الرئيسية
Main article: Jewish eschatology
The Sadducees did not believe in an afterlife, but the Pharisees believed in a literal resurrection of the body.[1]
Resurrections of dead people are found in the Tanakh, such as Elijah and the widow's son at Zarephath: "Behold your son lives.";[2] Elisha and the Shunammite woman: "Take up your son". . [3] and contact with Elisha's bones reviving a dead man: "as the man touched the bones of Elisha, he revived, and stood up on his feet". 2 Kings 13:21 Ezekiel's Vision in the Valley of Dry Bones reads, "Thus says the Lord YHWH to these bones: Behold, I will cause Ruach (breath/spirit) to enter into you, and you shall live.". [4]
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 the Deuterocanonical books of Enoch, Jubilees, Apocalypse of Baruch, 2 Esdras and the Maccabees.
Orthodox Judaism holds belief in resurrection to be one of the cardinal principles of Rabbinical Judaism. Jewish halakhic authority Maimonides set down thirteen main principles of the Jewish faith which have ever since been printed in all Rabbinic Siddur (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."[citation needed]
[edit] Christianity
See also: Christian eschatology and Intermediate state
Most Christian denominations teach the concept of eternal life after death, provided through the atonement of Christ as demonstrated by the Resurrection of Jesus. Contrary to the idea of the separation of soul and body the fundamental tenet of Christian doctrine is the resurrection of the flesh at the End Times.
The centrality of this idea for Christian doctrine is early stated in 1 Corinthians 15 by Paul the Apostle:
<BLOCKQUOTE class=toccolours style="PADDING-RIGHT: 15px; PADDING-LEFT: 15px; FLOAT: none; PADDING-BOTTOM: 10px; PADDING-TOP: 10px">
51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality.</BLOCKQUOTE>
and re-emphasised in Nicene Creed, which contains two resurrection clauses within its short length:
Resurrection of the Flesh (c. 1500) by Luca Signorelli - based on 1 Corinthians 15: 52: "the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." Chapel of San Brizio, Duomo, Orvieto.
The Christian writers Irenaeus and Justin Martyr, in the 2nd Century, wrote against the idea that only the soul survived. Martyr [5] insists that a man is both soul and body and Christ has promised to raise both, just as his own body was raised. He wrote: "Seeing as ... the Saviour in the whole Gospel shows that there is salvation for the flesh, why do we any longer endure those unbelieving and dangerous arguments, and fail to see that we are retrograding when we listen to such an argument as this: that the soul is immortal, but the body mortal, and incapable of being revived? For this we used to hear from Pythagoras and Plato, even before we learned the truth. If then the Saviour said this, and proclaimed salvation to the soul alone, what new thing, beyond what we heard from Pythagoras and Plato and all their band, did He bring us? But now He has come proclaiming the glad tidings of a new and strange hope to men."
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,[who?] which asserts that those Jewish beliefs are in contradiction with 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'.
Jesus appears to have been in general agreement with the 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).
Most Christian churches continue to uphold the belief that there will be a general resurrection of the dead at "the end of time", as described 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).
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.[citation needed
The Sadducees did not believe in an afterlife, but the Pharisees believed in a literal resurrection of the body.[1]
Resurrections of dead people are found in the Tanakh, such as Elijah and the widow's son at Zarephath: "Behold your son lives.";[2] Elisha and the Shunammite woman: "Take up your son". . [3] and contact with Elisha's bones reviving a dead man: "as the man touched the bones of Elisha, he revived, and stood up on his feet". 2 Kings 13:21 Ezekiel's Vision in the Valley of Dry Bones reads, "Thus says the Lord YHWH to these bones: Behold, I will cause Ruach (breath/spirit) to enter into you, and you shall live.". [4]
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 the Deuterocanonical books of Enoch, Jubilees, Apocalypse of Baruch, 2 Esdras and the Maccabees.
Orthodox Judaism holds belief in resurrection to be one of the cardinal principles of Rabbinical Judaism. Jewish halakhic authority Maimonides set down thirteen main principles of the Jewish faith which have ever since been printed in all Rabbinic Siddur (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."[citation needed]
[edit] Christianity
| The neutrality of this section is disputed. Please see the discussion on the talk page. Please do not remove this message until the dispute is resolved. (April 2008) |
Most Christian denominations teach the concept of eternal life after death, provided through the atonement of Christ as demonstrated by the Resurrection of Jesus. Contrary to the idea of the separation of soul and body the fundamental tenet of Christian doctrine is the resurrection of the flesh at the End Times.
The centrality of this idea for Christian doctrine is early stated in 1 Corinthians 15 by Paul the Apostle:
<BLOCKQUOTE class=toccolours style="PADDING-RIGHT: 15px; PADDING-LEFT: 15px; FLOAT: none; PADDING-BOTTOM: 10px; PADDING-TOP: 10px">
51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality.</BLOCKQUOTE>
and re-emphasised in Nicene Creed, which contains two resurrection clauses within its short length:
- Jesus "was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father;
- believers "look for the resurrection of the dead, and the life of the world to come."
Resurrection of the Flesh (c. 1500) by Luca Signorelli - based on 1 Corinthians 15: 52: "the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." Chapel of San Brizio, Duomo, Orvieto.
The Christian writers Irenaeus and Justin Martyr, in the 2nd Century, wrote against the idea that only the soul survived. Martyr [5] insists that a man is both soul and body and Christ has promised to raise both, just as his own body was raised. He wrote: "Seeing as ... the Saviour in the whole Gospel shows that there is salvation for the flesh, why do we any longer endure those unbelieving and dangerous arguments, and fail to see that we are retrograding when we listen to such an argument as this: that the soul is immortal, but the body mortal, and incapable of being revived? For this we used to hear from Pythagoras and Plato, even before we learned the truth. If then the Saviour said this, and proclaimed salvation to the soul alone, what new thing, beyond what we heard from Pythagoras and Plato and all their band, did He bring us? But now He has come proclaiming the glad tidings of a new and strange hope to men."
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,[who?] which asserts that those Jewish beliefs are in contradiction with 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'.
Jesus appears to have been in general agreement with the 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).
Most Christian churches continue to uphold the belief that there will be a general resurrection of the dead at "the end of time", as described 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).
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.[citation needed
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