락지>,<누명쓰고 자살한 며느리>,<진주낭군>,<큰어머니 노래>를 중심으로

길태숙 한국여성문학학회 2003 여성문학연구 Vol.9 No.-

This study examined the meaning of death in <Ssangkum Ssangkum Sangkaraggi>, <Dishonored Daughter-in-law who killed herself>, <Jinjoo Nanggoon>, and <Aunts Song> in relation to women’s life. The death in <Ssangkum Ssangkum Sangkaraggi>, <Dishonored Daughter-in-law who killed herself>, <Jinjoo Nanggoon>, and <Aunts Song> has common characteristics such as death of the woman who is the subject of the song, suicide as the form of the death, and use of death as a way of expressing women themselves in the song. <Ssangkum Ssangkum Sangkaraggi>, the girl refuted the reproach of her brother who doubted her virginity by imagining her death. The daughter-in-law in <Dishonored Daughter-in-law who killed herself> commited suicide after ungrounded reproach by her exclusive in-laws, In <linjoo Nanggoon>, the daughterin-law seemed to have no problem doing all works without complaints, but killed herself after seeing her husband enjoying with his mistress. The wife in <Aunts Song> became distressed when she had come to see the reality of her own life through the life of her husbands mistress she was visiting and eventually killed herself. While the death was only imagined in <Ssangkum Ssangkum Sangkaraggi>, the actual deaths of characters appeared in <Dishonored Daughter-in-Haw who killed herself>, <linjoo Nanggoon>, and <Aunts Song>, Also, <Ssangkum Ssangkum Sangkaraggi> represented a situation a single woman was experiencing while <Dishonored Daughter-in-law who killed herself), (injoo Nanggoon), and (Aunts Song) showed the reality of married women deprived of opportunities to express themselves as well, In other word, the women recognized and made others recognize their own existence by death in the circumstance that blocked their ways of self-expression and threatened their own value of being. Therefore, the death in these songs is women talking, a way of self-expression of women who are the weak in the society. Based on the realization of their own being and reality, the despair that there is no way to improve the result of their realization was represented as death. Women enjoyers have several effects by singing these songs. When it is said that the death as women talking presupposes realization of reality, the enjoyers have opportunities to realize their identities and reality. In addition, they go through a process by which their pains in reality are healed alternatively when the husband who mourns the death of his wife was presented. Lastly, the enjoyers looked carrying on a wise and healthy life without being overwhelmed by the death of and which is believed to be the result of their realizing that song the death of women and mourning of husband are no more than self-comforting imagination. 이 논문에서는 여성의 삶과 관련하여 <쌍금쌍금 쌍가락지), <누명쓰고 자살한 며느리>, <진주낭군) 〈큰어머니 노래>에서의 죽음이 어떠한 의미를 가지고 있는지 살펴보았다. <쌍금쌍금 쌍가락지>, <누명쓰고 자살한 며느리>, <진주낭군) <큰어머니 노래>에서의 죽음은 비교적 공통된 특칭을 가지고 있다. 노래의 주체가 되는 여성이 죽는다는 것과 그 죽음이 차살의 행태를 보이며, 노래 안에서 여성의 자기표현의 봉로로 이용된다는 것이다. 《쌍금쌍금 쌍기락지>에서는 '죽음 을 상상함으로써 정조를 의심하는 오빠의 모함에 항변하고있다. <누명쓰고 자살한 며느리>에서 며느리는 배타적인 시댁식구들에게 말토 안 되는 아유로 모황을 받고 자살한다. <진주낭군>에서의 며느리는 소리없이 묵묵히 시키는 일 하면서 질 지내는 것갈았으나 남편이 첩과 즐기는 것을 보고 죽는다. <큰어머니 노래>에서의 본처는 첩의 집에 갔다가철의 삶을 봉해 자신의 삶과 처지에 눈을 뜨고 상심하여 자살한다. <쌍금쌍금 쌍가락지>에서는 보통 죽음을 상상하는 것으로 그치고 있지만, 누명쓰고 자살한며느려>, <진주낭군>, <큰어머니 노래>에서는 등장인물의 죽음이 나타난다. 《쌍금쌍금 쌍가락지> 눈 결혼하지 않은 여성이 겪은 상황이지만, <누명쓰고 자살한 며느리>, <진주낭군>. <큰어머니 노래>는 자신을 표현할 수 있는 기회를 더욱 박탈당한 결혼한 여성이 겪는 현실이다. 곧. 자신을 표현할 수 있는 통로가 차단되어 있고 자신의 존재 가치에 대해서도 위험을 받는 상황에서 죽음을통해 자신의 존재를 확인하고 확인사키는 것이다. 그러므로 여기서의 죽음은 사회적 약자인 여성의 자기표현의 한 방법으로, '여성적 말하기 로써의 죽음이리 한 수 있다. 자산의 조재 및 현실에대한 깨달음을 바탕으로 하여, 그 깨달음의 결과가 개선될 여지가 없는 암담함으로 드러날 때 죽음으로 표현된 것이다. 여성 향유자들은 이들 노래를 부르면서 몇가지 효과를 얻고 있다. 먼저 여성적 말하기 로써의 죽음이 현실 인식을 전제한다고 했을 다. 향유자들은 자신의 정체성 및 현실을 인식할 수 있는기회를 갖는다고 할 수 있다. 다음 부인의 죽음을 슬퍼하는 남편을 상정함으로써 현실에서의 고통을 대리 치유하는 과정을 스스로 수행하고 있다. 마지막으로 향유자들은 노래의 죽음에 침잠하지 않고 지혜롭고 건강한 삶을 영위해 나가는 모습을 보여주고 있는데, 이는 여성의 죽음과 남편의 애도가 자기위안적 상상에 불과한 것임을 깨달은 데서 나타난 결과라고 할 수 있다.

