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Can a Born Again Person Die Again?

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Conventionalities that well-nigh or all the expressionless who accept ever lived will exist resurrected

General resurrection or universal resurrection is the conventionalities in a resurrection of the dead, or resurrection from the dead (Koine: ἀνάστασις [τῶν] νεκρῶν , anastasis [ton] nekron; literally: "standing up once more of the dead"[1]) past which most or all people who take died would be resurrected (brought back to life). Diverse forms of this concept can 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 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 nativity he previously foretold (two Kings iv:8–16)
  • A dead man'southward body that was thrown into the dead Elisha's tomb is resurrected when the body touches Elisha'south bones (2 Kings 13:21)

While there was no belief in personal afterlife with reward or punishment in Judaism before 200 BC,[2] in later Judaism and Samaritanism it is believed that the God of Israel volition one mean solar day give teḥiyyat ha-metim ("life to the dead") to the righteous during the Messianic Historic period, and they will live forever in the world to come up (Olam Ha-Ba).[3] Jews today base of operations this belief on the Volume of Isaiah (Yeshayahu), Volume 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 only the Torah and reject the rest of the Hebrew Bible.

During the Second Temple period, Judaism developed a diversity of behavior concerning the resurrection. The concept of resurrection of the concrete body is found in 2 Maccabees, according to which it will happen through recreation of the flesh.[4] Resurrection of the dead besides appears in detail in the extra-canonical books of Enoch,[5] in the Apocalypse of Baruch,[half-dozen] and 2 Esdras. Co-ordinate to the British scholar in ancient Judaism Philip R. Davies, at that place is "niggling or no clear reference ... either to immortality or to resurrection from the expressionless" in the Expressionless Sea scrolls texts.[7] Both Josephus and the New Testament 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, just does non specify whether this included the flesh or not.[9] According to Josephus, who himself was a Pharisee, the Pharisees held that but the soul was immortal and the souls of good people will be reincarnated and "pass into other bodies," while "the souls of the wicked volition suffer eternal punishment."[10] Paul the Campaigner, who likewise was a Pharisee,[eleven] said that at the resurrection what is "sown equally a natural torso is raised a spiritual body."[12] Jubilees refers merely to the resurrection of the soul, or to a more full general idea of an immortal soul.[13] The 2nd Temple Judaism tradition at Qumran held that there would be a resurrection of just and unjust, but of the very expert and very bad,[14] and of Jews only.[fifteen] [16] The extent of the resurrection in 2 Baruch and 4 Ezra is debated by scholars.[17] [18] [xix]

The resurrection of the expressionless is a core belief in the Mishnah which was assembled in the early centuries of the Christian era.[twenty] The belief in resurrection is expressed on all occasions in the Jewish liturgy; eastward.k., in the morning prayer Elohai Neshamah, in the Shemoneh 'Esreh and in the funeral services.[21] Jewish halakhic authority Maimonides gear up downwardly his 13 Articles of Faith which have ever since been printed in all Rabbinic Siddur (prayer books). Resurrection is the thirteenth principle: "I firmly believe that there volition take place a revival of the dead at a time which volition delight the Creator, blessed exist His name."[22] Modern Orthodox Judaism holds belief in the resurrection of the expressionless to be one of the cardinal principles of Rabbinic Judaism.

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

Christianity [edit]

Detail 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 as quoting from the Volume of Hosea 13:fourteen where he speaks of the abolition of expiry. In the Pauline epistles of the New Testament, Paul the Apostle wrote that those who volition be resurrected to eternal life volition be resurrected with spiritual bodies, which are imperishable; the "flesh and blood" of natural, perishable bodies cannot inherit the kingdom of God, and, also, those that are corruptible will not receive incorruption (1 Corinthians 15:35–54). Fifty-fifty though Paul does not explicitly establish that immortality excludes concrete bodies, some scholars sympathise that according to Paul, flesh is simply to play no part, equally people are made immortal.[25]

Gospels and Acts [edit]

The Gospel of Matthew has Jesus famously teach/preach for the first time in 4:17, "Apologize, 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" chosen only 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 approved gospels, the resurrection of Jesus is described equally a resurrection of the flesh: from the empty tomb in Marker; the women embracing the anxiety of the resurrected Jesus in Matthew; the insistence of the resurrected Jesus in Luke that he is of "flesh and basic" and not but 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 by the Apostles and Paul the Apostle to defend the doctrine of the resurrection. Paul brought up the resurrection in his trial earlier 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:half dozen, 24:15).[26]

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

Nicene Creed and early Christianity [edit]

Resurrection of the Mankind (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 inverse." Chapel of San Brizio, Duomo, Orvieto.

