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Total Warhammer the Dead Rise Again

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Belief that nearly or all the expressionless who have ever lived will exist resurrected

General resurrection or universal resurrection is the belief in a resurrection of the expressionless, or resurrection from the dead (Koine: ἀνάστασις [τῶν] νεκρῶν , anastasis [ton] nekron; literally: "standing up again of the dead"[ane]) past which most or all people who have died would be resurrected (brought back to life). Diverse forms of this concept can be plant in Christian, Islamic, Jewish, Samaritanism and Zoroastrian eschatology.

Rabbinic Judaism and Samaritanism [edit]

There are iii explicit examples in the Hebrew Bible of people being resurrected from the dead:

  • The prophet Elijah prays and God raises a young male child from death (1 Kings 17:17–24)
  • Elisha raises the son of the Shunammite woman (ii Kings 4:32–37); this was the very same child whose birth he previously foretold (2 Kings 4:8–16)
  • A expressionless man's body that was thrown into the dead Elisha'southward tomb is resurrected when the body touches Elisha's bones (2 Kings 13:21)

While there was no belief in personal afterlife with advantage or penalization in Judaism earlier 200 BC,[ii] in after Judaism and Samaritanism it is believed that the God of Israel will 1 day give teḥiyyat ha-metim ("life to the dead") to the righteous during the Messianic Age, and they will live forever in the world to come (Olam Ha-Ba).[3] Jews today base this belief on the Volume 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 just the Torah and reject the rest of the Hebrew Bible.

During the Second Temple menses, Judaism adult a diversity of beliefs concerning the resurrection. The concept of resurrection of the physical body is constitute in 2 Maccabees, according to which it will happen through recreation of the flesh.[4] Resurrection of the dead also appears in item in the extra-canonical books of Enoch,[5] in the Apocalypse of Baruch,[6] and two Esdras. According to the British scholar in ancient Judaism Philip R. Davies, there is "picayune or no clear reference ... either to immortality or to resurrection from the dead" in the Dead Sea scrolls texts.[7] Both Josephus and the New 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 not specify whether this included the mankind or not.[ix] Co-ordinate to Josephus, who himself was a Pharisee, the Pharisees held that only the soul was immortal and the souls of skillful people will be reincarnated and "pass into other bodies," while "the souls of the wicked will endure eternal penalty."[x] Paul the Campaigner, who also was a Pharisee,[11] said that at the resurrection what is "sown equally a natural body is raised a spiritual body."[12] Jubilees refers just to the resurrection of the soul, or to a more 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 simply.[xv] [16] The extent of the resurrection in ii Baruch and four Ezra is debated by scholars.[17] [18] [nineteen]

The resurrection of the expressionless is a core belief in the Mishnah which was assembled in the early centuries of the Christian era.[20] The belief in resurrection is expressed on all occasions in the Jewish liturgy; e.g., in the morning prayer Elohai Neshamah, in the Shemoneh 'Esreh and in the funeral services.[21] Jewish halakhic authority Maimonides set up down his Thirteen Articles of Faith which have ever since been printed in all Rabbinic Siddur (prayer books). Resurrection is the thirteenth principle: "I firmly believe that in that location will take place a revival of the expressionless at a fourth dimension which volition please the Creator, blessed be His name."[22] Modern Orthodox Judaism holds conventionalities in the resurrection of the dead to exist one of the cardinal 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 "second death" in texts from the Second Temple period and early rabbinical writings, but not in the Hebrew Bible.[23] "Second death" is identified with judgment, followed by resurrection from Gehinnom ("Gehenna") at the Terminal Day.[24]

Christianity [edit]

Item from a North Mississippi Christian cemetery headstone with the inscription: "May the resurrection find thee On the bust 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 Book of Hosea 13:14 where he speaks of the abolition of death. In the Pauline epistles of the New Testament, Paul the Apostle wrote that those who will exist 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). Even though Paul does not explicitly institute that immortality excludes physical bodies, some scholars understand that according to Paul, mankind is simply to play no office, as people are made immortal.[25]

