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Review Resurrection Early Christian Orginis and Contemporary Pheme Perkins

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Living being coming back to life after decease

Plaque depicting saints rise from the dead

Resurrection or anastasis is the concept of coming back to life after decease. In a number of religions, a dying-and-rising god is a deity which dies and resurrects. Reincarnation is a like procedure hypothesized by other religions, which involves the same person or deity coming dorsum to live in a different torso, rather than the same ane.

The resurrection of the dead is a standard eschatological belief in the Abrahamic religions. Every bit a religious concept, it is used in two distinct respects: a belief in the resurrection of individual souls that is current and ongoing (Christian idealism, realized eschatology), or else a belief in a singular resurrection of the dead at the end of the world. Some believe the soul is the actual vehicle by which people are resurrected.[1]

The death and resurrection of Jesus is a fundamental focus of Christianity. Christian theological debate ensues with regard to what kind of resurrection is factual – either a spiritual resurrection with a spirit body into Sky, or a material resurrection with a restored human being body.[2] While virtually Christians believe Jesus' resurrection from the dead and rising to Heaven was in a textile trunk, some believe it was spiritual.[3] [iv] [5]

Similar to Abrahimic religions, Hinduism as well has a core belief in resurrection and reincarnation. This is known every bit 'samsara'.[half-dozen]

Etymology [edit]

Resurrection, from the Latin noun resurrectio -onis, from the verb rego, "to make straight, rule" + preposition sub, "under", altered to subrigo and contracted to surgo, surrexi, surrectum ("to ascension", "get up", "stand upwards"[7]) + preposition re-, "again",[8] thus literally "a straightening from under again".

Religion [edit]

Ancient religions in the Nigh Eastward [edit]

The concept of resurrection is establish in the writings of some aboriginal non-Abrahamic religions in the Centre Due east. A few extant Egyptian and Canaanite writings insinuate to dying and rising gods such as Osiris and Baal. Sir James Frazer in his volume The Golden Bender relates to these dying and rising gods,[9] merely many of his examples, according to various scholars, misconstrue the sources.[10] Taking a more positive position, Tryggve Mettinger argues in his recent book that the category of rise and return to life is significant for Ugaritic Baal, Melqart, Adonis, Eshmun, Osiris and Dumuzi.[11]

Aboriginal Greek religion [edit]

In ancient Greek organized religion a number of men and women became physically immortal as they were resurrected from the expressionless. Asclepius was killed by Zeus, only to exist resurrected and transformed into a major deity. Achilles, after being killed, was snatched from his funeral pyre by his divine female parent Thetis and resurrected, brought to an immortal beingness in either Leuce, the Elysian plains or the Islands of the Blessed. Memnon, who was killed by Achilles, seems to have received a similar fate. Alcmene, Castor, Heracles, and Melicertes, were also amid the figures sometimes considered to take been resurrected to physical immortality. According to Herodotus's Histories, the seventh century BC sage Aristeas of Proconnesus was first institute dead, afterwards which his body disappeared from a locked room. Afterwards he found not simply to accept been resurrected just to have gained immortality.[12]

Many other figures, like a bang-up office of those who fought in the Trojan and Theban wars, Menelaus, and the historical pugilist Cleomedes of Astupalaea, were as well believed to have been made physically immortal, just without having died in the first place. Indeed, in Greek religion, immortality originally always included an eternal union of body and soul.[13] As may be witnessed even into the Christian era, not least by the complaints of diverse philosophers over popular beliefs, traditional Greek believers maintained the conviction that certain individuals were resurrected from the dead and made physically immortal and that for the rest of us, we could but wait forward to an existence every bit disembodied and dead souls.[xiv]

Greek philosophers generally denied this traditional religious belief in physical immortality. Writing his Lives of Illustrious Men (Parallel Lives) in the beginning century, the Heart Platonic philosopher Plutarch in his chapter on Romulus gave an business relationship of the mysterious disappearance and subsequent deification of this first rex of Rome, comparing information technology to traditional Greek behavior such as the resurrection and physical immortalization of Alcmene and Aristeas the Proconnesian, "for they say Aristeas died in a fuller's piece of work-shop, and his friends coming to wait for him, found his trunk vanished; and that some presently after, coming from away, said they met him traveling towards Croton". Plutarch openly scorned such behavior held in traditional ancient Greek religion, writing, "many such improbabilities practise your fabled writers relate, deifying creatures naturally mortal."

