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Christian Belief at Death Rise Again

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Belief that most or all the dead who accept 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 again of the dead"[i]) by which most or all people who have died would exist resurrected (brought dorsum to life). Various forms of this concept tin be found in Christian, Islamic, Jewish, Samaritanism and Zoroastrian eschatology.

Rabbinic Judaism and Samaritanism [edit]

There are three explicit examples in the Hebrew Bible of people being resurrected from the expressionless:

  • The prophet Elijah prays and God raises a immature boy from death (1 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 iv:8–16)
  • A expressionless man's body that was thrown into the dead Elisha'southward tomb is resurrected when the body touches Elisha's basic (2 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 information technology is believed that the God of Israel will one day give teḥiyyat ha-metim ("life to the dead") to the righteous during the Messianic Historic period, and they will alive forever in the world to come (Olam Ha-Ba).[three] Jews today base of operations 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 accept merely the Torah and reject the rest of the Hebrew Bible.

During the Second Temple menses, Judaism developed a variety of behavior concerning the resurrection. The concept of resurrection of the physical body is constitute in 2 Maccabees, according to which information technology volition happen through recreation of the flesh.[4] Resurrection of the dead too appears in detail in the extra-canonical books of Enoch,[5] in the Apocalypse of Baruch,[six] and two Esdras. According to the British scholar in ancient Judaism Philip R. Davies, there is "little or no articulate reference ... either to immortality or to resurrection from the dead" in the Dead Sea scrolls texts.[7] Both Josephus and the New Testament tape that the Sadducees did not believe in an afterlife,[8] only the sources vary on the beliefs of the Pharisees. The New Testament claims that the Pharisees believed in the resurrection, merely does non specify whether this included the flesh or not.[9] Co-ordinate to Josephus, who himself was a Pharisee, the Pharisees held that but the soul was immortal and the souls of skilful people will be reincarnated and "pass into other bodies," while "the souls of the wicked volition suffer eternal punishment."[ten] Paul the Apostle, who likewise was a Pharisee,[eleven] said that at the resurrection what is "sown every bit a natural body is raised a spiritual trunk."[12] Jubilees refers only to the resurrection of the soul, or to a more full general idea of an immortal soul.[13] The Second Temple Judaism tradition at Qumran held that at that place would be a resurrection of just and unjust, but of the very good and very bad,[fourteen] and of Jews only.[15] [sixteen] The extent of the resurrection in ii Baruch and 4 Ezra is debated past scholars.[17] [eighteen] [19]

The resurrection of the expressionless is a core belief in the Mishnah which was assembled in the early on centuries of the Christian era.[twenty] The belief in resurrection is expressed on all occasions in the Jewish liturgy; east.thousand., in the morning prayer Elohai Neshamah, in the Shemoneh 'Esreh and in the funeral services.[21] Jewish halakhic authority Maimonides set up down his Thirteen Articles of Faith which have e'er since been printed in all Rabbinic Siddur (prayer books). Resurrection is the thirteenth principle: "I firmly believe that there will take place a revival of the dead at a time which volition please the Creator, blessed be His name."[22] Modern Orthodox Judaism holds belief in the resurrection of the dead to exist ane of the primal principles of Rabbinic Judaism.

Harry Sysling, in his 1996 written report of Teḥiyyat Ha-Metim in the Palestinian Targumim, identifies a consistent usage of the term "2d death" in texts from the Second Temple catamenia and early on rabbinical writings, only not in the Hebrew Bible.[23] "2nd death" is identified with judgment, followed past resurrection from Gehinnom ("Gehenna") at the Concluding Day.[24]

Christianity [edit]

Particular from a Due north Mississippi Christian cemetery headstone with the inscription: "May the resurrection find thee On the bust of thy God."

