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Journal articles on the topic 'Contributions in doctrine of resurrection'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Burger, Hans. "Hermeneutisch relevante triniteitsleer: De bijdrage van Ingolf U. Dalferth aan de trinitarische renaissance." NTT Journal for Theology and the Study of Religion 67, no. 2 (May 18, 2013): 101–16. http://dx.doi.org/10.5117/ntt2013.67.101.burg.

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Discussions concerning the trinitarian renaissance often focus on the social doctrine of the trinity. However, this renaissance was originally also of hermeneutical significance, as demonstrated in the work of Ingolf U. Dalferth. In the cross and resurrection of Jesus Christ, God’s Spirit discloses God’s presence to us and affords us new orientation in this light. The main problem of Dalferth’s contribution is the lack of hypostatical weight of the Son. As a result, the renewal of human subjectivity in Christ is neglected.

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2

Arcadi, James M., and Joshua R. Farris. "Editorial: New Themes in Analytic Dogmatic Theology." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (March 27, 2018): 1–2. http://dx.doi.org/10.14428/thl.v2i1.1673.

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Analytic theology (AT) is a particular approach to theology and the study of religion that engages with the tools, categories, and methodological concerns of analytic philosophy. As a named-entity, AT arrived on the academic scene with the 2009 Oxford University Press publication, Analytic Theology: New Essays in the Philosophy of Theology, edited by Oliver D. Crisp and Michael C. Rea. AT was arguably represented, prior to this publication, by the proto-analytic theologian Richard Swinburne in his noteworthy works on Christian doctrine (e.g. Providence and the Problem of Evil, Responsibility and Atonement, The Christian God, Faith and Reason, and The Resurrection of God Incarnate), as well as by other professional philosophers of religion such as Alvin Plantinga, Nicholas Wolterstorff, Richard Swinburne, William Alston, Eleonore Stump, Robert and Marilyn McCord Adams, Basil Mitchell, Keith Yandell, Paul Helm, and Stephen T. Davis, among others. These philosophers were addressing such topics as the coherence of theism, the rationality of religious belief, and the contributions of such philosophical theologians of the medieval past including Thomas Aquinas or William Ockham and those from modernity including René Descartes and Jonathan Edwards. Yet, the impetus for utilizing analytic philosophy to treat these topics emerged, not from the theological side of the conversation, but from the philosophical side. Anachronistically, then, the term “analytic theology” seems to aptly describe the work of these philosophers of religion.

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3

Mugg, Joshua, and James T. Turner, Jr. "Why a Bodily Resurrection?: The Bodily Resurrection and the Mind/Body Relation." Journal of Analytic Theology 5 (April 12, 2017): 121–44. http://dx.doi.org/10.12978/jat.v5i1.153.

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The doctrine of the resurrection says that God will resurrect the body that lived and died on earth—that the post-mortem body will be numerically identical to the pre-mortem body. After exegetically supporting this claim, and defending it from a recent objection, we ask: supposing that the doctrine of the resurrection is true, what are the implications for the mind-body relation? Why would God resurrect the body that lived and died on earth? We compare three accounts of the mind-body relation that have been applied to the doctrine of the resurrection: substance dualism, constitutionalism, and animalism. We argue that animalism offers a superior explanation for the necessity of the resurrection: since human persons just are their bodies, life after death requires resurrection of one’s body. We conclude (by inference to the best explanation) that those endorsing the doctrine of the resurrection should be animalists.

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4

Yang, Jae. "Pannenberg’s Doctrine of Resurrection as Science." Open Theology 5, no. 1 (January 1, 2019): 466–81. http://dx.doi.org/10.1515/opth-2019-0037.

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Abstract This article argues that Wolfhart Pannenberg’s doctrine of resurrection can be demonstrated as science. I utilize the so-called “soft” sciences (history and anthropology) alongside the “hard” sciences (cosmology and neuroscience) to demonstrate the rationality of the ostensibly miraculous resurrection. In the discussion, I argue against empiricists who posit the impossibility of the resurrection on account of analogy to favor Pannenberg’s approach of contingency and human exocentricity. Paralleling the shift in Pannenberg’s own theological approach from anthropology to the Trinity, I also argue that Pannenberg’s focus on the hard sciences in his later career reflects his concern for a more “objective” approach. Related to the hard sciences, I take the principle of continuity/discontinuity which touches on issues such as contingency, field theory, time and eternity, and various cosmological theories to demonstrate the scientific possibility of the resurrection that is both this worldly and other worldly. Moreover, using neuroscientific insights, I argue that the resurrection is not an immortality of the soul but a new body, consistent with modern science’s emphasis on physicalism, lifted by a scientifically explained exocentric field. In the discussion, I argue that Pannenberg is a modified Kuhnian who underscores evidence and facts but also the context from which they emerge.

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5

Jaworski, William. "Hylomorphism and Resurrection." European Journal for Philosophy of Religion 5, no. 1 (March 21, 2013): 197–224. http://dx.doi.org/10.24204/ejpr.v5i1.256.

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Hylomorphism provides an attractive framework for addressing issues in philosophical anthropology. After describing a hylomorphic theory that dovetails with current work in philosophy of mind and in scientific disciplines such as biology and neuroscience, I discuss how this theory meshes with Christian eschatology, the doctrine of resurrection in particular.

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6

Baker, Lynne Rudder. "MATERIAL PERSONS AND THE DOCTRINE OF RESURRECTION." Faith and Philosophy 18, no. 2 (2001): 151–67. http://dx.doi.org/10.5840/faithphil20011821.