About Christian denominations profess the Nicene Creed, which affirms the resurrection of the dead; nigh English language versions of the Nicene Creed in current use 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 against the idea that only the soul survived. (The give-and-take "soul" is unknown in the Aramaic; it entered Christian theology through the Greek.)[29] Justin Martyr insists that a homo is both soul and body and Christ has promised to heighten both, simply equally his own body was raised.[thirty]

The Christian doctrine of resurrection is based on Christ's resurrection. There was no ancient Greek conventionalities in a general resurrection of the dead. Indeed, they held that one time a trunk had been destroyed, there was no possibility of returning to life as non even the gods could recreate the mankind.[ citation needed ]

Several early on Church 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 mail-mortal physical continuity. The homo body could not be annihilated, only dissolved – it could not even be integrated in the bodies of those who devoured information technology. Thus God only had to reassemble the infinitesimal parts of the dissolved bodies in the resurrection.[ citation needed ]

Traditional Christian Churches, i.eastward. ones that adhere to the creeds, continue to uphold the belief that in that location will exist a full general and universal resurrection of the dead at "the end of time", equally described by Paul when he said: "He hath appointed a day, in which he will estimate the world" (Acts 17:31 KJV) and "There shall exist a resurrection of the dead, both of the but and unjust" (Acts 24:fifteen KJV).

Modernistic Era [edit]

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

At the close of the medieval catamenia, the modern era brought a shift in Christian thinking from an emphasis on the resurrection of the trunk dorsum to the immortality of the soul.[33] This shift was a issue of a alter in the zeitgeist, every bit a reaction to the Renaissance and after 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 simply everlasting life. Although theological textbooks still mentioned resurrection, they dealt with it as a speculative question more than than as an existential problem."[33]

This shift was supported non by any scripture, simply largely by the popular religion of the Enlightenment, deism. Deism allowed for a supreme being, such as the philosophical first cause, merely denied any significant personal or relational interaction with this effigy. Deism, which was largely led by rationality and reason, could let a conventionalities in the immortality of the soul, simply non necessarily in the resurrection of the dead. American deist Ethan Allen demonstrates this thinking in his work, Reason the Only Oracle of Human being (1784) where he argues in the preface that nearly every philosophical problem is beyond humanity'southward understanding, including the miracles of Christianity, although he does permit for the immortality of an immaterial soul.[34]

Influence on secular law and custom [edit]

In Christian theology, it was once widely believed that to rise on Judgment Solar day the body had to exist whole and preferably cached with the feet to the due east so that the person would ascension 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 every bit an actress punishment for the crime. If one believes dismemberment stopped the possibility of resurrection of an intact trunk on judgment day, and so a posthumous execution is an effective way of punishing a criminal.[39] [40] [41] [42] Attitudes towards this issue inverse very slowly in the U.k. and were not manifested in police force until the passing of the Anatomy Human action in 1832. Cremation was accepted more slowly; the outset United kingdom cremation did non take place till October 1882, on private land, and cremation was not alleged 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 baby son, Jesus Christ.[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 Faith", says St. Augustine, "is so vehemently and so obstinately opposed every bit 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 accept the post-obit basic qualities:

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

Co-ordinate to the Catholic Encyclopedia (1911) article on "General resurrection"[47]

"The Fourth Lateran Quango (1215) teaches that all men, whether elect or reprobate, "will rise again with their own bodies which they at present carry nearly with them" (chapter "Firmiter"). In the linguistic communication of the creeds and professions of organized religion this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuorum, anastasis ton nekron) for a double reason: showtime, since the soul cannot die, it cannot be said to return to life; 2nd the heretical contention of Hymeneus and Philitus that the Scriptures announce by resurrection non the render to life of the torso, but the rising of the soul from the death of sin to the life of grace, must be excluded."

