Skip to content Skip to sidebar Skip to footer
Página inicial / Why Did Jesus Speak About the Dead Should Again

Why Did Jesus Speak About the Dead Should Again

Postar um comentário

Belief that near or all the dead who have ever lived will be resurrected

Full general resurrection or universal resurrection is the belief in a resurrection of the dead, or resurrection from the dead (Koine: ἀνάστασις [τῶν] νεκρῶν , anastasis [ton] nekron; literally: "standing up once again of the dead"[1]) by which nigh or all people who accept died would exist resurrected (brought back to life). Various forms of this concept can be constitute in Christian, Islamic, Jewish, Samaritanism and Zoroastrian eschatology.

Rabbinic Judaism and Samaritanism [edit]

In that location are iii explicit examples in the Hebrew Bible of people being resurrected from the dead:

  • The prophet Elijah prays and God raises a young boy from death (i Kings 17:17–24)
  • Elisha raises the son of the Shunammite woman (2 Kings 4:32–37); this was the very same kid whose birth he previously foretold (2 Kings 4:8–16)
  • A expressionless man's body that was thrown into the dead Elisha's tomb is resurrected when the body touches Elisha's bones (ii Kings 13:21)

While there was no belief in personal afterlife with reward or penalization in Judaism before 200 BC,[2] in later Judaism and Samaritanism it is believed that the God of Israel volition 1 day give teḥiyyat ha-metim ("life to the dead") to the righteous during the Messianic Age, and they volition live forever in the world to come up (Olam Ha-Ba).[3] Jews today base this belief on the Book of Isaiah (Yeshayahu), Book of Ezekiel (Yeḥez'qel), and Book of Daniel (Dani'el). Samaritans base it solely on a passage called the Haazinu in the Samaritan Pentateuch, since they have only the Torah and turn down the rest of the Hebrew Bible.

During the Second Temple catamenia, Judaism developed a variety of beliefs apropos the resurrection. The concept of resurrection of the physical body is found in 2 Maccabees, according to which information technology will happen through recreation of the flesh.[four] Resurrection of the dead also appears in detail in the extra-approved books of Enoch,[5] in the Apocalypse of Baruch,[half-dozen] and ii Esdras. According to the British scholar in ancient Judaism Philip R. Davies, there is "footling or no clear reference ... either to immortality or to resurrection from the dead" in the Dead Sea scrolls texts.[7] Both Josephus and the New Attestation record that the Sadducees did not believe in an afterlife,[8] but the sources vary on the beliefs of the Pharisees. The New Testament claims that the Pharisees believed in the resurrection, but does not specify whether this included the flesh or not.[9] Co-ordinate to Josephus, who himself was a Pharisee, the Pharisees held that only the soul was immortal and the souls of skilful people will be reincarnated and "laissez passer into other bodies," while "the souls of the wicked will suffer eternal penalty."[10] Paul the Apostle, who besides was a Pharisee,[11] said that at the resurrection what is "sown as a natural body is raised a spiritual body."[12] Jubilees refers simply to the resurrection of the soul, or to a more than general idea of an immortal soul.[13] The Second Temple Judaism tradition at Qumran held that at that place would be a resurrection of but and unjust, but of the very skilful and very bad,[xiv] and of Jews just.[15] [16] The extent of the resurrection in two Baruch and 4 Ezra is debated by scholars.[17] [18] [19]

The resurrection of the dead is a cadre belief in the Mishnah which was assembled in the early on centuries of the Christian era.[20] The belief in resurrection is expressed on all occasions in the Jewish liturgy; e.g., in the morning prayer Elohai Neshamah, in the Shemoneh 'Esreh and in the funeral services.[21] Jewish halakhic authority Maimonides set down his Thirteen Articles of Organized religion which accept ever since been printed in all Rabbinic Siddur (prayer books). Resurrection is the thirteenth principle: "I firmly believe that in that location will take place a revival of the expressionless at a fourth dimension which will please the Creator, blessed be His name."[22] Modern Orthodox Judaism holds belief in the resurrection of the dead to be ane of the central principles of Rabbinic Judaism.

Harry Sysling, in his 1996 study of Teḥiyyat Ha-Metim in the Palestinian Targumim, identifies a consequent usage of the term "second expiry" in texts from the Second Temple menstruation and early rabbinical writings, but not in the Hebrew Bible.[23] "2d death" is identified with judgment, followed by resurrection from Gehinnom ("Gehenna") at the Last Twenty-four hour period.[24]

Christianity [edit]

Item from a North Mississippi Christian cemetery headstone with the inscription: "May the resurrection find thee On the bosom of thy God."

