Some Representative Works on the Resurrection

Total Page:16

File Type:pdf, Size:1020Kb

Some Representative Works on the Resurrection COMPASS SOME REPRESENTATIVE WORKS ON THE RESURRECTION GERALD O’COLLINS SJ E WOULD COME up with a ted- cise definitions that would pin it down. Rather iously long list if we were to reply it provides the broadest horizon within which Wcomprehensively to the question: we can recognize what human life ultimately what have they been saying about the resur- means, how we should live, and what we can rection of Jesus in the last ten years? In any expect from the God who raised Jesus from case many authors go over the same ground the dead. and do not add very much either to the de- This latest plea for the utter centrality of bates about the resurrection or to the conclu- Easter faith follows earlier attempts to focus sions that can be reached. Hence I have de- Christian thinking and life on the resurrection cided to select nine books that have signifi- of the crucified Jesus. In the run up to the Sec- cant things to say, either positively or nega- ond Vatican Council, François-Xavier tively, about the resurrection and the possibil- Durrwell helped to ‘rehabilitate’ Easter as the ity of Easter faith and hope. This representa- central mystery of Christianity.2 In the tive sample will bring readers into the current postconciliar years some writers, like the Lu- state of resurrection studies. theran Wolfhart Pannenberg and myself,3 tried In presenting these nine works, I do not again to revitalize theology and its various intend to take readers through them in com- specializations by recalling where they should plete detail and provide full-length book re- constantly go to draw meaning, values and ports. Instead, I shall choose and highlight sig- guidelines: the light of the first Easter Sun- nificant features that should interest students day. of the resurrection. But the strange neglect of the resurrection persists. Sadly, leading figures in liberation Some Positive Contributions theology have reflected only a little on Christ’s rising from the dead.4 Themes other than the Anthony Kelly, The Resurrection Effect: resurrection continue to engage the attention Transforming Christian Life and Thought of Catholic moral theologians, and, even more (2008) surprisingly, the resurrection can be seriously Anthony Kelly deserves to lead the team neglected by those who write in the area of of those who have contributed positively to sacramental theology.5 We will return later in the study of resurrection.1 He brings together this book to ways in which Easter faith should biblical, theological and philosophical think- enliven those two branches of theology, as well ing to show how the resurrection of Jesus ‘satu- as liberation theology itself. Here I wish only rates’ the whole of Christian faith and should to endorse Kelly’s call to engage ourselves transform the life and thought of believers. As much more fully with the resurrection of Je- the key to God’s relationship with Jesus and sus from the dead. human beings, the resurrection eludes any pre- * * * 10 REPRESENTATIVE WORKS ON THE RESURRECTION N. T. Wright, The Resurrection of the Son Gerald O’Collins, s.j., of God (2003) taught at the Gregorian A magisterial volume by N. T. Wright of- University (Rome) for 33 fers over eight hundred pages in response to years and is now an basic questions about the origins of Christian- adjunct professor of ity and the resurrection of Jesus.6 What did ACU. He has authored or the first Christians mean when they proclaimed co-authored sixty books; including Rethinking that Jesus of Nazareth had been raised from Fundamental Theology the dead? Where does the historical evidence (O.U.P.), and Pause For lead us when we investigate what precisely Thought (Paulist Press). happened at the first Easter? What should be said about believing today in Jesus’ resurrec- limbs cut off by executioners (2 Macc 7)? tion? On two scores, as Wright shows, Christian The historical and biblical strength of this faith in resurrection had no strict precedent book emerges right from the first two hundred even in Judaism. First, it proclaimed that one pages that map ancient beliefs about life be- individual (Jesus) had been raised from the yond death in both pagan and Jewish worlds. dead in anticipation of the general resurrec- Wright takes us through a panorama of what tion at the end of all history. Belief in Jesus’ Greeks and Romans held about where souls resurrection could not have been generated by went after death. The pagan world assumed prior Jewish beliefs or study of the biblical that resurrection was impossible. Among the texts expressing those beliefs. Second, the Jews, earlier hints (e.g., Isa 26:19; Ezek 37:1– other striking difference appears in a