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Death, Resurrection, and Human Destiny: Christian and Muslim Perspectives is a record of the 2012 Building Bridges seminar for leading Christian and Muslim scholars, convened by Rowan Williams, then Archbishop of Canterbury. The essays in this volume explore what the Bible and Qurān—and the Christian and Islamic theological traditions—have to say about death, resurrection, and human destiny. Special attention is given to the writings of al-Ghazali and Dante. Other essays explore the notion of the good death. Funeral practices of each tradition are explained. Relevant texts are included with commentary, as are personal reflections on death by several of the seminar participants. An account of the informal conversations at the seminar conveys a vivid sense of the lively, penetrating, but respectful dialogue which took place. Three short pieces by Rowan Williams provide his opening comments at the seminar and his reflections on its proceedings. The volume also contains an analysis of the Building Bridges Seminar after a decade of his leadership.
Combines astute scholarship with keen historical, theological and liturgical insights to outline the evolution of Jewish thought about bodily resurrection and spiritual immortality. A strikingly innovative statement on resurrection and immortality
A philosophical exploration of resurrection and death in Christian, and particularly Catholic, thought.
A key tenet of Christian faith is that the crucifixion of Jesus Christ is a unique death by which the powers of death in the world have been conquered, so that Christian life in the Spirit is marked by the promise and hope of 'new life' already anticipated in the community of baptized believers. Notwithstanding this basic tenet regarding the Christian life as a participation in the redemptive death of Jesus Christ, theology in the past, as well as much contemporary theology, tends to assign no salvific significance to the event of our own death, focusing instead on death in negative terms as the wages of sin. This work is a significant retort to theological neglect, both Catholic and Protestant, of the positive and transformative aspect of our death when conceived as a dying into the redemptive death of Jesus Christ. The development of Henry L. Novello's proposed theology of death takes place in conversation with the pre-eminent contemporary contributors to this field of theological inquiry. By offering comprehensive critiques of Karl Rahner, Hans Urs von Balthasar, Karl Barth, Eberhard Jüngel and Jürgen Moltmann, Novello painstakingly pieces together a positive construal of death as salvific and transformative. What is especially distinctive about Novello's work is that he develops the idea of death as a sharing in the 'admirable exchange of natures' in the person of Jesus Christ, from which emerges his theory of resurrection at death for all. The reach of the work is extended by exploring some pastoral and liturgical implications of a theology of death conceived as the privileged moment for the actualization of God's grace in Jesus Christ, and thus being created anew in the power of the Spirit.
The question of what happens after death has fascinated human beings for as long as we’ve had any sense of spirituality. There have been popular books, stories of speculative fiction, reports of visions, and serious Bible studies attempted to explain to us what happens at death and beyond. In Death, Immortality, and Resurrection, Dr. Edward Vick explores this question from the viewpoint of a philosopher and theologian. In this book, he examines scriptural sources along with a variety of philosophers over the millennia, and looks at such questions as what happens to the body, what we mean be identity and survival, whether we are innately immortal, and what is the meaning of resurrection. This is a serious work, but comprehensible to the student willing to take the time to study these issues. The reader is invited to give consideration to those issues that have challenged philosophers and scholars through the ages. The book is suitable for study groups.