Alcestis undergoes resurrection over a iii-day catamenia of fourth dimension,[15] but without achieving immortality.[16]

The parallel between these traditional beliefs and the later resurrection of Jesus was not lost on the early Christians, as Justin Martyr argued: "when we say ... Jesus Christ, our teacher, was crucified and died, and rose again, and ascended into sky, we propose nothing different from what you believe regarding those whom you consider sons of Zeus." (1 Apol. 21).

Buddhism [edit]

There are stories in Buddhism where the power of resurrection was allegedly demonstrated in Chan or Zen tradition. Ane is the legend of Bodhidharma,[17] the Indian principal who brought the Ekayana school of India that subsequently became Chan Buddhism to China.

The other is the passing of Chinese Chan master Puhua (Japanese:Jinshu Fuke) and is recounted in the Record of Linji (Japanese: Rinzai Gigen). Puhua was known for his unusual beliefs and teaching fashion so it is no wonder that he is associated with an event that breaks the usual prohibition on displaying such powers. Here is the business relationship from Irmgard Schloegl's "The Zen Education of Rinzai".

"One twenty-four hour period at the street market Fuke was begging all and sundry to requite him a robe. Everybody offered him ane, simply he did not desire whatsoever of them. The master [Linji] made the superior buy a coffin, and when Fuke returned, said to him: "There, I had this robe made for you lot." Fuke shouldered the coffin, and went back to the street market, calling loudly: "Rinzai had this robe fabricated for me! I am off to the Due east Gate to enter transformation" (to dice)." The people of the marketplace crowded after him, eager to await. Fuke said: "No, not today. Tomorrow, I shall go to the Due south Gate to enter transformation." So for 3 days. Nobody believed it whatever longer. On the fourth day, and now without any spectators, Fuke went alone exterior the urban center walls, and laid himself into the coffin. He asked a traveler who chanced by to nail down the lid.

The news spread at once, and the people of the market rushed in that location. On opening the bury, they plant that the body had vanished, but from high up in the sky they heard the ring of his manus bell."[18]

Christianity [edit]

In Christianity, resurrection near critically concerns the resurrection of Jesus, merely also includes the resurrection of Judgment Solar day known as the resurrection of the dead by those Christians who subscribe to the Nicene Creed (which is the majority or mainstream Christianity), as well as the resurrection miracles washed past Jesus and the prophets of the Old Testament.

Resurrection miracles [edit]

The Resurrection of Lazarus, painting by Leon Bonnat, France, 1857.

In the New Attestation, Jesus is said to have raised several persons from expiry. These resurrections included the girl of Jairus soon after death, a immature homo in the midst of his own funeral procession, and Lazarus of Bethany, who had been buried for 4 days.

During the Ministry building of Jesus on earth, before his death, Jesus deputed his Twelve Apostles to, amid other things, raise the expressionless.[nineteen]

Similar resurrections are credited to the apostles and Catholic saints. In the Acts of the Apostles, Saint Peter raised a adult female named Dorcas (also chosen Tabitha), and Paul the Apostle revived a man named Eutychus who had fallen asleep and fell from a window to his death. According to the Gospel of Matthew, after Jesus's resurrection, many of those previously dead came out of their tombs and entered Jerusalem, where they appeared to many. Post-obit the Churchly Age, many saints were said to resurrect the dead, equally recorded in Orthodox Christian hagiographies.[ commendation needed ] St Columba supposedly raised a boy from the dead in the land of Picts.[20]

Resurrection of Jesus [edit]

Christians regard the resurrection of Jesus as the central doctrine in Christianity. Others take the incarnation of Jesus to exist more than fundamental; however, it is the miracles – and particularly his resurrection – which provide validation of his incarnation. According to Paul, the entire Christian faith hinges upon the centrality of the resurrection of Jesus and the hope for a life after expiry. The Campaigner Paul wrote in his offset letter to the Corinthians:

If only for this life nosotros accept hope in Christ, we are to be pitied more than all men. But Christ has indeed been raised from the expressionless, the first fruits of those who accept fallen asleep.[21]

Resurrection of the dead [edit]

Christianity started as a religious movement inside 1st-century Judaism (late Second Temple Judaism), and information technology retains what the New Testament itself claims was the Pharisaic belief in the afterlife and resurrection of the dead. Whereas this belief was merely one of many beliefs held about the world to come in Second Temple Judaism, and was notably rejected past the Sadducees, simply accepted by the Pharisees (cf. Acts 23:6-8). Belief in the resurrection became dominant within Early Christianity and already in the Gospels of Luke and John included an insistence on the resurrection of the flesh. Well-nigh modern Christian churches continue to uphold the belief that there will be a terminal resurrection of the dead and globe to come up.

