Васкрсење — разлика између измена
Садржај обрисан Садржај додат
У овом одсечку се наводи како се појављивање зомбија у популарној култури користи као говор мржње којим се исмева концепт васкрсења. Оваква изјава делује као острашћен лични став аутора обзиром на то да се не наводи извор, а не постоји ни аргументација. Поред тога се наводи да је српски назив за зомбија - вампир што је објективно нетачно. Вампир није "српски назив" за нешто, већ је вампир митолошко биће словенске митологије потекло претежно са простора модерне Србије. |
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Ред 1:
{{Short description|Живо биће које се враћа у живот после смрти}}{{rut}}
{{Друго значење 2}}
{{Хришћанство}}
'''Васкрсење''' ('''''васкрснуће''''') или '''ускрсење''' ('''''ускрснуће''''') представља повратак мртве особе у живот. Ово учење чини саставни део [[Јудаизам|јудаизма]], [[Хришћанство|хришћанства]] и [[ислам]]а. Може се тумачити дословно као оживљавање мртвог тела, и у пренесеном значењу, као устанак из мртвила, односно духовни препород.
The [[Universal resurrection|general resurrection of the dead]] is a standard [[Eschatology|eschatological]] belief in the [[Abrahamic religions]]. As a religious concept, it is used in two distinct respects: a belief in the resurrection of individual [[soul]]s that is current and ongoing ([[Idealism (Christian eschatology)|Christian idealism]], [[realized eschatology]]), or else a belief in a singular bodily resurrection of the dead at the [[Eschatology|end of the world]].<ref>In the language of the Christian [[creed]]s 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 [[Immortality of the soul|soul cannot die]], it cannot be said to return to life; second the [[heretical]] contention of [[Hymenaeus (Ephesian)|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 [[Christian views on sin|sin]] to the life of [[Grace (Christianity)|grace]], must be excluded."</ref> Some believe the soul is the actual vehicle by which people are resurrected.<ref>{{cite web |title=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 |url=http://www.ccel.org/ccel/schaff/npnf205.x.iii.ii.html |publisher=Ccel.org}}</ref> The [[Crucifixion of Jesus|death]] and [[resurrection of Jesus]] is a central focus of [[Christianity]]. While most Christians believe Jesus' resurrection from the dead and [[Ascension of Jesus|ascension to heaven]] was in a material body, some believe it was spiritual.<ref>{{cite web |first=R. C. |last=Symes |title=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. |url=http://www.religioustolerance.org/symes01.htm |publisher=religioustolerance.org}}</ref><ref>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.</ref><ref>{{cite web|url=http://www.gospel-mysteries.net/resurrection-theories.html |title=Resurrection Theories |publisher=Gospel-mysteries.net |access-date=2013-05-04}}</ref>
Like the Abrahamic religions, the [[Dharmic religions]] also include belief in resurrection and reincarnation. There are stories in [[Buddhism]] where the power of resurrection was allegedly demonstrated in [[Chan Buddhism|Chan]] or [[Zen Buddhism|Zen]] tradition. In [[Hinduism]], the core belief in resurrection/reincarnation is known as ''[[saṃsāra]]''.<ref>{{Cite web | url=https://www.bbc.co.uk/bitesize/guides/zhxpr82/revision/3#:~:text=life%20after%20death%3F-,Most%20Hindus%20believe%20that%20humans%20are%20in%20a%20cycle%20of,may%20exist%20in%20other%20realms. | title=What does Hinduism teach about life after death? - Life after death - GCSE Religious Studies Revision }}</ref>
== Васкрсење у хришћанству ==
Линија 20 ⟶ 24:
=== Исус о васкрсењу ===