Gospels and Acts [edit]

The Gospel of Matthew has Jesus famously teach/preach for the offset fourth dimension in 4:17, "Apologize, for the kingdom of heaven is at hand." Matthew 6:19-21. Information technology introduces the expression ἀναστάσεως τῶν νεκρῶν, which is used in a monologue by Jesus who speaks to the crowds about "the resurrection" called just ῇ ἀναστάσει (Mat. 22:29–33). This type of resurrection refers to the raising upwardly of the dead, all flesh, at the finish of this present historic period,[26] the general or universal resurrection.[27]

In the approved gospels, the resurrection of Jesus is described as a resurrection of the mankind: from the empty tomb in Mark; the women embracing the feet of the resurrected Jesus in Matthew; the insistence of the resurrected Jesus in Luke that he is of "flesh and basic" and non just a spirit or pneuma; to the resurrected Jesus encouraging the disciples to touch on 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 up the resurrection in his trial before Ananias ben Nedebaios. The expression was variously used in reference to a general resurrection (Acts 24:21)[27] at the terminate of this present historic period (Acts 23:6, 24:fifteen).[26]

Acts 24:15 in the Rex James Version reads: "... at that place 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 1 Corinthians 15: 52: "the trumpet shall sound, and the dead shall be raised incorruptible, and nosotros shall be changed." Chapel of San Brizio, Duomo, Orvieto.

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

The Christian writers Irenaeus and Justin Martyr, in the 2d century, wrote against the idea that merely 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 man is both soul and trunk and Christ has promised to raise both, just as his ain body was raised.[30]

The Christian doctrine of resurrection is based on Christ'southward resurrection. There was no ancient Greek belief in a general resurrection of the dead. Indeed, they held that in one case a body had been destroyed, there was no possibility of returning to life every bit not even the gods could recreate the flesh.[ commendation needed ]

Several early Church Fathers, like Pseudo-Justin, Justin Martyr, Tatian, Irenaeus, and Athenagoras of Athens contend about the Christian resurrection behavior in ways that answer to this traditional Greek scepticism to mail-mortal physical continuity. The human body could non be annihilated, only dissolved – it could not even be integrated in the bodies of those who devoured it. Thus God just had to reassemble the infinitesimal parts of the dissolved bodies in the resurrection.[ citation needed ]

Traditional Christian Churches, i.east. ones that adhere to the creeds, continue to uphold the belief that there will exist a general and universal resurrection of the expressionless at "the finish of time", as described past Paul when he said: "He hath appointed a day, in which he will guess the world" (Acts 17:31 KJV) and "There shall be a resurrection of the dead, both of the just and unjust" (Acts 24:15 KJV).

Mod 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 death. Currently, even so, it is a popular Christian conventionalities that the souls of the righteous go to Heaven.[31] [32]

At the shut of the medieval menstruation, the modern era brought a shift in Christian thinking from an emphasis on the resurrection of the body back to the immortality of the soul.[33] This shift was a upshot of a alter in the zeitgeist, as a reaction to the Renaissance and subsequently 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 merely everlasting life. Although theological textbooks still mentioned resurrection, they dealt with it as a speculative question more than than every bit an existential problem."[33]

This shift was supported not by any scripture, simply largely by the popular faith of the Enlightenment, deism. Deism allowed for a supreme being, such equally the philosophical commencement crusade, but denied any significant personal or relational interaction with this effigy. Deism, which was largely led past rationality and reason, could allow a belief in the immortality of the soul, but not necessarily in the resurrection of the expressionless. American deist Ethan Allen demonstrates this thinking in his work, Reason the Only Oracle of Homo (1784) where he argues in the preface that nearly every philosophical problem is across humanity's agreement, including the miracles of Christianity, although he does allow for the immortality of an immaterial soul.[34]

Influence on secular law and custom [edit]

