Sentences with phrase «doctrine of resurrection as»

Moses Maimonides (1135 - 1204), the most famous Jewish philosopher of the Middle Ages, included the doctrine of the resurrection as the last of his Thirteen Principles of Faith — «I believe with perfect faith that there will be a resurrection of the dead at the time when it shall please the Creator.»

Not exact matches

The age - long and still influential Christian doctrine of bodily resurrection thus goes back to primitive Hebrew behaviorism, which always conceived soul as a function of the material organism and never, like Greek philosophy, conceived immortality as escape from the imprisoning flesh.

The doctrine of resurrection is that man's destiny is to die but one day to be raised again to life, not as a disembodied spirit, but with a body — usually the original one possessed during life.

I have to agree with the resurrection and there fore the word of God, but what issues aside from these issues (assuming you disagree with these minor issues), what issues as doctrine make the new testament something that would not be acceptable, considering that the issue is sin?

This is not gruesome: as Addis and Arnold wrote in relation to relics in their Catholic Dictionary, because of the doctrine of the resurrection of the body «Christians have lost that horror of dead bodies which was characteristic of the heathen».

Nygren gives an important suggestion about the history of doctrine when he says that the Church Fathers were saved from falling completely into a Greek pattern of thought by the three biblical assertions of Creation, Incarnation, and Resurrection.32 But rather than conclude, as Nygren does, that these themes require us to reject all metaphysics, why not say that they require us to reconsider our metaphysics?

He emphasizes the affirmation of the goodness of the material world, the refusal to regard the body as evil, and the significance of the resurrection doctrine in opposition to the Greek views of the immortality of the soul.

The resurrection life, when it comes in fullness, is the life of fellowship with God at the feast of Is 25:6 - 8, which he quotes in 1 Cor 15 as being the source of his resurrection doctrine.

He's developing an argument about the significance of the doctrine of the resurrection by discussing the logical consequence of denying it (verses 12 - 19), going on a very typical Pauline digression almost as if he's overcome by joy at the positive truth and has to triumphantly proclaim it (verses 20 - 28) then finally returning to drive home the practical point again (verses 29 - 35).

But when I have seen this, my next task is to let the book's message universalize itself in my mind as God's own teaching or doctrine (to use the word that Calvin loved) now addressed to humankind in general and to me in particular within the frame of reality created by the death, resurrection, and present dominion of Jesus Christ.

It upholds core doctrines such as the Incarnation, God as Trinity, Christ's physical resurrection, and the necessity of Christ for salvation.

The biblical expression for this action is the resurrection of the body, thus preserving the doctrine of the unity of man, and rejecting the conception of the soul as a spiritual entity in man which is naturally endowed with the capacity to persist beyond death.

Anyway from Wiki A fourth point of conflict, specifically religious, involved different interpretations of the Torah and how to apply it to current Jewish life, with the Sadducees recognizing only the Written Torah and rejecting doctrines such as the Oral Torah and the Resurrection of the Dead.

Debate at Fuller has never touched such major orthodox doctrines as the deity of Christ, the resurrection, virgin birth, or second coming.

Just as in the gospels the most important thing is the incarnation, death and resurrection, while the how of the incarnation, the virgin birth, lies in the hinterland; so also in respect to the doctrine of Scripture, while inspiration is as clearly taught as the virgin birth, it lies rather in the hinterland.»

It deals with Christology and the doctrine of God, as well as prayer, the resurrection, heaven, etc. and it provides a general introduction to Whitehead's thought.128 The Task of Philosophical Theology by C. J. Curtis, a Lutheran theologian, is a process exposition of numerous «theological notions» important to the «conservative, traditional» Christian viewpoint.129 Two very fine semi-popular introductions to process philosophy as a context for Christian theology are The Creative Advance by E. H. Peters130 and Process Thought and Christian Faith by Norman Pittenger.131 The latter, reflecting the concerns of a theologian, provides a concise introduction to the process view of God together with briefer comments on man, Christ, and «eternal life.»

