Resurrection of the dead

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This article concerns itself with the belief in the final resurrection at the end of time, commonly found in the Abrahamic religions. For other meanings, see Resurrection (disambiguation). For the concept of bringing the dead back to life, see undead, life extension, and cryonics.

Zoroastrianism, Judaism, Christianity, and Islam all variously describe resurrection, usually of all people to face God on Judgment Day.

Contents 1 Greek philosophy 2 Zoroastrianism 3 Judaism 4 Christianity 4.1 New Testament teachings 4.2 Beliefs 4.2.1 Timing 4.2.2 Method 4.2.3 End state of resurrected person 4.3 Sole afterlife 4.4 Modern de-emphasis 5 Islam 6 Omega Point 7 See also 8 References 9 External links

[edit] Greek philosophy

One of the main themes in the Phaedo is the idea that the soul is immortal. Socrates offers four arguments for the soul's immortality. Pythagoras taught the doctrine of reincarnation.

[edit] Zoroastrianism

Main article: Zoroastrian eschatology

Zoroastrianism includes a prophecy that the dead will be raised and judged at the end of time^[1]. The world will be purified and all creation will be reconciled to Ahura Mazda^[2].

[edit] Judaism

Main article: Jewish eschatology

Orthodox Judaism holds that belief in Resurrection as one of the cardinal principles of the Jewish faith. The Pharisees believed in a literal resurrection of the body^[3]. A famous Jewish halakhic-legal authority, Maimonides, set down thirteen main principles of the Jewish faith according to Orthodox Judaism which have ever since been printed in all Rabbinic prayer books. Resurrection is the thirteenth principle:

"I believe with complete (perfect) faith, that there will be techiat hameitim - revival of the dead, whenever it will be God's, blessed be He, will (desire) to arise and do so. May (God's) Name be blessed, and may His remembrance arise, forever and ever."

Resurrections of literally dead people are found in prophetic public ministry such as by Elijah for the widow's son at Zarephath: "Behold your son lives". ראי חי בנך ^[4]; Elisha for the Shunammite woman: "Take up your son". שאי בנך .^[5]; Elisha's bones reviving a man: "as the man touched the bones of Elisha, he revived, and stood up on his feet". בעצמות אלישע ויחי ויקם על רגליו 2 Kings 13:21; Jonah on his reluctant journey to Nineveh: "and it vomited out Jonah on the dry land.". ויקא את יונה אל היבשה ^[6]; Daniel and his friends out of the King Nebuchadnezzar's furnace: "Then Shadrach, Meshach, and Abednego came forth out of the midst of the fire". נפקין שדרך מישך ועבד נגו--מן גוא נורא ^[7]. A detailed prophesy of Ezekiel's Vision in the Valley of Dry Bones: "Thus says the Lord Yahweh to these bones: Behold, I will cause breath to enter into you, and you shall live." כה אמר אדני יהוה לעצמות האלה הנה אני מביא בכם רוח--וחייתם .^[8].

According to the Jewish Encyclopedia article on Resurrection, the topic may be discussed in Job 14:13-15, 19:25-26, Isa 26:19, Dan 12:1-4 and is argued in more detail in extra-canonical books like Enoch, Jubilees, Apocalypse of Baruch, 2 Esdras, and the Maccabees.

[edit] Christianity

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See also: Christian eschatology

Most denominations of Christian theology teach the concept of eternal life after death, provided through the atonement of Christ, thus it is generally believed that when a person's body dies, the soul is separated from the body and continues to exist forever. The term resurrection of the dead is generally used to refer to the idea that the dead bodies of all or some of humanity will be reformed and reanimated at the end of the world.

This tenet is included at the end of the Nicene Creed, which concludes (in its version of 381 AD) that Christians "look for the resurrection of the dead, and the life of the world to come.". The Apostles' Creed explicitly ends with an affirmation of belief in "the resurrection of the body".

Those who hold it applies to all mankind also call it the General Resurrection, on the grounds that it involves mankind in general.^{[citation needed]}

Various Christian sects disagree on the exact nature of the resurrection.^{[citation needed]}

Since Christianity was born out of Jewish praxis and worldview, it is worthwhile to point out that Christianity's doctrine of resurrection appears to be an extension of the classical Jewish belief associated with the party of the Pharisees.

