Vaskrsenje

Vaskrsenje (vaskrsnuće) ili uskrsenje (uskrsnuće) predstavlja povratak mrtve osobe u život. Ovo učenje čini sastavni deo judaizma, hrišćanstva i islama. Može se tumačiti doslovno kao oživljavanje mrtvog tela, i u prenesenom značenju, kao ustanak iz mrtvila, odnosno duhovni preporod.

Opšte vaskrsenje mrtvih je standardno eshatološko verovanje u abrahamskim religijama. Kao religiozni koncept, koristi se u dva različita aspekta: vera u vaskrsenje pojedinačnih duša koje je aktuelno i u toku (hrišćanski idealizam, ostvarena eshatologija), ili vera u jedinstveno telesno vaskrsenje mrtvih na kraju svet.^[1] Neki veruju da je duša stvarno vozilo kojim ljudi vaskrsavaju.^[2] Smrt i vaskrsenje Isusa su centralni fokus hrišćanstva. Dok većina hrišćana veruje da je Isusovo vaskrsenje iz mrtvih i vaznesenje na nebo bilo u materijalnom telu, neki veruju da je bilo duhovno.^[3]^[4]^[5]

Kao i abrahamske religije, darmičke religije takođe uključuju verovanje u vaskrsenje i reinkarnaciju. Postoje priče u budizmu gde je moć vaskrsenja navodno demonstrirana u čan ili zen tradiciji. U hinduizmu, osnovno verovanje u vaskrsenje/reinkarnaciju je poznato kao samsara.^[6]

Vaskrsenje u hrišćanstvu

Hrišćanska vera razlikuje privremeno vaskrsenje pojedinaca - vaskrsnuće, i opšte vaskrsenje čovečanstva na sudnji dan za večni život u Carstvu Nebeskom. Većina hrišćani veruje u drugi Hristov dolazak, kada će, prema učenju crkve, mrtvi ustati i kada će Hrist suditi živima i mrtvima.

Godine 1945, pronađeni su gnostički spisi iz Nag Hamadija, koji otkrivaju potpuno drukčije tumačenje vaskrsenja od opšteprihvaćenog u hrišćanstvu.

„Oni koji govore da će prvo umreti a potom vaskrsnuti, greše. Jer ako ne prime vaskrsenje za života, ni kada umru neće primiti ništa.“
— Jevanđelje po Filipu

Izraz vaskrsenje se takođe koristi i za Isusovo vaskrsenje i slavi se kao praznik Vaskrs.

Isus o vaskrsenju

Isus je zastupao verovanje u vaskrsnuće, za razliku od onovremenog verskog pokreta sadukeja.^[7] Novi zavet prenosi jednu od njihovih rasprava:

I dođoše k njemu sadukeji koji kažu da nema vaskrsenja, i zapitaše ga govoreći: „Učitelju! Mojsije nam napisa: 'Ako kome brat umre i ostavi ženu a dece ne ostavi, da brat njegov uzme ženu njegovu i da podigne seme bratu svom'. Sedam braće beše: i prvi uze ženu, i umre bez poroda. I drugi uze je, i umre, i ni on ne ostavi poroda; tako i treći. I uzeše je sedmorica, i ne ostaviše poroda. A posle svih umre i žena. O vaskrsenju dakle kad ustanu koga će od njih biti žena? Jer je za sedmoricom bila“. I odgovarajući Isus reče im: „Zato li se vi varate što ne znate pisma ni sile Božje? Jer kad iz mrtvih ustanu, niti će se ženiti ni udavati, nego su kao anđeli na nebesima“.
— Jevanđelje po Marku, glava 12

Gotovo identičan pasus se nalazi i u Jevanđelju po Mateju (glava 22) i u Jevanđelju po Luki (glava 20). U Jevanđelju po Jovanu Isus je govorio da njegove reči predstavljaju duh i život^[8], i ko veruje u njih i postupa po njima „prešao je iz smrti u život“^[9] te „neće videti smrt doveka“.^[10]

Vaskrsenje u islamu

Kuran govori o velikom ustanku (ar. al—qiyama), odnosno vaskrsenju, kada će se ljudi pitati „ko ih to budi iz njihovih humki“ (Kuran LXXXVI, 52). Prema Kuranu, „povik jedan će izvesti ljude na lice Zemlje“ (Kuran LXXIX, 13-14) a njima će se učiniti „da su samo jedno veče ili jedno jutro ostali“ u smrtnom snivanju (Kuran LXXIX, 46).