distinc- 14; and Hos 6:1–2; 13:14) developed, and, in tively Christian consensus about the nature of response to the deaths of those martyred in resurrection. The newly embodied life of the God’s cause, became a full-blown belief in resurrected Jesus involved a glorious transfor- coming resurrection (Dan 12:2–3; 2 Macc 7). mation of his human existence, the ‘spiritual Of course, some like the Sadducees rejected body’ of 1 Corinthians 15. That made Chris- any life beyond death worth speaking of, and tians agree in expecting that kind of risen ex- others expected only a disembodied immor- istence for themselves. Thus when compared tality. But by the time of Jesus ‘most Jews be- with Jewish hopes for resurrection, the Easter lieved in resurrection.’ 7 They expected a gen- message of Paul and other early Christian wit- eral resurrection at the end of the present age: nesses contained two strikingly new elements. that is to say, a newly embodied life at the end Through the heart of his book Wright de- of history. But no one imagined that any indi- ploys the historical data that support accept- vidual had already been raised from the dead ing the appearances of the risen Christ and the or would be raised in anticipation of the last discovery of his empty tomb. Those two events day. Here one should note that Hosea 6:1–2 prompted the resurrection faith in Jesus as the (‘us’) and 13:14 (‘them’) speak in the plural messianic Son of God, a faith that set Christi- and of a community resurrection, and not in anity going and provided its essential shape the singular or of an individual’s resurrection. Wright traces to the third century the trajec- Nor was there any agreement among those who tory of Easter faith and resurrection hope trig- believed that (general) resurrection would gered by Jesus’ own victory over death. eventually happen as to what it would be like. In such a monumental study different read- Would it involve being woken from the sleep ers will have their favorite sections. I was par- of death to ‘shine’ forever like the stars and ticularly struck by what Wright wrote on the ‘the brightness of the sky’ (Dan 12) or to en- Easter stories we read in the closing chapters joy a reassembled body and the restoration of of the four Gospels. They contain surprising, 11 COMPASS even strange, features.8 For example, up to the the kind of person God could be expected to death and burial of Jesus, all four Gospels have raised from the dead. (c) In making his constantly quote and echo the Jewish scrip- case, Swinburne paints with broad sweeps of tures. A familiar theme in Matthew is his ‘all the brush, but also introduces some specific this took place to fulfill what had been spoken questions and arguments. (d) He draws to- by the Lord through the prophet(s),’ to which gether his case by concluding with a calculus the evangelist then attaches one or more bibli- of logical probability. It expresses in a formal cal citations. Surprisingly such biblical ‘em- manner his previous steps, and aims at show- broidery’ does not show up in his final, Easter ing how it is very probable that the resurrec- chapter. The other evangelists also leave their tion happened. I know of no other book on the Easter narratives biblically ‘unadorned.’ A sec- resurrection that ends in such a mathematical ond unexpected feature is the absence of per- way with twelve pages of axioms, theorems sonal hope in the Easter stories. Elsewhere the and an apparatus of calculus. New Testament writers repeatedly express Let me comment on each of the four steps. their own hope for risen life when they refer As regards (a), the suffering and sinning of to the resurrection of Jesus. A classic example human beings make it plausible that in his in- of this connection being made comes in 1 finite love God would act by personally com- Corinthians 15, a letter written years before ing on the scene to set right a tragic situation. any of the Gospels took their final shape. These After all, John wrote: ‘God so loved the world and further strange silences and unexpected that he gave his only Son, so that everyone features of the Easter chapters in the Gospels who believes in him may not perish but may should encourage us to agree with Wright that have eternal life’ (John 3:16). Nevertheless, the substance of these chapters represents a the incarnation did not have to happen. God very old telling of the discovery of the empty might have dealt in other ways with the trag- tomb and of Jesus’ encounters with the disci- edy of human sinning and suffering, or—to use ples—a time before biblical and theological Swinburne’s way of putting things—have ‘ful- reflection began working on connections and filled’ the divine ‘obligations’ 10 in ways other implications to be drawn from that discovery than the incarnation.
