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goods; and that loyal customers through good word-of-mouth communication, promote the organization (Reinartz and Kumar 2002) In regard to the rst assumption, many advocates of loyalty programmes claim that loyal customers are pro table because the initial costs of recruiting them are amortized over a larger number of transactions This assumes that these transactions are pro table It is necessary to test for a direct link between loyalty and costs No doubt there are circumstances where such links exist but the organization should determine the circumstances in which loyalty programmes are pro table The second assumption depends on high switching costs among some customer groups whereby they are willing to pay higher prices to avoid making the switch In practice, loyalty is rewarded with discounts so just because a customer is willing to pay a relatively high price does not mean that the organization will bene t from this loyalty Under the third assumption loyal customers should promote the organization The idea that more frequent customers are also the strongest advocates for the organization holds a great attraction for managers Many organizations justify their investments in loyalty programmes by seeking pro ts not so much from the loyal customers as from the new customers the loyal ones attract Furthermore, loyal customers may have formed a positive attitude toward the organization which they pass along to new customers As noted previously, however, the organization must study customer behaviour, not just attitudes to determine the effectiveness of loyalty programmes

does not pass away but lives and works wherever the kingdom of the spirit is present A much more orthodox near-contemporary of Schweitzer, C S Lewis (1893 1963), in his in uential and popular book on Miracles, also draws attention to the fear of death as a topic implicit in nearly all private conversations on the subject, and in much modern thought about the survival of the human species (1947: 151) He was, of course, writing at the end of the Second World War when millions more had been added to the list of those who died untimely deaths He contrasted this natural attitude of fear both with the Stoic view that death doesn t matter and should be treated as a matter of indifference, and with his own very traditional Christian interpretation of death as both the outcome of human rebellion against God and as the medium through which God saves humanity through the resurrection of Jesus Christ In a strange comment Lewis suggests that almost the whole of Christian theology could perhaps be deduced from the two facts that (a) That men make course jokes, and (b) That they feel the dead to be uncanny (1947: 154) While hardly an accurate route to theology s core, these comments elaborate Lewis s conviction that human beings sensed, in jokes, that they were rather funny animals and, in death, that their real inward unity had come apart People sensed that they should exist as a profound unity of spirit and body: indeed, he believed that they had been created as such and it was only in the Fallen state that they now parted from each other at death Accordingly, both the corpse and the ghost as the manifestation of spirit apart from the body are detestable On this count the fear of death results from an acknowledgement that we become something that we ought not to be and we lose ourselves For Lewis, as a Christian thinker and popular apologist, this point of loss also becomes the pivotal point of salvation at which Christ, having descended from heaven into the depths of hellish death, resurfaces in resurrection to guarantee a reuniting of spirit and body in the future resurrection of believers 136 Fear of Death.

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Lewis s belief in heaven is strongly orthodox and he speaks of it in several of his books as a state that will appear more real than even life on earth In our nal chapter we return to both Lewis and Schweitzer to address the issue of what death may mean for some today

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