Belief in the resurrection of the dead, and Jesus' role as judge, is codified in the Apostles' Creed, which is the fundamental creed of Christian baptismal organized religion. The Book of Revelation likewise makes many references well-nigh the Mean solar day of Judgment when the dead will exist raised.

The accent on the literal resurrection of the flesh remained strong in the medieval ages, and still remains and so in Orthodox churches.[22] In modern Western Christianity, especially "from the 17th to the 19th century, the linguistic communication of popular piety no longer evoked the resurrection of the soul but everlasting life. Although theological textbooks still mentioned resurrection, they dealt with information technology as a speculative question more than as an existential trouble."[23]

Difference from Ideal philosophy [edit]

In Platonic philosophy and other Greek philosophical thought, at death the soul was said to exit the inferior body behind. The thought that Jesus was resurrected spiritually rather than physically even gained popularity among some Christian teachers, whom the author of 1 John alleged to be antichrists. Similar beliefs appeared in the early church equally Gnosticism. However, in Luke 24:39, the resurrected Jesus expressly states "behold my hands and my feet, that information technology is I myself. Handle me and run into, for a spirit does non have flesh and basic as yous see I have."

Hinduism [edit]

There are sociology, stories, and extractions from certain holy texts that refer to resurrections. One major folklore is that of Savitri saving her husband'southward life from Yamraj. In the Ramayana, after Ravana was slain by Rama in a corking battle between proficient and evil, Rama requests the king of Devas, Indra, to restore the lives of all the monkeys who died in the neat battle. Mahavatar Babaji and Lahiri Mahasaya are likewise believed to have resurrected themselves.

Islam [edit]

Belief in the Day of Resurrection (yawm al-qiyāmah) is also crucial for Muslims. They believe the time of Qiyāmah is preordained past God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Quran and the hadith, and besides in the commentaries of scholars. The Quran emphasizes bodily resurrection, a break from the pre-Islamic Arabian agreement of expiry.[24]

Co-ordinate to Nasir Khusraw (d. later on 1070), an Ismaili thinker of the Fatimid era, the Resurrection (Qiyāma) will exist ushered by the Lord of the Resurrection (Qāʾim al-Qiyāma), an individual symbolizing the purpose and pinnacle of creation from among the progeny of Muhammad and his Imams. Through this individual, the world will come out of darkness and ignorance and "into the lite of her Lord" (Quran 39:69). His era, unlike that of the enunciators of the divine revelation (nāṭiqs) before him, is not one where God prescribes the people to work but instead i where God rewards them. Preceding the Lord of the Resurrection (Qāʾim) is his proof (ḥujjat). The Qur'anic verse stating that "the dark of power (laylat al-qadr) is amend than a thou months" (Quran 97:3) is said to refer to this proof, whose cognition is superior to that of a m Imams, though their rank, collectively, is ane. Hakim Nasir as well recognizes the successors of the Lord of the Resurrection to be his deputies (khulafāʾ).[25]

Judaism [edit]

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

  • The prophet Elijah prays and God raises a young male child from death (ane Kings 17:17-24)
  • Elisha raises the son of the Adult female of Shunem (2 Kings iv:32-37) whose nativity he previously foretold (2 Kings 4:eight-16)
  • A dead man'south body that was thrown into the dead Elisha's tomb is resurrected when the body touches Elisha'south basic (two Kings 13:21)

According to Herbert C. Brichto, writing in Reform Judaism's Hebrew Union College Annual, the family unit tomb is the primal concept in understanding biblical views of the afterlife. Brichto states that it is "non mere sentimental respect for the concrete remains that is...the motivation for the practice, but rather an causeless connexion between proper sepulture and the condition of happiness of the deceased in the afterlife".[26]