우리나라 60세 이상 인구의 치매 사망에 관한 연구: 2014-2018

박상화 ( Sang Hwa Park ),이용운 ( Yong Woon Lee ),임달오 ( Dar Oh Lim ) 대한보건협회 2020 대한보건연구 Vol.46 No.4

Purpose : To compare the gender, age, regional and seasonal difference of dementia deaths (vascular & unspecified dementia, Alzheimer disease) in Korea between 2014 and 2018. Method : The study was based on dementia death data aged 60 years and older (45,969 deaths) from the 2014-2018 vital statistics of Korea. We estimated the age and gender specific dementia death rate, regional variance of age-gender standardized death rate, and seasonal variance of dementia deaths. Results : The percentage of dementia deaths attributed to Alzheimer disease was 55.1 percent, and percentage of unspecified dementia was 36.9 percent. Dementia death rate per 100,000 among people aged 60 years and older was 94.1. Cause specific dementia death rate were 51.8 in Alzheimer’s disease, 7.5 in vascular dementia and 34.8 in unspecified dementia. Death rates were higher for females (118.4) than for males (63.6). The women died more than men with odds ratio 1.86. Age specific dementia death rates were 4.6 in aged 60-69 years, 44.2 in aged 70-79 years, 367.7 aged 80-89 years, and 1,756.8 in aged 90 years and older. Dementia death rate of male was higher than those of female in aged 60-79 years, with the exception for age group 80 years and older. 80.4 percent of dementia’s decedents died in medical facility, and 12.5 percent in nursing home and others, and 7.1 percent in the home. In the age-gender standardized dementia death rate (per 100,000) by region, the highest death rate was observed in Gwangju metropolitan city (166.8), and the lowest in Jeju-do (60.6) and Gangwon-do (61.8). There was a significant increase the death rate in Gwangju metropolitan city (odds ratio: 2.36, 95% CI: 2.33-2.39), in Ulsan metropolitan city (1.86, 1.84-1.89), and in Busan metropolitan city (1.75, 1.72-1.77), as compared with the death rate in Seoul metropolitan city (70.8). Average number of dementia deaths in one day was 25.2 deaths during the period. The incidence of dementia deaths was highest in January (29.4 deaths per day) and December (29.1 deaths) and month with lowest incidence of dementia deaths was from June to August (21.2 - 21.9 deaths). There was a winter peak (28.8 deaths) and summer trough (21.6 deaths) in daily average number of dementia deaths. Conclusion : Alzheimer disease accounted for half of all dementia deaths. Death rate due to dementia varied by age, gender and season. Regional variance of dementia deaths was observed between provinces and metropolitan cities in Korea. Further investigation is needed to assess the risk factors (age, gender and regional variances) associated with these differences.