In these terms, the proposition that Jesus lives on subjectively is the supreme instance of some more general proposition as to individual survival after death: to reach a decision as to this supreme instance one would first have to investigate the general concept of resurrection, which lies beyond our present task.25 It must here suffice to answer that these proposals neither affirm nor deny the doctrine that both Jesus and the «souls of the righteous» live on subjectively.

We shall now trace the path taken in Christian thought by the hope of a general resurrection, a doctrine, which, far from being unique to Christianity, has been shared by Jew and Muslim, and which, in the first place, as we have seen, was partly borrowed from Persian Zoroastrianism.

In John Baillie's widely acclaimed modern classic, And the Life Everlasting, the biblical doctrine of the resurrection has almost moved out of sight, being replaced by an emphasis on eternal life as a quality of life which transcends death.

There was a very real possibility that it could have come to replace the Jewish doctrine of resurrection completely as the idiom of Christian hope.

First of all let us turn our inquiries to the faith of Judaism itself Although in the lifetime of Jesus the resurrection hope had not yet become universal in Judaism, it soon established itself as a fundamental doctrine in the rabbinical Judaism which survived the rise of Christianity.

By the following century Lutheran theology had returned to the medieval tradition in which it was thought that the souls of the departed already live in blessedness with Christ in a bodiless condition, and where, for this reason, the significance of the general resurrection was considerably lessened.56 It was left to extremist Christian groups, such as the Anabaptists, to affirm the doctrine of soul - sleep and to describe human destiny solely in terms of a fleshly resurrection at the end - time.

«But in the next century», he wrote, «where this specific doctrine of the kingdom is abandoned, and the righteous are regarded as rising either to heaven itself or to the eternal Messianic kingdom in a new heaven and a new earth, the nature of this resurrection is, of necessity, differently conceived.

His devotion to the Torah exhibits a knowledge of both written and oral law (a basic definition of Pharisaism as opposed to Sadducism and Essenism), and he repeatedly affirmed the Pharisaic doctrine of the resurrection of the body and the eternal life of the soul.

If it were not for the doctrine of original sin, which follows from the resurrection — just as a parting glance at who we used to be follows from seeing ourselves as we are coming to be — we would be left with a religion requiring us to «get it right,» and that is no joy at all.

Bultmann believes that this affects not only the periphery of the New Testament, but even its central features like the miracles, the demonology, the doctrine of the End, of death as the punishment of sin, of vicarious satisfaction through the death and resurrection of Christ.

A viable interpretation of the meaning of the Incarnation requires a focus on love as the center of the gospel, and involves a reinterpretation of traditional doctrines of Christology, election, prevenient grace, Jesus» suffering and resurrection, and the image of God.

(Ibid., 4:7 - 15) Here we find, growing in Judaism under Greek influence, a specific idea of the immortality of the soul as distinct from the resurrection of the body, and this doctrine rises into notable expression:

The latter became known as liberal Protestants, and they would earn notoriety for denying cardinal doctrines of the Christian faith, such as the virgin birth, the divinity of Christ, and his resurrection from the dead.

And the Encyclopedia of Religion begins its entry on an even starker note: «The Hebrew scriptures as a whole have no doctrine of resurrection.»

So maybe the issue isn't really about whether we've mixed the Easter Bunny up with the resurrection, as much as it is understanding that our «religion» was never meant to be a doctrine of «do's and don'ts», acceptable and not acceptable».

’19 In so far as it is possible to learn what contemporary Zoroastrianism actually taught, there would appear to be considerable differences between the developing Jewish doctrine of resurrection and the Zoroastrian understanding of the after - life, where resurrection may be regarded as being implied, but where it did not actually become explicit or prominent.20

The Pope reaffirms the Christian doctrine of the resurrection of the body as the definitive accomplishment of the redemption of the body and then considers Christ's words, «For in the resurrection they neither marry nor are given in marriage.»