Sentences with phrase «general resurrection»

This is simply the equivalent notion regarding judgment that we saw in the last chapter regarding general resurrection.

These expressions of a spiritual resurrection, as held by the Pharisees, are all consistent with the view of general resurrection held by Paul, the first century AD.

The raising of Jesus has anticipated the final general resurrection, and through the Spirit we have a foretaste of that dazzling future resurrection age here and now (Rom.

Although not inconsistent with the growing eschatological concern at that time, the hope of resurrection for the martyrs was not wholly dependent upon it in the way the apocalyptic visions and the idea of general resurrection were.

15:20 - 23) of that final general resurrection.

A general resurrection of the dead is something orthodox Christians across the centuries have long anticipated.

Thinking of Michal Williams, sitting alone in the apartment, and reading these poems, I suddenly thought of another twentieth - century disaster - marriage, that of the great painter Stanley Spencer, whose visions of Christianity led him to paint the general resurrection in the small - town churchyard of Cookham, and whose Christ was a working - class Englishman of 1930s vintage.

For example, as stated in the post, first century Jews (following the Pharisee, not Sadducee, teaching) believed in a general resurrection in the life to come.

It strikes many people as fanciful and not very likely to be the way things will end (as was already noted in chapter five regarding the general resurrection).

It would be neither immortal nor resurrected in the full sense of the general resurrection of the dead.

The Jewish expectation of a general resurrection, which had been developing shortly before the time of Jesus, was consistent with this holistic view.

The eschatology of the Sayings Gospel shares the view that in the general resurrection, everyone will be judged according to his or her own works, as commonly assumed in antiquity, in Judaism, and even by Paul (2 Cor.

But, as the same thing only has one beginning of existence, the same person is not raised up, rather a new one is, unless something of me carries my existence in between death and the general resurrection which, as Martha said, happens on the Last Day (Jn 11:24).

Furthermore, at that time many Jews (though not all) believed that God would effect a general resurrection at the end of the world.

Now that the traditional view of the resurrection of Jesus has collapsed, as we have shown in Part I, we must reckon with the implications this has for the general resurrection, which Christian believers have long regarded as the Christian hope of personal immortality.

It must further be said that on the subject of the general resurrection to come there is no fundamental break between Jewish thought and Christian thought.

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.

70, we read an account of a Messianic kingdom lasting for four hundred years prior to the general resurrection and final judgment.

Paul speaks of the general resurrection of the dead as one which involves both the dead and the living in a transformation into what he called «a spiritual body».

2 Maccabees clearly portrays a resurrection after death and one which probably implies a physical fleshly form.8 But it is certainly not a general resurrection of all men that is contemplated, and perhaps not the resurrection of even all pious Jews.

’21 It seems most Likely that Paul received his ideas of the general resurrection from his Pharisaic heritage, and that they were part of his convictions before he became a Christian.

The cogency of that argument depends wholly upon the first - century expectation of the general resurrection of the dead in terms of which Paul and the early Christians interpreted their experience of the risen Christ.

They rejected any notion of a general resurrection and showed no interest in the mythological concepts with which the apocalyptic writers were inclined to describe their eschatological convictions.

The rest of the saints await the general resurrection, the risen and glorified Christ being the guarantor.

Pannenberg claims that this can only be found in the apocalyptic expectation of a general resurrection, but I wish to propose an alternative to accomplish the same purpose.

This concept of «soul,» and the physicalism proposed by many of the contributors, is unacceptable to those who hold that Christianity teaches that man is one unified being but composed of two essential parts - a physical body and a properly spiritual soul which, though the substantial form of the body, is a subsistent entity capable of conscious existence when separated from its body between an individual's death and the General Resurrection.

Wolfhart Pannenberg urges us to adopt, in its essential outline, the anticipation of a general resurrection from the dead as the only adequate context within which to judge the evidence.

That expectation also had to interpret Christ's singular resurrection as a preliminary manifestation of the general resurrection very shortly to follow.

As a clue to an alternative interpretive framework, I wish to suggest a different way of understanding the «spiritual body,» one which Paul may have been groping for but was prevented from reaching by his preconceptions about the general resurrection.