생명보험금과 민법 제1008조 특별수익과의 관계

홍진희 ( Jin Hee Hong ),김판기 ( Pan Gi Kim ) 법조협회 2012 法曹 Vol.61 No.5

When one of the inheritors of a insured is designated as a insurance beneficiary, he can take death benefits. The receipt of death benefits is the sole right of the designated beneficiary, wherefore the death benefits should not be included in the decedent`s inheritance calculated at the commencement of inheritance. However, death benefits has certain points of likeness to inheritance in that is it paid by the his death. Even so, when one of the decedent`s inheritors takes death benefits, other inheritors can have a complaint about the disproportionate allocation of inheritance. Therefore, it is a problem where death benefits should be included in the donated property or the bequest stipulated in Article 1008 of Civil Act. Here that is the crux of the matter whether the respect of the decedent`s opinion or the equity of other inheritance is the important tasks. The Law of Inheritance in modern tends to respect the decedent`s opinion. If the decedent`s opinion about the property disposal after his death is expressed, we must comply with his opinion in principle. Accordingly, in case one of the inheritors of a insured is designated as a insurance beneficiary, it is principle that the death benefits should not be regarded as special benefits. In other words, the death benefits should not be included in the donated property or the bequest stipulated in However, in some exceptional cases there is special circumstances that harms the equity of other inheritance seriously, the death benefits can be regarded as special benefits in Article 1008 of Civil Act. In this situation, there are many theories such as total insurance premiums theory, surrender value theory, death benefit theory and modified death benefit theory about evaluating the surrender value of a special benefits. But we will have to be determined case by case in consideration to the equity of other inheritance.

Death and Afterlife in John Donne’s Poetry

신현호(Shin Hyun ho) 한국외국어대학교 외국문학연구소 2016 외국문학연구 Vol.- No.64

죽음과 사후에 관한 생각은 인간 누구에게나 마음속에 자리하고 있다. 존 던은 죽음에 관한 문제에 깊은 관심을 가진 작가들 가운데 한 사람으로 평가되고 있다. 본 논문의 목적은 존 던이 자신의 시 작품에서 죽음과 사후에 대해 어떠한 관점을 보여주고 있는 지에 대한 해석을 제공하는 데 있다. 존 던은 일생동안 죽음의 문제에 대해 관심을 가지고 이해하려고 노력하였다. 죽음은 그의 시의 주요 주제이다. 그의 죽음을 극복하기 위한 노력은 「노래와 소네트 Songs and Sonnets」와 「거룩한 소네트 Holy Sonnets」에 투영되어 나타난다.「노래와 소네트」에서의 죽음은 실제의 죽음이 아니라 가상된 죽음으로 비유되거나 상징의 방법으로 묘사 된다.「거룩한 소네트」에서는 자신의 체험과 내면의 갈등과 고뇌를 형상화하여 죽음을 탐구한다. 존 던의 죽음에 대해 가지는 태도는 죽음을 갈망하는 태도와 죽음을 끈질기게 거부하는 양면적인 모습을 보인다. 이러한 두 가지 태도는 대립되는 것처럼 보이나 실제로는 둘 다 죽음을 극복하고 통합하여 사후를 모색하는 방법이다. 존 던은 죽음이 인생의 끝이 아니라 죽음을 통해서만 죽음을 극복할 수 있다는 역설적 관점을 제시한다. John Donne is one of the artists whose obsession with death is universally recognized. The purpose of the paper is to offer an interpretation of John Donne’s view of death and afterlife in his poetry. John Donne had a deep interest in the issue of death and tried to understand it ceaselessly throughout his lifetime. Death is one of the main subjects in his poems. His effort in conquering death is reflected in Songs and Sonnets and Holy Sonnets. The death in Songs and Sonnets is not real but imaginary and fictitious. However, the death of Holy Sonnets oppresses Donne in real life. Donne’s attitude toward death can be characterized by two aspects. The first one is the positive attitude that desires death eagerly. And the other is the negative attitude that refuses death persistently. Even though these two attitudes are paradoxical and conflicted, they have something in common. Finally, they were integrated into a transcendental attitude. Donne refused to think of death as the end of life. And he claimed that the way to conquer death was only through death.