Epistles [edit]

In the Beginning Epistle to the Corinthians affiliate 15, ἀνάστασις νεκρῶν is used for the resurrection of the expressionless.[ commendation needed ] In verses 54–55, Paul the Apostle is conveyed as quoting from the Book of Hosea xiii:14 where he speaks of the abolition of death. In the Pauline epistles of the New Testament, Paul the Apostle wrote that those who volition exist resurrected to eternal life will be resurrected with spiritual bodies, which are imperishable; the "flesh and blood" of natural, perishable bodies cannot inherit the kingdom of God, and, as well, those that are corruptible will non receive incorruption (1 Corinthians 15:35–54). Even though Paul does not explicitly establish that immortality excludes physical bodies, some scholars sympathize that according to Paul, flesh is but to play no function, every bit people are made immortal.[25]

Gospels and Acts [edit]

The Gospel of Matthew has Jesus famously teach/preach for the get-go time in 4:17, "Repent, for the kingdom of heaven is at hand." Matthew six:19-21. It introduces the expression ἀναστάσεως τῶν νεκρῶν, which is used in a monologue past Jesus who speaks to the crowds about "the resurrection" called but ῇ ἀναστάσει (Mat. 22:29–33). This type of resurrection refers to the raising upwards of the expressionless, all mankind, at the end of this present age,[26] the general or universal resurrection.[27]

In the canonical gospels, the resurrection of Jesus is described as 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 bones" and not just a spirit or pneuma; to the resurrected Jesus encouraging the disciples to touch his wounds in John.

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

Acts 24:15 in the Rex James Version reads: "... there shall be a resurrection of the expressionless, both of the just and unjust."

Nicene Creed and early Christianity [edit]

Resurrection of the Mankind (c. 1500) by Luca Signorelli – based on 1 Corinthians xv: 52: "the trumpet shall sound, and the dead shall exist raised incorruptible, and we shall be changed." Chapel of San Brizio, Duomo, Orvieto.

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

The Christian writers Irenaeus and Justin Martyr, in the second century, wrote confronting the thought 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 man is both soul and body and Christ has promised to raise both, only equally his own torso was raised.[30]

The Christian doctrine of resurrection is based on Christ'south resurrection. There was no ancient Greek belief in a general resurrection of the dead. Indeed, they held that once a body had been destroyed, in that location was no possibility of returning to life as not even the gods could recreate the mankind.[ citation needed ]

Several early Church building Fathers, similar 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 mail service-mortal physical continuity. The human body could not be annihilated, only dissolved – it could not even be integrated in the bodies of those who devoured it. Thus God merely had to reassemble the minute parts of the dissolved bodies in the resurrection.[ citation needed ]

Traditional Christian Churches, i.e. ones that adhere to the creeds, continue 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 twenty-four hour period, in which he will guess the world" (Acts 17:31 KJV) and "At that place shall exist a resurrection of the dead, both of the merely and unjust" (Acts 24:15 KJV).

Modern Era [edit]

Early Christian church fathers defended the resurrection of the dead against the pagan belief that the immortal soul went to the underworld immediately after expiry. Currently, yet, it is a popular Christian belief that the souls of the righteous get to Heaven.[31] [32]

At the close of the medieval period, the mod era brought a shift in Christian thinking from an accent on the resurrection of the trunk back to the immortality of the soul.[33] This shift was a consequence of a change in the zeitgeist, every bit 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 popular piety no longer evoked the resurrection of the soul but everlasting life. Although theological textbooks all the same mentioned resurrection, they dealt with it as a speculative question more than as an existential problem."[33]

This shift was supported not by whatever scripture, but largely past the popular religion of the Enlightenment, deism. Deism allowed for a supreme being, such every bit the philosophical first cause, just denied any pregnant personal or relational interaction with this figure. Deism, which was largely led by rationality and reason, could permit 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 work, Reason the Just Oracle of Man (1784) where he argues in the preface that nearly every philosophical problem is beyond humanity's agreement, including the miracles of Christianity, although he does let for the immortality of an immaterial soul.[34]

Influence on secular constabulary and custom [edit]