Co-ordinate to Brichto, the early Israelites plainly believed that the graves of family, or tribe, united into one, and that this unified collectivity is to what the Biblical Hebrew term Sheol refers, the common grave of humans. Although not well divers in the Tanakh, Sheol in this view was a subterranean underworld where the souls of the dead went later on the trunk died. The Babylonians had a like underworld chosen Aralu, and the ancient Greeks had ane known as Hades. According to Brichto, other biblical names for Sheol were Abaddon "ruin", constitute in Psalm 88:11, Job 28:22 and Proverbs 15:xi; Bor "pit", found in Isaiah 14:xv, 24:22, Ezekiel 26:20; and Shakhat "corruption", found in Isaiah 38:17, Ezekiel 28:8.[27]

During the Second Temple period, there adult a diversity of beliefs concerning the resurrection.[28] The concept of resurrection of the physical body is found in 2 Maccabees, according to which it will happen through re-creation of the flesh.[29] Resurrection of the expressionless also appears in detail in the actress-canonical Book of Enoch,[thirty] two Baruch,[31] and 2 Esdras. According to the British scholar in ancient Judaism Philip R. Davies, in that location is "petty or no clear reference … either to immortality or to resurrection from the dead" in the texts of the Dead Sea Scrolls.[32] C.D. Elledge, however, argues that some form of resurrection may exist referred to in the Dead Sea texts 4Q521, Pseudo-Ezekiel, and 4QInstruction.[33]

Both Josephus and the New Attestation record that the Sadducees did non believe in an afterlife,[34] but the sources vary on the beliefs of the Pharisees. The New Testament claims that the Pharisees believed in the resurrection, only does not specify whether this included the flesh or non.[35] According to Josephus, who himself was a Pharisee, the Pharisees held that but the soul was immortal and the souls of good people will "laissez passer into other bodies," while "the souls of the wicked will suffer eternal punishment."[36] Paul the Apostle, who besides was a Pharisee,[37] said that at the resurrection what is "sown as a natural body is raised a spiritual body."[38] The Book of Jubilees seems to refer to the resurrection of the soul only, or to a more general idea of an immortal soul.[39]

Anastasis in contemporary philosophy [edit]

Anastasis or Ana-stasis is a concept in contemporary philosophy emerging from the works of Jean-Luc Nancy, Divya Dwivedi and Shaj Mohan.[40] Nancy developed the concept through his interpretation of paintings depicting the resurrection of Jesus Christ.[41] Dwivedi and Mohan, referring to Nancy, divers Ana-stasis every bit coming over stasis, which is a method for philosophy to overcome its end as Martin Heidegger divers. This concept is noted to be linked in the works of Nancy, Dwivedi and Mohan to take a relation to Heidegger's "other beginning of philosophy".[42] The employ of the phrase "anastasis of philosophy" indicates such other beginning.[43]

Technological resurrection [edit]

Cryonics is the low-temperature freezing (usually at −196 °C or −320.viii °F or 77.i Grand) of a man corpse or severed head, with the speculative hope that resurrection may be possible in the future.[44] [45] Cryonics is regarded with skepticism within the mainstream scientic community. Information technology is mostly viewed every bit a pseudoscience,[46] and has been characterized as quackery.[47]

Russian cosmist Nikolai Fyodorovich Fyodorov advocated resurrection of the dead using scientific methods. Fedorov tried to program specific actions for scientific inquiry of the possibility of restoring life and making it infinite. His showtime project is continued with collecting and synthesizing decayed remains of expressionless based on "cognition and control over all atoms and molecules of the world". The second method described by Fedorov is genetic-hereditary. The revival could be done successively in the bequeathed line: sons and daughters restore their fathers and mothers, they in plough restore their parents and so on. This means restoring the ancestors using the hereditary information that they passed on to their children. Using this genetic method it is only possible to create a genetic twin of the dead person. It is necessary to give back the revived person his old mind, his personality. Fedorov speculates near the idea of "radial images" that may comprise the personalities of the people and survive after death. Nevertheless, Fedorov noted that fifty-fifty if a soul is destroyed after expiry, Man will larn to restore it whole past mastering the forces of disuse and fragmentation.[48]