While the Christian doctrine of resurrection conforms to Jewish belief, there is, however, a minority point of view, held by certain Jewish mystics and others, which asserts that those Jewish beliefs are, in and of themselves, in contradiction of the Revelation and Doctrine of the resurrection as taught by Isaiah (Isaiah 8:16 and 26:19) and Daniel (12:1 and 13) in which the resurrection was understood as being a Doctrine of physical 'Rebirth'. This however may be only a reflection of the anti-belief in resurrection held by some.^{[citation needed]}

Jesus himself, in this matter, appears to have been in general agreement with the biblical doctrinal position held by the Pharisees, as illustrated by his response to a question regarding marriage at the resurrection (Matthew 22:23-32, Mark 12:18-27 and Luke 20:27-40).

If the minority viewpoint on the doctrine of the resurrection is correct, the fundamental conflict between Jesus and the Pharisees may have been over the interpretation of the resurrection as a Doctrine of physical 'Rebirth'. According to this viewpoint, the Pharisees understood it as the doctrine of a physical raising of a dead body from the grave, while the Sadducees denied the resurrection altogether.

Most Christian churches continue to uphold this belief: that there will be a general resurrection of the dead at "the end of time", as prophesied by Paul when he said, "...he hath appointed a day, in the which he will judge the world..." (Acts 17:31 KJV) and "...there shall be a resurrection of the dead, both of the just and unjust." (Acts 24:15 KJV).

Early Christianity reflects the Pharisaic view of the resurrection of flesh, rather than that of the Sadducees who believed in no afterlife.

There is also a minority point of view, held by the Gnostic writers of the Nag Hammadi Codices, that Jesus taught the resurrection as a Doctrine of 'Rebirth'; in which case Paul, the Pharisee, is understood as having contradicted the Teaching of Jesus on the resurrection. Paul's doctrine then established the basis of orthodox Christian theology.^{[citation needed]}

Many of the early Church Fathers cited the Old Testament examples listed in the Judaism section above as either foreshadowing Jesus's resurrection, or foreshadowing or prophesying a future resurrection of all the dead.

[edit] New Testament teachings

There is some disagreement as to what constitutes resurrection, as different scriptures in the New Testament have been cited in different fashion. One of these arguments centers around whether a soul is "immortal," and non-physical, or whether it is merely physical, or whether it constitutes a union of spirit and body.^{[citation needed]} Similar arguments were made among Jewish sects in the days of Christ.^{[citation needed]} Upon Christ's resurrection, he said to his apostles, "handle me, and see; for a spirit hath not flesh and bones, as ye see me have." Luke 24:39 However, to Mary at the tomb he said, "Touch me not; for I am not yet ascended to my Father." John 20:17 Such patronages to touch or touch not can seem in conflict with a corporeal nature. However we find another possible take in Paul's teachings: "...our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel," wherein immortality is the resurrection of spirit and body. 2 Timothy 1:10

According to the New Testament, Jesus argued with the Sadducees over the doctrine of the resurrection (Strong's G386). These passages are Mark 12:18-27, Matthew 22:23-33, Luke 20:27–40. See also Mark 12. The Gospel of John also contains teachings about the resurrection of the dead (5:25-29, 6:39-59).

The Sign of Jonah (Matthew 12:38-42, 16:1-4, Luke 11:29-32, cf. Mark 8:11-13) may be about the resurrection of the dead at the Last judgement. For example, from the Scholars Version translation of Matthew 12:38-42: "...At judgment time, the citizens of Ninevah will come back to life along with this generation ... At judgment time, the queen of the south will be brought back to life along with this generation ..."

The resurrection of the righteous is mentioned at Luke 14:14.

The resurrection at the last day is mentioned at John 11:24-25.

In Acts of the Apostles, the Apostles and Paul of Tarsus argued in support of the doctrine: 4:2, 17:32, 23:6-8, 24:15, 24:21.

In 1 Corinthians 15:13 Paul argues: "If there is no resurrection of the dead, then not even Christ has been raised."

2 Timothy 2:18 warns of some: "who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some."

Additional cites are Romans 8:11; 1 Corinthians 6:14; 15:12-13; 2 Corinthians 4:14; 2 Corinthians 5:1-2; Philippians 3:21; 1 Thessalonians 4:12-16; 2 Timothy 2:11; Hebrews 6:2.

When a person dies and awaits resurrection, conscious thinking and ability to do anything can not occur.

The dead goes to the grave and not a part lives until resurrected in the future. Gen. 3:19: “In the sweat of your face you will eat bread until you return to the ground, for out of it you were taken. For dust you are and to dust you will return.”

Eccl. 9:10: “All that your hand finds to do, do with your very power, for there is no work nor devising nor knowledge nor wisdom in Sheol [“the grave,” King James, Holy Bible Ronald Knox; “the world of the dead,” Today's English Version], the place to which you are going.”

