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Journal articles on the topic 'Resurrection'

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Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Mejzner, Mirosław. "Koncepcja nieśmiertelności człowieka w argumentacji rezurekcyjnej Metodego z Olimpu." Vox Patrum 63 (July 15, 2015): 47–61. http://dx.doi.org/10.31743/vp.3546.

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The foundation of the christian truth about the resurrection is the paschal event, ie the death and resurrection of Christ. However, the interpretation of this dogma is essentially linked to an anthropological vision, therefore the exegesis of biblical protology has a particular significance. At the start of the IVth century, Methodius of Olympus undertook an interesting trial to clarify the status of the first man. Namely, departing from the traditional concept of medietas, which placed Adam in an indeterminate balance between immortality and death, he favoured the idea, which can be called “principaliter (essential or original) immortality”. Thanks to this modification, the author of De resurrectione, gained an important point in resurrectional polemics. He thus presented death, not as an equivalent possibility linked with the original choice of man, but a consequence of his sin, certainly dramatic, but secondary to God’s original plan. In this perspective, the resurrection of the body, and restoring it to immortality, appeared worthy and necessary, being the eschatic realisation of the Creator’s design, his who cannot err.

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2

Wickware, Potter. "Resurrecting the resurrection drug." Nature Medicine 8, no. 9 (September 2002): 908–9. http://dx.doi.org/10.1038/nm0902-908b.

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3

Podolak, Pietro. "Tertulliano e Metodio di Olimpo: proposte di ricostruzione del περὶ ἀναστάσεως attribuito a Giustino Martire." Augustinianum 62, no. 1 (2022): 49–78. http://dx.doi.org/10.5840/agstm20226213.

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Several treatises have come down to us from Christian antiquity devoted to the defence of the dogma of the resurrection of the flesh (περὶ ἀναστάσεως). Such works are mutually connected by evident similarities in the content and often by literary dependence. The treatise On the resurrection attributed to Justin Martyr is preserved almost exclusively in the Sacra Parallela. This has been used as a source by different authors, e.g. Tertullian (in the treatise De resurrectione) and Methodius of Olympus (in Aglaophon or On the resurrection of the flesh). According to the optimistic viewpoint of recent scholars, the text which is included in the Sacra Parallela represents nearly the totality of the original text. However, this article, by combining the text of Tertullian and Methodius of Olympus, aims to reconstruct some now lost passages of περὶ ἀναστάσεως which are devoted to biblical exegesis (Gen. 3,21; 2,23-24) or which demonstrate the resurrection of the flesh on the basis of philosophical thought.

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4

Mihăilă, Alexandru. "Resurrection and Resurrections. Some Insights Into Matthew 27:51-54." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 2 (December 30, 2023): 95–107. http://dx.doi.org/10.24193/subbto.2023.2.06.

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After Christ’s death upon the cross, the gospel of Matthew is the only one that preserved a tradition about the opening of the graves and the resurrection of the saints (Mt 27:51-54). According to context, this resurrection of the Old Testament saints diverges from the concept of Christ as the beginner of the general resurrection. The article scrutinises the history of interpretation in patristic literature, modern commentaries, and the ideas of resurrection in early Judaism and Christianity. The author argues that here the gospel may preserve an ancient tradition about the victory of the Messiah which was further corrected to converge with the post-easter tradition about Jesus who was resurrected after three days. Keywords: Resurrection, interpretation, Old Testament, Judaism, Pharisees, Sadducees

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5

van den Brink, Gijsbert. "How to speak with intellectual and theological decency on the resurrection of Christ?: A comparison of Swinburne and Wright." Scottish Journal of Theology 61, no. 4 (November 2008): 408–19. http://dx.doi.org/10.1017/s0036930608004171.

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AbstractIn recent scholarship the spiritual reading of the New Testament resurrection stories has come under pressure from new studies of the relevant data. In this article, two of the most conspicuous of these studies are compared and evaluated. First, Richard Swinburne's monograph opens our eyes to the fact that, in interpreting the resurrection stories, much more is at stake than is usually recognised in so-called ‘undogmatic’ exegesis. However, the rather crude way in which Swinburne deals with these stories, suggesting that they represent Jesus' resurrection as a bare fact not qualitatively different from other historical facts, neglects their peculiarity and displays insufficient hermeneutical sensitivity for their unique theological meaning. Second, Tom Wright's monumental volume is sometimes criticised for a similar single-minded focus on historical questions and a concomitant lack of attention to the eschatological character of Jesus' resurrection. As a result, George Hunsinger has argued, it becomes unclear why the resurrection reports embody life-transforming good news now. Close scrutiny of Wright's book, however, does not vindicate this criticism. Wright neither isolates the question of the resurrection's historicity from its theological meanings nor overlooks the fact that a plausible historical case for the resurrection does not in itself elicit faith. Still, he rightly argues that what people believe about what actually has happened often plays a vital role in their personal transformation. Moreover, the eschatological nature of the resurrection does not rule out the fact that it can be seen and discussed with integrity as a historical issue.