In his 1994 volume The Physics of Immortality, American physicist Frank J. Tipler, an proficient on the general theory of relativity, presented his Omega Point Theory which outlines how a resurrection of the expressionless could accept identify at the terminate of the cosmos. He posits that humans will evolve into robots which will turn the entire cosmos into a supercomputer which will, shortly before the Large Crunch, perform the resurrection inside its cyberspace, reconstructing formerly dead humans (from information captured by the supercomputer from the past light cone of the creation) as avatars within its metaverse.[49]

David Deutsch, British physicist and pioneer in the field of quantum computing, agrees with Tipler'southward Omega Bespeak cosmology and the idea of resurrecting deceased people with the aid of quantum computers[50] merely he is critical of Tipler'southward theological views.

Italian physicist and computer scientist Giulio Prisco presents the thought of "breakthrough archaeology", "reconstructing the life, thoughts, memories, and feelings of any person in the by, up to whatever desired level of detail, and thus resurrecting the original person via 'copying to the time to come'".[51]

In his book Mind Children, roboticist Hans Moravec proposed that a future supercomputer might be able to resurrect long-dead minds from the information that still survived. For example, this information can be in the form of memories, filmstrips, medical records, and DNA.[52] [53]

Ray Kurzweil, American inventor and futurist, believes that when his concept of singularity comes to pass, it volition exist possible to resurrect the dead by digital recreation.[54]

In their science fiction novel The Low-cal of Other Days, Sir Arthur Clarke and Stephen Baxter imagine a hereafter civilization resurrecting the expressionless of past ages by reaching into the past, through micro wormholes and with nanorobots, to download full snapshots of brain states and memories.[55]

Both the Church of Perpetual Life and the Terasem Movement consider themselves transreligions and advocate for the use of applied science to indefinitely extend the human being lifespan.[56]

Zombies [edit]

A zombie (Haitian French: zombi , Haitian Creole: zonbi) is a fictional undead being created through the reanimation of a human corpse. Zombies are most commonly found in horror and fantasy genre works. The term comes from Haitian folklore, where a zombie is a expressionless body reanimated through various methods, most usually magic.

Disappearances (as distinct from resurrection) [edit]

As knowledge of different religions has grown, so accept claims of bodily disappearance of some religious and mythological figures. In ancient Greek religion, this was a way the gods made some physically immortal, including such figures equally Cleitus, Ganymede, Menelaus, and Tithonus.[57] After his death, Cycnus was inverse into a swan and vanished. In his chapter on Romulus from Parallel Lives, Plutarch criticises the continuous belief in such disappearances, referring to the allegedly miraculous disappearance of the historical figures Romulus, Cleomedes of Astypalaea, and Croesus. In ancient times, Greek and Roman pagan similarities were explained by the early Christian writers, such as Justin Martyr, every bit the work of demons, with the intention of leading Christians astray.[58]

In the Buddhist Epic of King Gesar, also spelled equally Geser or Kesar, at the finish, chants on a mount acme and his apparel fall empty to the ground.[59] The body of the first Guru of the Sikhs, Guru Nanak Dev, is said to accept disappeared and flowers left in place of his dead trunk.[lx]

Lord Raglan'southward Hero Blueprint lists many religious figures whose bodies disappear, or take more than ane sepulchre.[61] B. Traven, author of The Treasure of the Sierra Madre, wrote that the Inca Virococha arrived at Cusco (in modern-day Republic of peru) and the Pacific seacoast where he walked across the h2o and vanished.[62] It has been thought that teachings regarding the purity and incorruptibility of the hero'south human body are linked to this phenomenon. Perhaps, this is also to deter the practice of disturbing and collecting the hero's remains. They are safely protected if they have disappeared.[63]

The beginning such case mentioned in the Bible is that of Enoch (son of Jared, great-granddaddy of Noah, and father of Methuselah). Enoch is said to have lived a life where he "walked with God", after which "he was not, for God took him" (Genesis 5:i–eighteen).[64] In Deuteronomy (34:half-dozen) Moses is secretly cached. Elijah vanishes in a whirlwind two Kings (2:xi). In the Synoptic Gospels, later on hundreds of years these 2 earlier Biblical heroes of a sudden reappear, and are reportedly seen walking with Jesus, then again vanish.[65] In the Gospel of Luke, the last fourth dimension Jesus is seen (24:51) he leaves his disciples by ascending into the sky. This ascent of Jesus was a "disappearance" of sorts as recorded by Luke but was after the concrete resurrection occurring several days earlier.

