Quotes About Resurrection

The resurrection constitutes, as it were, the womb of the new aeon, out of which believers issue as, in a new, altogether unprecedented, sense, sons of God: "They are sons of God, being sons of the resurrection," therefore they neither marry, nor are given in marriage (Lk. xx. 35-36).

There are in the Pauline teaching four important structural lines and in connection with these it will prove easiest and most convincing to test our thesis. These consist of the idea of the resurrection, the thought of salvation, the doctrine of the judgment and justification, the conception of the Spirit.

We have found that the Spirit is both the instrumental cause of the resurrection-act and the permanent substratum of the resurrection-life.

El autor habla allí de los primeros principios sobre los cuales han sido instruidos los lectores cuando primeramente se convirtieron en cristianos. Estos primeros principios son: arrepentimiento, fe, bautismo, imposición de manos, resurrección y juicio eterno. Ahora bien, los judíos no tenían que ser instruidos en estos asuntos elementales puesto que los conocían desde el comienzo.

His name has been added to the Book of New Life, and he's a candidate for the Resurrection. You just might see him again—and soon! Light

God does not transform you on a bed of light, life, and grace. His transformation is done on the cross in darkness, poverty, and death.

The risen Christ! Once more faith is upon us, a jubilant brief keening with respite: Obedience, bitter joy, the elements, clouds, winds, louvres where the bell makes its wild mouths: Holy Rus – into the rain's horizons, peacock-dyed tail feathers of storm, so it goes on.

La resurrección de Jesús no es un hecho aislado que proporcione a las personas una confianza cálida y una esperanza de una resurrección futura; es el comienzo de la misma resurrección escatológica.

The historian, as an historian, has no categories that allow for the resurrection, ascension, and glorification of Jesus, and the possibility of the appearance of such a glorious heavenly being to human beings in history. There is, however, no adequate historical, i.e., human, explanation of Saul's Damascus experience

Therefore, when Paul proclaimed the eschatological meaning of Jesus' death, resurrection, and exaltation, he was proclaiming all that Jesus' life, deeds, and words had meant, and far more. His relative silence about Jesus reflects neither historical nor theological disinterest in Jesus, but only the actual situation in the unfolding of redemptive history. All that Jesus in history had meant was included, and enlarged, in the preaching of the exalted one.

However, the day is long past when we may think of the Synoptics as "bare" history. Their authors had become convinced by the resurrection that Jesus was the Messiah and the Son of God (Mk. 1:1) and wrote "good news" in the light of that faith. The Synoptic Gospels are theology as well as history.

Furthermore, unless Jesus had some interpretation for his own death, it is difficult to explain how the theology of atonement arose in the early church. Long ago, Schweitzer criticized Wrede's nonmessianic theory on the grounds that resurrection would never constitute Jesus as Messiah in the mind of the church,5 and the validity of this criticism still stands.

No more could belief in Jesus' resurrection have caused the church to attribute atoning value to his death. The source of a theology of Jesus' death must go back to Jesus himself.

In fact, Christ's resurrection was itself the first act of the final resurrection. It is the "first fruits" of which the eschatological resurrection will be the harvest (1 Cor. 15:20). Therefore

The phrase 'in Christ' is the phrase for the salvation-historical (heilsgeschichtlich) situation of those who belong to Christ in virtue of their existential union with the death and resurrection of Christ.

Thus Luke has depicted a transfer of the mission from Jesus to the church, by means of the sequence of events linking his two books: resurrection, post-resurrection teaching, ascension (twice mentioned, and clearly important to Luke),84 and so to Pentecost, where the Holy Spirit now present in the church takes up the mission that Jesus "began" (Acts 1:1).

In short, the earliest Christianity did not consist of a new doctrine about God nor of a new hope of immortality nor even of new theological insights about the nature of salvation. It consisted of the recital of a great event, of a mighty act of God: the raising of Christ from the dead. Any new theological emphases are the inevitable meanings of this redemptive act of God in raising the crucified Jesus from the dead.

You know what. You've killed me and sent me to hell, and you must descend to the underworld to find me and make me live again. If you don't come for me, I'll become a demon and drag you down into the dark.

Tomb, thou shalt not hold Him longer; Death is strong, but Life is stronger; Stronger than the dark, the light; Stronger than the wrong, the right; Faith and Hope triumphant say Christ will rise on Easter Day.

Come, ye saints, look here and wonder, See the place where Jesus lay; He has borne our sins away; Joyful tiding, Yes, the Lord has risen today.

"Christ the Lord is risen today," Sons of men and angels say. Raise your joys and triumphs high; Sing, ye heavens, and earth reply.

In the bonds of Death He lay Who for our offense was slain; But the Lord is risen today, Christ hath brought us life again, Wherefore let us all rejoice, Singing loud, with cheerful voice, Hallelujah!

O death, where is thy sting? O grave, where is thy victory?

The supernatural birth of Christ, his miracles, his resurrection and ascension, remain eternal truths, whatever doubts may be cast on their reality as historical facts.