The Catechism of the Catholic Church says:

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

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

999 How? Christ is raised with his own body: "Come across my hands and my feet, that it is I myself"; simply he did non return to an earthly life. And then, in him, "all of them will ascension over again with their ain bodies which they now behave," but Christ "will change our lowly body to be like his glorious body," into a "spiritual body":

But someone volition ask, "How are the expressionless raised? With what kind of body practise they come up?" You lot foolish man! What yous sow does not come up to life unless it dies. and what yous sow is not the body which is to be, merely a bare kernel ....What is sown is perishable, what is raised is imperishable.... the dead will exist 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 day," "at the end of the earth." Indeed, the resurrection of the dead is closely associated with Christ'due south Parousia:

For the Lord himself will descend from heaven, with a weep of command, with the archangel'southward call, and with the audio of the trumpet of God. and the dead in Christ will rise first. (1 Thess 4:16)[48]

1038 The resurrection of all the dead, "of both the just and the unjust" (Acts 24:15), will precede the Last Judgment. This will be "the hour when all who are in the tombs volition hear [the Son of man'south] vocalisation and come along, those who take done good, 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 equally the Bishop of Durham Northward. T. Wright,[50] have defended the primacy of the resurrection in Christian faith. Interviewed by Time in 2008, senior Anglican bishop and theologian North. T. Wright spoke of "the idea of bodily resurrection that people deny when they talk about their 'souls going to Heaven,'" calculation: "I've frequently heard people say, 'I'yard going to heaven before long, and I won't need this stupid trunk in that location, thank goodness.' That'due south a very dissentious baloney, all the more so for being unintentional." Instead, Wright explains: "In the Bible we are told that y'all die, and enter an intermediate land." This is "conscious," only "compared to beingness bodily alive, it will be like being comatose." This will be followed by resurrection into new bodies, he says. "Our culture is very interested in life after death, but the New Attestation is much more than interested in what I've called the life after life afterward death."

Among the original Forty-Ii Articles of the Church building of England, i read: "The resurrection of the dead is not equally yet brought to laissez passer, equally though it only belonged to the soul, which by the grace of Christ is raised from the decease of sin, but it is to exist looked for at the last day; for so (as Scripture doth most patently testify) to all that be dead their ain bodies, mankind and bone shall be restored, that the whole man may (according to his works) have other reward or punishment, every bit he hath lived virtuously, or wickedly."[51]

Of Baptists, James Leo Garrett Jr., E. Glenn Hinson, and James E. Tull write that "Baptists traditionally take 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 dead in combination with soul sleep. All the same, this is non a mainstream teaching of Lutheranism and almost Lutherans traditionally believe in resurrection of the body in combination with the immortal soul.[53] According 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 before dying. The bodies will then be inverse, those of the wicked to a country of everlasting shame and torment, those of the righteous to an everlasting land of celestial glory.[54]

In Methodism, Yard. Douglas Meeks, professor of theology and Wesleyan studies at Vanderbilt Divinity School, 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 Attestation does non speak of a natural immortality of the soul, as if nosotros never actually die. It speaks of resurrection of the body, the merits that is fabricated each time we state the historic Apostles' Creed and classic Nicene Creed," given in The United Methodist Hymnal.[56] In ¶128 of the Book of Field of study of the Free Methodist Church building it is written: "There will exist a bodily resurrection from the dead of both the simply and the unjust, they that have done proficient unto the resurrection of life, they that have done evil unto the resurrection of the damnation. The resurrected trunk will be a spiritual trunk, but 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 patently 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.' [1 Corinthians xv:53]."[58] In addition, notable Methodist hymns, such as those by Charles Wesley, link 'our resurrection and Christ's resurrection".[55]

In Christian conditionalism, in that location are several churches, such as the Anabaptists and Socinians of the Reformation, then 7th-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 heathen traditions.[ citation needed ] In this schoolhouse of thought, the expressionless remain dead (and do not immediately progress to a Heaven, Hell, or Purgatory) until a concrete resurrection of some or all of the expressionless occurs at the stop of time, or in Paradise restored on earth, in a general resurrection. Some groups, Christadelphians in detail, consider that it is not a universal resurrection, and that at this fourth dimension of resurrection that the Concluding Judgment will accept identify.[59]

The starting time-century treatise Didache comments 'Not the resurrection of everyone, merely, equally it says, "The Lord will come and all his holy ones with him" (16.7)[lx]

Many Evangelicals believe in a universal resurrection, merely divided into 2 separate resurrections; at the 2nd Coming and then once more at the Peachy White Throne.[61] The Doctrinal Basis of the Evangelical Brotherhood affirms belief in "the resurrection of the body, the judgment of the earth by our Lord Jesus Christ, with the eternal blessedness of the righteous, and the eternal penalization of the wicked."[62]