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7

Fallica, Maria. "Quodammodo transfiguratum est in animum: Erasmus’ doctrine of the resurrection of the body and its Origenian roots." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 82–100. http://dx.doi.org/10.1515/zac-2019-0005.

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Abstract The paper addresses Erasmus’ doctrine of the resurrection of the body in relationship with its Origenian inheritance, its polemical context and the general hermeneutical attitude of Erasmus. The mind-body dualism and the Platonism of Erasmus’ doctrine are better understood in relation to Origen’s Pauline doctrine of the resurrected body. A passage particularly revealing of this Origenian reception, in a mystical direction, is the conclusion of Erasmus’ masterpiece, the Praise of Folly. Through this text, the paper aims to clarify Erasmus’ concept of resurrection as transfiguration, from the letter to the spirit.

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8

Docush, Vitaliy I. "The doctrine of the resurrection in the context of Protestant eschatology: a comparative analysis." Ukrainian Religious Studies, no. 34 (June 14, 2005): 49–65. http://dx.doi.org/10.32420/2005.34.1580.

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The problem of resurrection is one of the most pressing issues of any eschatology (from the Greek Eschatos - the last, logos - the doctrine - the religious doctrine of the ultimate destiny of mankind and the world) and religious futurology (religious prediction of the future of humanity). She has always interested not only theologians and scholars, but also ordinary believers. After all, it is about believing in the possibility of continuing human life, life in eternity. The doctrine of the resurrection is at the heart of Scripture because it is directly related to the problem of salvation. It should be noted that in the secular religious studies this issue has been researched, most scholars have given it a negative characteristic.

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9

Woznicki, Christopher. ""Thus Saith the Lord": Edwardsean Anti-criterialism and the Physicalist Problem of Resurrection Identity." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (March 27, 2018): 115–35. http://dx.doi.org/10.14428/thl.v0i0.1333.

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The doctrine of bodily resurrection is a core tenet of Christian faith, yet it is a doctrine fraught with several philosophical problems, the most significant of which concerns the persistence of personal identity. This is especially true for physicalist accounts of human nature. Here I put forth a possible solution to the problem of resurrection identity. Turning to the theology of the 18th century American colonial theologian, Jonathan Edwards, as a resource, I argue for what I am calling “Edwardsean Anti-Criterialism.” This is a form of anti-criterialism in which pre- and post-resurrection bodies are identical because God treats these bodies a metaphysically one. After providing a sketch of this view I defend Edwardsean Anti-Criterialism from two objections and provide three reasons why Christians might be inclined to accept this proposal.

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10

O'Connor, Timothy, and Jonathan D. Jacobs. "Emergent Individuals and the Resurrection." European Journal for Philosophy of Religion 2, no. 2 (September 23, 2010): 69–88. http://dx.doi.org/10.24204/ejpr.v2i2.368.

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We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account of personal identity. We end by raising some remaining theological concerns.

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11

Sim, David C. "Death After Life or Life After Death?" Scrinium 11, no. 1 (November 16, 2015): 143–59. http://dx.doi.org/10.1163/18177565-00111p15.

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The early Church Fathers accepted the notion of an intermediate state, the existence of the soul following death until its reunification with the body at the time of the final resurrection. This view is common in the modern Christian world, but it has been challenged as being unbiblical. This study reflects upon this question. Does the New Testament speak exclusively of death after life, complete lifelessness until the day of resurrection, or does it also contain the notion of life after life or immediate post-mortem existence? It will be argued that, while the doctrine of future resurrection is the most common Christian view, it was not the only one present in the Christian canon. There are hints, especially in the Gospel of Luke and the Revelation of John, that people do indeed live again immediately after death, although the doctrine of resurrection is also present. These two ideas are never coherently related to one another in the New Testament and it was the Church Fathers who first sought to systematise them.

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12

Simuţ, Ciprian. "The Doctrine of the Resurrection of the Body in the Theological Thought of Thomas Burnet." Perichoresis 18, no. 2 (June 1, 2020): 31–45. http://dx.doi.org/10.2478/perc-2020-0009.

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AbstractThe issue of the resurrection of the body has given rise to a plethora of interpretations. There is a natural need to clarify such issues, since there cannot be a separation between faith in Christ and the resurrection of the body. The two go hand in hand, because one cannot go without the other. In the context of debates spawned by the need to understand, Thomas Burnet seems like a study theologian and a clean hearted man, who wrote for the neighbour, and who managed to offer a detailed map of the resurrection the body. The essay will point to the main aspects of the Burnet’s theology on the resurrection of the body, in a rather descriptive manner. It will also refer to other writers, who tackled the same issues, as a means to show the depth of Burnet’s perspective.

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13

Sizov, S. E. "Nikolai Fyodorov’s philosophy in the context of Orthodox soteriology." Ekonomicheskie i sotsial’no-gumanitarnye issledovaniya, no. 1(29) (2021): 96–104. http://dx.doi.org/10.24151/2409-1073-2021-1-96-104.

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The author studies Nikolai Fyodorov’s teaching about resurrection of the dead in the context of Orthodox theology. The undertaken comparative analysis is aimed at making specific conclusions about whether it is fair to see between these two intellectual systems a continuity with respect to the key element of the supramoralism system - the doctrine of the resurrection. The author examines the concepts of sin, redemption, resurrection, and the coming celestial kingdom in the philosophical system of Nikolai Fedorov and in а traditional Orthodox dogmatic.