Recommended publications
  • Inseparable Faith: Exploring Manifestations and Experiences of Faith-Work Integration in Young Alumni from a Christian University Emilie Hoffman Taylor University
    Taylor University Pillars at Taylor University Master of Arts in Higher Education Thesis Collection 2017 Inseparable Faith: Exploring Manifestations and Experiences of Faith-Work Integration in Young Alumni from a Christian University Emilie Hoffman Taylor University Follow this and additional works at: https://pillars.taylor.edu/mahe Part of the Higher Education Commons Recommended Citation Hoffman, Emilie, "Inseparable Faith: Exploring Manifestations and Experiences of Faith-Work Integration in Young Alumni from a Christian University" (2017). Master of Arts in Higher Education Thesis Collection. 90. https://pillars.taylor.edu/mahe/90 This Thesis is brought to you for free and open access by Pillars at Taylor University. It has been accepted for inclusion in Master of Arts in Higher Education Thesis Collection by an authorized administrator of Pillars at Taylor University. For more information, please contact [email protected]. INSEPARABLE FAITH: EXPLORING MANIFESTATIONS AND EXPERIENCES OF FAITH-WORK INTEGRATION IN YOUNG ALUMNI FROM A CHRISTIAN UNIVERSITY _______________________ A thesis Presented to The School of Social Sciences, Education & Business Department of Higher Education and Student Development Taylor University Upland, Indiana ______________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts in Higher Education and Student Development _______________________ by Emilie Hoffman May 2017 Emilie Hoffman 2017 Higher Education and Student Development Taylor University Upland, Indiana CERTIFICATE OF APPROVAL _________________________ MASTER’S THESIS _________________________ This is to certify that the Thesis of Emilie Hoffman entitled Inseparable Faith: Exploring Manifestations and Experiences of Faith-Work Integration in Young Alumni from a Christian University has been approved by the Examining Committee for the thesis requirement for the Master of Arts degree in Higher Education and Student Development May 2017 __________________________ _____________________________ Drew Moser, Ph.D.
    [Show full text]
  • Yahoel As Sar Torah 105 Emblematic Representations of the Divine Mysteries
    Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite III Andrei A. Orlov Yahoel and Metatron Aural Apocalypticism and the Origins of Early Jewish Mysticism Mohr Siebeck Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite 105 Yahoel as Sar Torah 105 emblematic representations of the divine mysteries. If it is indeed so, Yahoel’s role in controlling these entities puts him in a very special position as the dis- tinguished experts in secrets, who not only reveals the knowledge of esoteric realities but literally controls them by taming the Hayyot and the Leviathans through his power as the personification of the divine Name. Yahoel as Sar Torah In Jewish tradition, the Torah has often been viewed as the ultimate com- pendium of esoteric data, knowledge which is deeply concealed from the eyes of the uninitiated. In light of this, we should now draw our attention to another office of Yahoel which is closely related to his role as the revealer of ultimate secrets – his possible role as the Prince of the Torah or Sar Torah. The process of clarifying this obscure mission of Yahoel has special sig- nificance for the main task of this book, which attempts to demonstrate the formative influences of the aural ideology found in the Apocalypse of Abraham on the theophanic molds of certain early Jewish mystical accounts. In the past, scholars who wanted to demonstrate the conceptual gap between apocalyptic and early Jewish mystical accounts have often used Sar Torah sym- bolism to illustrate such discontinuity between the two religious phenomena.
    [Show full text]
  • Hannah Halter REL 227: History and Theology of the Early Church Final Essay
    1 Hannah Halter REL 227: History and Theology of the Early Church Final Essay Heaven: Defining the Undefinable I was born into a spirited Christian family, so I was made aware of a place called heaven at an early age. I was told it was God’s home, a paradise our loved ones went to after their lives ended. I grew up with heaven in the back of my mind, but recently I have been contemplating what heaven is on a more specific level, instead of accepting the broad, cheerful definitions I inherited. Becoming an adult has brought a high degree of spiritual growth into the forefront of my life. Among all this growing up, my own wonderings about heaven kept resurfacing. I, and perhaps every other human being, am naturally drawn to thoughts that capture my senses, and my musings about heaven are no different. What does it look like? How does it feel to be there? Questions like these almost sound juvenile now that I consider them, but, if given the chance, I trust that any believer would be ecstatic to experience the realm of God during their lives. I began searching for others’ thoughts, and I came across an overwhelming number of people who claim to have taken trips to heaven by the power of Jesus and His angels. They recounted beautiful sensory details, like dazzling colors beyond those of the physical world, adorning a fantastic divine realm they saw with spiritual eyes. I spent hours listening to these stunning testimonies, not even considering if they were the truth or simply hopeful imaginings.