Epistles [edit]

In the First Epistle to the Corinthians chapter fifteen, ἀνάστασις νεκρῶν is used for the resurrection of the expressionless.[ citation needed ] In verses 54–55, Paul the Apostle is conveyed equally quoting from the Volume of Hosea thirteen:xiv where he speaks of the abolition of expiry. In the Pauline epistles of the New Testament, Paul the Campaigner wrote that those who volition be resurrected to eternal life will exist resurrected with spiritual bodies, which are imperishable; the "flesh and blood" of natural, perishable bodies cannot inherit the kingdom of God, and, likewise, those that are corruptible volition non receive incorruption (ane Corinthians fifteen:35–54). Even though Paul does not explicitly establish that immortality excludes physical bodies, some scholars empathise that according to Paul, mankind is simply to play no part, as people are made immortal.[25]

Gospels and Acts [edit]

The Gospel of Matthew has Jesus famously teach/preach for the first time in four:17, "Repent, for the kingdom of heaven is at hand." Matthew 6:xix-21. It introduces the expression ἀναστάσεως τῶν νεκρῶν, which is used in a monologue by Jesus who speaks to the crowds about "the resurrection" called only ῇ ἀναστάσει (Mat. 22:29–33). This type of resurrection refers to the raising up of the dead, all flesh, at the terminate of this present historic period,[26] the full general or universal resurrection.[27]

In the canonical gospels, the resurrection of Jesus is described every bit a resurrection of the flesh: from the empty tomb in Mark; the women embracing the feet of the resurrected Jesus in Matthew; the insistence of the resurrected Jesus in Luke that he is of "flesh and basic" and not just a spirit or pneuma; to the resurrected Jesus encouraging the disciples to bear upon his wounds in John.

In Acts of the Apostles the expression ἀναστάσεως νεκρῶν was used by the Apostles and Paul the Apostle to defend the doctrine of the resurrection. Paul brought upwardly the resurrection in his trial before Ananias ben Nedebaios. The expression was variously used in reference to a general resurrection (Acts 24:21)[27] at the end of this nowadays age (Acts 23:6, 24:15).[26]

Acts 24:fifteen in the King James Version reads: "... there shall be a resurrection of the expressionless, both of the just and unjust."

Nicene Creed and early on Christianity [edit]

Resurrection of the Flesh (c. 1500) by Luca Signorelli – based on i Corinthians 15: 52: "the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." Chapel of San Brizio, Duomo, Orvieto.

Almost Christian denominations profess the Nicene Creed, which affirms the resurrection of the dead; most English versions of the Nicene Creed in current use include the phrase: "We look for the resurrection of the expressionless, and the life of the world to come."[28]

The Christian writers Irenaeus and Justin Martyr, in the 2nd century, wrote against the idea that only the soul survived. (The give-and-take "soul" is unknown in the Aramaic; information technology entered Christian theology through the Greek.)[29] Justin Martyr insists that a human is both soul and trunk and Christ has promised to heighten both, just equally his own trunk was raised.[30]

The Christian doctrine of resurrection is based on Christ'southward resurrection. At that place was no aboriginal Greek belief in a general resurrection of the dead. Indeed, they held that once a torso had been destroyed, there was no possibility of returning to life as not even the gods could recreate the flesh.[ citation needed ]

Several early Church building Fathers, like Pseudo-Justin, Justin Martyr, Tatian, Irenaeus, and Athenagoras of Athens argue about the Christian resurrection beliefs in ways that answer to this traditional Greek scepticism to post-mortal physical continuity. The man body could not exist annihilated, only dissolved – it could not even exist integrated in the bodies of those who devoured information technology. Thus God just had to reassemble the minute parts of the dissolved bodies in the resurrection.[ citation needed ]

Traditional Christian Churches, i.e. ones that attach to the creeds, keep to uphold the belief that at that place will be a general and universal resurrection of the dead at "the end of time", as described by Paul when he said: "He hath appointed a day, in which he will judge the world" (Acts 17:31 KJV) and "There shall be a resurrection of the dead, both of the just and unjust" (Acts 24:fifteen KJV).

Modernistic Era [edit]

Early Christian church fathers defended the resurrection of the dead confronting the infidel belief that the immortal soul went to the underworld immediately after expiry. Currently, however, it is a popular Christian conventionalities that the souls of the righteous go to Heaven.[31] [32]

At the close of the medieval catamenia, the modern era brought a shift in Christian thinking from an accent on the resurrection of the body back to the immortality of the soul.[33] This shift was a issue of a change in the zeitgeist, equally a reaction to the Renaissance and later to the Enlightenment. André Dartigues has observed that especially "from the 17th to the 19th century, the language of pop piety no longer evoked the resurrection of the soul simply everlasting life. Although theological textbooks still mentioned resurrection, they dealt with it every bit a speculative question more than as an existential problem."[33]

This shift was supported not past whatever scripture, but largely by the popular religion of the Enlightenment, deism. Deism allowed for a supreme being, such every bit the philosophical offset cause, merely denied any significant personal or relational interaction with this figure. Deism, which was largely led past rationality and reason, could let a conventionalities in the immortality of the soul, but not necessarily in the resurrection of the dead. American deist Ethan Allen demonstrates this thinking in his piece of work, Reason the But Oracle of Human being (1784) where he argues in the preface that almost every philosophical problem is beyond humanity'southward agreement, including the miracles of Christianity, although he does allow for the immortality of an immaterial soul.[34]