자녀의 조기사망에 대한 심리적 이해와 기독교상담 방안

전요섭 한국실천신학회 2022 신학과 실천 Vol.- No.79

This article is intended to clarify the Christian counseling on a child’s premature death question. Identification of appropriate Christian counseling methods is an answer to Christians who have experienced the premature death of their child and provides support for Christians experiencing psycho-spiritual suffering. The definition of premature death is death as a result of an accident or disease before reaching adulthood, rather than as a result of aging. With advances in medicine, premature death in modern life is uncommon. However, specific situations in modern life such as traffic accidents, disintegration, death from falls, ecological pollution, extreme weather, war, cruelty, crime, hereditary disease, incurable diseases, pandemics, etc. cause premature death. The premature death of a child has negative psycho-spiritual effects on parents. Facing such a tragedy, Christian parents have questions about theodicy. The questions “Why did my child die early?” “Why didn’t God protect my child from early death?” “What on earth is God good for as an omnipotent being?” “Does God lack the power to control Satan?” These questions are based on the question of theodicy. Those who seek to solve the question of theodicy have to recognize God as a good, loving, powerful and righteous, but not easily understood, being. Anti-theodicy comes from confusion of faith, resentment toward God, a negative attitude, and self-righteousness. This researcher has proposed Christian counseling methods for premature death. It is important that express gratitude toward God as a form of cognitive reframing. Having a pleasant idea of the afterlife is an important way to solve the problem of premature death. This is an important and effective way to resolve the problem of the premature death of a child. Because the problem of premature death cannot be resolved on its own and requires the intervention of counseling, a Christian counselor should support Christians who have experienced the premature death of a child. Churches should prepare programs to help Christians who have experienced the premature death of a child. 이 연구는 자녀의 조기사망에 대한 심리적 이해와 기독교상담 방안을 모색하려는 문헌연구이다. 자녀가 조기사망한 경우, 기독교상담은 그들을 어떻게 이해하고, 어떻게 상담해야 하는가에 대한 확고한 인식과 접근방법을 가지고 있어야 이런 문제를 경험한 신자들을 효과적으로 돌볼 수 있을 것이다. 조기사망에 대한 이 연구의 조작적 정의는 자녀가 온전한 발달과정을 겪고 노화의 결과로 죽음을 맞는 것이 아닌, 성인기 이전에 부모보다 먼저 죽음을 맞는 개념으로 제한하였다. 현대는 과거보다 의과학이 발달하여 질병 및 영양상태에 의한 아동사망률이 낮아졌다. 하지만 과거와 다른 사회구조, 즉 복잡한 교통상황, 생태계 오염 등으로 인해 자녀의 조기사망 발생요인이 많아졌다. 자녀의 조기사망을 경험한 부모의 심리상태는 당혹, 당황, 우울, 낙심, 좌절, 분노, 슬픔, 원망, 안타까움, 아쉬움, 무능감, 허탈감, 박탈감, 죄책감 등 다양한 부정적 정서에 이르게 된다. 기독교신자 부모들은 이러한 정성 더하여 신정론적 질문, 즉 ‘능력이 많으신 사랑의 하나님이 왜 이런 불행한 결과를 막지 못하셨는지, 과연 하나님이 이런 악한 상황을 내게 허락하신 것인지’ 등에 대한 의문을 제기하기도 한다. 이 연구에서는 자녀 조기사망에 대한 상담방안으로 두 가지를 제시했다. 첫째, 조기사망에 대한 긍정적 인지재구성을 통해 문제를 극복하는 것으로 이는 죽음에 대한 의미전환 가운데 감사를 통한 극복방안이 효과적임을 제시하였다. 둘째, 전통적인 방법으로 부활 및 내세에 대한 확고한 신념/신앙을 통해 현세의 고통스러운 문제 극복을 제시하였다. 교회는 조기사망을 경험한 상실가족의 치유와 회복을 위한 상담 프로그램을 마련하여, 이런 어려움에 처한 신자들에게 적합한 상담 지원을 해야 한다.

Death Education based on Modern Thanatology and Buddhist Thoughts on Death

문현공 동국대학교 불교학술원 2012 International Journal of Buddhist Thought & Cultur Vol.18 No.-

This article will discuss death education in light of modern thanatology and Buddhist thoughts on death. I will examine the definition of death and both the internal and external problems of death in response to the death of others, such as feelings of anguish. In addition I will discuss the current state of death education as it is being carried out overseas, centering on the United States. I will argue that other countries, including the Republic of Korea, have an urgent need for death education. Most importantly, death education not only prepares a person for their own death, but it also educates us about life. Through Buddhist teachings of mindfulness on death and Nirvāṇa, I will examine the aim of Buddhism. As a result, we will see that the Buddhist perspective on death is focused on one’s mind. This understanding should provide a fundamental resource for modern death education.