In Christian theology, it was once widely believed that to ascent on Judgment 24-hour interval the trunk had to exist whole and preferably buried with the feet to the e so that the person would rising facing God.[35] [36] [37] An Human activity of Parliament from the reign of King Henry 8 stipulated that just the corpses of executed murderers could be used for dissection.[38] Restricting the supply to the cadavers of murderers was seen equally an extra penalty for the crime. If one believes dismemberment stopped the possibility of resurrection of an intact trunk on judgment day, then a posthumous execution is an effective way of punishing a criminal.[39] [twoscore] [41] [42] Attitudes towards this event inverse very slowly in the United kingdom and were not manifested in constabulary until the passing of the Beefcake Act in 1832. Cremation was accepted more slowly; the first U.k. cremation did non accept identify till October 1882, on private land, and cremation was not declared lawful until 1884, when Dr. William Price, a Druid High priest, was tried and acquitted at South Glamorgan Assizes for the attempted cremation of the torso of his babe 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 Catholic Encyclopedia:

"No doctrine of the Christian Faith", says St. Augustine, "is so vehemently 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 take been restored to glorified bodies will accept the following basic qualities:

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

According to the Cosmic 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 ain bodies which they at present behave about with them" (chapter "Firmiter"). In the linguistic communication of the creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuorum, anastasis ton nekron) for a double reason: kickoff, since the soul cannot die, it cannot be said to return to life; 2d the heretical contention of Hymeneus and Philitus that the Scriptures announce by resurrection not the return to life of the body, just 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 expiry, the separation of the soul from the body, the homo body decays and the soul goes to run across God, while awaiting its reunion with its glorified body. God, in his almighty ability, will definitively grant incorruptible life to our bodies past reuniting them with our souls, through the power of Jesus' Resurrection.

998 Who will rising? All the expressionless will rising, "those who have done practiced, to the resurrection of life, and those who accept washed evil, to the resurrection of judgment."

999 How? Christ is raised with his own body: "See my hands and my feet, that it is I myself"; but he did non return to an earthly life. So, in him, "all of them will rise again with their own bodies which they now bear," but Christ "volition change our lowly body to be like his glorious body," into a "spiritual torso":

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

1001 When? Definitively "at the final day," "at the end of the globe." Indeed, the resurrection of the expressionless is closely associated with Christ's Parousia:

For the Lord himself will descend from heaven, with a cry of command, with the archangel's call, and with the sound of the trumpet of God. and the dead in Christ will rise kickoff. (i Thess iv:16)[48]

1038 The resurrection of all the dead, "of both the merely and the unjust" (Acts 24:15), will precede the Final Judgment. This volition be "the hour when all who are in the tombs volition hear [the Son of homo's] vox and come forth, those who have done good, to the resurrection of life, and those who take done evil, to the resurrection of judgment" (Jn v:28-29).[49]

In Anglicanism, scholars such equally the Bishop of Durham North. T. Wright,[fifty] have defended the primacy of the resurrection in Christian faith. Interviewed by Fourth dimension in 2008, senior Anglican bishop and theologian N. T. Wright spoke of "the idea of bodily resurrection that people deny when they talk about their 'souls going to Heaven,'" adding: "I've frequently heard people say, 'I'grand going to sky shortly, and I won't need this stupid body in that location, thank goodness.' That's a very dissentious distortion, all the more so for being unintentional." Instead, Wright explains: "In the Bible nosotros are told that you dice, and enter an intermediate state." This is "conscious," but "compared to being bodily alive, information technology will be like being comatose." This will be followed past resurrection into new bodies, he says. "Our civilisation is very interested in life after death, but the New Testament is much more interested in what I've called the life afterwards life after expiry."