Influence on secular law and custom [edit]

In Christian theology, information technology was once widely believed that to rise on Judgment Solar day the body had to be whole and preferably buried with the feet to the e then that the person would rise facing God.[35] [36] [37] An Act of Parliament from the reign of King Henry Viii stipulated that only the corpses of executed murderers could be used for dissection.[38] Restricting the supply to the cadavers of murderers was seen as an extra punishment for the crime. If ane believes dismemberment stopped the possibility of resurrection of an intact trunk on judgment mean solar day, then a posthumous execution is an effective fashion of punishing a criminal.[39] [40] [41] [42] Attitudes towards this issue inverse very slowly in the United Kingdom and were not manifested in law until the passing of the Anatomy Act in 1832. Cremation was accepted more than slowly; the first U.k. cremation did not take identify till October 1882, on individual country, and cremation was not declared lawful until 1884, when Dr. William Price, a Druid High priest, was tried and acquitted at South Glamorgan Assizes for the attempted cremation of the body of his infant son.[43]

Denominational views [edit]

In Catholicism, Augustine of Hippo believed in a universal resurrection of bodies for all immortal souls.[44] According to the Catholic Encyclopedia:

"No doctrine of the Christian Religion", says St. Augustine, "is then vehemently and and so obstinately opposed as the doctrine of the resurrection of the flesh." This opposition had begun long before the days of St. Augustine.[45]

According to the Summa Theologica, spiritual beings that have been restored to glorified bodies will have the following basic qualities:

  • Impassibility (incorruptible / painless) – immunity from death and pain
  • Subtility (permeability) – freedom from restraint by matter
  • Agility – obedience to spirit with relation to move and infinite (the ability to move through space and fourth dimension with the speed of idea)
  • Clarity – resplendent beauty of the spirit manifested in the body (as when Jesus was transfigured on Mount Tabor)[46]

Co-ordinate to the Catholic Encyclopedia (1911) commodity on "Full general resurrection"[47]

"The Fourth Lateran Council (1215) teaches that all men, whether elect or reprobate, "will rise once more with their own bodies which they at present acquit about with them" (chapter "Firmiter"). In the linguistic communication of the creeds and professions of faith this render to life is called resurrection of the trunk (resurrectio carnis, resurrectio mortuorum, anastasis ton nekron) for a double reason: showtime, since the soul cannot die, it cannot be said to render to life; 2nd the heretical contention of Hymeneus and Philitus that the Scriptures denote past resurrection not the render to life of the body, only the rising of the soul from the death of sin to the life of grace, must be excluded."

The Catechism of the Cosmic Church says:

997 What is "rising"? In decease, the separation of the soul from the trunk, the human body decays and the soul goes to meet God, while awaiting its reunion with its glorified torso. God, in his almighty power, will definitively grant incorruptible life to our bodies past reuniting them with our souls, through the power of Jesus' Resurrection.

998 Who will rise? All the dead will rise, "those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment."

999 How? Christ is raised with his ain body: "See my easily and my anxiety, that it is I myself"; but he did not return to an earthly life. So, in him, "all of them volition rise again with their own bodies which they at present behave," just Christ "will change our lowly torso to be like his glorious body," into a "spiritual body":

But someone will ask, "How are the dead raised? With what kind of body do they come?" You foolish human being! What you sow does not come to life unless it dies. and what y'all sow is non the body which is to be, but a bare kernel ....What is sown is perishable, what is raised is imperishable.... the dead will be raised imperishable.... For this perishable nature must put on the imperishable, and this mortal nature must put on immortality.(1 Cor 15:35-37. 42. 53).

1001 When? Definitively "at the concluding solar day," "at the stop of the world." Indeed, the resurrection of the dead is closely associated with Christ's Parousia:

For the Lord himself will descend from sky, with a weep of control, with the archangel's call, and with the sound of the trumpet of God. and the dead in Christ will rise first. (one Thess iv:sixteen)[48]

1038 The resurrection of all the dead, "of both the just and the unjust" (Acts 24:fifteen), will precede the Last Judgment. This will be "the hour when all who are in the tombs will hear [the Son of man's] vocalisation and come forth, those who take done good, to the resurrection of life, and those who accept washed evil, to the resurrection of judgment" (Jn 5:28-29).[49]

In Anglicanism, scholars such as the Bishop of Durham N. T. Wright,[l] have dedicated the primacy of the resurrection in Christian faith. Interviewed by Time in 2008, senior Anglican bishop and theologian Due north. T. Wright spoke of "the idea of bodily resurrection that people deny when they talk most their 'souls going to Heaven,'" calculation: "I've often heard people say, 'I'thou going to heaven soon, and I won't need this stupid trunk there, thank goodness.' That's a very dissentious distortion, all the more so for being unintentional." Instead, Wright explains: "In the Bible we are told that y'all die, and enter an intermediate state." This is "conscious," merely "compared to being bodily alive, information technology will be like being comatose." This will be followed past resurrection into new bodies, he says. "Our culture is very interested in life afterwards death, but the New Testament is much more interested in what I've chosen the life after life subsequently expiry."