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6

Dańczak, Andrzej. "Zmartwychwstanie umarłych jako jeden z dynamicznych wymiarów eschatologii." Verbum Vitae 15 (January 14, 2009): 343–68. http://dx.doi.org/10.31743/vv.1521.

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The understanding of the bodily resurrection used to cause many problems during the history of the Christian theology. Also the catholic area was a scene of an interesting and wide discussion on the interpretation of the event, aiming at the elimination of many paradoxes present in eschatology. The debate unfortunately bas not bad a satisfactory result and bas not led the research to common conclusions. One of the possibilities of the solution is a wider and dynamic understanding of the resurrection, based on anthropological and biblical data. It requires a transposition of some traditional dimensions of the resurrection to other areas. Many aspects of the traditional contents of the theological meaning of the resurrection are in fact present already in the meaning of the event of death. It is there that a person experiences a total collapse of all vital forces but also a passage to another life. Thus the non-finality of death itself becomes part of human experience. Besides, the situation immediately after death means the entrance to the dimension of a personal fulfillment. Both themes belong to the theological meaning of the resurrection of the dead. Some other aspects of the resurrection are also present in the description of the Christian life and spring from the mystery of baptism whose meanings expressed in the language of the New Testament, among other things, in the resurrectional terms. Thus the resurrection cannot be seen as a static event of the end of times but rather as a dynamic event, some aspects of which are present already by means of the participation in the paschal mystery of Christ accessible by baptism, with later gradual and continuous progress and also with gradual fulfillment in the eschatological stadium where the material dimension of the creation must be included in order to make it possible to speak of the new creation.

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7

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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8

Davari, Arezoo, Pramod Iyer, and Francisco Guzmán. "Determinants of brand resurrection movements." European Journal of Marketing 51, no. 11/12 (November 14, 2017): 1896–917. http://dx.doi.org/10.1108/ejm-02-2016-0096.

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Purpose There is a growing trend of brand resurrections that are driven by consumer power. Millennials play a critical role in initiating most of these brand resurrection movements using social media. This study aims to explore the factors that drive consumers’ participation in brand resurrection movements – an outcome of brand cocreation. Design/methodology/approach Data were collected using self-administered survey. This study uses the partial least squares-structural equation modeling to empirically examine the factors that motivate consumers to participate in brand resurrection movements. Findings The results indicate that consumers’ beliefs about the functional and value-expressive utilities, and their judgments of the perceived brand superiority of the defunct brand are significantly associated with brand resurrection movements. Nostalgia moderates the relationship between social-adjustive utility and brand resurrection movement, which shows that consumers’ social-adjustive utility becomes relevant when triggered with a strong sense of the past. Research limitations/implications From a theoretical perspective, this study contributes to literature on reviving defunct brands. This study also identifies additional factors that determine the success of brands that are being relaunched. Practical implications From a managerial perspective, the study provides insights into when and how organizations can consider bringing back defunct brands. Future studies should introduce additional variables to the model such as product category involvement that may be associated with consumers’ willingness to bring back defunct brands. Originality/value To the best of the authors’ knowledge, this study is the first of its kind that empirically examines the motivations behind consumer participation in bringing back defunct brands. The importance of this study is highlighted in the fact that several defunct brands are being revived by organizations due to consumer-brand co-creation movements.

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9

Malito, Giovanni. "Resurrection." Antioch Review 57, no. 1 (1999): 61. http://dx.doi.org/10.2307/4613785.

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10

Chesterton, G. K. "Resurrection." Chesterton Review 29, no. 1 (2003): 31–33. http://dx.doi.org/10.5840/chesterton2003291/29.

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11

Foerster, Jennifer Elise. "Resurrection." World Literature Today 91, no. 3 (2017): 80–81. http://dx.doi.org/10.1353/wlt.2017.0117.

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12

Harrison, Mette Ivie. "Resurrection." Dialogue: A Journal of Mormon Thought 51, no. 4 (December 1, 2018): 161–64. http://dx.doi.org/10.5406/dialjmormthou.51.4.0161.

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13

Jennifer Elise Foerster. "Resurrection." World Literature Today 91, no. 3-4 (2017): 80. http://dx.doi.org/10.7588/worllitetoda.91.3-4.0080.

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14

Whittall, Arnold, Peter Maxwell Davies, BBC Philharmonic Soloists, Judith Weir, Chorus &. amp Soloists, and Sian Edwards. "Resurrection." Musical Times 136, no. 1833 (November 1995): 603. http://dx.doi.org/10.2307/1003499.