Amidst the original Forty-Two Manufactures of the Church of England, one read: "The resurrection of the dead is non as all the same brought to pass, as though information technology only belonged to the soul, which past the grace of Christ is raised from the death of sin, only it is to be looked for at the last day; for then (equally Scripture doth nigh manifestly prove) to all that be expressionless their ain bodies, flesh and bone shall be restored, that the whole human may (according to his works) have other reward or punishment, as he hath lived virtuously, or wickedly."[51]

Of Baptists, James Leo Garrett Jr., E. Glenn Hinson, and James E. 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 dead in combination with soul slumber. Still, this is not a mainstream instruction of Lutheranism and well-nigh Lutherans traditionally believe in resurrection of the trunk in combination with the immortal soul.[53] According to the Lutheran Church–Missouri Synod (LCMS), on the terminal 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 changed, those of the wicked to a state of everlasting shame and torment, those of the righteous to an everlasting state of celestial glory.[54]

In Methodism, K. Douglas Meeks, professor of theology and Wesleyan studies at Vanderbilt Divinity School, states that "information technology is very of import for Christians to hold to the resurrection of the torso."[55] F. Belton Joyner in United Methodist Answers, states that the "New Testament does not speak of a natural immortality of the soul, equally if nosotros never really dice. Information technology speaks of resurrection of the body, the merits that is made each fourth dimension we country the historic Apostles' Creed and archetype Nicene Creed," given in The United Methodist Hymnal.[56] In ¶128 of the Book of Discipline of the Free Methodist Church information technology is written: "At that place will be a bodily resurrection from the dead of both the but and the unjust, they that take done skilful unto the resurrection of life, they that have done evil unto the resurrection of the damnation. The resurrected body volition be a spiritual torso, but the person will exist whole identifiable. The Resurrection of Christ is the guarantee of resurrection unto life to those who are in Him."[57] John Wesley, the founder of the Methodist Church, in his sermon On the Resurrection of the Dead, defended the doctrine, stating "In that location are many places of Scripture that plainly 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.' [one Corinthians 15:53]."[58] In addition, notable Methodist hymns, such as those past Charles Wesley, link 'our resurrection and Christ'southward resurrection".[55]

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

The get-go-century treatise Didache comments 'Not the resurrection of everyone, but, as it says, "The Lord will come up and all his holy ones with him" (16.7)[60]

Many Evangelicals believe in a universal resurrection, but divided into 2 separate resurrections; at the Second Coming and then again at the Great White Throne.[61] The Doctrinal Basis of the Evangelical Alliance affirms belief in "the resurrection of the body, the judgment of the globe by our Lord Jesus Christ, with the eternal blessedness of the righteous, and the eternal punishment of the wicked."[62]

Latter 24-hour interval Saints believe that God has a plan of salvation. Before the resurrection, the spirits of the dead are believed to exist in a place known as the spirit world, which is similar to, yet fundamentally distinct from, the traditional concept of Heaven and Hell. Information technology is believed that the spirit retains its wants, beliefs, and desires in the afterlife.[63] Doctrine of The Church of Jesus Christ of Latter-day Saints teaches that Jesus Christ was the first person to be resurrected,[64] and that all those who take lived on the world will be resurrected because of Jesus Christ, regardless of their righteousness.[64] The Church teaches that not all are resurrected at the same time; the righteous will be resurrected in a "first resurrection" and unrepentant sinners in a "concluding resurrection."[64] The resurrection is believed to unite the spirit with the torso once more, and the Church teaches that the body (mankind and bone) will be made whole and become incorruptible, a country which includes immortality.[65] In that location is also a belief in Latter-day Saint doctrine that a few infrequent individuals were removed from the earth "without tasting of expiry." This is referred to equally translation, and these individuals are believed to have retained their bodies in a purified form, though they too volition eventually exist required to receive resurrection.[66]

Some millennialists interpret the Book of Revelation as requiring 2 physical resurrections of the dead, one earlier the Millennium, the other afterwards it.[67]

Mortalists, those Christians who do not believe that humans have immortal souls, may believe in a universal resurrection, such as Martin Luther,[68] and Thomas Hobbes in Leviathan.[69] Some mortalist denominations may believe in a universal resurrection of all the dead, but in two resurrection events, one at either end of a millennium, such as Seventh-day Adventists.[70] Other mortalist denominations deny a universal resurrection, such equally Christadelphians[71] and concur that the dead count iii groups; the majority who will never exist raised, those raised to condemnation, and a second concluding destruction in the "2d Decease", and those raised to eternal life.