Latter Day Saints believe that God has a plan of salvation. Before the resurrection, the spirits of the dead are believed to exist in a identify known every bit the spirit world, which is like to, however 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-mean solar day Saints teaches that Jesus Christ was the first person to be resurrected,[64] and that all those who take lived on the earth volition be resurrected because of Jesus Christ, regardless of their righteousness.[64] The Church teaches that not all are resurrected at the aforementioned time; the righteous will exist resurrected in a "kickoff 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 teaches that the body (mankind and os) volition be made whole and go incorruptible, a state which includes immortality.[65] There is also a belief in Latter-day Saint doctrine that a few exceptional individuals were removed from the world "without tasting of death." This is referred to as translation, and these individuals are believed to accept retained their bodies in a purified form, though they likewise will eventually exist required to receive resurrection.[66]

Some millennialists interpret the Volume of Revelation as requiring two physical resurrections of the dead, 1 before the Millennium, the other subsequently information technology.[67]

Mortalists, those Christians who do not believe that humans accept 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 two resurrection events, ane at either end of a millennium, such equally Seventh-day Adventists.[lxx] Other mortalist denominations deny a universal resurrection, such as Christadelphians[71] and hold that the dead count three groups; the bulk who will never exist raised, those raised to condemnation, and a second terminal destruction in the "Second Death", and those raised to eternal life.

Islam [edit]

According to Islamic eschatology, the Mean solar day of Resurrection (yawm al-qiyāmah) [72] is believed to exist God's final assessment of humanity. The sequence of events (according to the most normally held belief) is the annihilation of all creatures, resurrection of the trunk, and the judgment of all sentient creatures. The verbal time when these events volition occur is unknown, however in that location are said to be major[73] and pocket-sized signs[74] which are to occur almost the time of Qiyamah (cease time). Many Quranic verses, especially the before ones, are dominated by the idea of the nearing of the day of resurrection.[75] [76]

In the sign of nafkhatu'fifty-ula, a trumpet will be sounded for the starting time time, and result in the death of the remaining sinners. Then there will be a catamenia of forty years. The eleventh sign is the sounding of a second trumpet to signal the resurrection as ba'equally 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 half-dozen manufactures of Islamic organized religion.[78] Everybody will account for their deeds in this world and people volition go to heaven or hell.

Bahai Faith [edit]

Run across Last Judgment#Bahai Faith.

Zoroastrianism [edit]

The Zoroastrian belief in an end times renovation of the earth is known equally frashokereti, which includes some form of revival of the dead that tin can be attested from no earlier than the 4th century BCE.[79] As distinct from Judaism this is the resurrection of all the dead to universal purification and renewal of the world.[80] In the frashokereti doctrine, the final renovation of the universe is when evil will be destroyed, and everything else will exist then in perfect unity with God (Ahura Mazda). The term probably means "making wonderful, first-class". The doctrinal premises are (ane) practiced volition eventually prevail over evil; (two) cosmos was initially perfectly proficient, simply was afterwards corrupted past evil; (three) the world will ultimately be restored to the perfection it had at the time of creation; (4) the "conservancy for the individual depended on the sum of (that person's) thoughts, words and deeds, and in that location could be no intervention, whether empathetic or capricious, past whatever divine existence to modify this." Thus, each homo bears the responsibleness for the fate of his ain soul, and simultaneously shares in the responsibility for the fate of the world.[81]

See likewise [edit]

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

Footnotes [edit]