Come across also [edit]

  • ane Corinthians 15
  • Data-theoretic decease
  • Metempsychosis
  • Almost expiry experience
  • Necromancy
  • Riverworld
  • Suspended blitheness
  • Undead

References [edit]

  1. ^ "Gregory of Nyssa: "On the Soul and the Resurrection:" However far from each other their natural propensity and their inherent forces of repulsion urge them, and debar each from mingling with its contrary, none the less volition the soul be about each past its ability of recognition, and will persistently cling to the familiar atoms, until their concourse after this division again takes place in the same fashion, for that fresh germination of the dissolved trunk which will properly be, and be called, resurrection". Ccel.org.
  2. ^ As in the Apostles' Creed: "I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the trunk, and life everlasting." Catholic Encyclopedia: General Resurrection: "Resurrection is the ascent again from the expressionless, the resumption of life. The Fourth Lateran Council (1215) teaches that all men, whether elect or reprobate, "volition ascension once more with their own bodies which they now bear about with them" (affiliate "Firmiter"). In the language of the creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuoram, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded."
  3. ^ Symes, R. C. "According to Paul of Tarsus, the resurrection transformed Jesus into the Christ, the Son of God and Savior of the world. Christ'due south resurrected body was not a resuscitated physical body, but a new body of a spiritual/celestial nature: the natural body comes first and so the spiritual torso (1 Cor. 15:46). Paul never says that the earthly trunk becomes immortal". religioustolerance.org.
  4. ^ The Watchtower Club claims that Jesus was not raised in His bodily concrete man torso, but rather was raised as an invisible spirit being—what He was earlier, the archangel Michael. They believe that Christ's post-Resurrection appearances on earth were on-the-spot manifestations and materializations of flesh and bones, with different forms, that the Apostles did non immediately recognize. Their explanation for the statement "a spirit hath non flesh and bones" is that Christ was maxim that he was not a ghostly bogeyman, but a true materialization in mankind, to be seen and touched, equally proof that he was really raised. Merely that, in fact, the risen Christ was, in actuality, a divine spirit being, who made himself visible and invisible at will. The Christian Congregation of Jehovah's Witnesses believes that Christ'southward perfect manhood was forever sacrificed at Calvary, and that information technology was not actually taken dorsum. They land: "...in his resurrection he 'became a life-giving spirit.' That was why for most of the time he was invisible to his faithful apostles... He needs no human body whatever longer... The human trunk of mankind, which Jesus Christ laid downwardly forever as a ransom sacrifice, was disposed of by God's power."—Things in Which it is Impossible for God to Lie, pages 332, 354.
  5. ^ "Resurrection Theories". Gospel-mysteries.net. Retrieved 2013-05-04 .
  6. ^ https://world wide web.bbc.co.uk/bitesize/guides/zhxpr82/revision/3#:~:text=life%20after%20death%3F-,Most%20Hindus%20believe%20that%20humans%20are%20in%20a%20cycle%20of,may%20exist%20in%20other%20realms.
  7. ^ Karl Ernst Georges, Ferruccio Badellino, Oreste Calonghi, Dizionario Latino-Italiano (Latin to Italian lexicon), Rosenberg & Sellier, 3rd edition, Turin, 1989, two.957 pages
  8. ^ Cassell's Latin Lexicon
  9. ^ Sir James Frazer (1922). The Gold Bough: A Report in Magic and Religion Ware: Wordsworth 1993.
  10. ^ Jonathan Z. Smith "Dying and Rising Gods" in Mircea Eliade (ed.) The Encyclopedia of Faith: Vol. 3. New York: Simon & Schuster Macmillan 1995: 521-27.