Eccl. 9:5: “The living are conscious that they will die; but as for the dead, they are conscious of nothing at all.”

Ps. 146:4: “His spirit goes out, he goes back to his ground; in that day his thoughts [“thoughts,” King James, 145:4 in Catholic Challoner-Douay; “all his thinking,” New English Bible; “plans,” Revised Standard, New American Bible] do perish.”

John 11:11-14: “‘Lazarus our friend has gone to rest, but I am journeying there to awaken him from sleep.’ . . . Jesus said to them outspokenly: ‘Lazarus has died.’” (Also Psalm 13:3)

Ezek. 18:4: “The soul [“soul,” Revised Standard, New English, King James, Catholic Challoner Douay, Holy Bible, Knox; “man,” Jerusalem Bible; “person,” Today's English Version] that is sinning—it itself will die.”

Isa. 53:12: “He poured out his soul [“soul,” Revised Standard, King James, Cahtolic Challoner Douay; “life,” Today's English Version; “himself,” Jerusalme Bible, Holy Bible, Knox, New American Bible] to the very death.” (Compare Matthew 26:38.)

Eccl. 9:6: “Their love and their hate and their jealousy have already perished, and they have no portion anymore to time indefinite in anything that has to be done under the sun.”

Isa. 26:14: “They are dead; they will not live. Impotent in death, they will not rise up.”

[edit] Beliefs

[edit] Timing

• Simultaneous both of the just and the unjust
• The just are resurrected before the unjust
• Only the just are resurrected
• Timed with the Rapture

[edit] Method

• the qualities of the resurrected body will be different from those of the body laid in the grave
• but its identity will nevertheless be preserved; it will still be the same body which rises again

[edit] End state of resurrected person

• only spiritual, a body adapted to the use of the soul in its glorified state, and to all the conditions of the heavenly state
• physical and spiritual resurrection
• glorious, incorruptible, and powerful
• like unto the glorified body of Jesus, based on the power and gift of His atonement

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

1. Impassibility (immortal / painless) — immunity from death and pain
2. Subtility (permeability) — freedom from restraint by matter
3. Agility — obedience to spirit with relation to movement and space (the ability to move through space and time with the speed of thought)
4. Clarity — resplendent beauty of the soul manifested in the body (as when Jesus was transfigured on Mount Tabor) ^[9]

[edit] Sole afterlife

Several churches, such as the Seventh-day Adventist Church, Christadelphians, Jehovah's Witnesses, and theologians of different traditions such as N. T. Wright dismiss the idea of the immortality of a non-physical soul as a vestige of Neoplatonism, and other pagan traditions of spirit/body dualism. In this school of thought, the dead remain dead (and do not immediately progress to a Heaven, Hell, or Purgatory) until a physical resurrection of the dead occurs at the end of time. Some groups, Christadelphians in particular consider that it is at this time of resurrection that the judgment will take place.^{[citation needed]}

[edit] Modern de-emphasis

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Early church fathers defended the resurrection of the dead against the pagan belief that the immortal soul went to heaven immediately after death^[10]. Currently, however, it is a popular Christian belief that the souls of the righteous do go straight to heaven^[11][12].

At the close of the medieval period, 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. ^[13] This theological and philosophical shift was a result of zeitgeist, or the historical reaction, particularly to the renaissance and later to the enlightenment. Dartigues has observed that especially “from the 17th to the 19th century, the language of popular piety no longer evoked the resurrection of the soul but everlasting life. Although theological textbooks still mentioned resurrection, they dealt with it as a speculative question more than as an existential problem.”^[14]

This theological shift was supported not by any scripture, but largely by the popular religion of the age of enlightenment, deism. Deism was known as the religion of nature.^{[citation needed]} It allowed for a superior being, such as the philosophical first cause, but denied any significant personal or relational interaction with this god figure. There were many types of deism “ranging from Christian deism to militant anti-Christian deism.”^[15] Deism, which was largely lead by rationality and reason, could allow a belief in the immortality of the soul, but not necessarily in the resurrection of the dead. The significant American deist Ethan Allen demonstrates the fashionable thinking in his work, Reason the Only Oracle of Man (1784). In the preface, he argues that nearly every philosophical problem is beyond humanity’s understanding including the miracles of Christianity although he does allow for the immortality of an immaterial soul.^[16]

This is not to say that a belief in eternal life in heaven is contradictory to belief in the resurrection of the body. Most evangelicals believe that those who die in Christ go to be with Christ in heaven. But then at the second coming of Christ, there will be a rapture of all believers, including those in Christ who have already died. ("For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." 1 Thessalonians 5:16-17) It is at the point of "rapture" that the souls of dead believers become reunited with their bodies. Then all believers will continue to live with Christ in their glorified, yet physical bodies. They will be both body and soul, as humans were originally created.