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14

Wibowo, Moses, and Tony Salurante. "Kajian Biblika 1korintus 15: 1-11 Bagi Pemahaman Iman Kristen Tentang Kebangkitan Yesus Kristus." Manna Rafflesia 7, no. 1 (October 31, 2020): 90–115. http://dx.doi.org/10.38091/man_raf.v7i1.136.

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The doctrine of the resurrection of Christ is one of the foundations in Christianity. But the foundation of this faith continues to be challenged and attacked. One of the attacks came from Rudolf Bultmann, who believed that the resurrection of Jesus Christ was only a spiritual awakening and not even an objective historical reality. In the Indonesian context, there is a tradition called "Rambu Solo." This tradition believes that the slaughter of a buffalo will contribute to keeping the spirits of the dead safe. The doctrine of the resurrection in Corinth was due to a problem of misunderstanding. These situations will continue to occur in various places. Therefore, this article examines Paul's teachings in 1 Corinthians 15, especially verses 1-11 as an attempt to answer the teachings and practices of life that do not understand the work of the resurrection of Jesus Christ. The method used is the biblical exegesis of 1Corinthians 15: 1-11. It is through exegesis that the resurrection of Jesus Christ is an objective historical reality. That He did rise from physical death. The exegesis significance of 1 Corinthians 15:1-11 for Bultmann's teachings and the tradition of "Rambu Solo" indicate that the two are not biblical.

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15

Goetz, Stewart. "On the Nature of Human Persons and the Resurrection of the Body." Journal of Analytic Theology 6 (December 22, 2018): 300–312. http://dx.doi.org/10.12978/jat.2018-6.181919061425.

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In this paper, I respond to Joshua Mugg and James T. Turner, Jr's claim that the doctrine of the resurrection requires the numerical sameness of ante- and post-mortem bodies. I argue that they have not shown that Scripture teaches this view and, therefore, that animalism, as opposed to substance dualism, does not offer a superior explanation for the necessity of the resurrection .

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16

STRICKLAND, LLOYD. "The doctrine of ‘the resurrection of the same body’ in early modern thought." Religious Studies 46, no. 2 (February 11, 2010): 163–83. http://dx.doi.org/10.1017/s0034412509990424.

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AbstractThe Judaeo-Christian belief in the general resurrection has long been troubled by the issue of personal identity, but prior to the advent of such concerns there existed a cognate concern about the identity not of the resurrected person, but of the resurrected person's body. Although this latter issue has exercised scholars of various ages, concern with it was particularly keen in early modern times. In this paper I chart the various ways bodily identity was conceived by early modern thinkers in connection with the resurrection, as well as the key objections their contemporaries developed in response.

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17

Johnson, Adam J. "Stump's Modified Anselmianism." Journal of Reformed Theology 13, no. 3-4 (December 6, 2019): 313–27. http://dx.doi.org/10.1163/15697312-01303011.

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Abstract Eleonore Stump’s Atonement is a sustained and mature reflection on the doctrine by a major scholar, based on a career-long reflection upon the meaning of Christ’s death and resurrection. She attempts to rethink the doctrine, drawing on Thomas Aquinas to formulate an account of Christ’s life, passion, and death, which brings about a psychic or empathic unity between God and human beings. In this essay, I explore historical, biblical, and theological problems with her thesis that prevent it from offering a successful doctrine of the atonement according to her criteria.

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18

BAKER, LYNNE RUDDER. "Persons and the metaphysics of resurrection." Religious Studies 43, no. 3 (August 14, 2007): 333–48. http://dx.doi.org/10.1017/s0034412507008931.

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AbstractTheories of the human person differ greatly in their ability to underwrite a metaphysics of resurrection. This paper compares and contrasts a number of such views in light of the Christian doctrine of resurrection. In a Christian framework, resurrection requires that the same person who exists on earth also exists in an afterlife, that a post-mortem person be embodied, and that the existence of a post-mortem person is brought about by a miracle. According to my view of persons (the constitution view), a human person is constituted by – but not identical to – a human organism. A person has a first-person perspective essentially, and an organism has interrelated biological functions essentially. I shall argue for the superiority the constitution view as a metaphysical basis for resurrection.

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19

SCUKA, ROBERT F. "RESURRECTION: CRITICAL REFLECTIONS ON A DOCTRINE IN SEARCH OF A MEANING." Modern Theology 6, no. 1 (October 1989): 77–95. http://dx.doi.org/10.1111/j.1468-0025.1989.tb00208.x.

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20

STURCH, RICHARD. "Games of cricket and the General Resurrection." Religious Studies 51, no. 3 (August 14, 2015): 347–51. http://dx.doi.org/10.1017/s003441251500027x.

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AbstractIt is often objected to the Christian doctrine of the resurrection of the dead that if we reject dualism and disembodied existence there is no way even for God to bring it about that a resurrected person is identical with his or her supposed original, rather than just a duplicate. My response is that if God intended all along that people should have two periods of existence, the problem vanishes. In a Test Match, there are long periods when the ground and stands are empty and no play takes place, yet no-one says that the resumed game may only be a duplicate of that of the previous day. The same holds for a resurrection intended from the beginning.

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21

Rheinheimer, Martin. "The Resurrection of the Body." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 8, no. 3 (January 26, 2018): 243–60. http://dx.doi.org/10.1558/post.33679.