In Christian theology, information technology was once widely believed that to ascent on Judgment Day the body had to be whole and preferably buried with the feet to the east and so that the person would rise facing God.[35] [36] [37] An Human action of Parliament from the reign of King Henry VIII stipulated that but the corpses of executed murderers could be used for autopsy.[38] Restricting the supply to the cadavers of murderers was seen equally an extra punishment for the crime. If one believes dismemberment stopped the possibility of resurrection of an intact body on judgment twenty-four hour period, and then a posthumous execution is an effective mode of punishing a criminal.[39] [forty] [41] [42] Attitudes towards this issue changed very slowly in the United Kingdom and were not manifested in law until the passing of the Anatomy Deed in 1832. Cremation was accepted more slowly; the first UK cremation did not have place till October 1882, on private land, and cremation was non declared lawful until 1884, when Dr. William Toll, a Druid High priest, was tried and acquitted at S Glamorgan Assizes for the attempted cremation of the body of his baby son.[43]

Denominational views [edit]

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

"No doctrine of the Christian Organized religion", says St. Augustine, "is so vehemently 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 volition have the following basic qualities:

  • Impassibility (incorruptible / painless) – immunity from death and hurting
  • Subtility (permeability) – freedom from restraint by thing
  • Agility – obedience to spirit with relation to movement and infinite (the ability to move through space and time with the speed of thought)
  • Clarity – resplendent dazzler of the spirit manifested in the body (as when Jesus was transfigured on Mountain Tabor)[46]

According to the Cosmic Encyclopedia (1911) article on "General resurrection"[47]

"The Fourth Lateran Council (1215) teaches that all men, whether elect or reprobate, "volition rise again with their ain bodies which they now bear about with them" (chapter "Firmiter"). In the language of the creeds and professions of faith this render to life is called resurrection of the body (resurrectio carnis, resurrectio mortuorum, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to render to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote past resurrection non the return to life of the trunk, but the ascent of the soul from the decease of sin to the life of grace, must exist excluded."

The Catechism of the Catholic Church says:

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

998 Who will rise? All the dead will rise, "those who accept done expert, 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: "Run across my hands and my feet, that information technology is I myself"; just he did not return to an earthly life. And so, in him, "all of them will rise again with their ain bodies which they at present bear," but Christ "will change our lowly torso to be like his glorious trunk," into a "spiritual trunk":

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

1001 When? Definitively "at the last mean 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 cry of command, with the archangel's phone call, and with the sound of the trumpet of God. and the expressionless in Christ will rise starting time. (one Thess four:xvi)[48]

1038 The resurrection of all the dead, "of both the just and the unjust" (Acts 24:15), will precede the Terminal Judgment. This will be "the hour when all who are in the tombs volition hear [the Son of man's] vocalism and come along, those who take done expert, to the resurrection of life, and those who have done evil, to the resurrection of judgment" (Jn 5:28-29).[49]

In Anglicanism, scholars such as the Bishop of Durham North. T. Wright,[50] take defended the primacy of the resurrection in Christian faith. Interviewed past Fourth dimension in 2008, senior Anglican bishop and theologian Northward. T. Wright spoke of "the idea of actual resurrection that people deny when they talk about their 'souls going to Sky,'" adding: "I've often heard people say, 'I'thousand going to heaven soon, and I won't need this stupid torso there, give thanks goodness.' That'due south a very damaging distortion, all the more than so for beingness unintentional." Instead, Wright explains: "In the Bible we are told that you dice, and enter an intermediate state." This is "witting," but "compared to being bodily alive, it volition be similar existence asleep." This will be followed by resurrection into new bodies, he says. "Our culture is very interested in life after death, just the New Attestation is much more interested in what I've called the life subsequently life after expiry."

