Sentences with phrase «resurrection of the body and the soul»

Cullmann argues that there is no biblical link between resurrection of the body and the soul's immortality.

Not exact matches

And, in her Assumption into heaven body and soul, she is its completion, Therefore, through Jesus's life, death and resurrection, she is the perfect foundation of the ChurAnd, in her Assumption into heaven body and soul, she is its completion, Therefore, through Jesus's life, death and resurrection, she is the perfect foundation of the Churand soul, she is its completion, Therefore, through Jesus's life, death and resurrection, she is the perfect foundation of the Churand resurrection, she is the perfect foundation of the Church.

From around the time of the French Revolution (1789) onwards some people expressed their contempt for Christian belief in the resurrection of the body and the existence of the soul by choosing cremation instead of Christian burial.

He never thought, after the Greek fashion, of soul as pure being, capable of disembodiment, but spoke, as his Jewish contemporaries did, of future life in terms of bodily resurrection, and on that basis he discussed life after death with the skeptical Sadducees, protesting only against the popular, contemporary ways of conceiving the raised body and its uses in the next world.

Building on the Platonic understanding of hell as the place where unpunished violations of justice are requited, Schall argues it is the consequence of our free will («the other side of human dignity») and of the significance of human action, opening up trains of thought in the direction of the immortality of the soul and the resurrection of the body - and finding this all pleasurable, «even amusing» (p. 121) in terms of logic and reason.

As a consequence, the old theology de-emphasized or conveniently ignored the fact of the resurrection of the body and the redemption of material creation and spoke instead and almost exclusively of the salvation of the soul pictured as being supratemporal and metaphysical.

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.

However, if we do not assume the Greek idea of a temporary separation of body and soul, then we can think of the resurrection as affecting the whole person, all at once — as the ancient Jews thought of it.

In this view, the resurrection of the body is immediate, and the soul is the prime agent.

In lecturing on Plato's dialogue Phaedo, where Socrates sets forth the view that the afterlife is a state of being where the soul passively contemplates the eternal Forms, I would draw a clear contrast between that and the New Testament teaching about the resurrection of the body.

The recovery of the doctrine of the resurrection of the body overagainst the immortality of the soul helped to prepare for Christian reaffirmation of the goodness of bodily existence and its sexuality.

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.

It seems to me that the immortality of the soul requires the resurrection of the body and, conversely, the resurrection of the body also requires the immortality of the soul.

Moreover, if the personal immortality of the soul is effected by God and God alone, then the resurrection of the body in its immortal dimension would also be God's act.

This leads naturally to the fourth and final component of the idea of pure sacrifice: the ontological vision which sees Being without immortality of the soul or resurrection of the body.

The next important element in the idiom of resurrection is that it is concerned with the destiny of the whole man, soul and body, spirit and flesh.

Now, for the time that intervenes between man's death and the final resurrection, there is a secret shelter for his soul, as each is worthy of rest or affliction according to what it has merited while it lived in the body.

Since the Greeks (as indeed most of the ancient world though often in vague and undefined ways) were accustomed to think of death in terms of the survival of an immaterial soul, the Jewish emphasis on the resurrection of the fleshly body seemed not only unnecessary, but unspiritual and even repellent.

Reinhold Niebuhr wrote in 1939, «The idea of the resurrection of the body is a Biblical symbol in which modern minds find the greatest offence and which has long since been displaced in most modern versions of the Christian faith by the idea of the immortality of the soul.61

The second century witnessed the chief period of conflict between the Jewish «resurrection of the body» and the Platonic «immortality of the soul» in the developing thought of Christians.

They have confused «immortality of the soul» with whatever may be intended by the biblical phrase «resurrection of the body»; while theologians have attempted, as we have already observed, when I described the older scheme which comprised the last things, to bring the two conceptions together in a fashion which will retain each of them and yet relate them so that a consistent pattern may be provided.

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.

«Since it has been entrusted to the Church to reveal the mystery of God, Who is the ultimate goal of man, she opens up to man at the same time the meaning of his own existence, that is, the innermost truth about himself... For by His incarnation the Father's Word assumed, and sanctified through His cross and resurrection, the whole of man, body and soul, and through that totality the whole of nature created by God for man's use» (41).

Concerning the survival of the human personality after death, whether in the Platonic sense of the immortality of the soul or the biblical sense of the resurrection of the body, Hartshorne is at times agnostic and at others quite skeptical.

Yes, I look for the resurrection of my well - beloved who are already born for eternity I look for the birth for eternity of all humanity, of those who are called to eternal life with the death of my earthly body and the agony of my soul, attached to this earth... my theodicy is smile: I look for the resurrection of the dead and the life of the world to come.

The wisdom of the resurrection, he wrote to Scottish philosopher Norman Kemp Smith in 1940, was «the idea that the fulfillment of life does not mean the negation and destruction of historical reality (which is a unity of body - soul, freedom - necessity, time - eternity) but the completion of this unity.»

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.

No good purpose is served by concealing this fact, as is often done today when things that are really incompatible are combined by the following type of over-simplified reasoning: that whatever in early Christian teaching appears to us irreconcilable with the immortality of the soul, viz. the resurrection of the body, is not an essential affirmation for the first Christians but simply an accommodation to the mythological expressions of the thought of their time, and that the heart of the matter is the immortality of the soul.

It has been said against me, «I can accept the immortality of the soul, but not the resurrection of the body», or «I can not believe that our loved ones merely sleep for an indeterminate period, and that I myself, when I die, shall merely sleep while awaiting the resurrection».

Since they were not concerned, as we have to be, about the relations of soul and body, resurrection meant to them God's continuance of the whole person.

First, the interest in bodily resurrection demonstrates that Christians understood the person as composed of soul and body, not primarily as soul.

(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:

And the Catechism of the Catholic Church affirms clearly: «The Church teaches that every spiritual soul is created immediately by God - it is not «produced» by the parents - and also that it is immortal: it does not perish when it separates from the body at death, and it will be reunited with the body at the final Resurrection.&raqAnd the Catechism of the Catholic Church affirms clearly: «The Church teaches that every spiritual soul is created immediately by God - it is not «produced» by the parents - and also that it is immortal: it does not perish when it separates from the body at death, and it will be reunited with the body at the final Resurrection.&raqand also that it is immortal: it does not perish when it separates from the body at death, and it will be reunited with the body at the final Resurrection.&raqand it will be reunited with the body at the final Resurrection.»

They include the naming of angels (Michael, Raphael and so on); a personal Devil (which Satan later became) with accompanying demons; a Book of Life which records the deeds of people during their lifetime; a coming cosmic conflict in which the forces of evil will be finally overthrown; the separation of the soul from the body at death; a general resurrection and a universal judgement; and an afterlife with rewards and punishments.

Christian theologians in later ages engaged in the well - nigh impossible task of holding together the «immortality of the soul» and the «resurrection of the body».

It is certainly the case that Thomas Aquinas, and many following him, thought of the soul as the «form», or information - bearing pattern, of the body, and that they saw the Christian hope of the resurrection as being the reimbodiment of that form by God in a new environment of His choosing.