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This article analyses visual and written materials which indicate some of the interesting changes that the authoritative, Christian doctrine of bodily resurrection underwent in modernity. These materials document a growing gap between the authoritative creed and people’s beliefs, which cannot, I argue, be attributed solely to intellectual changes, but which was also highly reliant on changes in material living conditions and medical and hygienic progress. The article suggests that the belief in the resurrection of the body was quite firm in the general population even in the eighteenth century - the century of the Enlightenment, but that it faded towards the end of the nineteenth century due to changes in the material life conditions, such as medical progress and a decline in child mortality. My sources are gathered from the predominantly Lutheran former Duchy of Schleswig, and particularly from northern Friesland, and consist of personal letters, sermons, and visual sources such as church paintings and gravestone images. By means of selected examples, I investigate what the authoritative dogma of belief in the resurrection of the body meant to ordinary people. I trace the causes of this belief, and I discuss why it faded towards the end of the nineteenth century.

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22

Nordgaard, Stefan. "Paul's Appropriation of Philo's Theory of ‘Two Men’ in 1 Corinthians 15.45–49." New Testament Studies 57, no. 3 (June 8, 2011): 348–65. http://dx.doi.org/10.1017/s0028688511000075.

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The present essay focuses on Paul's interactions with Philo's theory of two men in 1 Cor 15.45–49. It argues that instead of rejecting that theory, Paul transforms and reinterprets it in such a way as to substantiate his own doctrine of the resurrection as developed in 1 Cor 15.35–58 (i.e., his doctrine of eschatological bodily change). The essay provides a careful analysis of Philo's theory of two men as well as an exegesis of 1 Cor 15.35–58.

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Jatmiko, Alfonsus Ardi. "Dua Kutub dalam Satu Kebangkitan: Perbandingan Refleksi Kebangkitan Menurut Thomas F. Torrance dan Karl Rahner." Jurnal Teologi 9, no. 2 (November 30, 2020): 163–86. http://dx.doi.org/10.24071/jt.v9i02.2656.

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The doctrine of the Resurrection in the Christian faith is still a relevant topic in theological debate for Christians themselves, non-Christians, or even atheists. The questions in this debate show that people desire to learn more about the topic. The presence of theologians who reflect on the Resurrection as a response to the development of the times can help people of all faiths to deepen their knowledge of the Resurrection. Two theologians who focused on the Resurrection were Thomas F. Torrance and Karl Rahner. They have different methodological approaches, and thus produce different theological conclusions. Torrance uses natural theology to examine the Resurrection. He emphasizes the nature of the object as a determinant of the subject’s rational structure. In contrast to Torrance, Rahner offers a reflection of the resurrection that emphasizes the subject. The use of transcendental theology in examining the Resurrection results in the constitutive condition of humans as historical and transcendent beings. The differences of their Resurrection theological approaches show that Christian theology is plural. Each preserves and inherits a unique tradition of Protestant and Catholic theology and is influenced by their theological methods. Theology is not limited to the teachings of the Church, yet Church doctrines becomes a starting point and foundation for developing dynamic theological reflections to respond to contemporary developments.

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Morris, Colin. "Bringing the Holy Sepulchre to the west: S. Stefano, Bologna, from the fifth to the twentieth century." Studies in Church History 33 (1997): 31–59. http://dx.doi.org/10.1017/s0424208400013176.

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By virtue of its basic pattern of belief, the Church is committed to looking back as well as forward. In his introductory letter for the Conference which has produced this volume, Andrew Martindale reminded us that ‘doctrine, dogma, and revelation are all pinned to time and place’. Most of all are they rooted in Golgotha and the Holy Sepulchre, the site of the death and Resurrection of the Lord. It is true that, in particular since the Reformation, the theology of the Passion and Resurrection have often been discussed without reference to their historical location. Other Christians in other times, confident that the Holy Sepulchre discovered under Constantine was indeed the authentic place of Christ’s Resurrection, desired to reach out to and to grasp its historical and geographical reality, for these embody the very time and place of their redemption.

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Haskell, David M. "The Theological Meaning of Jesus’ Resurrection: A Content Analysis of Mainline and Conservative Protestant Easter Sunday Sermons." Journal of Empirical Theology 25, no. 2 (2012): 205–35. http://dx.doi.org/10.1163/15709256-12341247.

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AbstractThis Canadian study qualitatively analyzed the texts of 35 conservative and 34 mainline Protestant Easter Sunday sermons. With the goal of indentifying similarities and differences between the conservative and mainline texts, the sermons were examined to determine 1) what they said about the purpose and meaning of Jesus’ resurrection and 2) the degree to which those explanations more broadly reflected adherence to the doctrine of Biblical authority. Among other findings, it was determined that sermons in both groups linked Jesus’ resurrection to supernatural boons for believers (i.e., eternal life, divine power in this life, or both). However, when referencing these supernatural gains the two groups differed in terms of proportion and manner of explication. All the conservative Protestant sermons referenced one or more supernatural benefits but less than two-thirds of the mainline sermons did so; the remaining mainline texts posited that the resurrection’s theological meaning was metaphorical and served to reveal a key existential lesson. Furthermore, conservative Protestant sermons always supported their theological claims with scriptural proof-texts while the vast majority of mainline sermons did not (the exception being sermons preached in rural mainline churches). Overall, strong adherence to the doctrine of Biblical authority was evidenced in the conservative Protestant sermons while the mainline sermons did not evidence strong adherence to that doctrine. Implications and possible explanations of these results are discussed.