Islam [edit]

According to Islamic eschatology, the Twenty-four hour period of Resurrection (yawm al-qiyāmah) [72] is believed to be God's final cess of humanity. The sequence of events (co-ordinate to the nigh commonly held conventionalities) is the anything of all creatures, resurrection of the torso, and the judgment of all sentient creatures. The exact time when these events will occur is unknown, all the same there are said to be major[73] and minor signs[74] which are to occur well-nigh the time of Qiyamah (stop time). Many Quranic verses, peculiarly the earlier ones, are dominated by the idea of the nearing of the mean solar day of resurrection.[75] [76]

In the sign of nafkhatu'50-ula, a trumpet will be sounded for the commencement time, and result in the death of the remaining sinners. Then there will be a period of xl years. The eleventh sign is the sounding of a 2nd trumpet to signal the resurrection as ba'as ba'da'fifty-mawt.[77] And then all will exist naked and running to the Place of Gathering.[ citation needed ]

The Day of Resurrection is 1 of the 6 manufactures of Islamic organized religion.[78] Everybody will business relationship for their deeds in this world and people volition go to heaven or hell.

Bahai Faith [edit]

See Last Judgment#Bahai Faith.

Zoroastrianism [edit]

The Zoroastrian belief in an end times renovation of the world is known as frashokereti, which includes some course of revival of the dead that tin be attested from no earlier than the 4th century BCE.[79] Every bit 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 last 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 means "making wonderful, fantabulous". The doctrinal bounds are (ane) good will eventually prevail over evil; (2) cosmos was initially perfectly good, merely was after corrupted by evil; (3) the earth will ultimately be restored to the perfection it had at the time of creation; (4) the "conservancy for the private depended on the sum of (that person's) thoughts, words and deeds, and at that place could exist no intervention, whether compassionate or arbitrary, by any divine beingness to alter this." Thus, each homo bears the responsibility for the fate of his ain soul, and simultaneously shares in the responsibility for the fate of the earth.[81]

Encounter also [edit]

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

Footnotes [edit]