Among the original 40-Two Articles of the Church building of England, 1 read: "The resurrection of the dead is not as yet brought to laissez passer, equally though information technology merely belonged to the soul, which past the grace of Christ is raised from the death of sin, but it is to be looked for at the last day; for then (as Scripture doth most manifestly show) to all that be dead their ain bodies, mankind and bone shall be restored, that the whole man may (according to his works) take other reward or punishment, as he hath lived virtuously, or wickedly."[51]

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

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

In Methodism, M. Douglas Meeks, professor of theology and Wesleyan studies at Vanderbilt Divinity School, states that "it 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 Attestation does non speak of a natural immortality of the soul, as if nosotros never actually dice. It speaks of resurrection of the body, the claim that is made each time we state the celebrated Apostles' Creed and classic Nicene Creed," given in The United Methodist Hymnal.[56] In ¶128 of the Book of Subject field of the Complimentary Methodist Church building it is written: "In that location volition be a bodily resurrection from the dead of both the just and the unjust, they that have done practiced unto the resurrection of life, they that have done evil unto the resurrection of the damnation. The resurrected body volition be a spiritual body, simply the person will be 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 plainly declare it. St. Paul, in the 53d poesy of this chapter, tells us that 'this corruptible must put on incorruption, and this mortal must put on immortality.' [1 Corinthians 15:53]."[58] In improver, notable Methodist hymns, such equally 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, and then 7th-solar day Adventist Church, Christadelphians, Jehovah's Witnesses, and theologians of different traditions who reject the idea of the immortality of a non-physical soul as a vestige of Neoplatonism, and other pagan traditions.[ citation needed ] In this schoolhouse of thought, the dead remain dead (and exercise non immediately progress to a Sky, Hell, or Purgatory) until a concrete resurrection of some or all of the dead occurs at the terminate of time, or in Paradise restored on globe, in a general resurrection. Some groups, Christadelphians in particular, consider that information technology is not a universal resurrection, and that at this time of resurrection that the Last Judgment will have place.[59]

The beginning-century treatise Didache comments 'Non the resurrection of anybody, but, as information technology says, "The Lord volition come and all his holy ones with him" (16.7)[lx]

Many Evangelicals believe in a universal resurrection, but divided into two separate resurrections; at the Second Coming and and so again at the Great White Throne.[61] The Doctrinal Basis of the Evangelical Alliance affirms belief in "the resurrection of the torso, the judgment of the world by our Lord Jesus Christ, with the eternal blessedness of the righteous, and the eternal penalisation of the wicked."[62]

Latter Day Saints believe that God has a plan of salvation. Earlier the resurrection, the spirits of the dead are believed to be in a place known equally the spirit world, which is similar to, yet fundamentally distinct 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 outset person to be resurrected,[64] and that all those who have lived on the globe will exist resurrected because of Jesus Christ, regardless of their righteousness.[64] The Church teaches that not all are resurrected at the same time; the righteous will be resurrected in a "first resurrection" and unrepentant sinners in a "terminal resurrection."[64] The resurrection is believed to unite the spirit with the body again, and the Church teaches that the body (mankind and os) will be fabricated whole and become incorruptible, a state which includes immortality.[65] There is also a belief in Latter-day Saint doctrine that a few infrequent 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 course, though they too will eventually be required to receive resurrection.[66]

Some millennialists interpret the Book of Revelation as requiring two physical resurrections of the dead, one before the Millennium, the other later on it.[67]

Mortalists, those Christians who do not believe that humans take 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, but in two resurrection events, one at either stop of a millennium, such equally 7th-day Adventists.[70] Other mortalist denominations deny a universal resurrection, such as Christadelphians[71] and hold that the dead count iii groups; the majority who will never be raised, those raised to condemnation, and a 2nd final 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'southward final cess of humanity. The sequence of events (according to the most ordinarily held belief) is the annihilation of all creatures, resurrection of the body, and the judgment of all sentient creatures. The exact fourth dimension when these events will occur is unknown, however there are said to exist major[73] and small-scale 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 solar day of resurrection.[75] [76]

In the sign of nafkhatu'l-ula, a trumpet will be sounded for the first time, and outcome in the death of the remaining sinners. Then there volition be a menstruation of forty years. The eleventh sign is the sounding of a 2nd trumpet to signal the resurrection as ba'as ba'da'l-mawt.[77] Then all volition be naked and running to the Identify of Gathering.[ commendation needed ]

The Day of Resurrection is one of the six articles of Islamic faith.[78] Everybody volition account for their deeds in this globe and people volition become to sky or hell.