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Harris, Steven Edward. "‘We keep our eyes fixed upon Christ’: an anti-speculative doctrine of final resurrection in Bullinger and Turretin." Scottish Journal of Theology 72, no. 03 (August 2019): 253–64. http://dx.doi.org/10.1017/s0036930619000310.

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AbstractThe doctrine of the resurrection of the dead at the end of time has often been the subject of speculation in the history of theology, seen especially in the influence of Augustine. The Reformers, seeking to avoid speculation here as elsewhere, turned to meditation on the risen Christ. This article expounds two Reformed accounts, those of Heinrich Bullinger (1504–75) and Francis Turretin (1623–87), which follow an anti-speculative rule formulated by Calvin: ‘we keep our eyes fixed upon Christ’. This rule, it is seen, also presses them to deny the Lutheran doctrine of the ubiquity of Christ's humanity.

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Duke, Rodney K. "Eternal Torment or Destruction? Interpreting Final Judgment Texts." Evangelical Quarterly 88, no. 3 (April 26, 2017): 237–58. http://dx.doi.org/10.1163/27725472-08803004.

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While drawing on much common knowledge in biblical studies, this article distinctively first explains how the popular final-judgment position of eternal torment mistakenly arises from four factors: 1) not weighting the type of biblical literature from which doctrine is being drawn, 2) forgetting the NT concept of awaiting a general resurrection of the dead prior to final judgment, 3) not recognizing the biblical anthropology that presents humans holistically as mortals, and 4) wrongly conflating terms and symbols of different states of judgment (e.g. pre-resurrection vs. post-resurrection, and Gehenna vs. Hades) into an umbrella concept of ‘hell’. Second, this paper clarifies some frequently misunderstood ‘final judgment’ texts while demonstrating a commonsense method of biblical interpretation that draws on the cultural symbols of the first-century setting. The results lead to the better conclusion that in the final judgment those who are alienated from God suffer the ‘second death’ of destruction.

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Young, Frances. "Naked or Clothed? Eschatology and the Doctrine of Creation." Studies in Church History 45 (2009): 1–19. http://dx.doi.org/10.1017/s0424208400002370.

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A Paper on life after death in the early church should probably begin with the underworld: Sheol in the Hebrew Bible, Hades, in Greek mythology, with parallels in ancient Mesopotamia, Egypt and Persia. It should reflect on the universally connected theme of judgment and its importance for theodicy, and address the wide variety of beliefs discernible in the New Testament and its background, especially in the apocalyptic literature. It should consider the so-called intermediate state, and the supposed distinction between the Greek concept of the immortality of the soul and the Hebrew idea of resurrection: which takes us full circle, since the latter notion assumes the picture of shades in the underworld brought back to full-bodied living – as indeed the traditional Anastasis icon of the Eastern Orthodox tradition makes dramatically clear, Christ springing up from the grave and hauling Adam up with one hand and, often though not invariably, Eve with the other.

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Kochaniewicz, Bogusław. "„Credo in carnis resurrectionem” w "Komentarzach do Symbolu" św. Piotra Chryzologa." Vox Patrum 61 (January 5, 2014): 457–66. http://dx.doi.org/10.31743/vp.3637.

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An analysis of sermons 56-62bis showed that Peter Chrysologus’ doctrine of the universal resurrection of the dead is not original and exhaustive. He presented to the catechumens the two most important arguments, explaining the truth of the faith: God’s omnipotence and resurrection of Christ. Bishop of Ravenna, commenting on the phrase “credo in carnis resurrectionem” also used the analogies referring to the cyclicality of the phenomena of nature (day and night, the seasons). Despite the developed reflection on this topic in the writings of early Christian writers of the fourth and fifth centuries, Peter Chrysologus did not use the arguments defending the truth about the resurrection of the dead resulting from: the purpose of life, the human structure and justice. His sermons also lack other topics: the relationship of the universality of the resurrection to the universality of redemption (Hilary of Poitiers), reflection on the properties of the resurrected body – his spirituality (Cyril of Jerusalem, Ambrose) and comparison of its properties to the body of an angel (Hilary of Poitiers, Jerome, Augustine). There is also no biblical argument that has been used, for example in the writings of St. Irenaeus of Lyons, or in the commentary of Venantius Fortunatus to the Symbol. Despite these shortcomings, Peter Chrysologus’ comment to an article about the general resurrection of the dead, deserves to be acknowledged – it is a testimony of faith of the Church in the 5th century Ravenna and the expression of his pastoral care of the faith of the community.

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Zhulkova, Karina. "LEO TOLSTOY’S DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE AS A «LIFE-TEACHING»." RZ-Literaturovedenie, no. 1 (2021): 90–98. http://dx.doi.org/10.31249/lit/2021.01.08.

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The reflection and transformation of philosophical ideas in the fiction and essays by Leo Tolstoy and in his life is demontrated in the discussion of the doctrine of non-resistance to evil by force. The spiritual growth of a person is not only a philosophical idea, but also a life plan and «life-teaching» of Leo Tolstoy presented in the works A Confession, The Gospel in Brief, My Religion, On Life, The Law of Love and the Law of Violence and in the novels War and Peace, Anna Karenina and Resurrection.

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Cerioni, Lavinia. "Bodily Souls? Paradoxical Bodies in Origen’s Theology of Progress." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 21–35. http://dx.doi.org/10.1515/zac-2019-0002.