  1. ^ Strong 2007, p. 1604: G386 ἀνάστασις.
  2. ^ Gowan, Donald East. (1 January 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 August 2020.
  4. ^ two Maccabees vii.11, 7.28.
  5. ^ 1 Enoch 61.5, 61.2.
  6. ^ 2 Baruch 50.ii, 51.5
  7. ^ Philip R. Davies. "Death, Resurrection and Life Afterward Expiry in the Qumran Scrolls" in Alan J. Avery-Peck & Jacob Neusner (eds.) Judaism in Late Antiquity: Part Four: Death, Life-Afterward-Expiry, Resurrection, and the World-To-Come in the Judaisms of Artifact. Leiden 2000:209.
  8. ^ Josephus Antiquities 18.16; Matthew 22.23; Mark 12.xviii; Luke 20.27; Acts 23.eight.
  9. ^ Acts 23.8.
  10. ^ Josephus Jewish War 2.eight.14; cf. Antiquities 8.fourteen–15.
  11. ^ Acts 23.6, 26.5.
  12. ^ 1 Corinthians xv.35–53
  13. ^ Jubilees 23.31
  14. ^ John Joseph Collins Apocalypticism in the Dead Sea Scrolls 1997 p112 "The resurrection is not universal. It is the destiny of the very expert and the very bad, who are raised for advantage and punishment respectively. Daniel uses the metaphor of sleep and awakening to point the transition that is in ..."
  15. ^ Lester L. Grabbe An introduction to get-go century Judaism: Jewish organized religion and History in the Second Temple Menstruum (9780567085061): 1996 p79 "Here the resurrection is not universal but involves only some of the dead. The righteous achieve what is referred to as 'astral immortality'; that is, they become like the stars of heaven (12:three). Afterwards 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 ever with those elected unto life everlasting." 3 Ten. While thus the Jews firmly believed in the Resurrection of the expressionless, 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 up in 2 Baruch and 4 Ezra, meet the commodity 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 state in 2 Baruch 2008 p189 "In other words, this is not a resurrection of all Israel or a universal resurrection of flesh (fifty–51). "The offset" ("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 dead.31 In the eschatological scenario of 1 Corinthians 15, at that place is, differently from ii Baruch, no universal resurrection..."
  20. ^ Jacob Neusner, World Religions in America: An Introduction (2009), p. 133: "He who says, the resurrection of the dead is a 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 expressionless volition 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 expiry is identical with the judgment in Gehinnom. The wicked will perish and their riches volition be given to the righteous."
  25. ^ Archibald Robertson & Alfred Plummer. A Critical 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 Expressionless" in Krister Stendahl (ed.) Immortality and Resurrection. New York 1965 [1955]:35; Gunnar af Hällström. Carnis Resurrection: The Interpretation of a Credal Formula. Helsinki 1988:10; Caroline Walker Bynum. The Resurrection of the Body in Western Christianity, 200–1336. New York 1995:vi.
  26. ^ a b Thayer 1890, p. ἀνάστασις.
  27. ^ a b Abbott-Smith 1999, p. 33.
  28. ^ "Catechism of the Catholic Church building, Profession of Fatih". Retrieved 23 August 2019.
  29. ^ Exegetical Dictionary of the New Attestation
  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 Nosotros Be Reunited with Children Who Have Died? Archived 7 December 2006 at the Wayback Machine
  33. ^ a b Encyclopedia of Christian Theology Vol. 3, "Resurrection of the Dead" by André Dartigues, ed. by Jean-Yves Lacoste (New York: Routledge, 2005), 1381.
  34. ^ The Encyclopedia of Unbelief, Vol. 1, A–K, "Deism," Edited by Gordon Stein (Buffalo, NY: Prometheus Books, 1985), 134.
  35. ^ Barbara Yorke (2006), The Conversion of U.k. Pearson Educational activity, 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 "Up until the early 1800s, graves were marked past pairs of headstones and footstones, with the deceased laid to rest facing east to ascension again at dawn of Judgment Day."
  37. ^ Grave and nave: an compages of cemeteries and sanctuaries in rural Ontario "Sanctuaries confront east, and burials are with the feet to the eastward, allowing the incumbent to rise facing the dawn on the Day of Judgment."
  38. ^ The history of judicial hanging in Britain: Afterward the execution "Henry Eight passed a law in 1540 assuasive surgeons four bodies of executed criminals each per year. Little was known about anatomy and medical schools were very neat to become their hands on dead bodies that they could dissect." [ dead link ]
  39. ^ Miriam Shergold and Jonathan GrantThe evolution of regulations for health inquiry in England(pdf) Prepared for the Department of Health, February 2006. Folio 4. "For instance, the Church 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 Automobile Catholic Answers Archived xiii November 2008 at the Wayback Machine. Retrieved 17 November 2008
  41. ^ Fiona Haslam (1996),From Hogarth to Rowlandson: Medicine in Art in Eighteenth-century Great britain,Liverpool University Press, ISBN 0-85323-640-2, ISBN 978-0-85323-640-five 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 Great britain". world wide web.cremation.org.britain . Retrieved 21 February 2022.
