Sentences with phrase «of general resurrection»

(1 Cor 15:12) he is arguing from the principle of faith that Christ has risen from the dead to the conclusion of the general resurrection by mounting a kind of syllogism.

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

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.

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.

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.

The doctrine of a general resurrection was originally of cosmic dimensions.

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.

’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.

But some time before this hope of a general resurrection had become widespread in Judaism, Greek thought stemming from Plato had wrestled with a similar problem and resolved it by quite a different method because of a differing conception of man.

But at this point it is sufficient only to point out that in the chapter of I Corinthians 15 itself, Paul actually discusses the nature of the general resurrection and attempts to answer the question, «With what kind of body do they come?»

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».

Thus Goguel commented, «We can see the resurrection of the saints to be both a result of the victory gained by Jesus over death, not on the morning of the third day but at the very moment when he expired and an anticipation of the general resurrection.

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.

We have seen that it was because of the recognition of the real and all - embracing character of death that the hope of a general resurrection took such firm root in later Judaism.

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

Not exact matches

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

We say lots of things in general conversation but when it comes down to it after some deep thought I think we would all agree as Christians that our main aim is the same as Gods Son, that is, everyone is included in his death and resurrection plan.

God is Redeeming Theology Bible & Theology Topics: crossless gospel, eternal life, forgiveness, free grace, gospel, grace, heretic, Jesus, resurrection, scripture, sins, Theology - General, Theology of Salvation

that the task of the proletariat corresponds to the world - historical mission of the chosen people, that the redemptive and universal function of the most degraded class is conceived on the religious pattern of Cross and Resurrection, that the ultimate transformation of the realm of freedom corresponds to the transformation of the civitas Terrena into a civitas Dei, and that the whole process of history as outlined in the Communist Manifesto corresponds to the general scheme of the Jewish - Christian interpretation of history as providential advance toward a final goal.

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.

When the last things refer to the life of the world or history as a whole, they customarily include the second coming of Jesus, the resurrection of the dead, general judgment (eliminating an interim state and resulting in heaven or hell), and the consummation of the world.

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.

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.

Thus the notion of resurrection is a way of saying that first in respect to Jesus, and then (as we shall see) in a more general sense, all materiality, all history, and all relationships which have been known and experienced, have been received by God into the divine life.

All I can do here is to suggest that there is a place today for a general concept of resurrection that sees permanent meaning and value in our lives without depending upon belief in individual life after death.

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.

By contrast, Paul makes the resurrection of Christ dependent upon a general concept of resurrection: «For if the dead are not raised, then Christ has not been raised.

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).

This interpretation of the resurrection of Jesus rests upon a general concept of resurrection as «objective immortality» that I believe to be no mere metaphor.

The interpretation I have proposed sees the resurrection of Jesus as the supreme instance, the «chief exemplification,» of its general concept of resurrection as «objective immortality.»

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

More than that, relational thought can provide an alternative framework for interpreting and expressing more coherently the originating beliefs, especially regarding the interim state, the resurrection of the dead, and particular / general judgment.

Christian faith... is possible apart from belief in Jesus» resurrection in particular and life beyond bodily death in general, and because of the widespread skepticism regarding these traditional beliefs, they should be presented as optional.

There is a vast difference between knowing in a general way that religions have a sense of God or the Holy, and knowing the saving life, death, and resurrection of Jesus in the life of the Christian community.

Belief in resurrection, historians tell us, emerged in ancient Judaism only when disaster followed disaster and Jews could no longer feel confident that their memory and legacy would be preserved in the life of their own descendents in particular and the Jewish people in general.

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.

’14 Here in extravagantly supernatural terms the death of Jesus is linked with the general resurrection.

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

But Gloege points out that there is evidence in the Jewish Targum, 21 which «shows that Jesus» resurrection «on the third day» was regarded as the fulfillment of Hosea's prophecy by Christians at a very early date; it erased the precise chronological reference «after two days» and «on the third day» and replaced them by the more general phrases «in the days of consolation» and «on the day of resurrection», in order to exclude the Christian interpretation.»

At one extreme there are many conservative Christians, both in sects and in the major communions, who, because of their belief in the authority and inerrancy of Holy Scripture, still look expectantly to a future point in time when the world will come to a sudden end and when, at the Judgment which follows, there will be a general resurrection of all the dead in some bodily form.

’21 Matthew's Gospel, nevertheless, much more than Mark's, leaves the reader with the general impression that the resurrection of Jesus, though undescribed, took place on the third day and was witnessed by Jewish guards and two women.

The Latin word resurrectio appears to have been created for Christian use, and while the Greek equivalent anastasis is certainly pre-Christian, it does not seem to have been widely used until Christian times, some scholars thinking that, when Paul referred to it at Athens, his hearers mistook it for the name of a goddess.26 The idea of resurrection first came to expression in the form of a narrative, and until the advent of the above technical terms, words of very general usage, such as «raise», «wake up», «stand up», etc., served the purpose of relating it.

The reply given by the Johannine Jesus appears at first to confirm this by saying, «If a man has faith in me, even though he die, he shall come to life», but then proceeds to add quite a new interpretation of the resurrection power of Christ in the words, «and no one who is alive and has faith shall ever die».13 C. H. Dodd concludes that «the «resurrection» of which Jesus has spoken is something which may take place before bodily death, and has for its result the possession of eternal life here and now... The evangelist agrees with popular Christianity that the believer will enter into eternal life at the general resurrection, but for him this is a truth of less importance than the fact that the believer already enjoys eternal life and the former is a consequence of the latter.»

Since the Jewish belief in the general resurrection was the necessary forerunner for the Christian affirmation of the resurrection of Jesus, we shall turn first to the meaning for our day of the words in the Nicene Creed, «I look for the resurrection of the dead».

After his long and many - sided argument, Tertullian leaves us in no doubt that the general resurrection is to be understood in terms of flesh and blood.

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

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.

Corresponding to the resurrection of the dead, as depicted graphically by the Jewish Scriptures, there is a general judgment at the end of the world.

The forces of evil are conquered; the Devil is flung into the lake of fire; and there follow the general resurrection and the final judgment (20:7 - 15).