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Abstract This article analyses and discusses the Origenian terminology concerning the creation, existence and resurrection of the body. Starting from a close analysis of the textual evidence, it proposes the working definitions of those terms – such as εἶδος, σῶμα πνευματικὸν, χιτῶνες δερμάτινοι, ὑλικὸν ὑποκείμενον – which constitute the intricate vocabulary of Origen’s doctrine of the body. In particular, it stresses the difference between the εἶδος (corporeal form) and the ὑλικὸν ὑποκείμενον (material substratum). On the one hand, the εἶδος is the corporeal form of the body, which is strictly intertwined with the λογικός and represents the individuality of each intelligence. On the other hand, the ὑλικὸν ὑποκείμενον represents the materiality of the body, which changes according to different qualities and is destined to be eschatologically destroyed. In summary, this article suggests that Origen distinguishes corporeality from materiality, thus envisioning both the destruction of the flesh and the resurrection of the body.

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McDonell, Pat. "The Doctrine of Clarifications." Michigan Law Review, no. 119.4 (2021): 797. http://dx.doi.org/10.36644/mlr.119.4.doctrine.

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Clarifications are a longstanding but little-studied concept in statutory interpretation. Most courts have found that clarifying amendments to preexisting statutes bypass retroactivity limitations. Therein lies their power. Because clarifications simply restate the law, they do not implicate the presumption against retroactivity that Landgraf v. USI Film Products embedded in civil-statute interpretation. The problem that courts have yet to address is how exactly clarifying legislation can be distinguished from legislation that substantively changes the law. What exactly is a clarification? The courts’ answers implicate many of the entrenched debates in statutory interpretation. This Note offers three primary contributions. First, it summarizes the existing doctrine of clarifications as it has been established in the federal circuits and highlights the important implications of their approaches. Second, it argues that clarifications are an important tool for courts and lawmaking bodies. Third, it provides a more intelligible taxonomy for courts to use, including specific factors that ought to guide their determination of whether an amendment clarifies the law.

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Tantlevskij, Igor. "The Babylonian Exile of the Judaeans and the Formation of the Doctrine of the Bodily Resurrection from the Dead: From the Naturalistic Allegory of the Collective Revival of the Jews upon their Expected Return to Judaea through the Personified Image of the People’s Rising from the Dead to the Concept of an Individual Eschatological Resurrection in the Flesh." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 1 (2020): 26–37. http://dx.doi.org/10.25205/1995-4328-2020-14-1-26-37.

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The author reveals the following sequence in the formation of the Jewish doctrine of the bodily resurrection of the dead: during the Babylonian captivity of the Judaeans, a naturalistic allegory of their revival upon their expected return to their Motherland arises (Ezek. 37:1–14, Isa. 26:19, 41:14); by the end of the period of exile / at the very beginning of the Persian period, the personified image of the people’s rising from the dead is developing (the allegory of the Servant of the Lord in Isa. 42:1–9, 49: 1–7, 50:4–9, 52:13–53:12; perhaps also the image of Job, cf. especially: Job 19:25–27a and 42:5, 7–17). In the time of another national catastrophe — the persecution of the faithful Jews under Antiochus IV Epiphanes — the concept of an individual eschatological resurrection in the flesh arises; at this receiving of the afterlife requital is assumed to be realized in the body (Dan. 12:1b–3, 13).

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Osei-Bonsu, J. "The Intermediate State in the New Testament." Scottish Journal of Theology 44, no. 2 (May 1991): 169–94. http://dx.doi.org/10.1017/s0036930600039107.

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The notion of a post-mortem disembodied existence of the soul followed by resurrection on the last day has been part of traditional Christian theology for centuries. Though some modern theologians are unhappy with this doctrine and have tried to re-interpret it or reject it altogether, it cannot be denied that traditional Christian theology has always taught this. This view was held by many of the Church Fathers and by the Reformers. Today it is still the official teaching of the Roman Catholic Church and some Protestant Churches.

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Vinogradova, Oksana Nikolaevna. "SIMILARITIES AND DIFFERENCES BETWEEN L. N. TOLSTOY’S DOCTRINE IN THE NOVEL “RESURRECTION” AND J. SWIFT’S IDEOLOGY." Philological Sciences. Issues of Theory and Practice, no. 7 (July 2019): 21–24. http://dx.doi.org/10.30853/filnauki.2019.7.4.

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Waters, Kenneth L. "Empire and the Johannine Epistles." Review & Expositor 114, no. 4 (November 2017): 542–57. http://dx.doi.org/10.1177/0034637317735602.

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In what ways are the Johannine Epistles a response to empire ideology and propaganda? These Epistles proclaim a more complete and correct cosmology, a greater Savior and soteriology, a better pedagogy, a truer doctrine, a sounder koinōnia, and a more nurturing paterfamilias; moreover, they do so while indicting schismatics, who, in the view of the elder, represent the face of the empire. Although the resurrection and ascension of Jesus Christ drive the elder’s witness and ministry, he must still shape his message to counter the encroachment of empire in the church and on the mission field.

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Stevenson, Kenneth W. "Lex Orandi and Lex Credendi — Strange Bed-Fellows?: Some Reflections on Worship and Doctrine." Scottish Journal of Theology 39, no. 2 (May 1986): 225–42. http://dx.doi.org/10.1017/s003693060003057x.

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Easter 1985 in the Church of England was a strange experience, resounding with the controversy which David Jenkins had begun the previous year during a television interview, after he had been elected Bishop of Durham. The scenario has been widely discussed by the media, by professional theologians, and by ordinary church-folk, north and south of the border. For the writer, it was the first Easter he can remember since being ordained when the resurrection was actually being discussed, not just in Senior Common Rooms, but in pubs. I was even taken to task by someone working in my local wine-store. In some respects, the furore was well summed-up in his attitude: he had long ceased to attend church, but shouldn't church-leaders believe in what they are supposed to believe?