    [Show full text]
  • Hinduism and Hindu Philosophy
    Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.
    [Show full text]
  • IS GOD in HEAVEN? John Morreall Religion Department the College of William and Mary
    IS GOD IN HEAVEN? John Morreall Religion Department The College of William and Mary 1. Introduction t first glance, this question may seem as silly as the quip “Is the Pope Catholic?” For in the Biblical traditions what Ais older and more accepted than the idea that God is in heaven? In his prayer dedicating the temple, Solomon says over and over, “Hear in heaven your dwelling place (I Kings 8:30, 32, 34, 36, 39, 43, 45, 49), and many Jewish prayers are addressed to God in heaven. The central prayer of Christians, composed by Jesus, begins, “Our Father, who art in heaven.” Both the Apostles’ Creed and the Nicene Creed say that Jesus ascended into heaven, where he is now “seated at the right hand of the Father.” What I will show, however, is that, far from being an obvious truth, the claim that God is in heaven is logically incoherent, and so necessarily false. I will begin by presenting four features of the traditional concept of heaven, two from the Hebrew Bible, and two from the New Testament and early Christianity. All of these features were developed at a time when God was thought of as a physical being. But, I will then argue, once Christians thought of God as nonphysical, the traditional concept of heaven was no longer acceptable. My argument is that: 1. Heaven is a place. 2. Only what is physical is located in a place. 3. God is not physical. 4. So God is not located in a place. 5. So God is not located in heaven.
    [Show full text]
  • Concept of Salvation in Hinduism
    HINDUISM AND CONCEPT OF SALVATION {With special reference to The Bhagavad Gita} Tahira Basharat∗ The concept of salvation is present in almost all religions in its own distinct way. The primary purpose of all religions is to provide salvation to their followers and the existence of many different religions indicates that there is a great variety of opinion about what constitutes salvation and the means of achieving it. The term salvation can be meaningfully used in connection with so many religions, however, shows that it distinguishes a notion common to men and women of a wide range of cultural traditions. The monotheistic religions state that barrier between human and God is a sin. The monotheistic religions define salvation as entering a state of eternal communion with God, which means that personhood will not be abolished but perfected. However, they differ greatly on the way one can be saved and on the role Jesus Christ has in it. According to Judaism and Islam, salvation is attained by performing good deeds and following the moral law. According to Christianity this is not enough and the role of Jesus Christ as Savior is essential. Other Eastern religions, such as Buddhism and Taoism, take salvation as an illumination, meaning the discovery of and conformity of oneself with an eternal law that governs existence. Dualistic religions, which state that two opposed forces of good and evil rule our world, see salvation as a return to an initial angelic state, from which humans have fallen into a physical body. Salvation, for the Hindu, can be achieved in one of three ways: the way of works, the way of knowledge, or the way of devotion.
    [Show full text]
  • Lesson #5 – the Voice of Heaven (God Responds, but Doesn't Exactly Reply)
    Lesson #5 – The Voice of Heaven (God responds, but doesn't exactly reply) After building up to it from chapters 3 to 37, in Job 38-41 we finally get to hear from God. But, who is the God we hear from? We noted in Lesson 1 that the name YHWH (traditional “Jehovah”) mostly shows up in chapters 1-2 and 38-41, all in narrative portions. Besides that, it shows up one other place (12:9) and its substitute term, Lord/Adonai, shows up once (28:28). The generic words for God, El and Elohim, are the most common, with the caveat that EL was a proper name for God in old Canaanite mythology. The really distinctive name for God in the JOB discussions – used 31 times in JOB out of 48 total uses in the Hebrew Bible – is The Almighty (Shaddai). Of those 31 uses, all but one occur in the discourses and the Elihu speeches. The one exception is at 40:2, where God is speaking. Out of the 17 occurrences of Shaddai outside of JOB, two are especially notable. In Genesis 17:1 (a text believed to be identified with the old northern kingdom of Israel) it says: “When Abram was ninety-nine years old, YHWH appeared to Abram and said to him, “I am God Almighty (El Shaddai), walk before me and be blameless….” (“God Almighty” goes on to promise Abram that he will be the ancestor of many nations, and change his name to Abraham.) The second key text concerning “God Almighty” comes in Exodus 6:2-3, in a conversation between God and Moses in Egypt.