Bahai Faith [edit]

Meet Last Judgment#Bahai Faith.

Zoroastrianism [edit]

The Zoroastrian belief in an cease times renovation of the earth is known as frashokereti, which includes some form of revival of the dead that tin exist attested from no before than the quaternary century BCE.[79] As distinct from Judaism this is the resurrection of all the dead to universal purification and renewal of the earth.[80] In the frashokereti doctrine, the final renovation of the universe is when evil will exist destroyed, and everything else will be then in perfect unity with God (Ahura Mazda). The term probably ways "making wonderful, first-class". The doctrinal bounds are (1) good will eventually prevail over evil; (2) creation was initially perfectly good, simply was subsequently corrupted by evil; (3) the earth will ultimately be restored to the perfection it had at the fourth dimension of creation; (4) the "salvation for the individual depended on the sum of (that person's) thoughts, words and deeds, and there could be no intervention, whether compassionate or capricious, by any divine existence to modify this." Thus, each human being bears the responsibility for the fate of his own soul, and simultaneously shares in the responsibility for the fate of the world.[81]

See as well [edit]

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

Footnotes [edit]

  1. ^ Strong 2007, p. 1604: G386 ἀνάστασις.
  2. ^ Gowan, Donald E. (1 Jan 2003). The Westminster Theological Wordbook of the Bible. Westminster John Knox Press. p. 188. ISBN978-0-664-22394-6.
  3. ^ "Maimonides' xiii Principles of Jewish Faith". web.oru.edu . Retrieved eight August 2020.
  4. ^ 2 Maccabees vii.xi, vii.28.
  5. ^ 1 Enoch 61.five, 61.ii.
  6. ^ 2 Baruch 50.two, 51.v
  7. ^ Philip R. Davies. "Death, Resurrection and Life After Expiry in the Qumran Scrolls" in Alan J. Avery-Peck & Jacob Neusner (eds.) Judaism in Belatedly Antiquity: Part Four: Death, Life-Afterwards-Death, Resurrection, and the World-To-Come in the Judaisms of Antiquity. Leiden 2000:209.
  8. ^ Josephus Antiquities 18.sixteen; Matthew 22.23; Mark 12.18; Luke twenty.27; Acts 23.eight.
  9. ^ Acts 23.8.
  10. ^ Josephus Jewish War ii.8.xiv; cf. Antiquities 8.14–xv.
  11. ^ Acts 23.half-dozen, 26.5.
  12. ^ i Corinthians 15.35–53
  13. ^ Jubilees 23.31
  14. ^ John Joseph Collins Apocalypticism in the Expressionless 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 reward and penalization respectively. Daniel uses the metaphor of sleep and awakening to indicate the transition that is in ..."
  15. ^ Lester L. Grabbe An introduction to first century Judaism: Jewish faith and History in the Second Temple Period (9780567085061): 1996 p79 "Here the resurrection is non universal but involves only some of the expressionless. The righteous achieve what is referred to equally 'astral immortality'; that is, they become like the stars of sky (12:3). Subsequently 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 e'er with those elected unto life everlasting." 3 Ten. While thus the Jews firmly believed in the Resurrection of the dead, it was no universal resurrection that they held. "
  17. ^ Jacob Neusner, Alan Jeffery Avery-Peck Judaism in Late Antiquity: Part Four: Death, Life-After-Death 2000 p157 "2, p. 301. On the views of resurrection, judgment, and the globe to come in 2 Baruch and four 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 State of israel: imaginations of the land in 2 Baruch 2008 p189 "In other words, this is not a resurrection of all Israel or a universal resurrection of mankind (fifty–51). "The commencement" ("the ancients," "of ... 1Thess 4:15; Cf. Charles, Apocalypse of Baruch, 55–56; Bogaert, Apocalypse de Baruch Two, 66)."
  19. ^ Turid Karlsen Seim, Jorunn Økland Metamorphoses: resurrection, body and transformative practices in 2009 p29 "In ane Corinthians 15 Paul argues didactically rather than polemically in defense of a resurrection from the dead.31 In the eschatological scenario of i 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 expressionless is a teaching 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 & Civilization, Volume Iii (Millennium Education Foundation 2005), p. 157
  23. ^ "Bool of Job".