존 던시에 나타난 죽음과 사후

신현호 한국외국어대학교 외국문학연구소 2016 외국문학연구 Vol.- No.64

John Donne is one of the artists whose obsession with death is universally recognized. The purpose of the paper is to offer an interpretation of John Donne’s view of death and afterlife in his poetry. John Donne had a deep interest in the issue of death and tried to understand it ceaselessly throughout his lifetime. Death is one of the main subjects in his poems. His effort in conquering death is reflected in Songs and Sonnets and Holy Sonnets. The death in Songs and Sonnets is not real but imaginary and fictitious. However, the death of Holy Sonnets oppresses Donne in real life. Donne’s attitude toward death can be characterized by two aspects. The first one is the positive attitude that desires death eagerly. And the other is the negative attitude that refuses death persistently. Even though these two attitudes are paradoxical and conflicted, they have something in common. Finally, they were integrated into a transcendental attitude. Donne refused to think of death as the end of life. And he claimed that the way to conquer death was only through death. 죽음과 사후에 관한 생각은 인간 누구에게나 마음속에 자리하고 있다. 존 던은 죽음에 관한 문제에 깊은 관심을 가진 작가들 가운데 한 사람으로 평가되고 있다. 본 논문의 목적은 존 던이 자신의 시 작품에서 죽음과 사후에 대해 어떠한 관점을 보여주고 있는 지에 대한 해석을 제공하는 데 있다. 존 던은 일생동안 죽음의 문제에 대해 관심을 가지고 이해하려고 노력하였다. 죽음은 그의 시의 주요 주제이다. 그의 죽음을 극복하기 위한 노력은 「노래와 소네트 Songs and Sonnets」와 「거룩한 소네트 Holy Sonnets」에 투영되어 나타난다.「노래와 소네트」에서의 죽음은 실제의 죽음이 아니라 가상된 죽음으로 비유되거나 상징의 방법으로 묘사 된다.「거룩한 소네트」에서는 자신의 체험과 내면의 갈등과 고뇌를 형상화하여 죽음을 탐구한다. 존 던의 죽음에 대해 가지는 태도는 죽음을 갈망하는 태도와 죽음을 끈질기게 거부하는 양면적인 모습을 보인다. 이러한 두 가지 태도는 대립되는 것처럼 보이나 실제로는 둘 다 죽음을 극복하고 통합하여 사후를 모색하는 방법이다. 존 던은 죽음이 인생의 끝이 아니라 죽음을 통해서만 죽음을 극복할 수 있다는 역설적 관점을 제시한다.

Understanding the Fear of Death and Implications for Christian Education

Myung B. Yoo 한국기독교교육정보학회 2016 Journal of Christian education information tech Vol.0 No.30

Fear is a natural reaction to encounter with death. Dealing with fear of death is one of the most important elements for those facing death. Death fear and death anxiety are based on four concerns: (a) the death of self, (b) the deaths of significant others, (c) the process of dying, and (d) the state of being dead. Fears related to the process of dying can be further elaborated into concerns about dependency, pain, indignity, and isolation and the fear of leaving loved ones behind. Additional sources of fear include the finality of death, the fate of the body, and afterlife concerns such as divine judgment. Death education can reduce both fear of death and apprehension in individuals. Discussion of the dying process, management of pain and symptoms may remove some of the worry and uncertainty regarding dying. This paper will discuss the following: a Biblical view of death, fear of death, a developmental view of death anxiety, religion as a means to overcome death anxiety, and death education.

Death in Revelation

( Hyun Sok Doh ) 삼육대학교 선교와사회문제연구소 2013 Asia-Africa Journal of Mission and Ministry(AAMM) Vol.7 No.-

This article reviews the idea of death and the dead in Revelation. It will partly deal with the question if Revelation supports conscious intermediate state of the dead. The study has four parts: the death of Christ; death in Christ; death without Christ; and death not a conscious intermediate state. There are four findings from the study. Firstly, in Revelation death has no power over Jesus. The death of Christ is presented in the picture of the Lamb once slain. Christ, as the first-born from the dead will live forever with God. Thus death and its power are disparaged because they have no control over Jesus, even the once-dead Lamb. Secondly, in Revelation death has only temporary power over dead saints, although many faithful saints were found slain. Jesus waits for the day when he will unleash his life-giving power for them in the first resurrection. Death will be denigrated again by the resurrection of the saints. Thirdly, in Revelation death has eternal power over the dead without Christ. For them eternal death is prepared, and it is called the second death. Their desire to survive at any cost brought them to worship the beast and his image. They escaped a death sentence from the beast by disobedience to the everlasting gospel, but they will die anyway, the second death. Fourth, in spite of the apparent predisposal of the translators and interpreters toward their belief of the immortal soul, Revelation has nothing to say about the conscious intermediate state of the dead. Its silence breathes no life into non-Biblical belief.