U islamskoj filozofiji se smrt često poredi sa snom. Tako islamski filozof Al-Gazali smrt naziva „počinkom između dva buđenja“, malog na ovom svetu i velikog na onom svetu.^[11]

Vidi još

Reinkarnacija

Reference

^ In the language of the Christian creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuoram, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded."
^ „Gregory of Nyssa: "On the Soul and the Resurrection:" However far from each other their natural propensity and their inherent forces of repulsion urge them, and debar each from mingling with its opposite, none the less will the soul be near each by its power of recognition, and will persistently cling to the familiar atoms, until their concourse after this division again takes place in the same way, for that fresh formation of the dissolved body which will properly be, and be called, resurrection”. Ccel.org.
^ Symes, R. C. „According to Paul of Tarsus, the resurrection transformed Jesus into the Christ, the Son of God and Savior of the world. Christ's resurrected body was not a resuscitated physical body, but a new body of a spiritual/celestial nature: the natural body comes first and then the spiritual body (1 Cor. 15:46). Paul never says that the earthly body becomes immortal.”. religioustolerance.org.
^ The Watchtower Society claims that Jesus was not raised in His actual physical human body, but rather was raised as an invisible spirit being—what He was before, the archangel Michael. They believe that Christ's post-Resurrection appearances on earth were on-the-spot manifestations and materializations of flesh and bones, with different forms, that the Apostles did not immediately recognize. Their explanation for the statement "a spirit hath not flesh and bones" is that Christ was saying that he was not a ghostly apparition, but a true materialization in flesh, to be seen and touched, as proof that he was actually raised. But that, in fact, the risen Christ was, in actuality, a divine spirit being, who made himself visible and invisible at will. The Christian Congregation of Jehovah’s Witnesses believes that Christ’s perfect manhood was forever sacrificed at Calvary, and that it was not actually taken back. They state: "...in his resurrection he ‘became a life-giving spirit.’ That was why for most of the time he was invisible to his faithful apostles... He needs no human body any longer... The human body of flesh, which Jesus Christ laid down forever as a ransom sacrifice, was disposed of by God’s power."—Things in Which it is Impossible for God to Lie, pages 332, 354.
^ „Resurrection Theories”. Gospel-mysteries.net. Pristupljeno 2013-05-04.
^ „What does Hinduism teach about life after death? - Life after death - GCSE Religious Studies Revision”.
^ Not in the Great Commission of the resurrected Jesus, but only in the so-called Lesser Commission of Matthew, specifically Matthew 10:8.
^ Jevanđelje po Jovanu, glava 6
^ Jevanđelje po Jovanu, glava 5
^ Jevanđelje po Jovanu, glava 8
^ Enes Karić, Smrt - san s onu stranu, Zbornik radova „San, java i buđenje“ (priredio Dušan Pajin), Dečje novine, Gornji Milanovac, 1991.