  11. ^ Mettinger, Riddle of Resurrection, 55-222.
  12. ^ Endsjø, Greek Resurrection Behavior, 54-64; cf. Finney, Resurrection, Hell and the Afterlife, thirteen-20.
  13. ^ Endsjø, Greek Resurrection Beliefs, 21-45, 64-72.
  14. ^ Rohde, Psyche, 335-489.
  15. ^ Euripides (2003). Luschnig, C. A. Eastward. (ed.). Euripides' Alcestis. Oklahoma series in classical culture. Vol. 29. Norman, Oklahoma: University of Oklahoma Press. p. 219. ISBN9780806135748 . Retrieved 2019-11-04 . [...] Alcestis' resurrection and restoration to her home [...] once the iii days laissez passer that information technology will take for Alcestis to be apple-pie of her obligations to the Netherworld [...]
  16. ^ Transactions of the American Philological Clan. Scholars Printing. 124. 1994. ISSN 1533-0699 https://books.google.com/books?id=GAQ8AAAAMAAJ. Retrieved 2019-eleven-04 . And it should exist remembered that Alcestis is not immortal — she and Admetus must eventually dice their fated deaths.
  17. ^ Adamek, Wendi Leigh (2007). The mystique of transmission : on an early Chan history and its contexts. New York. p. 154. ISBN978-0-231-51002-8. OCLC 166230168.
  18. ^ Schloegl, Irmgard; tr. "The Zen Pedagogy of Rinzai". Shambhala Publications, Inc., Berkeley, 1976. Page 76. ISBN 0-87773-087-3.
  19. ^ Non in the Great Commission of the resurrected Jesus, but but in the so-chosen Bottom Committee of Matthew, specifically Matthew 10:8.
  20. ^ Adomnan of Iona. Life of St Columba. Penguin books, 1995
  21. ^ 1 Corinthians fifteen:19-20
  22. ^ Bynum Resurrection of the body 1996.
  23. ^ Encyclopedia of Christian Theology Vol. 3, "Resurrection of the Dead" past André Dartigues, ed. by Jean-Yves Lacoste (New York: Routledge, 2005), 1381.
  24. ^ Encounter:
    • "Resurrection", The New Encyclopedia of Islam (2003)
    • "Avicenna". Encyclopaedia of Islam Online. : Ibn Sīnā, Abū ʿAlī al-Ḥusayn b. ʿAbd Allāh b. Sīnā is known in the West as "Avicenna".
    • L. Gardet. "Qiyama". Encyclopaedia of Islam Online.
  25. ^ Virani, Shafique (Jan 2005). "The Days of Creation in the Idea of Nasir Khusraw". Nasir Khusraw: Yesterday, Today, Tomorrow.
  26. ^ Raphael Jewish Views of the Afterlife, 45.
  27. ^ Herbert Chanon Brichto "Kin, Cult, Land and Afterlife – A Biblical Complex", Hebrew Spousal relationship Higher Almanac 44, p.8 (1973)
  28. ^ Cf. Elledge Resurrection of the Dead in Early on Judaism, xix-65; Finney Resurrection, Hell and the Afterlife, 49-77; Lehtipuu Debates over the Resurrection, 31-twoscore.
  29. ^ 2 Maccabees seven.eleven, 7.28.
  30. ^ 1 Enoch 61.5, 61.2.
  31. ^ 2 Baruch fifty.2, 51.5
  32. ^ Philip R. Davies. "Death, Resurrection and Life After Death in the Qumran Scrolls" in Avery-Peck & Neusner (eds.) Judaism in Tardily Antiquity, 209; cf. Nickelsburg Resurrection, Immortality, and Eternal Life, 179.
  33. ^ Elledge Resurrection of the Dead in Early on Judaism, 160-72.
  34. ^ Josephus Antiquities xviii.16; Matthew 22.23; Marker 12.18; Luke 20.27; Acta 23.eight.
  35. ^ Acta 23.eight.
  36. ^ Josephus Jewish War ii.8.xiv; cf. Antiquities 8.14-xv.
  37. ^ Acts 23.6, 26.five.
  38. ^ ane Corinthians fifteen.35-53
  39. ^ Jubilees 23.31
  40. ^ "Jean-Luc Nancy : Anastasis de la pensée - Traversées". Centre Pompidou (in French). Retrieved 2022-02-01 .
  41. ^ Nancy, Jean-Luc (25 August 2009). Noli Me Tangere: On the Raising of the Body. Translated by Brault, Pascale-Anne; Naas, Michael; Clift, Sarah. ISBN9780823228898.
  42. ^ Janardhanan, Reghu. "The Deconstructive Materialism of Dwivedi and Mohan: A New Philosophy of Liberty". positions politics.
  43. ^ "The anastasis of philosophy". Iranian Labour News Agency. 2021-11-16.
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Further reading [edit]