THE RESURRECTION AND IMMORTALITY Is man born with an immortal soul, or do the saved put on immortality at the resurrection? This is one of the most important questions of all times. It has more influence on our conception of our nature, our view of life in this world, and life after death, the nature of God, than any other question. The resurrection and an undying immortal soul are not compatible. If one is true, then the other one cannot be. YOUR WHOLE THEOLOGY [what you believe] IS DETERMINED BY YOUR VIEW OF THE SOUL. Not only does man now having an immortal soul make the resurrection impossible, it makes the judgment be passed; and the second coming of Christ pointless for there could not be a resurrection or a judgment at His coming. The resurrection doctrine of unconditional immortality are contradictory to each other. You must choose one or the other. You cannot believe both. Christ taught the resurrection. It is our only hope of life after death, not now having immortality and never dying. The undead cannot be raised. If the soul is immortal and never dies ----- there cannot be a resurrection of those not dead If there is to be a resurrection of the dead the dead cannot be alive, cannot be living immortal souls The doctrine of unconditional immortality: Changes the nature of God, makes Him cruel and sadistic Changes the message we preach to the lost and their fate, whether they will have an eternal life with torment or a second death form which there will never be a resurrection Changes the nature of man, whether he is now mortal or immortal Changes the nature of the resurrection of Christ, whether He was dead and raised by God or only His earthly body was dead and He justcame back from Heaven to it Changes the nature of our resurrection, whether we are dead and resurrected or just come back from somewhere The resurrection an immortal soul. The wages of sin is death the wages of sin is an eternal life of torment.
"A survey of theological, cultural, and historical perspectives on heaven, the afterlife, and the "kingdom of God.""--
Clark-Soles began this project in order to answer the question, "What exactly does the New Testament say about death and afterlife?" It turns out that it says both more and less than one might hope or expect. By more, she means that every time the subject of death and what happens after death arises, it is clear that the authors' interests far exceed answering that single question. Their comments emerge from the concerns and experiences of living Christian communities, they relate to a larger theological and pastoral agenda, and their primary focus remains life on earth and the proper living of it. The texts say less than one may hope because no author sets out to answer my question directly. There is no systematic theology in the New Testament regarding death and aftelife. Certainly resurrection appears throughout, though differently emphasized and interpreted. Beyond that, the fascinating aspects of the question are in the details of the texts. Therefore, the appropriate question, as it turns out, is not: What does the New Testament say about death and afterlife, but what do various New Testament texts say about it? Others have sought to unify the New Testament witness, glossing over the individual pictures presented by the New Testament authors. Clark-Soles revels in the snapshots of the individuals and am less interested in the family photo. Clark-Soles inquires into the specific language that each author uses regarding death and afterlife. She explores anthropology, cosmology, eschatology, and, where relevant, theology and Christology. Finally, Clark-Soles suggests ways that the stated views function in each situation.
What happens after death to Jesus and to those who follow him? Jesus and the Demise of Death offers a constructive theology that seeks to answer that very question, carefully considering both Jesus' descent into hell and eventual resurrection as integral parts of a robust vision of the Christian bodily resurrection. Taking on the claims of N.T. Wright and Richard B. Hays, Matthew Levering draws strongly upon the work of Thomas Aquinas to propose a radical reconstruction of Christian eschatological theology--one that takes seriously the profound ways in which Christianity and its beatific vision have been enriched by Platonic thought and emphasizes the role of the Church community in the passage from life to death. In so doing, Levering underscores the hope in eternal life for Jesus' followers and gives readers firm and fruitful soil upon which to base conversations about the Christian's future.
Christian tradition has largely held three theological affirmations on the resurrection of the physical body. Firstly, that bodily resurrection is not a superfluous hope of afterlife. Secondly, there is immediate post-mortem existence in Paradise. Finally, there is numerical identity between pre-mortem and post-resurrection human beings. The same tradition also largely adheres to a robust doctrine of The Intermediate State, a paradisiacal disembodied state of existence following the biological death of a human being. This book argues that these positions are in fact internally inconsistent, and so a new theological model for life after death is required. The opening arguments of the book aim to show that The Intermediate State actually undermines the necessity of bodily resurrection. Additionally, substance dualism, a principle The Intermediate State requires, is shown to be equally untenable in this context. In response to this, the metaphysics of the afterlife in Christian theology is re-evaluated, and after investigating physicalist and constitutionist replacements for substance dualist metaphysics, a new theory called "Eschatological Presentism" is put forward. This model combines a broadly Thomistic hylemorphic metaphysics with a novel theory of Time. This is an innovative examination of the doctrine of life after death. It will, therefore, be of great interest to scholars of analytic theology and philosophy of religion.