Literatura

Kevin J. Madigan; Jon D. Levenson (2008). Resurrection: The Power of God for Christians and Jews. New Haven: Yale University Press.
C.D. Elledge (2017). Resurrection of the Dead in Early Judaism, 200 BCE -- CE 200. Oxford: Oxford University Press. .
Nikolai Fyodorovich Fyodorov. Philosophy of Physical Resurrection 1906.
Edwin Hatch. Influence of Greek Ideas and Usages Upon the Christian Church (1888 Hibbert Lectures).
Alfred J Hebert. Raised from the Dead: True Stories of 400 Resurrection Miracles
Lange, Dierk (2004). „The dying and the rising God in the New Year Festival of Ife”. Ancient Kingdoms of West Africa: African-centred and Canaanite-Israelite Perspectives ; a Collection of Published and Unpublished Studies in English and French. Dettelbach: J.H.Röll Verlag. str. 343—376. ISBN 9783897541153.
Richard Longenecker, editor. (1998). Life in the Face of Death: The Resurrection Message of the New Testament. Grand Rapids: Eerdmans. .
Joseph McCabe Myth of the Resurrection and Other Essays, Prometheus books, New York, 1993, originally printed in 1925 and 1926
Tryggve Mettinger. The Riddle of Resurrection: "Dying and Rising Gods" in the Ancient Near East, Stockholm: Almqvist 2001.
Mühling, Markus (2007). Grundinformation Eschatologie. Systematische Theologie aus der Perspektive der Hoffnung. Göttingen: Vandenhoeck & Ruprecht. str. 242—262. ISBN 978-3-8252-2918-4.
Nickelsburg, George (1972). Resurrection, Immortality, and Eternal Life in Intertestmental Judaism. Cambridge: Harvard University Press. .
Pheme Perkins. (1984). Resurrection: New Testament Witness and Contemporary Reflection. Garden City: Doubleday & Company. .
Erwin Rohde (1925). Psyche: The Cult of Souls and Belief in Immortality among the Greeks. New York: Harper & Row. [1921].
Charles H. Talbert. "The Concept of Immortals in Mediterranean Antiquity", Journal of Biblical Literature, Volume 94, 1975, pp 419–436
Charles H. Talbert. "The Myth of a Descending-Ascending Redeemer in Mediterranean Antiquity", New Testament Studies, Volume 22, 1975/76, pp 418–440
Tipler, Frank J. (1994). The Physics of Immortality: Modern Cosmology, God and the Resurrection of the Dead. my house: Doubleday. ISBN 978-0-19-851949-2.
Alan J. Avery-Peck & Jacob Neusner (eds.). Judaism in Late Antiquity: Part Four: Death, Life-After-Death, Resurrection, and the World-To-Come in the Judaisms of Antiquity. Leiden: Brill, 2000.
Caroline Walker Bynum. The Resurrection of the Body in Western Christianity, 200-1336. New York: Columbia University Press, 1996.
Dag Øistein Endsjø. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan. 2009. .
Mark T. Finney. (2017). Resurrection, Hell and the Afterlife: Body and Soul in Antiquity, Judaism and Early Christianity. New York: Routledge. .
Dierk Lange. "The dying and the rising God in the New Year Festival of Ife", in: Lange, Ancient Kingdoms of West Africa, Dettelbach: Röll Vlg. 2004, pp. 343–376.
Outi Lehtipuu. (2015). Debates over the Resurrection of the Dead: Constructing Early Christian Identity. Oxford: Oxford University Press. .
Simcha Paull Raphael. (2009). Jewish Views of the Afterlife. Lanham: Rowman & Littlefield. .
N.T. Wright (2003). The Resurrection of the Son of God. London: SPCK; Minneapolis: Fortress Press.
Ackerman, Robert (2002). The Myth and Ritual School: J.G. Frazer and the Cambridge Ritualists. New York: Routledge.
Burkert, Walter
- Structure and History in Greek Mythology and Ritual . London: University of California Press. 1979.
- Ancient Mystery Cults. Cambridge, Mass.: Harvard UP. 1987. ISBN 0-674-03386-8.
Cumont, Franz (1911). The Oriental Religions in Roman Paganism. Chicago: Open Court.
Cumont, Franz (1903). The Mysteries of Mithra. London: Kegan Paul.
Detienne, Marcel (1994). The Gardens of Adonis: Spices in Greek Mythology . Princeton, N.J.: Princeton UP. ISBN 0-391-00611-8.
Endsjø, Dag Øistein 2009. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan. ISBN 978-0-230-61729-2
Frazer, James George (1890). The Golden Bough. New York: Touchstone. 1996. ISBN 0-684-82630-5. .
Gaster, Theodor, H. 1950. Thespis: Ritual, Myth, and Drama in the Ancient Near East. New York: Henry Schuman. ISBN 0-87752-188-3
Godwin, Joscelyn. (1994). The Theosophical Enlightenment. Albany: State U of New York P. ISBN 0-7914-2151-1.
Jensen, Adolf (1963). Myth and Cult among Primitive Peoples. Chicago: University of Chicago Press. ISBN 0-226-39823-4. .
Leeming, David. "Dying god". The Oxford Companion to World mythology. Oxford University Press, 2004. Oxford Reference Online. Oxford University Press. UC - Irvine. 5 June 2011 <The Oxford Companion to World Mythology>
Lewis, C. S. (1970). "Myth Become Fact." God in the Dock: Essays on Theology and Ethics. Ed. Walter Hooper. Reprint ed. Grand Rapids, Mich.: William B. Eerdmans, 1994. ISBN 0-8028-0868-9
Mettinger, Tryggve N. D. (2001). The Riddle of Resurrection: Dying and Rising Gods in the Ancient Near East. Coniectanea Biblica, Old Testament, 50, Stockholm: Almqvist & Wiksell, ISBN 978-91-22-01945-9
Miles, Geoffrey. 2009. Classical Mythology in English Literature: A Critical Anthology. Taylor & Francis e-Library.
Nash, Ronald H. 2003. The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?. Phillipsburg, N.J.: P&R. ISBN 0-87552-559-8
Smith, Jonathan Z. (1987). "Dying and Rising Gods." In The Encyclopedia of Religion: Vol. 3.. Ed. Mircea Eliade. New York: Simon & Schuster Macmillan.
Stookey, Lorena Laura. (2004). Thematic Guide to World Mythology. Westport: Greenwood. .

