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This article explores the content and the context of some key Old Testament passages that speak of the resurrection of the body (Is 25:8, Ez 37:1-14 and Dan 12:1-3). The results are then compared to the teaching of the New Testament about the end-time resurrection. In a third step, the article explores how the earliest church came to understand Jesus' bodily resurrection as the first instance of the end-time resurrection and which implications his resurrection has according to the New Testament. The article concludes with some practical reflections on the meaning of the hope of bodily resurrection for the Christian life and witness today. [ABSTRACT FROM AUTHOR]

Religious traditions that wait for the end of the world, believe that it is imminent. According to them, the world has been lost in the current system, the death will come, and the creation will stand. Consequently, in the opinion of Jesus' followers, he was a man chosen by God, the promised Messiah of David's generation, who was harassed and crucified because of Adam's sin. On the third day, he ascended to heaven, changed the image of death by his ascension and determined the way of reward and punishment by his returned. [ABSTRACT FROM AUTHOR]

Alan Segal rejected the claim that the "empty tomb" must be taken as the fulcrum of analysis for Jesus' Resurrection. He characterized that argument as the project of "a small group of scholars made up entirely of the faithful trying to impose their faith in the form of an academic argument." 1 Although Segal's criticism is too broadly articulated to be convincing, it identifies a weakness in recent discussion. The tomb of Jesus, judged by the statements of the texts involved and their developing tendencies, is better described as "emptying" as time went on than as "empty" from the outset. More importantly, reference to the tomb conveyed differing emphases among tradents, and distinctive outlooks on the Resurrection. Awareness of both the exegetical trajectory of the relevant texts and their varying perspectives leads to the suggestion that the "empty tomb" needs to be replaced as the point of departure in discussion. [ABSTRACT FROM AUTHOR]

The article focuses on texts in the Book of Genesis about the hope for resurrection. It explores the New Testament (NT) support for the resurrection hope in the Torah, including the words of Paul in Acts 24 and the words of Jesus in Matthew 22. It examines several passages from Genesis about the subject including God's creation of the world, the tree of life and immortal physicality, and the defeat of the serpent.

Water often moves us to wonder, joy, terror or peace, and many times, water moves us to prayer. On the other hand, it is projected that, because of water shortages, by 2020, several African countries will experience a 50% reduction in crop yields. Between 75 and 250 million Africans will confront freshwater shortages. Water plays an important role in baptism: the requirements of Christian baptism are the use of water and calling upon the name of the Triune God. Baptism as a water bath is the fulfilment of the Old Testament washings. Nobody could and still can appear before God as an unclean person; baptism stresses the importance of cleansing. The research question that is discussed in this article is the following: in what way may baptism, as holy sign and seal of the washing away of sins by the blood and Spirit of Jesus Christ, contribute to sensitise believers to combat waste in our rivers and dams and the pollution of our waters? Two aspects of baptism are discussed, namely cleansing and going under and coming up from the water as sign and seal of partaking in Christ's death and resurrection. [ABSTRACT FROM AUTHOR]

The author focuses on the historically-reliable gospel pericopes in which a woman is the lead character. She argues that these women provide the complete gospel - Jesus teaches, heals, preaches and is anointed in the context of female-based stories and, of course, the women take him from conception to resurrection. Jackson argues, not only from an analysis of the texts themselves, but also from her personal experiences in the Middle East and Africa. [ABSTRACT FROM AUTHOR]

The article focuses on the author's perspective regarding the article "Resurrection as Blasphemy in Canto 5 of Edmund Spencer's "The Legend of Holiness"," by Åke Bergvall. He highlights the context of blasphemy which Bergvall asserts to be textual and linguistic. He mentions the traditional understanding of Christ's harrowing of hell which the Bible originates. He also mentions blasphemy in relation to a religious, theological, or Christ-related context. He presents A. J. MacCulloch's perception about hell as well as the notion about spiritual healing.

The article provides the author's reaction to the response of writer Matthew A. Fike regarding the context of resurrection as blasphemy. He mentions his stand regarding Fike's objection that blasphemy overstates author Edmund Spencer's technique to the extent that the "Aeneid" is the critical antecedent. He stresses the overarching religious allegory in the book 1 of "The Fearie Quenne." He highlights the notion about the harrowing of hell as well as the allegoric depiction of Christ's death and resurrection.