  24. ^ Harry Sysling, Teḥiyyat ha-metim: the resurrection of the expressionless in the Palestinian Targums (1996), p. 222: "Here the second decease is identical with the judgment in Gehinnom. The wicked volition perish and their riches will be given to the righteous."
  25. ^ Archibald Robertson & Alfred Plummer. A Disquisitional and Exegetical Commentary on the Get-go Epistle of St Paul to the Corinthians. Edinburgh 1914:375–76; Oscar Cullmann. "Immortality of the Soul or Resurrection of the Expressionless" in Krister Stendahl (ed.) Immortality and Resurrection. New York 1965 [1955]:35; Gunnar af Hällström. Carnis Resurrection: The Estimation of a Credal Formula. Helsinki 1988:10; Caroline Walker Bynum. The Resurrection of the Torso in Western Christianity, 200–1336. New York 1995:half dozen.
  26. ^ a b Thayer 1890, p. ἀνάστασις.
  27. ^ a b Abbott-Smith 1999, p. 33.
  28. ^ "Catechism 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". concordance.lcms.org . Retrieved twenty March 2020.
  32. ^ Will We Exist Reunited with Children Who Have Died? Archived seven December 2006 at the Wayback Motorcar
  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–Thou, "Deism," Edited by Gordon Stein (Buffalo, NY: Prometheus Books, 1985), 134.
  35. ^ Barbara Yorke (2006), The Conversion of United kingdom of great britain and northern ireland Pearson Education, ISBN 0-582-77292-iii, ISBN 978-0-582-77292-2. p. 215
  36. ^ Essex, Massachusetts – Cemetery: The Old Burying Ground, Essex, Mass.I. Description and History "Upward until the early 1800s, graves were marked by pairs of headstones and footstones, with the deceased laid to balance facing east to rise again at dawn of Judgment Twenty-four hours."
  37. ^ Grave and nave: an compages of cemeteries and sanctuaries in rural Ontario "Sanctuaries face east, and burials are with the feet to the east, allowing the incumbent to ascension facing the dawn on the Day of Judgment."
  38. ^ The history of judicial hanging in Great britain: After the execution "Henry VIII passed a law in 1540 assuasive surgeons four bodies of executed criminals each per twelvemonth. Little was known about anatomy and medical schools were very keen to get their hands on dead bodies that they could dissect." [ dead link ]
  39. ^ Miriam Shergold and Jonathan GrantThe evolution of regulations for health research in England(pdf) Prepared for the Department of Health, February 2006. Page 4. "For example, the Church building banned dissection and autopsies on the grounds of the spiritual welfare of the deceased."
  40. ^ Staff. Resurrection of the Torso Archived 23 Oct 2008 at the Wayback Motorcar Catholic Answers Archived 13 Nov 2008 at the Wayback Machine. Retrieved 17 Nov 2008
  41. ^ Fiona Haslam (1996),From Hogarth to Rowlandson: Medicine in Fine art in Eighteenth-century Britain,Liverpool University Printing, 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 Westward-D M-LL street on the concluding 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 Uk". www.cremation.org.u.k. . Retrieved 21 February 2022.
  44. ^ Aurelius Augustinus, City of God Confronting the Pagans "For and then, either not all the expressionless will rising, leaving some human souls without bodies forever, that had once had human bodies, though but in their mother's womb; or if all human souls are to receive in the resurrection the bodies which ..."
  45. ^ "Catholic Encyclopedia: General Resurrection". Newadvent.org. 1 June 1911. Retrieved 26 March 2013.
  46. ^ The Catholic Catechism past Father John A. Hardon, p. 265
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  48. ^ Catechism of the Catholic Church #997-1001 . Retrieved 31 March 2020.
  49. ^ Catechism of the Catholic Church #1038 . Retrieved nineteen January 2019.
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  51. ^ Beckmann, David. "The Twoscore-Ii Articles of 1553 - A Option". Revbeckmann.com. David Beckmann. Archived from the original on xx December 2018. Retrieved 20 December 2018.
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  53. ^ Evangelical Lutheran intelligencer: Volume 5–1830 Page ix Evangelical Lutheran Synod of Maryland and Virginia "Every one of those committed to our care is possessed of an immortal soul and should we not exceedingly rejoice, that we in the hands of the Supreme Being, may exist instrumental in leading them unto 'fountains of living water'."