Spoljašnje veze

Besmrtnost duše i vaskrsenje mrtvih
Vaskrsenje (pravoslavlje.net)
„Resurrection”. Internet Encyclopedia of Philosophy.
Resurrection of Jesus Christ - Catholic Encyclopedia
Article on resurrection in the Hebrew Bible.
Jewish Encyclopedia: Resurrection
The enticement of the Occult: Occultism examined by a scientist and Orthodox Priest
Rethinking the resurrection.(of Jesus Christ)(Cover Story) Newsweek, April 8th 1996, Woodward, Kenneth L.^{[мртва веза]}
Dictionary of the History of Ideas: Death and Immortality, Resurrection, Reincarnation

[1] In the language of the Christian creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuoram, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded."

[2] „Gregory of Nyssa: "On the Soul and the Resurrection:" However far from each other their natural propensity and their inherent forces of repulsion urge them, and debar each from mingling with its opposite, none the less will the soul be near each by its power of recognition, and will persistently cling to the familiar atoms, until their concourse after this division again takes place in the same way, for that fresh formation of the dissolved body which will properly be, and be called, resurrection”. Ccel.org.

[3] Symes, R. C. „According to Paul of Tarsus, the resurrection transformed Jesus into the Christ, the Son of God and Savior of the world. Christ's resurrected body was not a resuscitated physical body, but a new body of a spiritual/celestial nature: the natural body comes first and then the spiritual body (1 Cor. 15:46). Paul never says that the earthly body becomes immortal.”. religioustolerance.org.

[4] The Watchtower Society claims that Jesus was not raised in His actual physical human body, but rather was raised as an invisible spirit being—what He was before, the archangel Michael. They believe that Christ's post-Resurrection appearances on earth were on-the-spot manifestations and materializations of flesh and bones, with different forms, that the Apostles did not immediately recognize. Their explanation for the statement "a spirit hath not flesh and bones" is that Christ was saying that he was not a ghostly apparition, but a true materialization in flesh, to be seen and touched, as proof that he was actually raised. But that, in fact, the risen Christ was, in actuality, a divine spirit being, who made himself visible and invisible at will. The Christian Congregation of Jehovah’s Witnesses believes that Christ’s perfect manhood was forever sacrificed at Calvary, and that it was not actually taken back. They state: "...in his resurrection he ‘became a life-giving spirit.’ That was why for most of the time he was invisible to his faithful apostles... He needs no human body any longer... The human body of flesh, which Jesus Christ laid down forever as a ransom sacrifice, was disposed of by God’s power."—Things in Which it is Impossible for God to Lie, pages 332, 354.

[5] „Resurrection Theories”. Gospel-mysteries.net. Pristupljeno 2013-05-04.

[6] „What does Hinduism teach about life after death? - Life after death - GCSE Religious Studies Revision”.

[7] Not in the Great Commission of the resurrected Jesus, but only in the so-called Lesser Commission of Matthew, specifically Matthew 10:8.

[8] Jevanđelje po Jovanu, glava 6

[9] Jevanđelje po Jovanu, glava 5

[10] Jevanđelje po Jovanu, glava 8

[11] Enes Karić, Smrt - san s onu stranu, Zbornik radova „San, java i buđenje“ (priredio Dušan Pajin), Dečje novine, Gornji Milanovac, 1991.

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