Page:The New International Encyclopædia 1st ed. v. 17.djvu/83

KESUERECTION. that they do not uiiderstanii the Scriptures and fail to appreciate the power of God. On the other hand, lie clearly does not accept the cur- rent Pharisaic doctrine of a resurrection on the last day, since lie based His argument for the fact that the dead are raised on the words of Vahwcli to Jloses in which He speaks of Hinis<'lf as the God of Abraham, Isaac, and Jacob. Tlic point of the argument is that, according to the Scrip- tures, these patriarchs were addressed as living several centuries after their death, and therefore nuist have been raised from the dead ; and the nat- ural inference is that Jesus believed in a spiritual resurrection by which those to whom God stands in relation as tiieir God are immediately after death raised into life to be in His presence for- ever. Concerning those who shall be accounted worthy to share in the resurrection. He further stated His conviction that they would neither ' marry nor be given in marriage, but be like the angels. His warning, "Fear ye him who is able after he has killed to slay both body and soul in Gehenna," also .seems to indicate that He lim- ited the resurrection to those who should be ac- counted worthy. See Geiienx.v ; Hell. A new assurance of a resurrection to a blessed life beyond was given to those who became con- vinced that Jesus had been raised from the dead. L'nless it can be proved lliat certain of the older Epistles ascribed to Paul are not genuine, there is positive evidence that not much more than twenty years after the death of Jesus a glorious figure appeared in a vision to Paul and was identified by him as the crucified Nazarene and that Paul had heard of similar visions seen by Peter, James, and others { I. Cor. xv. 4-8 ) . This conviction revolutionized Paul's life and caused him to see in the resurrection of Jesus the guar- antee of an eternal life and the sole reason for righteous conduct in this life. While the impor- tant passage in I. Corinthians xv. contains no in- timation of an empty tomb, and cannot be pressed as proving a physical resurrection or an appear- ance to women, the earliest Gospels, Jlatthew and Mark, written in the main before the end of the first century, suggest that Jesus first appeared to His discijdes in Galilee, and that some women had found the tomb empty, but said nothing about this because of fear. The later CJospels, Luke and John, make Jerusalem the ])laee of the fir.st appearance of .Jesus to His disciples and strongly emphasize the physical character of the resurrection body while ascribing to it functions impossible to a physical body. In the conflict with Gnosticism, which denied the resurrection, the Church found it necessary to give added emphasis to the resurrection of the fiesli. Hence the earlier creeds, which simply af- firmed a belief in a resurrection or an eternal life, were gradually changed into the formula 'the resurrection of the flesh,' foimd in the Apostles' Creed. Since the thought of a resur- rection of the wicked as well as the good sporadi- callv occurs in the New Testament (as in John V. 28, Acts xxiv. 15, Heb. vi. 2, Eev. xx. 13), the idea of an interval between a first resurrection of believers and a second resurrection of the rest of mankind developed, and was especially cherished by those who looked forward to a thousand-year period of Messianic rule. See Millennium. Through the influence of Greek philosophy the doctrine of the natural immortality of the human soul (see Immortality) became so important a 67 RESURRECTION PLANT. part of Cliristian thought that the resurrection naturally lost its vital siguiUcanee, and it has practically held no place in the great systems of philosophy elaborated by Christian thinkers iu modern times. The doctrine of the resurrection was adopted by Mohammed from Jewish or Christian sources and adhered to both by Sunnites and Shiites. U was subjected to grave doubts by .Moslem think- ers in the times of the Bagdad caliphate, but is to-day generally accepted. Bibliography. Soderblom, La vie future dans le Mazdcisme (Paris, 1901); Stave, L'lbcr den Eiiifhixs dcs Farsismus uuf das Jtidentiim (Haar- lem, 1898) ; Ticle, llcichicdrnis van den gods- dicnst ill de oitdhcid (Amsterdam, 1895-1001); Boklen, Die Vcrwandlsehafl der judistli-ehrisl- lichcn mil dcr jxiisischeii Eschatulogie (tiiittingen, 1902) ; liertluddl, Dv Christoloilia J u,laor4iin (Erlangen, 181 1) ; Biittcher, Ue Iiifrris Ucbusiiiic Post Mortem Fuluris ex llcbraorum ct Orwcorum Opiiuoiiihiis (Dresden, 1841)) ; Schultz, Alttesla- mcntlichc Thcologie (Giittingen, 18(>9) ; id., in ■Jahrbucher fiir deutsche Theoloijie(Gotha, 18G7) ; Dillmann, Handbiich der alttestamentlichen The- ologie (Leijwig, 1895) ; Sniend, Lehrbuch der (iltlcstanieiiilichen Reliffionsgcschichtc ('id ed., Freiburg, 1899) ; Stiihelin, in Jahrbiiehcr fur deutsche Theoloyie (Gotha, 1874) ; Dnnumond, The Jewish Messiah (London, 1877); Stanton, The Jewish and Christian Messiah (ICdinburgh, 1886) ; Charles, A Critical Hislorti of the Doc- trine of a Future Life (London, 1901) ; Wiinsche, in Jahrbiiehcr fiir protestuntiselic Thcologie (Leipzig, 1888) ; Castelli, in Jewish Quarterly Review (London, 1889) ; Atzberger, Die christ- liehe Esehatologie (Munich, 1890) ; Schwally, Das Lebcn nach dcm Tode (Giessen, 1892) ; Tausch, in Jahrbiiehcr fiir proteslanlische Thc- ologie (Bnmswiek, 1891) ; Stade, (leschichtc des Volkes Israel (2d cd., Berlin, 1889) ; Schiirer, Oeschiehte des jiidisehen Volkes, vol. ii. (.'5d ed., Leipzig, 1898) ; Zeller, in Theologische Jahr- hiicher (Tiibingen, 1847) ; Gfrorer, Philo und die alcxandrinische Theosophie (Stuttgart, 1831) ; Gratz, Oeschiehte der Judcn (3d ed., Leipzig, 189(5) ; Holtzmann, Lehrbuch der neutestament- liehen Thcologie (Freiburg. 1897) : Strauss, Lchen Jesu (Bonn, 1835) ; Keim, Oeschiehte Jesu von y«:ora (Zurich, 18G7) ; IVnndt, Evaitgelische Gcsehichte (Leipzig, 1893) ; Reville, Jesus de Nazareth (Paris, 1897) ; N. Schmidt, The f^on of Man and the Son of God in Modern Theolog;/ (New York, 1903); Bousset, Die Religion des Judentums (Berlin, 1903); Harnack, Dns apostolische Glaubeiisbekennlniss (Berlin. 1892) : id., Dogmengeschichte (Berlin, 1898) : Barnard, article "Resurrection," in the Hastings liilde Dictionary (New York, 1902). RESURRECTION. A sombre and powerful novel bv Tolstoy (1899), treating of the lu'ob- lerns of Russian life of today, and arraigning especially the Russian judicial prison .system. The theme is the repentance of a nobleman who as a juryman is called on to try a girl wlimn he had previously rviined. Impressed with the injustice of their relative conditions, he gives up his life to atonement with the result that both he and his victim are regenerated. RESURRECTION PLANT. See Rose of Jekiciio.