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15

Flynn. "Resurrection." Fourth Genre: Explorations in Nonfiction 17, no. 1 (2015): 89. http://dx.doi.org/10.14321/fourthgenre.17.1.0089.

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16

Reck, Gregory. "Resurrection." Anthropology Humanism 20, no. 2 (December 1995): 160–64. http://dx.doi.org/10.1525/ahu.1995.20.2.160.

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17

Wyschogrod, Michael. "Resurrection." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 1, no. 1 (November 1992): 104–12. http://dx.doi.org/10.1177/106385129200100116.

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18

Chesterton, G. K. "Resurrection." Chesterton Review 39, no. 1 (2013): 11–13. http://dx.doi.org/10.5840/chesterton2013391/23.

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19

de Rubilar, Lisa M. "Resurrection." Dialogue: A Journal of Mormon Thought 37, no. 3 (October 1, 2004): 108–12. http://dx.doi.org/10.2307/45227604.

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20

Neuman, W. Richey. "Resurrection." JAMA: The Journal of the American Medical Association 277, no. 9 (March 5, 1997): 696. http://dx.doi.org/10.1001/jama.1997.03540330020006.

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21

Wydra, Frank T. "Resurrection." Performance Improvement 42, no. 2 (February 2003): 50–52. http://dx.doi.org/10.1002/pfi.4930420220.

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22

Koldewyn, Derk M. "Resurrection." Dialogue: A Journal of Mormon Thought 26, no. 3 (October 1, 1993): 100. http://dx.doi.org/10.2307/45228665.

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23

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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24

Singh, Devin. "Resurrection as surplus and possibility: Moltmann and Ricoeur." Scottish Journal of Theology 61, no. 3 (August 2008): 251–69. http://dx.doi.org/10.1017/s003693060800402x.

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AbstractThough Moltmann and Ricoeur have a history of interaction, little attention has been paid to this relationship and its implications for their respective programmes. These thinkers have much in common, however, and the Ricoeurian categories of surplus and possibility elucidate critical aspects of a theology of hope, serving to strengthen its contemporary implications. Nuance is provided for the resurrection's role in redemption, and an existential mode of hope is delineated. Focusing on Moltmann's interactions with Ricoeur concerning the resurrection elevates these latent themes and demonstrates the fruitfulness of a continued conversation between these two thinkers. Furthermore, examining Moltmann's thought in Ricoeurian perspective opens new directions for conceptualising resurrection hope and praxis in a postmodern context.

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25

STEINHART, ERIC. "The revision theory of resurrection." Religious Studies 44, no. 1 (January 11, 2008): 63–81. http://dx.doi.org/10.1017/s0034412507009298.

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AbstractA powerful argument against the resurrection of the body is based on the premise that all resurrection theories violate natural laws. We counter this argument by developing a fully naturalistic resurrection theory. We refer to it as the revision theory of resurrection (RTR). Since Hick's replica theory is already highly naturalistic, we use Hick's theory as the basis for the RTR. According to Hick, resurrection is the recreation of an earthly body in another universe. The recreation is a resurrection counterpart. We show that the New Testament supports the idea of resurrection counterparts. The RTR asserts that you are a node in a branching tree of increasingly perfect resurrection counterparts. These ever better counterparts live in increasingly perfect resurrection universes. We give both theological arguments and an empirical argument for the RTR.

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26

Wheatley, David, Andrew Carpenter, Declan Budd, Ross Hinds, Ian Crowe, Jonah Barrington, Conor Cruise O'Brien, and Jim McCue. "Glorious Resurrection." Books Ireland, no. 212 (1998): 97. http://dx.doi.org/10.2307/20623593.

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27

Egan, D. "Resurrection Ecology." Ecological Restoration 20, no. 4 (December 1, 2002): 237. http://dx.doi.org/10.3368/er.20.4.237.

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28

Biello, David. "Genetic Resurrection." Scientific American 315, no. 2 (July 19, 2016): 10–13. http://dx.doi.org/10.1038/scientificamerican0816-10.

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29

Galvin, James. "Resurrection Update." Iowa Review 24, no. 1 (January 1994): 128–29. http://dx.doi.org/10.17077/0021-065x.4714.

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30

Kunzle, David. "Revolutionary Resurrection." Latin American Perspectives 16, no. 2 (April 1989): 47–60. http://dx.doi.org/10.1177/0094582x8901600204.

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31

Åslund, Anders. "Ukraine's Resurrection." American Foreign Policy Interests 17, no. 3 (June 1995): 12–17. http://dx.doi.org/10.1080/10803920.1995.10391893.

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32

BAKER, DAVID. "RESURRECTION MAN." Yale Review 95, no. 1 (January 2007): 32–36. http://dx.doi.org/10.1111/j.1467-9736.2007.00262.x.

