Universal resurrection

There are three explicit examples in the Hebrew Bible of people being resurrected from the dead: While there was no belief in personal afterlife with reward or punishment in Judaism before 200 BCE,[2] in later Judaism and Samaritanism it is believed that the God of Israel will one day give teḥiyyat ha-metim ("life to the dead") to the righteous during the Messianic Age, and they will live forever in the world to come (Olam Ha-Ba).

[13] The Second Temple Judaism tradition at Qumran held that there would be a resurrection of just and unjust, but of the very good and very bad,[14] and of Jews only.

[20] The belief in resurrection is expressed on all occasions in the Jewish liturgy; e.g., in the morning prayer Elohai Neshamah, in the Shemoneh 'Esreh and in the funeral services.

[21] Jewish halakhic authority Maimonides set down his Thirteen Articles of Faith which have ever since been printed in all Rabbinic Siddur (prayer books).

Resurrection is the thirteenth principle: "I firmly believe that there will take place a revival of the dead at a time which will please the Creator, blessed be His name.

Harry Sysling, in his 1996 study of Teḥiyyat Ha-Metim in the Palestinian Targumim, identifies a consistent usage of the term "second death" in texts from the Second Temple period and early rabbinical writings, but not in the Hebrew Bible.

[citation needed] In verses 54–55, Paul the Apostle is conveyed as quoting from the Book of Hosea 13:14 where he speaks of the abolition of death.

In the Pauline epistles of the New Testament, Paul the Apostle wrote that those who will be resurrected to eternal life will be resurrected with spiritual bodies, which are imperishable; the "flesh and blood" of natural, perishable bodies cannot inherit the kingdom of God, and, likewise, those that are corruptible will not receive incorruption (1 Corinthians 15:35–54).

It introduces the expression ἀναστάσεως τῶν νεκρῶν, which is used in a monologue by Jesus who speaks to the crowds about "the resurrection" called simply ῇ ἀναστάσει (Mat.

[citation needed] Several early Church Fathers, like Pseudo-Justin, Justin Martyr, Tatian, Irenaeus, and Athenagoras of Athens argue about the Christian resurrection beliefs in ways that answer to this traditional Greek scepticism to post-mortal physical continuity.

[citation needed] Traditional Christian Churches, i.e. ones that adhere to the creeds, continue to uphold the belief that there will be a general and universal resurrection of the dead at "the end of time", as described by Paul when he said: "He hath appointed a day, in 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).

[32][33] As the Aquileian Creed affirms, this faith was shared by the Christian Churches of Rome, Alexandria of Egypt and Jerusalem.

Early Christian church fathers defended the resurrection of the dead against the pagan belief that the immortal soul went to the underworld immediately after death, and afterwards it would be reincarnated into another body (metempsychosis).

[34][35] At the close of the medieval period, the modern era brought a shift in Christian thinking from an emphasis on the resurrection of the body back to the immortality of the soul.

André Dartigues has observed that especially "from the 17th to the 19th century, the language of popular piety no longer evoked the resurrection of the soul but everlasting life.

Deism, which was largely led by rationality and reason, could allow a belief in the immortality of the soul, but not necessarily in the resurrection of the dead.

American deist Ethan Allen demonstrates this thinking in his work, Reason, the Only Oracle of Man (1784) where he argues in the preface that nearly every philosophical problem is beyond humanity's understanding, including the miracles of Christianity, although he does allow for the immortality of an immaterial soul.

[38][39][40] An Act of Parliament from the reign of King Henry VIII stipulated that only the corpses of executed murderers could be used for dissection.

If one believes dismemberment stopped the possibility of resurrection of an intact body on judgment day, then a posthumous execution is an effective way of punishing a criminal.

[46] The resurrection of the dead is believed by all but progressive and liberal Christians, who regard it as a symbolic, immaterial, or non-universal event,[47][48][49] rather than as the literal reunion of the body and soul of every good and evil person.

According to the Catholic Encyclopedia (1911) article on "General resurrection"[67]"The Fourth Lateran Council (1215) teaches that all men, whether elect or reprobate, "will rise again with their own bodies which they now bear about with them" (chapter "Firmiter").

Indeed, the resurrection of the dead is closely associated with Christ's Parousia: For the Lord himself will descend from heaven, with a cry of command, with the archangel's call, and with the sound of the trumpet of God.

Among the original Forty-Two Articles (1553) of the Church of England, Article 39 ("The resurrection of the dead is not yeat brought to passe") reads (in modernised English orthography): "The resurrection of the dead is not as yet brought to pass, as though it only belonged to the soul, which by the grace of Christ is raised from the death of sin, but it is to be looked for at the last day; for then (as Scripture doth most manifestly testify) to all that be dead their own bodies, flesh and bone shall be restored, that the whole man may (according to his works) have either reward or punishment, as he hath lived virtuously, or wickedly.

"[77] In Methodism, M. Douglas Meeks, professor of theology and Wesleyan studies at Vanderbilt Divinity School, states that "it is very important for Christians to hold to the resurrection of the body.

"[78] John Wesley, the founder of the Methodist Church, in his sermon On the Resurrection of the Dead, defended the doctrine, stating "There are many places of Scripture that plainly declare it.

[78] F. Belton Joyner in United Methodist Answers, states that the "New Testament does not speak of a natural immortality of the soul, as if we never actually die.

This is referred to as translation, and these individuals are believed to have retained their bodies in a purified form, though they too will eventually be required to receive resurrection.

[93] According to Islamic eschatology, the Day of Resurrection (yawm al-qiyāmah) [94] is believed to be God's final assessment of humanity.

The Zoroastrian belief in an end times renovation of the earth is known as frashokereti, which includes some form of revival of the dead that can be attested from no earlier than the 4th century BCE.

According to him, resurrection of the flesh was a characteristic symbol of the magian high culture, which includes early Christianity, Judaism and Islam.