  1. ^ Stiff 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' thirteen Principles of Jewish Faith". web.oru.edu . Retrieved 8 Baronial 2020.
  4. ^ 2 Maccabees 7.11, 7.28.
  5. ^ 1 Enoch 61.5, 61.2.
  6. ^ two Baruch l.ii, 51.5
  7. ^ Philip R. Davies. "Death, Resurrection and Life Afterwards Expiry in the Qumran Scrolls" in Alan J. Avery-Peck & Jacob Neusner (eds.) Judaism in Late Antiquity: Part Iv: Death, Life-Later-Death, Resurrection, and the Globe-To-Come up in the Judaisms of Artifact. Leiden 2000:209.
  8. ^ Josephus Antiquities eighteen.16; Matthew 22.23; Marking 12.18; Luke 20.27; Acts 23.8.
  9. ^ Acts 23.8.
  10. ^ Josephus Jewish War two.8.fourteen; cf. Antiquities eight.14–xv.
  11. ^ Acts 23.6, 26.v.
  12. ^ 1 Corinthians xv.35–53
  13. ^ Jubilees 23.31
  14. ^ John Joseph Collins Apocalypticism in the Dead Body of water Scrolls 1997 p112 "The resurrection is not universal. It is the destiny of the very expert and the very bad, who are raised for reward and punishment respectively. Daniel uses the metaphor of sleep and awakening to indicate the transition that is in ..."
  15. ^ Lester L. Grabbe An introduction to start century Judaism: Jewish faith and History in the Second Temple Period (9780567085061): 1996 p79 "Here the resurrection is not universal just involves only some of the dead. The righteous achieve what is referred to as 'astral immortality'; that is, they become like the stars of sky (12:3). Afterward this resurrection is found widely ..
  16. ^ The Expositor Samuel Cox, Sir William Robertson Nicoll, James Moffatt - 1884 "and that his soul may placidity for ever and ever 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 Artifact: Role 4: Expiry, Life-After-Death 2000 p157 "two, p. 301. On the views of resurrection, judgment, and the world to come in two Baruch and 4 Ezra, come across the article past John J. Collins in this book and Nickelsburg, Resurrection, pp. 84-85, 138-140.
  18. ^ Liv Ingeborg Lied The other lands of Israel: imaginations of the land in two Baruch 2008 p189 "In other words, this is not a resurrection of all Israel or a universal resurrection of mankind (50–51). "The kickoff" ("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, body and transformative practices in 2009 p29 "In 1 Corinthians xv Paul argues didactically rather than polemically in defense of a resurrection from the expressionless.31 In the eschatological scenario of 1 Corinthians fifteen, at that place is, differently from 2 Baruch, no universal resurrection..."
  20. ^ Jacob Neusner, Globe 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 & Civilization, Volume 3 (Millennium Education Foundation 2005), p. 157
  23. ^ "Bool of Task".
  24. ^ Harry Sysling, Teḥiyyat ha-metim: the resurrection of the dead in the Palestinian Targums (1996), p. 222: "Hither the second death is identical with the judgment in Gehinnom. The wicked volition perish and their riches will exist 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:x; Caroline Walker Bynum. The Resurrection of the Torso 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. ^ "Catechism of the Cosmic Church, Profession of Fatih". Retrieved 23 August 2019.
  29. ^ Exegetical Lexicon 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 Exist Reunited with Children Who Have Died? Archived 7 December 2006 at the Wayback Machine
  33. ^ a b Encyclopedia of Christian Theology Vol. three, "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 by Gordon Stein (Buffalo, NY: Prometheus Books, 1985), 134.
  35. ^ Barbara Yorke (2006), The Conversion of Britain Pearson Education, ISBN 0-582-77292-iii, 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 remainder facing east to rise again at dawn of Judgment Day."
  37. ^ Grave and nave: an architecture of cemeteries and sanctuaries in rural Ontario "Sanctuaries face east, and burials are with the feet to the east, allowing the incumbent to rise facing the dawn on the Twenty-four hour period of Judgment."
  38. ^ The history of judicial hanging in United kingdom of great britain and northern ireland: Subsequently the execution "Henry VIII passed a constabulary in 1540 allowing surgeons iv bodies of executed criminals each per yr. Niggling was known about anatomy and medical schools were very dandy to get their hands on dead bodies that they could dissect." [ dead link ]
  39. ^ Miriam Shergold and Jonathan GrantThe evolution of regulations for wellness research in England(pdf) Prepared for the Department of Health, Feb 2006. Page iv. "For case, the Church banned autopsy and autopsies on the grounds of the spiritual welfare of the deceased."
  40. ^ Staff. Resurrection of the Trunk Archived 23 Oct 2008 at the Wayback Machine Cosmic Answers Archived 13 November 2008 at the Wayback Machine. Retrieved 17 November 2008
  41. ^ Fiona Haslam (1996),From Hogarth to Rowlandson: Medicine in Art in Eighteenth-century United kingdom,Liverpool Academy Press, ISBN 0-85323-640-two, ISBN 978-0-85323-640-v 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 0-415-10842-10, 9780415108423. p. 33
  43. ^ "History of Cremation in the Uk". www.cremation.org.great britain . Retrieved 21 Feb 2022.
  44. ^ Aurelius Augustinus, City of God Against the Pagans "For and so, either not all the expressionless will ascent, leaving some human souls without bodies forever, that had once had human bodies, though only in their female parent's womb; or if all man souls are to receive in the resurrection the bodies which ..."