Among the original Twoscore-Two Articles of the Church of England, one read: "The resurrection of the dead is not as still brought to pass, as though information technology simply belonged to the soul, which past the grace of Christ is raised from the expiry of sin, only information technology is to exist looked for at the last solar day; for then (every bit Scripture doth near apparently testify) to all that be expressionless their ain bodies, flesh and bone shall be restored, that the whole human may (according to his works) take other advantage or punishment, as he hath lived virtuously, or wickedly."[51]

Of Baptists, James Leo Garrett Jr., East. Glenn Hinson, and James E. Tull write that "Baptists traditionally accept held firmly to the conventionalities that Christ rose triumphant over decease, sin, and hell in a bodily resurrection from the dead."[52]

In Lutheranism, Martin Luther personally believed and taught resurrection of the dead in combination with soul sleep. However, this is not a mainstream teaching of Lutheranism and most Lutherans traditionally believe in resurrection of the trunk in combination with the immortal soul.[53] According to the Lutheran Church–Missouri Synod (LCMS), on the last day all the dead volition exist resurrected. Their souls will so be reunited with the aforementioned bodies they had before dying. The bodies will and then be changed, those of the wicked to a state of everlasting shame and torment, those of the righteous to an everlasting state of celestial glory.[54]

In Methodism, Grand. Douglas Meeks, professor of theology and Wesleyan studies at Vanderbilt Divinity Schoolhouse, states that "information technology is very important for Christians to hold to the resurrection of the body."[55] F. Belton Joyner in United Methodist Answers, states that the "New Testament does not speak of a natural immortality of the soul, equally if we never actually die. It speaks of resurrection of the torso, the claim that is made each time we land the historic Apostles' Creed and classic Nicene Creed," given in The United Methodist Hymnal.[56] In ¶128 of the Volume of Subject field of the Free Methodist Church it is written: "There volition exist a bodily resurrection from the dead of both the but and the unjust, they that accept done good unto the resurrection of life, they that have done evil unto the resurrection of the damnation. The resurrected body volition be a spiritual torso, simply the person volition exist whole identifiable. The Resurrection of Christ is the guarantee of resurrection unto life to those who are in Him."[57] John Wesley, the founder of the Methodist Church, in his sermon On the Resurrection of the Dead, defended the doctrine, stating "There are many places of Scripture that plain declare it. St. Paul, in the 53d verse of this chapter, tells us that 'this corruptible must put on incorruption, and this mortal must put on immortality.' [i Corinthians 15:53]."[58] In add-on, notable Methodist hymns, such every bit those by Charles Wesley, link 'our resurrection and Christ's resurrection".[55]

In Christian conditionalism, at that place are several churches, such as the Anabaptists and Socinians of the Reformation, then Seventh-twenty-four hours Adventist Church, Christadelphians, Jehovah's Witnesses, and theologians of different traditions who reject the idea of the immortality of a non-physical soul every bit a vestige of Neoplatonism, and other pagan traditions.[ citation needed ] In this school of thought, the expressionless remain dead (and practise not immediately progress to a Sky, Hell, or Purgatory) until a concrete resurrection of some or all of the dead occurs at the end of time, or in Paradise restored on earth, in a general resurrection. Some groups, Christadelphians in particular, consider that it is not a universal resurrection, and that at this time of resurrection that the Last Judgment will take identify.[59]

The first-century treatise Didache comments 'Not the resurrection of everyone, only, every bit it says, "The Lord will come and all his holy ones with him" (16.seven)[threescore]

Many Evangelicals believe in a universal resurrection, but divided into 2 split up resurrections; at the 2nd Coming and and then again at the Great White Throne.[61] The Doctrinal Ground of the Evangelical Alliance affirms conventionalities in "the resurrection of the trunk, the judgment of the world past our Lord Jesus Christ, with the eternal blessedness of the righteous, and the eternal punishment of the wicked."[62]

Latter Twenty-four hours Saints believe that God has a plan of salvation. Before the resurrection, the spirits of the expressionless are believed to exist in a place known as the spirit earth, which is like to, nevertheless fundamentally singled-out from, the traditional concept of Heaven and Hell. It is believed that the spirit retains its wants, beliefs, and desires in the afterlife.[63] Doctrine of The Church of Jesus Christ of Latter-day Saints teaches that Jesus Christ was the first person to exist resurrected,[64] and that all those who accept lived on the world will be resurrected because of Jesus Christ, regardless of their righteousness.[64] The Church teaches that not all are resurrected at the aforementioned fourth dimension; the righteous will be resurrected in a "starting time resurrection" and unrepentant sinners in a "last resurrection."[64] The resurrection is believed to unite the spirit with the body once again, and the Church building teaches that the body (mankind and bone) volition exist made whole and go incorruptible, a state which includes immortality.[65] There is also a conventionalities in Latter-day Saint doctrine that a few exceptional individuals were removed from the earth "without tasting of death." This is referred to as translation, and these individuals are believed to have retained their bodies in a purified grade, though they too will eventually be required to receive resurrection.[66]