[[Исус]] је заступао веровање у васкрснуће, за разлику од оновременог верског покрета [[садукеји|садукеја]].<ref>Not in the [[Great Commission]] of the resurrected Jesus, but only in the so-called [[Matthew 10|''Lesser Commission'']] of Matthew, specifically {{bibleverse||Matthew|10:8}}.</ref> Нови завет преноси једну од њихових расправа:
{{цитирање|И дођоше к њему садукеји који кажу да нема васкрсења, и запиташе га говорећи: „Учитељу! Мојсије нам написа: 'Ако коме брат умре и остави жену а деце не остави, да брат његов узме жену његову и да подигне семе брату свом'. Седам браће беше: и први узе жену, и умре без порода. И други узе је, и умре, и ни он не остави порода; тако и трећи. И узеше је седморица, и не оставише порода. А после свих умре и жена. О васкрсењу дакле кад устану кога ће од њих бити жена? Јер је за седморицом била“. И одговарајући Исус рече им: „Зато ли се ви варате што не знате писма ни силе Божје? Јер кад из мртвих устану, нити ће се женити ни удавати, него су као анђели на небесима“.|[[Јеванђеље по Марку]], глава 12}}
Линија 55 ⟶ 59:
* [[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
* {{cite book |last=Tipler|first=Frank J. |year=1994 |title=The Physics of Immortality: Modern Cosmology, God and the Resurrection of the Dead |url=https://archive.org/details/physicsofimmorta00fran|location=my house |publisher=[[Doubleday (publisher)|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.
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* [[Mark T. Finney]]. ''Resurrection, Hell and the Afterlife: Body and Soul in Antiquity, Judaism and Early Christianity''. New York: Routledge, 2017.
* [[Dierk Lange]]. [https://books.google.com/books?id=syATJKcx5A0C&q=lange,+kingdoms "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]]. ''Debates over the Resurrection of the Dead: Constructing Early Christian Identity''. Oxford: Oxford University Press, 2015.
* [[Simcha Paull Raphael]]. ''Jewish Views of the Afterlife''. Lanham: Rowman & Littlefield, 2009.
* [[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.
* [[Walter Burkert|Burkert, Walter]]
** {{cite book|last=Burkert|first=Walter|author-mask=0|year=1979|title=Structure and History in Greek Mythology and Ritual|url=https://archive.org/details/structurehistory0000burk|url-access=registration|location=London|publisher=University of California Press}}
** {{cite book|last=Burkert|first=Walter|author-mask=0|year=1987|title=Ancient Mystery Cults|location=Cambridge, Mass.|publisher=Harvard UP|isbn=0-674-03386-8}}
*[[Franz Cumont|Cumont, Franz]] (1911). ''The Oriental Religions in Roman Paganism''. Chicago: Open Court.
*Cumont, Franz (1903). ''The Mysteries of Mithra''. London: Kegan Paul.
* {{cite book|last=Detienne|first=Marcel|author-link=Marcel Detienne|year=1994|title=The Gardens of Adonis: Spices in Greek Mythology|url=https://archive.org/details/gardensofadoniss0000deti|url-access=registration|location=Princeton, N.J.|publisher=Princeton UP|isbn=0-391-00611-8}}
* [[Dag Øistein Endsjø|Endsjø, Dag Øistein]] 2009. ''Greek Resurrection Beliefs and the Success of Christianity.'' New York: Palgrave Macmillan. {{ISBN|978-0-230-61729-2}}
* [[James Frazer|Frazer, James George]] (1890). ''[[The Golden Bough]]''. New York: Touchstone, 1996.. {{ISBN|0-684-82630-5}}
* [[Theodor Gaster|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}}
* [[Adolf Jensen|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 <[http://www.oxfordreference.com/views/ENTRY.html?subview=Main&entry=t208.e469 The Oxford Companion to World Mythology]>
* [[C. S. Lewis|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}}
* [[Jonathan Z. Smith|Smith, Jonathan Z.]] (1987). "Dying and Rising Gods." In ''The Encyclopedia of Religion: Vol. 3.''. Ed. Mircea Eliade. New York: Simon & Schuster Macmillan.
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