    [Show full text]
  • Effective Interreligious Dialogue: the Non-Negotiable Need for Attention to Context
    Spiritan Horizons Volume 15 Issue 15 Article 7 Spring 2020 Effective Interreligious Dialogue: the non-negotiable Need for Attention to Context Marinus Chijoke Iwuchukwu Follow this and additional works at: https://dsc.duq.edu/spiritan-horizons Part of the Catholic Studies Commons Recommended Citation Iwuchukwu, M. C. (2020). Effective Interreligious Dialogue: the non-negotiable Need for Attention to Context. Spiritan Horizons, 15 (15). Retrieved from https://dsc.duq.edu/spiritan-horizons/vol15/iss15/7 This Article is brought to you for free and open access by the Spiritan Collection at Duquesne Scholarship Collection. It has been accepted for inclusion in Spiritan Horizons by an authorized editor of Duquesne Scholarship Collection. Spiritan Interreligious Dialogue Forum — Forum Spiritain de Dialogue Interreligieux Effective Interreligious Dialogue: the non- negotiable need for Attention to Context Dr. Marinus Chijioke Iwuchukwu, Ph.D. is Associate Professor and Chair of the Theology Department of Duquesne University. He was awarded his Ph.D. in 2008 from Marquette University, Milwaukee, USA, and joined Duquesne faculty. Dr. Iwuchukwu is Chair of the Duquesne University Consortium for Christian- Muslim Dialogue (CCMD). Introduction In a post- Vatican II world, we are obligated to approach our call to mission and evangeliza- tion and our entire Catholic theology from the prism of the spirit of Vatican II. We are al- ready experiencing remarkable changes in both our encounter with other religions and the way we interpret them theologically. Vatican II gave us not just Nostra Aetate but also Gaudium et Spes and Dignitatis Humanae. Dignitatis Humanae not only mirrors the Universal Bill of Rights but it is also an official endorsement of the thoughts of John XXIII in Pacem in Terris where the pope argues for the protection of the religious rights of every person as well as the equality of all people both in the eyes of civil law and God.
    [Show full text]
  • Hinduism As Religion and Philosophy
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by OpenSIUC HINDUISM AS RELIGION AND PHILOSOPHY Hinduism may best be treated from four different points of view. 1. Tbe lower popular cults and beliefs and practices which cen- ter around the worship of local godlings or village deities. 2. The religious sects on the middle and higher levels which worship deities of a more cosmic character. 3. The higher theology or philosophy which makes a synthesis of these various deities and tends to think of this unity as im- personal. 4. The basic social dharma which underlies all of these and finds its expression in the caste system. In what follows I shall try to -describe the forest of Hinduism without giving a detailed botanical description of each tree, by em- l)hasizing what seem to be the most significant general trends of thought and action, and by dwelling on the higher ideals and pre- suppositions of the system as a whole rather than on the lower pop- ular cults. Many treatments of Hinduism tend to compare the highest ideals and practices of western civilization and of Christian- ity with the lowest ideals and practices of Hinduism. Such com- jiarison is not fair. But Hinduism is extremely complex and diffi- cult to generalize about. Trying to grasp it is like trying to pick np cjuicksilver between the fingers. The religion of the masses consists almost entirely of animism, magic, and demonolog}'. Worship centers around local godlings and spirits, freaks of nature, trees and lakes and rivers and hills, inani- mate things which have mysterious powers of motion, tools and im- plements like the plow, animals which are feared like the snake or which are useful like the cow, and spirits of the dead.