Some millennialists translate the Book of Revelation as requiring two concrete resurrections of the expressionless, one before the Millennium, the other afterwards it.[67]

Mortalists, those Christians who practise non believe that humans have immortal souls, may believe in a universal resurrection, such as Martin Luther,[68] and Thomas Hobbes in Leviathan.[69] Some mortalist denominations may believe in a universal resurrection of all the dead, just in 2 resurrection events, one at either finish of a millennium, such as Seventh-day Adventists.[70] Other mortalist denominations deny a universal resurrection, such as Christadelphians[71] and hold that the dead count three groups; the bulk who will never be raised, those raised to condemnation, and a 2d last destruction in the "2d Death", and those raised to eternal life.

Islam [edit]

According to Islamic eschatology, the Day of Resurrection (yawm al-qiyāmah) [72] is believed to be God'due south concluding cess of humanity. The sequence of events (according to the most commonly held belief) is the annihilation of all creatures, resurrection of the body, and the judgment of all sentient creatures. The verbal time when these events will occur is unknown, however there are said to be major[73] and minor signs[74] which are to occur near the time of Qiyamah (finish time). Many Quranic verses, especially the earlier ones, are dominated by the idea of the nearing of the day of resurrection.[75] [76]

In the sign of nafkhatu'l-ula, a trumpet will be sounded for the first time, and result in the decease of the remaining sinners. So there will be a menses of forty years. The eleventh sign is the sounding of a second trumpet to signal the resurrection as ba'as ba'da'l-mawt.[77] Then all will be naked and running to the Place of Gathering.[ commendation needed ]

The Twenty-four hour period of Resurrection is 1 of the six articles of Islamic organized religion.[78] Everybody will business relationship for their deeds in this world and people will become to heaven or hell.

Bahai Religion [edit]

See Concluding Judgment#Bahai Faith.

Zoroastrianism [edit]

The Zoroastrian belief in an end times renovation of the globe is known as frashokereti, which includes some course of revival of the dead that can exist attested from no earlier than the 4th century BCE.[79] As distinct from Judaism this is the resurrection of all the expressionless to universal purification and renewal of the globe.[80] In the frashokereti doctrine, the final renovation of the universe is when evil will exist destroyed, and everything else will be and so in perfect unity with God (Ahura Mazda). The term probably means "making wonderful, fantabulous". The doctrinal premises are (1) practiced will eventually prevail over evil; (two) cosmos was initially perfectly skillful, but was afterwards corrupted by evil; (3) the world will ultimately be restored to the perfection information technology had at the fourth dimension of creation; (4) the "salvation for the individual depended on the sum of (that person'due south) thoughts, words and deeds, and there could be no intervention, whether compassionate or arbitrary, by any divine being to alter this." Thus, each human bears the responsibility for the fate of his ain soul, and simultaneously shares in the responsibleness for the fate of the world.[81]

Run into also [edit]

  • Dying-and-ascent god
  • Posthumous execution
  • Preterism
  • Technological resurrection

Footnotes [edit]