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Shanzer, Danuta Renu. "Resurrections before the Resurrection in the Imaginaire of Late Antiquity." Biblical Annals 9, no. 4 (March 21, 2019): 711–38. http://dx.doi.org/10.31743/biban.4536.

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This paper is a study of transformations and mutations of a natural human desire, to be buried in one grave with one’s beloved. Most partners don’t die simultaneously, and burial-practices needed to provide flexibility for the dead and for the living. At the same time, religions had Views about the grave and the afterlife, and about the survival of the individual. Judaism and especially Christianity featured an astonishing doctrine, the Resurrection of the Flesh. Starting from Roman antiquity and in its epitaphic practices, the paper analyzes an intriguing early 4th C. Gallic poem, the Carmen de Laudibus Domini and its account of how the corpse of a dead woman was momentarily reanimated to greet her husband’s corpse. The poem reworks the resurrection of Lazarus with a little help from Juvencus. But a crucial (and unrecognized) source is (perhaps indirectly) Tertullian’s De Anima. These texts somehow generated a Late Antique urban legend about the mini-Resurrections of lovers’ bodies than can be traced into the central Middle Ages and beyond. It proved astonishingly lively and adaptable—to mariages blancs, to homosocial monastic situations, and to grave robbery, to name a few. This deeply sentimental legend needed to elbow aside darker phenomena, charnel (and also erotic) horrors from the pagan past, including zombies, vampires, and revenants, in order to preach its Christian message and help lovers who had been separated by death. Such resurrections were a down-payments on The Resurrection.

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Artemi, Eirini. "Gnostyk heterodoksyjny i prawdziwy gnostyk w Chrystusie według nauczania Ireneusza z Lyonu." Vox Patrum 69 (December 16, 2018): 39–52. http://dx.doi.org/10.31743/vp.3231.

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The fight against gnostics allowed the holy bishop to develop the Christian doctrine with a perfect way. At first, he showed that the knowledge that heretics sought in vain in mythical narratives was not real. The only real gnosis was love and grace for believers in Christ and they were given to them by the Holy Spirit. Only in Church man can be saved. And the real “gnostics” were not those who rejected and despised their body in order to worship an “incomprehensible God” and “Creator,” but the “spiritual” people who received from the Holy Spirit the resurrection of the flesh and its indestructibility.

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Kakavelaki, Antonia S. "The Resurrected Body, Will It Be of Flesh or Spiritual?" Scrinium 11, no. 1 (November 16, 2015): 225–41. http://dx.doi.org/10.1163/18177565-00111p20.

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The resurrection of the dead according to Origen and Philoponus is spiritual and not of the flesh. Their opinion, contrary to the official Christian view, was influenced by the neo-Platonic doctrine of “the subtle body of the soul” and based upon Aristotelian logic. Origen’s argumentation was formed as a personal interpretation of the passage of the Apostle Paul (1 Cor. 15:39–47) where Paul mentions that the risen body will be spiritual. Philoponus argumentation, on the other hand, was mostly based upon the Aristotelian logic and he thus directed his polemic against the irrationality of the arguments of Cyril of Alexandria and of Gregory of Nyssa.

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Seo, Han Seok. "The Resurrection of the Body as an Essential Christian Doctrine and the Summa Theologica of Thomas Aquinas." Theological Perspective 196 (March 31, 2017): 2. http://dx.doi.org/10.22504/tp.2017.03.196.2.

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Webb, Robert. "Book Review: Resurrection of the Body in Early Judaism and Early Christianity: Doctrine, Community, and Self-Definition." Journal for the Study of the Historical Jesus 5, no. 1 (2007): 110. http://dx.doi.org/10.1177/147686900700500121.

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Molnar, Paul D. "Incarnation, Resurrection and the Doctrine of the Trinity: A Comparison of Thomas F. Torrance and Roger Haight." International Journal of Systematic Theology 5, no. 2 (June 11, 2003): 147–67. http://dx.doi.org/10.1111/1463-1652.00101.

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Kaiser, Daniel H. "“Whose Wife Will She Be at the Resurrection?” Marriage and Remarriage in Early Modern Russia." Slavic Review 62, no. 2 (2003): 302–23. http://dx.doi.org/10.2307/3185579.

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Although historians and publicists have frequentiy criticized the Orthodox Church for its failure to implant in parishioners much religious sensibility, Daniel H. Kaiser argues that the seventeenth-century church was much more successful than critics have contended. Examining litigation over bigamy and remarriage from the Russian north, Kaiser argues that clerics largely succeeded in articulating and enforcing a doctrine that affirmed the sacramental primacy of first marriage. In prosecuting bigamists and tracking down fugitives, church courts showed themselves fully competent to ascertain the facts surrounding marital disputes and then impose decisions upon the principals, many of whom, even while resisting the church's directives, betrayed knowledge of and appreciation for the church's view. Therefore, Kaiser concludes, we need to revise our estimate of the church's effectiveness in regulating domestic life in early modern Russia.

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Smit, D. J. "Confessional and ecumenical? Revisiting Edmund Schlink on the hermeneutics of doctrine." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 446–74. http://dx.doi.org/10.4102/ve.v29i2.43.