    [Show full text]
  • Saint Helen Youth Ministry (6Th-12Th) // Family Ministry Session 3 // REVEAL
    Saint Helen Youth Ministry (6th-12th) // Family Ministry Session 3 // REVEAL Goal The goal of this session is to challenge the teens to ponder the existence of God and provide them with proofs of His existence. Main Ideas God’s existence is philosophical — meaning He can be known through reason. Science can only tell us about the measurable, physical world. God, because He is infinite and pure spirit, cannot be measured by science. God, in His infinite goodness and wisdom, chose to reveal Himself to us in time so that we could know and love Him. God does not merely reveal Himself to us, He also nourishes us and sustains us so that we might experience the goodness of life. KEY TERMS Divine Revelation: God’s communication of Himself, by which He makes known the mystery of His divine plan, a gift of self-communication which is realized by deeds and words over time, and most fully by sending us His own divine Son, Jesus Christ. Natural Reason: The ability to use our human reason, innate and given by God, to determine God’s existence. SCRIPTURE CATECHISM Matthew 6:25-31 §31-35 Psalm 19:1 §36-38 §50-52 Gather Opening Prayer Lord open our hearts that we might seek you more perfectly and our minds to know you more deeply. Bless this time together and send your spirit to direct our hearts and minds. Big Question Video (5 mins) – Found on the Website: www.sainthelens.org/resources-2 as Session 3: Big Questions Video Proclaim // “Reveal” Teaching Does God Exist? One of the biggest questions we will ever ask is whether or not God exists.
    [Show full text]
  • Mysticism and Spirituality
    The Published Articles of Ernest E. Larkin, O.Carm. Mysticism and Spirituality Mysticism and Spirituality Mysticism and spirituality are similar times adumbrations of the divine presence as but not identical terms. Mysticism refers to found, for example, in limit experiences of the experience of God, whereas spirituality is loneliness or peak experiences on the the whole process of growth from mountaintop. inauthenticity into full relationship with God A variant of this form is the experience and the possession of one’s truth as imago of the Holy Spirit in the charismatic gifts. The Dei. Spirituality is the more inclusive term. gifts are the phenomena of glossolalia, This article addresses the relationship between healings, revelations, visions, and locutions the two topics from a Christian perspective. and the like. These sensible manifestations The adjective mystical in patristic contain within themselves the transcendent usage described the mysterious, objective experience of God described above. The content of word and sacrament, such as the distinctive feature here is an exuberant deep meaning of Scripture as the Word of God enthusiasm that detects the immediate or the real presence in the Eucharist. Thus presence and action of God. This feeling of “the mystical body of Christ” referred to immediacy, however, is exaggerated (Rahner Eucharist rather than the church. Pseudo- called it “naive”), because the closeness Dionysius added the element of experience, comes more from the enthusiasm than the and over the centuries, especially in modern depth and purity of faith, which alone are the times, the personal, subjective emphasis has measure of true presence to God.
    [Show full text]
  • Heaven and Hell These Guides Integrate Bible Study, Prayer, and Worship to Help Us Treat the Transcendent Realities of Heaven and Hell Carefully and Seriously
    Study Guides for Heaven and Hell These guides integrate Bible study, prayer, and worship to help us treat the transcendent realities of heaven and hell carefully and seriously. The guides can be used in a series or individually. Christian Reflection You may reproduce them for personal or group use. A Series in Faith and Ethics Living Under Vacant Skies 2 As our culture loses the thought of heaven “over us,” how does that shape the way we live? A world left without a vision of the transcendent is a world of struggles without victory and of sacrifice without purpose. To understand this is also to understand in a new way the task of the church. The Virtue of Hope 4 If we are to pursue our moral life seriously, we need a transcendent hope that is not based on human capacity for self-improvement. We have grounds in our faith for such a hope, both at the individual level and at the level of society. Heaven is Our Home 6 Is our true home in heaven, and we are merely sojourners on earth? Or are we genuinely citizens of the earth? Where is our true home? The biblical message is that heaven is our true home, but heaven begins here on earth as the Holy Spirit transforms us into a community that manifests love. Unquenchable Fire 8 We have many questions about hell. We can begin to answer these questions by studying the biblical passages about Sheol, Hades, and Gehenna. The Gates of Hell Shall Not Preva il 10 The universe and our lives ultimately are bounded by God’s unfathomable love and righteousness.
    [Show full text]