  1. ^ Potent 2007, p. 1604: G386 ἀνάστασις.
  2. ^ Gowan, Donald E. (1 January 2003). The Westminster Theological Wordbook of the Bible. Westminster John Knox Printing. p. 188. ISBN978-0-664-22394-6.
  3. ^ "Maimonides' xiii Principles of Jewish Organized religion". web.oru.edu . Retrieved 8 Baronial 2020.
  4. ^ ii Maccabees 7.11, vii.28.
  5. ^ 1 Enoch 61.5, 61.ii.
  6. ^ 2 Baruch l.2, 51.5
  7. ^ Philip R. Davies. "Decease, Resurrection and Life After Expiry in the Qumran Scrolls" in Alan J. Avery-Peck & Jacob Neusner (eds.) Judaism in Late Antiquity: Function Four: Death, Life-Subsequently-Death, Resurrection, and the Earth-To-Come in the Judaisms of Antiquity. Leiden 2000:209.
  8. ^ Josephus Antiquities 18.16; Matthew 22.23; Mark 12.18; Luke 20.27; Acts 23.viii.
  9. ^ Acts 23.8.
  10. ^ Josephus Jewish War 2.8.14; cf. Antiquities 8.fourteen–fifteen.
  11. ^ Acts 23.half-dozen, 26.five.
  12. ^ 1 Corinthians 15.35–53
  13. ^ Jubilees 23.31
  14. ^ John Joseph Collins Apocalypticism in the Dead Sea Scrolls 1997 p112 "The resurrection is not universal. It is the destiny of the very good and the very bad, who are raised for advantage and punishment respectively. Daniel uses the metaphor of sleep and enkindling to indicate the transition that is in ..."
  15. ^ Lester L. Grabbe An introduction to kickoff century Judaism: Jewish religion and History in the Second Temple Menstruum (9780567085061): 1996 p79 "Here the resurrection is not universal but involves only some of the dead. The righteous achieve what is referred to equally 'astral immortality'; that is, they become like the stars of heaven (12:3). Later on this resurrection is found widely ..
  16. ^ The Expositor Samuel Cox, Sir William Robertson Nicoll, James Moffatt - 1884 "and that his soul may repose for ever and always with those elected unto life everlasting." iii X. While thus the Jews firmly believed in the Resurrection of the dead, information technology was no universal resurrection that they held. "
  17. ^ Jacob Neusner, Alan Jeffery Avery-Peck Judaism in Late Antiquity: Part Iv: Death, Life-Later on-Death 2000 p157 "2, p. 301. On the views of resurrection, judgment, and the world to come in 2 Baruch and 4 Ezra, see the article by John J. Collins in this volume and Nickelsburg, Resurrection, pp. 84-85, 138-140.
  18. ^ Liv Ingeborg Lied The other lands of Israel: imaginations of the state in 2 Baruch 2008 p189 "In other words, this is not a resurrection of all Israel or a universal resurrection of flesh (50–51). "The first" ("the ancients," "of ... 1Thess 4:15; Cf. Charles, Apocalypse of Baruch, 55–56; Bogaert, Apocalypse de Baruch II, 66)."
  19. ^ Turid Karlsen Seim, Jorunn Økland Metamorphoses: resurrection, trunk and transformative practices in 2009 p29 "In one Corinthians xv Paul argues didactically rather than polemically in defense of a resurrection from the dead.31 In the eschatological scenario of 1 Corinthians 15, there is, differently from 2 Baruch, no universal resurrection..."
  20. ^ Jacob Neusner, World Religions in America: An Introduction (2009), p. 133: "He who says, the resurrection of the dead is a education which does not derive from the Torah. ...Excluded are those who deny the resurrection of the dead, or deny that the Torah teaches that the dead will live."
  21. ^ "Resurrection: Jewish Creed or Not?". Jewish Encyclopedia . Retrieved 26 March 2013.
  22. ^ David Birnbaum, Jews, Church building & Civilization, Volume III (Millennium Pedagogy Foundation 2005), p. 157
  23. ^ "Bool of Job".
  24. ^ Harry Sysling, Teḥiyyat ha-metim: the resurrection of the dead in the Palestinian Targums (1996), p. 222: "Here the second death is identical with the judgment in Gehinnom. The wicked will perish and their riches will be given to the righteous."
  25. ^ Archibald Robertson & Alfred Plummer. A Disquisitional and Exegetical Commentary on the First Epistle of St Paul to the Corinthians. Edinburgh 1914:375–76; Oscar Cullmann. "Immortality of the Soul or Resurrection of the Dead" in Krister Stendahl (ed.) Immortality and Resurrection. New York 1965 [1955]:35; Gunnar af Hällström. Carnis Resurrection: The Interpretation of a Credal Formula. Helsinki 1988:10; Caroline Walker Bynum. The Resurrection of the Trunk in Western Christianity, 200–1336. New York 1995:6.
  26. ^ a b Thayer 1890, p. ἀνάστασις.
  27. ^ a b Abbott-Smith 1999, p. 33.
  28. ^ "Canon of the Catholic Church, Profession of Fatih". Retrieved 23 August 2019.
  29. ^ Exegetical Dictionary of the New Testament
  30. ^ "Justin Martyr on the Resurrection". Retrieved 26 March 2013.
  31. ^ "Lutheran Church - Missouri Synod - Christian Cyclopedia". cyclopedia.lcms.org . Retrieved 20 March 2020.
  32. ^ Will Nosotros Be Reunited with Children Who Have Died? Archived 7 Dec 2006 at the Wayback Auto
  33. ^ a b Encyclopedia of Christian Theology Vol. 3, "Resurrection of the Dead" by André Dartigues, ed. by Jean-Yves Lacoste (New York: Routledge, 2005), 1381.
  34. ^ The Encyclopedia of Unbelief, Vol. 1, A–K, "Deism," Edited past Gordon Stein (Buffalo, NY: Prometheus Books, 1985), 134.
  35. ^ Barbara Yorke (2006), The Conversion of Britain Pearson Education, ISBN 0-582-77292-three, ISBN 978-0-582-77292-2. p. 215
  36. ^ Essex, Massachusetts – Cemetery: The Onetime Burying Ground, Essex, Mass.I. Clarification and History "Up until the early 1800s, graves were marked by pairs of headstones and footstones, with the deceased laid to rest facing eastward to rise once more at dawn of Judgment Day."
  37. ^ Grave and nave: an architecture of cemeteries and sanctuaries in rural Ontario "Sanctuaries face up east, and burials are with the feet to the e, allowing the incumbent to rising facing the dawn on the Day of Judgment."
  38. ^ The history of judicial hanging in Britain: Later on the execution "Henry VIII passed a law in 1540 assuasive surgeons 4 bodies of executed criminals each per year. Little was known about beefcake and medical schools were very neat to get their easily on dead bodies that they could dissect." [ dead link ]
  39. ^ Miriam Shergold and Jonathan GrantThe development of regulations for health research in England(pdf) Prepared for the Section of Health, February 2006. Folio iv. "For example, the Church banned autopsy and autopsies on the grounds of the spiritual welfare of the deceased."
  40. ^ Staff. Resurrection of the Body Archived 23 October 2008 at the Wayback Motorcar Catholic Answers Archived 13 November 2008 at the Wayback Auto. Retrieved 17 November 2008
  41. ^ Fiona Haslam (1996),From Hogarth to Rowlandson: Medicine in Fine art in Eighteenth-century U.k.,Liverpool Academy Press, ISBN 0-85323-640-2, ISBN 978-0-85323-640-5 p. 280 (Thomas Rowlandson, "The Resurrection or an Internal View of the Museum in W-D M-LL street on the last day", 1782)
  42. ^ Mary Abbott (1996). Life Cycles in England, 1560–1720: Cradle to Grave, Routledge, ISBN 0-415-10842-X, 9780415108423. p. 33
  43. ^ "History of Cremation in the Britain". www.cremation.org.uk . Retrieved 21 February 2022.