  • Alan J. Avery-Peck & Jacob Neusner (eds.). Judaism in Belatedly Artifact: Part Four: Death, Life-After-Death, Resurrection, and the World-To-Come in the Judaisms of Artifact. Leiden: Brill, 2000.
  • Caroline Walker Bynum. The Resurrection of the Body in Western Christianity, 200-1336. New York: Columbia University Press, 1996.
  • C.D. Elledge. Resurrection of the Dead in Early Judaism, 200 BCE -- CE 200. Oxford: Oxford University Press, 2017.
  • Dag Øistein Endsjø. Greek Resurrection Behavior and the Success of Christianity. New York: Palgrave Macmillan, 2009.
  • Mark T. Finney. Resurrection, Hell and the Afterlife: Body and Soul in Antiquity, Judaism and Early Christianity. New York: Routledge, 2017.
  • Nikolai Fyodorovich Fyodorov. Philosophy of Physical Resurrection 1906.
  • Edwin Hatch. Influence of Greek Ideas and Usages Upon the Christian Church (1888 Hibbert Lectures).
  • Alfred J Hebert. Raised from the Dead: True Stories of 400 Resurrection Miracles.
  • Dierk Lange. "The dying and the ascension God in the New year's day Festival of Ife", in: Lange, Ancient Kingdoms of West Africa, Dettelbach: Röll Vlg. 2004, pp. 343–376.
  • Outi Lehtipuu. Debates over the Resurrection of the Dead: Constructing Early on Christian Identity. Oxford: Oxford University Press, 2015.
  • Richard Longenecker, editor. Life in the Face of Death: The Resurrection Message of the New Attestation. Grand Rapids: Eerdmans, 1998.
  • Joseph McCabe. Myth of the Resurrection and Other Essays, Prometheus books: New York, 1993 [1925]
  • Kevin J. Madigan & Jon D. Levenson. Resurrection: The Power of God for Christians and Jews. New Haven: Yale University Press, 2008.
  • Tryggve Mettinger. The Riddle of Resurrection: "Dying and Rising Gods" in the Ancient Virtually E, Stockholm: Almqvist, 2001.
  • Markus Mühling. Grundinformation Eschatologie. Systematische Theologie aus der Perspektive der Hoffnung. Göttingen: Vandenhoeck & Ruprecht, 2007.
  • George Nickelsburg. Resurrection, Immortality, and Eternal Life in Intertestmental Judaism. Cambridge: Harvard University Printing, 1972.
  • Pheme Perkins. Resurrection: New Testament Witness and Contemporary Reflection. Garden Metropolis: Doubleday & Company, 1984.
  • Simcha Paull Raphael. Jewish Views of the Afterlife. Lanham: Rowman & Littlefield, 2009.
  • Erwin Rohde Psyche: The Cult of Souls and Belief in Immortality amongst the Greeks. New York: Harper & Row, 1925 [1921].
  • Charles H. Talbert. "The Concept of Immortals in Mediterranean Antiquity", Journal of Biblical Literature, Volume 94, 1975, pp 419–436.
  • Charles H. Talbert. "The Myth of a Descending-Ascending Redeemer in Mediterranean Artifact", New Testament Studies, Book 22, 1975/76, pp 418–440.
  • Frank J. Tipler (1994). The Physics of Immortality: Modern Cosmology, God and the Resurrection of the Dead. my house: Doubleday. ISBN0-nineteen-851949-4.
  • N.T. Wright (2003). The Resurrection of the Son of God. London: SPCK; Minneapolis: Fortress Printing.

External links [edit]

  • "Resurrection". Internet Encyclopedia of Philosophy.
  • Resurrection of Jesus Christ - Catholic Encyclopedia
  • Article on resurrection in the Hebrew Bible.
  • Jewish Encyclopedia: Resurrection
  • The enticement of the Occult: Occultism examined past a scientist and Orthodox Priest
  • Rethinking the resurrection.(of Jesus Christ)(Encompass Story) Newsweek, April 8th 1996, Woodward, Kenneth L.
  • Dictionary of the History of Ideas: Death and Immortality, Resurrection, Reincarnation

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

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