Russian cosmist Nikolai Fyodorovich Fedorov advocated the resurrection of the dead using scientific methods. Fedorov tried to plan specific actions for scientific research on the possibility of restoring life and making it infinite. His first project was to collect and synthesize the decomposing remains of the dead, based on “the knowledge and control of all the atoms and molecules of the world”. The second method described by Fedorov is genetic-hereditary. The revival could occur successively in the lineage: sons and daughters restore their fathers and mothers, they in turn restore their parents, and so on. This means that ancestors are restored based on the genetic information they passed on to their children. With this genetic method, it is possible to create only one genetic twin of the dead. The resurrected person must be restored to his old spirit, his personality. Fedorov speculates on the idea of “radial images” that contain people`s personalities and can survive after death.
Nevertheless, Fedorov noted that even if a soul is destroyed after death, man will learn to restore it as a whole by mastering the forces of decadence and fragmentation. [48] Harry Sysling, in his 1996 study of Teḥiyyat Ha-Metim in the Palestinian Targumim, identifies a consistent use of the term “second death” in Second Temple texts and early rabbinic writings, but not in the Hebrew Bible. [23] The “second death” is identified with the judgment, followed by the resurrection of Gehinnom (“Gehenna”) on the Last Day. [24] These sample phrases are automatically chosen from various online information sources to reflect the current use of the word “resurrection.” The views expressed in the examples do not represent the views of Merriam-Webster or its editors. Send us your feedback. During the Second Temple period, Judaism developed a variety of beliefs regarding the resurrection. The concept of the resurrection of the physical body is found in 2. Maccabees, according to which this will happen through the restoration of the flesh. [4] The resurrection of the dead also appears abundantly in the extra-canonical books of Enoch [5], in the Apocalypse of Baruch[6] and 2 Ezra. According to British scholar of ancient Judaism Philip R. Davies, “There is little or no clear evidence. either to immortality or to resurrection from the dead” in the Dead Sea Scrolls.
[7] Both Josephus and the New Testament record that the Sadducees did not believe in life after death,[8] but sources differ on the faith of the Pharisees. The New Testament states that the Pharisees believed in the resurrection, but does not specify whether or not this included the flesh. [9] According to Josephus, who was himself a Pharisee, the Pharisees believed that only the soul was immortal and that the souls of good people would be reincarnated and “pass into other bodies,” while “the souls of the wicked will suffer eternal punishment.” [10] The apostle Paul, who was also a Pharisee,[11] said that at the resurrection, what is “sown as a natural body, a spiritual body is risen.” [12] Jubilees refer only to the resurrection of the soul or to a more general idea of an immortal soul. [13] The Second Temple Judaism tradition at Qumran states that there would be a resurrection of the just and the unjust, but of the very good and the very bad,[14] and only of the Jews. [15] [16] The extent of the resurrection in 2. Baruch and 4 Ezra are discussed by scholars. [17] [18] [19] In Methodism, M. Douglas Meeks, professor of theology and Wesleyan studies at Vanderbilt Divinity School, explains that “it is very important for Christians to hold fast to the resurrection of the body.” [55] F. Belton Joyner states in United Methodist Answers that “the New Testament does not speak of a natural immortality of the soul, as if we would never really die.
It speaks of the resurrection of the body, of the affirmation made every time we state the historical creed of the apostles and the classical creed of Nicaea” given in the United Methodist Hymnary. [56] In number 128 of the Book of Discipline of the Free Methodist Church, it is written: “There will be a bodily resurrection from the dead, just and unjust, those who have done good to the resurrection of life, those who have done evil for the resurrection of damnation. The resurrected body will be a spiritual body, but the person will be fully identifiable. The resurrection of Christ is the guarantee of the resurrection to life for those who are in him. [57] John Wesley, the founder of the Methodist Church, defended the doctrine in his sermon on the resurrection of the dead, stating, “There are many passages of Scripture that explain them clearly. Paul tells us in verse 53 of this chapter that “this corruptible must put on incorruptibility, and this mortal must put on immortality.” [1. Corinthians 15:53]. [58] Moreover, notable Methodist hymns, such as those of Charles Wesley, unite “our resurrection and the resurrection of Christ.” [55] The emphasis on the literal resurrection of the flesh remained strong in the Middle Ages and remains so in the Orthodox churches. [22] In modern Western Christianity, especially “from the 17th to the 19th century, the language of popular piety no longer evoked the resurrection of the soul, but eternal life. Although theology textbooks still mention the resurrection, they treat it more as a speculative question than an existential problem. [23] Latter-day Saints believe that God has a plan of salvation. Before the resurrection, it was believed that the spirits of the dead existed in a place known as the spirit world, which is similar, but fundamentally different, from the traditional concept of heaven and hell.