  44. ^ Aurelius Augustinus, Metropolis of God Against the Pagans "For then, either non all the dead will ascent, leaving some human souls without bodies forever, that had once had homo bodies, though simply in their mother'due south womb; or if all human souls are to receive in the resurrection the bodies which ..."
  45. ^ "Cosmic Encyclopedia: General Resurrection". Newadvent.org. 1 June 1911. Retrieved 26 March 2013.
  46. ^ The Cosmic Catechism past Begetter John A. Hardon, p. 265
  47. ^ Maas, Anthony John (1911). "Resurrection". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company.
  48. ^ Catechism of the Catholic Church #997-1001 . Retrieved 31 March 2020.
  49. ^ Catechism of the Catholic Church #1038 . Retrieved 19 January 2019.
  50. ^ Van Biema, David (7 Feb 2008). "Christians Wrong About Heaven, Says Bishop". Fourth dimension. Archived from the original on ix February 2008. Retrieved 22 May 2010.
  51. ^ Beckmann, David. "The Forty-Two Manufactures of 1553 - A Choice". Revbeckmann.com. David Beckmann. Archived from the original on 20 December 2018. Retrieved 20 December 2018.
  52. ^ Garrett, James Leo; Hinson, E. Glenn; Tull, James E. (1983). Are Southern Baptists "Evangelicals"?. Mercer Academy Press. p. 29. ISBN9780865540330 . Retrieved 21 April 2014.
  53. ^ Evangelical Lutheran intelligencer: Book five–1830 Page 9 Evangelical Lutheran Synod of Maryland and Virginia "Every one of those committed to our care is possessed of an immortal soul and should we non exceedingly rejoice, that we in the hands of the Supreme Beingness, may exist instrumental in leading them unto 'fountains of living water'."
  54. ^ Graebner, Augustus Lawrence (1910). Outlines of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 233–ff. Archived from the original on 12 July 2006. Retrieved 16 Dec 2018.
  55. ^ a b Holmes, Cecile Due south. (March–April 2012). "Nosotros shall exist raised!". Interpreter Mag. The United Methodist Church.
  56. ^ Joyner, F. Belton (2007). United Methodist Questions, United Methodist Answers: Exploring Christian Faith. Westminster John Knox Printing. p. 33. ISBN9780664230395. The New Testament does non speak of a natural immortality of the soul, equally if we never really dice. It speaks of resurrection of the body, the claim that is made each time nosotros state the historic Apostles' Creed and classic Nicene Creed. (For the words of these creeds, see UMH 880–882.)
  57. ^ 2007 Book of Discipline. Free Methodist Publishing House. 2007. p. 25. Retrieved 21 April 2014.
  58. ^ "Sermon 137, On the Resurrection of the Expressionless". General Lath of Global Ministries. The United Methodist Church. Archived from the original on 22 Apr 2014. Retrieved 21 April 2014.
  59. ^ Michael Ashton. Raised to Judgement Bible Educational activity about Resurrection & Judgement Christadelphian, Birmingham 1991
  60. ^ Simon Tugwell The churchly Fathers 1990 p. 148 "Starting time, the mention of the resurrection is qualified by the rider, 'Not the resurrection of everyone, simply, equally it says, "The Lord will come and all his holy ones with him" (16.7). This is probably to be taken, non as significant that dead sinners never get resurrected, but every bit referring to a preliminary resurrection of the saints earlier the millennial earthly reign of Christ, which was widely believed in the early on"
  61. ^ Herbert Lockyer All most the Second Coming 1998 p. 15 "Only some of the expressionless volition ascension: "the dead in Christ will rise first"(1 Thessalonians 4:16). The rest of the expressionless, the wicked dead, will remain in their graves until the fourth dimension of the great white throne, when all must exist raised"
  62. ^ "Creeds of the Evangelical Protestant Churches". Christian Classics Ethereal Library. 1846. Retrieved 21 Apr 2014.
  63. ^ LDS Church Chapter 41: The Postmortal Spirit World
  64. ^ a b c "The Guide to the Scriptures: Resurrection", churchofjesuschrist.org, LDS Church
  65. ^ "Resurrection", churchofjesuschrist.org, LDS Church building
  66. ^ LDS Church building Translated Beings
  67. ^ Ben Witherington Revelation p291 2003 "In short John affirms ii resurrections of the dead: one is blessed, the other not blessed; one is before the millennium, the other after information technology.5 Information technology is and so proper to conclude that John believes in a future millennial reign upon the earth."
  68. ^ Paul Althaus The theology of Martin Luther 1966 "With the New Attestation, Luther teaches the resurrection of all the expressionless and not merely of the believers." All enter into judgment. The believers enter into eternal life with Christ; evil men enter into eternal expiry with the devil and his angels.""
  69. ^ Hobbes Leviathan 1976 ed., p.315 "For though the Scripture be articulate for a universal resurrection, nonetheless we practice not read that to whatever of the reprobate is promised an eternal life. For whereas St. Paul, to the question concerning what bodies men shall rise with again,"
  70. ^ Seventh-Twenty-four hours Adventists answer questions on doctrine Full general Conference of Seventh-Day Adventists – 1957 "The full general resurrection of all the dead occurs at the 2d advent, which will usher in the eternal world. Satan was "bound" past the offset advent of our Lord, and expelled from the private hearts of His followers"
  71. ^ Tennant, H. Christadelphians – What they believe and teach Birmingham, CMPA 1977
  72. ^ aka "the Day of Judgment" (yawm ad-din)
  73. ^ Shaykh Ahmad Ali. "Major Signs before the Mean solar day of Judgment by Shaykh Ahmad Ali". Inter-islam.org. Archived from the original on 10 July 2016. Retrieved 26 March 2013.
  74. ^ admin@inter-islam.org. "Signs of Qiyaamah". Inter-islam.org. Archived from the original on 23 June 2016. Retrieved 26 March 2013.
  75. ^ Isaac Hasson, Last Judgment, Encyclopaedia of the Qur'an
  76. ^ 50. Gardet, Qiyama, Encyclopaedia of the Qur'an
  77. ^ Sura 39 (Az-Zumar), ayah 68 Quran 39:68
  78. ^ "Six Articles of Islamic Faith". Archived from the original on 21 April 2016. Retrieved 2 September 2016.
  79. ^ Richard North. Longenecker – Life in the Face of Decease: The Resurrection Message of the New Attestation p. 48 1998 "Franz König, for example, concludes that the earliest attestation of Zoroastrian belief in a resurrection cannot be dated before the fourth century BC (cf. Zarathustras Jenseitsvorstellungen und das Alte Attestation [Vienna: Herder, ."
  80. ^ R. K. M. Tuschling – Angels and Orthodoxy: A Study in Their Development in Syrian arab republic and ... – 2007 pp.. 23, 271 " While admitting that Judaism and Zoroastrianism share a conventionalities in resurrection, he points to a significant deviation between them: in Iranian religion all are resurrected and purified as office of the renewal of the world."
  81. ^ Boyce, Mary (1979), Zoroastrians: Their Religious Behavior and Practices, London: Routledge & Kegan Paul, pp. 27–29, ISBN978-0-415-23902-viii