But in modern Christianity, resurrection is in many places not mentioned much. Sometimes only heaven is spoken of as the goal of the believer.^{[citation needed]} For example, the famous early 20th century American preacher Billy Sunday epitomizes the sentiment in his sermon “Heaven: A Wonderful Place; Where There is No More Death; Blessed Hope of the Christian.” In the message Sunday characteristically explained the feelings of his audience by saying “Everybody wants to go to Heaven. We are all curious. We want to know, where Heaven is, how it looks, who are there, what they wear, and how to get there!” Sunday speaks of many aspects of the afterlife such as the nice weather and eternal health, although there is no mention of the resurrection of the dead. He ends with an illustration about a man who dies and goes to heaven exclaiming “Home, home at last!” as if he had arrived at the end of his eschatological journey. ^[17]

The emphasis on the immortality of the soul in heaven instead of the resurrection of the dead continues largely in the 21st century through popular charismatic and evangelical preaching. Jesus is often spoken of as “the way to heaven” and personal eschatology is generally seen in terms of whether or not a person gets into heaven when they die, rather than how they will fare at the eschatological resurrection of the dead. However, there are a good number of theologians, such as Thomas Oden, popular Christian writers, such as Randy Alcorn and Christian scholars, such as N.T. Wright who have defended the primacy of the resurrection in Christian faith.

[edit] Islam

Main article: Qiyamah

Yawm al-Qayāmah (Arabic: يوم القيامة literally: "Day of the Resurrection") is the Last Judgment in Islam. Belief in Qayaamah is part of Aqeedah ("creed") and is a fundamental tenet of faith in Islam. The trials and tribulations associated with it are detailed in both the Qur'an and the Hadith, as well as in the commentaries of the Islamic expositors and scholarly authorities such as al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, and Ibn Khuzaimah who explain them in detail. Every human, Muslim and non-Muslim alike, is held accountable for his or her deeds and are judged by Allah accordingly (Qur'an 74.38). Al-Qayaamah is the 75th surah of the Qur'an.

[edit] Omega Point

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In his 1994 book The Physics of Immortality, physicist Frank J. Tipler presented the Omega Point Theory, which outlines an explanation of how the resurrection of the dead could take place at the end of the cosmos. He posits that eventually humans will evolve into robots which will then turn the entire cosmos into a supercomputer which will then, shortly before the big crunch, perform the resurrection within its cyberspace, reconstructing formerly dead humans from information captured by the supercomputer from the past light cone of the cosmos as avatars within its metaverse.^[18]

[edit] See also

• Reincarnation
• Intermediate state
• Preterism

[edit] References

1. ^ Zoroastrianism at Religious Tolerance
2. ^ Zoroastrianism & Christianity
3. ^ Pecorino, Philip (2001). Section 3. The Resurrection of the Body. Philosophy of Religion. Dr. Philip A. Pecorino. Retrieved on 2007-09-13.
4. ^ 1 Kings 17:23
5. ^ 2 Kings 4:36
6. ^ Jonah 2:10
7. ^ Daniel 3:26
8. ^ Ezekiel 37:5,6-14
9. ^ The Catholic Catechism by Father John A. Hardon, p. 265
10. ^ Do Souls Go To Heaven?
11. ^ Hereafter
12. ^ ill We Be Reunited with Children Who Have Died?
13. ^ Encyclopedia of Christian Theology Vol. 3, “Resurrection of the Dead” by Andre Dartigues, ed. by Jean-Yves Lacoste (New York: Routledge, 2005), 1381.
14. ^ Ibid., 1382.
15. ^ The Encyclopedia of Unbelief, Vol. 1, A-K, “Deism,” Edited by Gordon Stein (Buffalo, NY: Prometheus Books, 1985), 134.
16. ^ Ibid.
17. ^ Billy Sunday “Heaven: A Wonderful Place; Where There is No More Death; Blessed Hope of the Christian” A Sermon reprinted in The Sword of the Lord Vol. 71, no. 21 Oct 7, 2005. p. 1, 20-21.
18. ^ * Frank J. Tipler, The Physics of Immortality: Modern Cosmology, God and the Resurrection of the Dead (New York: Doubleday, 1994), ISBN 0198519494. 56-page excerpt available here.

[edit] External links

• Catholic Encyclopedia: General Resurrection
• Jewish Encyclopedia: Resurrection