  45. ^ "Catholic Encyclopedia: General Resurrection". Newadvent.org. i June 1911. Retrieved 26 March 2013.
  46. ^ The Catholic Catechism by Father John A. Hardon, p. 265
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  48. ^ Canon of the Catholic Church building #997-1001 . Retrieved 31 March 2020.
  49. ^ Catechism of the Catholic Church building #1038 . Retrieved 19 January 2019.
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  51. ^ Beckmann, David. "The Forty-Two Manufactures of 1553 - A Selection". Revbeckmann.com. David Beckmann. Archived from the original on 20 December 2018. Retrieved xx Dec 2018.
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  53. ^ Evangelical Lutheran intelligencer: Book 5–1830 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 not exceedingly rejoice, that nosotros in the hands of the Supreme Being, may exist instrumental in leading them unto 'fountains of living h2o'."
  54. ^ Graebner, Augustus Lawrence (1910). Outlines of Doctrinal Theology. Saint Louis, MO: Concordia Publishing Firm. pp. 233–ff. Archived from the original on 12 July 2006. Retrieved 16 December 2018.
  55. ^ a b Holmes, Cecile S. (March–April 2012). "We shall be raised!". Interpreter Magazine. The United Methodist Church building.
  56. ^ Joyner, F. Belton (2007). United Methodist Questions, United Methodist Answers: Exploring Christian Organized religion. Westminster John Knox Press. p. 33. ISBN9780664230395. The New Testament does not speak of a natural immortality of the soul, as if we never really dice. Information technology speaks of resurrection of the torso, the claim that is made each time we country the celebrated Apostles' Creed and classic Nicene Creed. (For the words of these creeds, run across UMH 880–882.)
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  60. ^ Simon Tugwell The churchly Fathers 1990 p. 148 "First, the mention of the resurrection is qualified past the rider, 'Not the resurrection of everyone, but, equally it says, "The Lord will come and all his holy ones with him" (16.vii). This is probably to exist taken, not as meaning that dead sinners never go resurrected, simply equally 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 about the Second Coming 1998 p. xv "Only some of the dead will rise: "the dead in Christ volition ascent starting time"(1 Thessalonians 4:16). The residue of the expressionless, the wicked dead, 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 Chapter 41: The Postmortal Spirit Globe
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  65. ^ "Resurrection", churchofjesuschrist.org, LDS Church
  66. ^ LDS Church Translated Beings
  67. ^ Ben Witherington Revelation p291 2003 "In short John affirms two resurrections of the dead: one is blest, the other not blessed; one is before the millennium, the other subsequently it.5 It 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 Testament, Luther teaches the resurrection of all the dead and not only 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, even so nosotros do non read that to whatsoever of the reprobate is promised an eternal life. For whereas St. Paul, to the question concerning what bodies men shall rising with again,"
  70. ^ Seventh-Day Adventists reply questions on doctrine General Conference of Seventh-Day Adventists – 1957 "The general resurrection of all the dead occurs at the second advent, which will usher in the eternal world. Satan was "spring" by the first appearance of our Lord, and expelled from the individual hearts of His followers"
  71. ^ Tennant, H. Christadelphians – What they believe and teach Birmingham, CMPA 1977
  72. ^ aka "the Mean solar day of Judgment" (yawm ad-din)
  73. ^ Shaykh Ahmad Ali. "Major Signs before the Day of Judgment past Shaykh Ahmad Ali". Inter-islam.org. Archived from the original on ten 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. ^ Fifty. Gardet, Qiyama, Encyclopaedia of the Qur'an
  77. ^ Sura 39 (Az-Zumar), ayah 68 Quran 39:68
  78. ^ "Six Articles of Islamic Organized religion". Archived from the original on 21 Apr 2016. Retrieved two September 2016.
  79. ^ Richard N. Longenecker – Life in the Face of Death: The Resurrection Bulletin of the New Testament p. 48 1998 "Franz König, for case, 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 Testament [Vienna: Herder, ."
  80. ^ R. M. 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 belief in resurrection, he points to a significant difference between them: in Iranian faith all are resurrected and purified equally part of the renewal of the world."
  81. ^ Boyce, Mary (1979), Zoroastrians: Their Religious Beliefs and Practices, London: Routledge & Kegan Paul, pp. 27–29, ISBN978-0-415-23902-8

References [edit]

  • Abbott-Smith, George (1999). A Manual Greek Lexicon of the New Attestation (3rd ed.). Edinburgh: T&T Clark. p. 33. ISBN9780567086846.
  • Insight (1988). Insight on the Scriptures, Vol. ane. Pennsylvania: Sentinel Belfry Bible and Tract Society of Pennsylvania. pp. 783–793.
  • Strong, James (2007). Strong'due south exhaustive concordance 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.

External links [edit]

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

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

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