References [edit]

  • Abbott-Smith, George (1999). A Manual Greek Dictionary of the New Testament (tertiary ed.). Edinburgh: T&T Clark. p. 33. ISBN9780567086846.
  • Insight (1988). Insight on the Scriptures, Vol. 1. Pennsylvania: Lookout Tower Bible and Tract Guild of Pennsylvania. pp. 783–793.
  • Strong, James (2007). Strong's exhaustive cyclopedia of the Bible (Updated ed.). Peabody, MA: Hendrickson Publishers. ISBN9781565633599.
  • Thayer, Joseph Henry (1890). Thayer's Greek-English Lexicon of the New Testament. Peabody, Mass.: Hendrickson. ISBN9780913573228.
  • "Office 1: Article 11 "The Resurrection of the Body."". The catechism of the Council of Trent. Translated by James Donovan. Lucas Brothers. 1829.
  • Maas, Anthony John (1911). "Resurrection". In Herbermann, Charles (ed.). Cosmic Encyclopedia. Vol. 12. New York: Robert Appleton Visitor.

External links [edit]

  • George A. Barton, Kaufmann Kohler, "Resurrection", Jewish Encyclopedia (1906)

westluch1978.blogspot.com

Source: https://en.wikipedia.org/wiki/Universal_resurrection

Postar um comentário for "Why Did Jesus Speak About the Dead Should Again"