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  57. ^ 2007 Book of Bailiwick. Costless Methodist Publishing House. 2007. p. 25. Retrieved 21 Apr 2014.
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  59. ^ Michael Ashton. Raised to Judgement Bible Didactics about Resurrection & Judgement Christadelphian, Birmingham 1991
  60. ^ Simon Tugwell The apostolic Fathers 1990 p. 148 "First, the mention of the resurrection is qualified by the rider, 'Not the resurrection of everyone, but, as information technology says, "The Lord volition come up and all his holy ones with him" (16.7). This is probably to be taken, not as meaning that dead sinners never get resurrected, just as referring to a preliminary resurrection of the saints before the millennial earthly reign of Christ, which was widely believed in the early"
  61. ^ Herbert Lockyer All well-nigh the Second Coming 1998 p. xv "Just some of the expressionless will rise: "the dead in Christ will rise first"(1 Thessalonians iv:16). The rest of the dead, the wicked expressionless, volition remain in their graves until the time of the great white throne, when all must be raised"
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  63. ^ LDS Church building Chapter 41: The Postmortal Spirit World
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  66. ^ LDS Church Translated Beings
  67. ^ Ben Witherington Revelation p291 2003 "In short John affirms two resurrections of the dead: 1 is blessed, the other not blest; one is earlier the millennium, the other after information technology.v It is then 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 Testament, Luther teaches the resurrection of all the dead and not but of the believers." All enter into judgment. The believers enter into eternal life with Christ; evil men enter into eternal death with the devil and his angels.""
  69. ^ Hobbes Leviathan 1976 ed., p.315 "For though the Scripture be articulate for a universal resurrection, notwithstanding we do not read that to any of the reprobate is promised an eternal life. For whereas St. Paul, to the question concerning what bodies men shall rising with again,"
  70. ^ 7th-Mean solar day Adventists reply questions on doctrine General Conference of Seventh-Twenty-four hours Adventists – 1957 "The full general resurrection of all the dead occurs at the second advent, which volition usher in the eternal world. Satan was "bound" by the first 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, Terminal 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. ^ "Vi Articles of Islamic Faith". Archived from the original on 21 April 2016. Retrieved 2 September 2016.
  79. ^ Richard N. Longenecker – Life in the Face up of Death: The Resurrection Message of the New Attestation p. 48 1998 "Franz König, for example, concludes that the earliest testament of Zoroastrian belief in a resurrection cannot be dated before the fourth century BC (cf. Zarathustras Jenseitsvorstellungen und das Alte Testament [Vienna: Herder, ."
  80. ^ R. Grand. Yard. Tuschling – Angels and Orthodoxy: A Study in Their Development in Syria and ... – 2007 pp.. 23, 271 " While admitting that Judaism and Zoroastrianism share a belief in resurrection, he points to a significant difference between them: in Iranian religion all are resurrected and purified as part of the renewal of the world."
  81. ^ Boyce, Mary (1979), Zoroastrians: Their Religious Beliefs 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 Attestation (tertiary ed.). Edinburgh: T&T Clark. p. 33. ISBN9780567086846.
  • Insight (1988). Insight on the Scriptures, Vol. one. Pennsylvania: Lookout man Tower Bible and Tract Society of Pennsylvania. pp. 783–793.
  • Stiff, 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.
  • "Part one: Article eleven "The Resurrection of the Trunk."". The catechism of the Quango of Trent. Translated past James Donovan. Lucas Brothers. 1829.
  • Maas, Anthony John (1911). "Resurrection". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company.

External links [edit]

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

petersonancentim.blogspot.com

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

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