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33

Stewart, Ian. "Resurrection Shuffle." Scientific American 279, no. 5 (November 1998): 116–17. http://dx.doi.org/10.1038/scientificamerican1198-116.

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34

Lawry, June. "Resurrection Drug." AJN, American Journal of Nursing 90, no. 10 (October 1990): 158. http://dx.doi.org/10.1097/00000446-199010000-00030.

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35

Nordhaus, Hannah. "Beetle Resurrection." Scientific American 317, no. 6 (November 14, 2017): 64–71. http://dx.doi.org/10.1038/scientificamerican1217-64.

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36

Barton, Stephen C. "The Resurrection." Theology 100, no. 798 (November 1997): 455–57. http://dx.doi.org/10.1177/0040571x9710000623.

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37

LUBICK, NAOMI. "DDT's Resurrection." Environmental Science & Technology 41, no. 18 (September 2007): 6323–25. http://dx.doi.org/10.1021/es072616v.

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38

JARVIS, LISA M. "RESEARCH RESURRECTION." Chemical & Engineering News 87, no. 21 (May 25, 2009): 20–21. http://dx.doi.org/10.1021/cen-v087n021.p020.

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39

Veronese. "The Resurrection." Lancet 349, no. 9056 (March 1997): 962. http://dx.doi.org/10.1016/s0140-6736(05)62750-x.

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40

O'Collins SJ, Gerald. "The Resurrection." International journal for the Study of the Christian Church 10, no. 4 (November 2010): 365–67. http://dx.doi.org/10.1080/1474225x.2010.514729.

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41

Habermas, Gary R. "Resurrection Reconsidered." Philosophia Christi 1, no. 1 (1999): 137–39. http://dx.doi.org/10.5840/pc19991114.

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42

Barger, John Wall. "Resurrection Pie." Pleiades: Literature in Context 38, no. 1 (2018): 46–47. http://dx.doi.org/10.1353/plc.2018.0021.

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43

Smith, C. "Noel's resurrection." BMJ 301, no. 6766 (December 22, 1990): 1478–79. http://dx.doi.org/10.1136/bmj.301.6766.1478.

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44

Siegal, N. "Living Resurrection." Theater 25, no. 2 (September 1, 1994): 107–9. http://dx.doi.org/10.1215/01610775-25-2-107.

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45

Buckareff, Andrei A., and Joel S. Van Wagenen. "Surviving resurrection." International Journal for Philosophy of Religion 67, no. 3 (September 23, 2009): 123–39. http://dx.doi.org/10.1007/s11153-009-9222-0.

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46

Johnson, Elizabeth. "Deep Resurrection." Modern Believing 64, no. 2 (April 2023): 152–61. http://dx.doi.org/10.3828/mb.2023.13.

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47

John, Binsu Susan. "The Resurrection." Gender & Development 31, no. 2-3 (September 2, 2023): 357–59. http://dx.doi.org/10.1080/13552074.2023.2265653.

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48

Clarke, Jim. "“The Resurrection Days Are Over”: Resurrection fromDoctor WhotoTorchwood." Journal of Religion and Popular Culture 27, no. 1 (March 2015): 31–44. http://dx.doi.org/10.3138/jrpc.27.1.2620.

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49

Wysocki, Marcin. "Zmartwychwstanie ciała według Tertuliana." Verbum Vitae 15 (January 14, 2009): 295–324. http://dx.doi.org/10.31743/vv.1519.

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Resurrection was one of the most important themes in the writings of Tertullian (ca 150 - 220), who is called sometimes "theologian of the hope". Presented paper presents teaching of the first theologian of the West on resurrection of the body. In the article's first part the historical (i.e. persecutions and believes in resurrection before Tertullian) and doctrinal background (heresies) of his works on the resurrection is shown, than - in the next section - vocabulary, which were used by Tertullian to describe phenomenon of the resurrection. In the forth part author presents the main points of Tertullian's view of resurrection of the body. In the fifth chapter connections between resurrection and martyrdom are presented.

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50

van Driel, Edwin Chr. "“His Death Manifested Its Power and Efficacy in Us”." Journal of Reformed Theology 12, no. 3 (October 17, 2018): 217–34. http://dx.doi.org/10.1163/15697312-01203004.

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Abstract Even while Calvin affirms the reality of the resurrection of the flesh, Christ’s resurrection does only very limited work in Calvin’s theological imagination. It is only revelatory and applicatory of a transformative event that has previously occurred. For Calvin, the full measure of salvation is obtained in Christ’s death, not in his resurrection. Christ’s resurrection makes us aware of this salvific reality and allows us to be drawn into it, but it does not inaugurate a salvific transformation itself. Moreover, while Calvin holds that Christ’s resurrection is a guarantee and model for our resurrection, embodiment plays no role in his eschatological vision.

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