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Confessional and ecumenical? Revisiting Edmund Schlink on the hermeneutics of doctrineConrad Wethmar has always been interested in questions concerning the hermeneutics of doctrine, often concentrating on methodological issues regarding the role of confessions and the challenges of ecumenical theology. For this purpose, he consistently engaged with German-speaking Lutheran theologians. In this essay, the important views and contributions of Edmund Schlink regarding confessional and ecumenical theology are called to mind, as one further potential dialogue partner for South African theologians like Wethmar. A first section reminds readers of Wethmar’s contributions. The second section recalls Schlink’s theological journey and the role of confessions – both Lutheran confessions and the Confessing Church with Barmen – as well as the ecumenical church – several real dialogues between major confessional traditions, including his role during the Second Vatican Council – before the third sections draws some of his major methodological insights and contributions together. A brief final section points to some potential similarities between Schlink’s work and Wethmar’s interests.

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Gabriel, Andrew K. "The Holy Spirit and Eschatology – with Implications for Ministry and the Doctrine of Spirit Baptism." Journal of Pentecostal Theology 25, no. 2 (September 10, 2016): 203–21. http://dx.doi.org/10.1163/17455251-02502004.

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The coming of the Spirit at Pentecost represents both fulfillment and anticipation of eschatological expectations in as much as Pentecost both fulfills previous expectations regarding the coming of the Spirit and represents a promise of the future consummation of the work of God. This already/not yet reality of the eschaton is evident throughout pneumatology and carries implications for ministry and Christian living and for the doctrine of Spirit baptism. Believers should minister in the power of the Spirit with the aim of the kingdom of God that is already present while longing with Spirit-inspired hope for the future eschatological work of the Spirit that has not yet taken place. Furthermore, Spirit baptism is eschatological in as much as Pentecost fulfills and anticipates numerous eschatological expectations regarding the coming of the Spirit, including not only power for witness, but also a new heart, obedience, new life, and eventually resurrection.

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Andriy Viktorovich, Goncharenko. "Hybrid-Optional Effectiveness Functions Entropy Conditional Extremization Doctrine Contributions into Engineering Systems Reliability Assessments." Transactions on Aerospace Research 2019, no. 2 (June 1, 2019): 90–100. http://dx.doi.org/10.2478/tar-2019-0012.

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Abstract In this publication a Doctrine for the Conditional Extremization of the Hybrid-Optional Effectiveness Functions Entropy is discussed as a tool for the Reliability Assessments of Engineering Systems. Traditionally, most of the problems having been dealt with in this area relate with the probabilistic problem settings. Regularly, the optimal solutions are obtained through the probability extremizations. It is shown a possibility of the optimal solutions “derivation”, with the help of a model implementing a variational principle which takes into account objectively existing parameters and components of the Markovian process. The presence of an extremum of the objective state probability is observed and determined on the basis of the proposed Doctrine with taking into account the measure of uncertainty of the hybrid-optional effectiveness functions in the view of their entropy. Such approach resembles the well known Jaynes’ Entropy Maximum Principle from theoretical statistical physics adopted in subjective analysis of active systems as the subjective entropy maximum principle postulating the subjective entropy conditional optimization. The developed herewith Doctrine implies objective characteristics of the process rather than subjective individual’s preferences or choices, as well as the states probabilities maximums are being found without solving a system of ordinary linear differential equations of the first order by Erlang corresponding to the graph of the process. Conducted numerical simulation for the proposed mathematical models is illustrated with the plotted diagrams.

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Gaillardetz, Richard R. "Humanae Vitae and Its Ecclesial Consequences." Theological Studies 79, no. 4 (November 30, 2018): 841–63. http://dx.doi.org/10.1177/0040563918801181.

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This article explores the ecclesial consequences of Humanae Vitae in relation to four seminal contributions of Vatican II: (1) a renewed appreciation for the sensus fidelium; (2) the theological recontextualization of doctrine; (3) episcopal collegiality and ecclesial subsidiarity; (4) the revitalization of the church’s pastoral mission. The article argues first, that Humanae Vitae, directly or indirectly, impeded the full reception and implementation of these four contributions; and second, that the pontificate of Pope Francis has helped rehabilitate precisely those conciliar contributions that were most affected by the controversies associated with Humanae Vitae.

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Normand, Sylvio. "Une analyse quantitative de la doctrine en droit civil québécois." Les Cahiers de droit 23, no. 4 (April 12, 2005): 1009–28. http://dx.doi.org/10.7202/042522ar.

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Scholarly writings may be considered as one of the sources of the law of Québec. A minor source compared, for instance, to the decisions of the courts, but nevertheless a source. The following paper is an unpretentious attempt to quantify rather than qualify Québec legal writers' contributions to such source as regards civil law only. It takes into account treatises, monographies including unpublished thesis, and articles.

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Gojmerac-Leiner, Georgia. "Revisiting Viktor Frankl: His Contributions to the Contemporary Interest in Spirituality and Health Care." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 4 (December 2005): 375–79. http://dx.doi.org/10.1177/154230500505900407.

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The case is made for location of spirituality to be in the body, and at the same time for the power of the spirit to transcend the body when it is afflicted. The author highlights Viktor Frankl's strongest convictions that one can survive through the shear power of one's spirit. Correspondingly, the promise of resurrection can help a Christian to maintain a vision of life, stay courageous though there may be no hope of tomorrow as we have known it. The author asserts the role of the hospital chaplain in helping the sick person to draw upon his or her spiritual strength to cope with their physical illness or affliction.

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