  44. ^ Aurelius Augustinus, City of God Confronting the Pagans "For so, either not all the expressionless volition rise, leaving some man souls without bodies forever, that had once had human bodies, though only in their mother'southward womb; or if all human souls are to receive in the resurrection the bodies which ..."
  45. ^ "Catholic Encyclopedia: General Resurrection". Newadvent.org. ane June 1911. Retrieved 26 March 2013.
  46. ^ The Cosmic Catechism past Father John A. Hardon, p. 265
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  48. ^ Canon of the Catholic Church #997-1001 . Retrieved 31 March 2020.
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  53. ^ Evangelical Lutheran intelligencer: Book 5–1830 Page nine 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 easily of the Supreme Being, may be instrumental in leading them unto 'fountains of living water'."
  54. ^ Graebner, Augustus Lawrence (1910). Outlines of Doctrinal Theology. Saint Louis, MO: Concordia Publishing House. pp. 233–ff. Archived from the original on 12 July 2006. Retrieved xvi December 2018.
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  56. ^ Joyner, F. Belton (2007). United Methodist Questions, United Methodist Answers: Exploring Christian Faith. Westminster John Knox Press. p. 33. ISBN9780664230395. The New Attestation does non speak of a natural immortality of the soul, as if we never really die. It speaks of resurrection of the body, the claim that is made each fourth dimension nosotros state the historic Apostles' Creed and classic Nicene Creed. (For the words of these creeds, see UMH 880–882.)
  57. ^ 2007 Book of Discipline. Free Methodist Publishing Business firm. 2007. p. 25. Retrieved 21 April 2014.
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  59. ^ Michael Ashton. Raised to Judgement Bible Teaching nearly Resurrection & Judgement Christadelphian, Birmingham 1991
  60. ^ Simon Tugwell The apostolic Fathers 1990 p. 148 "Outset, the mention of the resurrection is qualified by the passenger, 'Not the resurrection of anybody, simply, as information technology says, "The Lord will come up and all his holy ones with him" (sixteen.seven). This is probably to exist taken, non equally meaning that dead sinners never become resurrected, but every bit 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. fifteen "Only some of the dead will rise: "the dead in Christ volition rising offset"(i Thessalonians four:16). The residue of the dead, 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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  68. ^ Paul Althaus The theology of Martin Luther 1966 "With the New Attestation, Luther teaches the resurrection of all the expressionless and not only of the believers." All enter into judgment. The believers enter into eternal life with Christ; evil men enter into eternal expiry with the devil and his angels.""
  69. ^ Hobbes Leviathan 1976 ed., p.315 "For though the Scripture be articulate for a universal resurrection, yet we do not read that to any of the reprobate is promised an eternal life. For whereas St. Paul, to the question apropos what bodies men shall rising with again,"
  70. ^ Seventh-Day Adventists respond questions on doctrine General Briefing of 7th-Day Adventists – 1957 "The general resurrection of all the expressionless occurs at the second advent, which will usher in the eternal world. Satan was "spring" by the first advent 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 Day of Judgment" (yawm advertisement-din)
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  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, Final 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. ^ "Half-dozen Manufactures of Islamic Faith". Archived from the original on 21 April 2016. Retrieved 2 September 2016.
  79. ^ Richard N. Longenecker – Life in the Face of Death: The Resurrection Message of the New Testament p. 48 1998 "Franz König, for example, concludes that the earliest testament of Zoroastrian conventionalities in a resurrection cannot be dated before the fourth century BC (cf. Zarathustras Jenseitsvorstellungen und das Alte Testament [Vienna: Herder, ."
  80. ^ R. G. M. 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 betwixt them: in Iranian organized religion all are resurrected and purified every bit function 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 Testament (3rd ed.). Edinburgh: T&T Clark. p. 33. ISBN9780567086846.
  • Insight (1988). Insight on the Scriptures, Vol. 1. Pennsylvania: Watch Tower Bible and Tract Society of Pennsylvania. pp. 783–793.
  • Stiff, James (2007). Stiff's exhaustive cyclopedia of the Bible (Updated ed.). Peabody, MA: Hendrickson Publishers. ISBN9781565633599.
  • Thayer, Joseph Henry (1890). Thayer'south Greek-English Lexicon of the New Testament. Peabody, Mass.: Hendrickson. ISBN9780913573228.
  • "Part 1: Article eleven "The Resurrection of the Torso."". The canon of the Council of Trent. Translated by James Donovan. Lucas Brothers. 1829.
  • Maas, Anthony John (1911). "Resurrection". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Visitor.

External links [edit]

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

gonzalesbeppiest.blogspot.com

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

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