Thesis

                                                                     THESIS NO.13

            In the face of the mystery of death the Church declares that God has created the human beings in view of a blissful purpose which lies beyond the reach of earthly misery(GS 18). This purpose is realized in Jesus in virtue of his resurrection. A Christian lives in the hope of sharing in Jesus' resurrection(Heaven). The Church believes that the entire creation (cosmos) is eagerly longing for this fulfillment (Rom 8:19-21). She further affirms that should one close oneself, consciously and deliberately, to the saving plan of God, one may be irremediably lost (Judgement, Purgatory, Hell -ND 2317).

DEATH, AS A MYSTERY

            Death is a mystery. Every birth leads to death. God loved the humans so much and gave him his own life to live with but this blooming of life was to be followed by the absurdity of its extinction. From its very conception birth was marked by the seal of death. Man is always dreaded by the thought of a total loss of his personality  but in him there is an instinct  that enables him to reject this total disintegration. This instinct is the result of a seed of eternity he bears in himself which cannot be reduced in to mere matter. The spiritual element survives after death, an element endowed with conscience and will. To designate this element the church uses the term "soul". When we think in this line death is for life ie, it should affect the quality of life.

            Neither SS or theology provides sufficient light for a proper picture of life after death. Christians must firmly hold the two essential points. (1) There is a continuity between our present life and future life. We are given Holy spirit. Charity is the law of the kingdom of God and our charity on earth will be the measure of our sharing in  gods glory in heaven. (2) The economy of faith will be replaced by the economy of salvation.  We shall be with Christ and we shall see God (Jn. 3;2).

            When dealing with the situation of the human being after death, one must especially be aware the arbitrary imaginative representations. Respect must be given to the images employed in the scriptures. Their profound meaning must be discerned, while avoiding the risk of over attenuating them,since this offer empties of substance, the realities designated by the images.

The modern technology may be able to prolong his life but this does not satisfy his heartfelt longing for a life eternal. God is calling man and still him to be with him and share the life which is eternal and free from all decay.

CHURCH DECLARES THAT, GOD CREATED HUMANS WITH A BLISSFUL PURPOSE

            Church declares that God has created man in view of a blessed destiny that lies beyond the limits of his sad state on earth.

They are created in the image and likeness of God and entrusted with a three fold responsibility and relationship - to God, to the neighbour and to the world. The book of wisdom bears witness to this fact. Wisdom 1;13 and 2;23.  Moreover the christian faith teaches that the bodily death from which man would have been  immune had he not sinned (Rom,5;21&6;23 and Jn 1;15), will be over come when that wholeness which he lost through his own fault, will be given once again to him by the almighty and the merciful saviour.

            The destiny of man assumes the form of a positive response to God's creative and saving act by becoming a partner with God in this world which is in a process of becoming.

The idea of Human being was not well developed but it did present an anthropology. Man is created in the image and likeness of God, as the crown and center of creation (Gen.1). He is created only a little less than God (Ps.8/5). This shows his close relationship with God. Man also becomes the co-creator (Gen.3). Man appears as a fallible being. He is free but he has to use his freedom in such a way that he does not go against the right of his creator and lord. His freedom is not absolute. He cannot have complete independence from God. God punishes the sinfulness but continues to love the sinner .

            So faith in the teachings of the Church provides every thoughtful man with an answer to his anxious queries about his future lot. It also makes him to be united  with Christ and with his loved ones, who have already died, and gives the hope that they have found  true life with God.

Vat.II on Humankind: (GS.12-39)

            The dignity of Human person - created in the image and likeness of God - as the crown of creation - to form communion between man and women - only through entering into relationships with others human being can live and develop. (G.12)

- Sinners before God - reference to Original Sin - so man is divided in himself (G. 13). Mortal but called to resurrection (G.18). He is a bundle of possibilities of growth (G. 35,53,59).

- Human person - a self conscious subject - In human being there is both corporeality and consciousness - exteriority and interiority are two dimensions and not two parts of him (G.14).

- Human dignity consists in intellect, truth , wisdom, moral conscience and freedom (G. 15-17). Conscience is his guide and his freedom is with responsibility.

- Death is not the final phase of  human life but there is eternal life with God. (G.18)

- His solidarity with other creatures (G. 12,36,37).

G.33-39: Human Activity

            Human activity is the prolongation of the work of the creator. Work should help personal growth, change of society and  interpersonal relationships. The rightful autonomy of the earthly affairs should always be kept in mind. When we work for human progress we should remember that it should contribute to the well being of the cosmos. The ultimate goal of our work should be for the kingdom of God and as we know, Kingdom of god is both God's gift and our task.

THIS PURPOSE IS REALIZED IN JESUS BY VIRTUE OF HIS RESURRECTION

            The N.T. sees the highest point of  human evolution in Jesus Christ, the incarnate Word of God. The Synoptics view man as a creature completely dependent on God, but having a value greater than that of the lilies of the field and birds of the skies. (Mk.6/25-30)  In the case of man God takes greater care than other beings.  Jesus made Sabbath subordinate to human person (Mk.2/23-28). Jesus emphasized  the love of the neighbour  more than  the love of God. (Mt. 19/f; Mk.7/20-3= Mt.15/19-20; Lk 11/48 = Mt.23/23).

            Man always turned his back to God and went his own way. In order that he may be freed from the bondage of sin and to return to the free kingdom of God, a conversion is necessary. It is that kingdom that came down in Jesus, the saviour so that he may regain his true image and happiness. N.T. presents man as one, standing in need of salvation and redemption. Faith in Jesus will bring this redemption and salvation.

            Christ won this victory when he rose to life, for by his death  he freed man from death (1Cor 15;56-57). Through the death and resurrection of Jesus God was showing his mercy (Rom 4;25, 2Cor 5;18ff) The Church believes in the resurrection of the dead. Resurrection refers to the whole person.  For the elect it is nothing other than the extension to human beings of the resurrection of Jesus Christ.  The death of Jesus was an `yes' to the father.  It was accepting the demands of his existence.

            In the Genesis accounts of creation human being stands out as the crown and the center of the whole creation. The priestly account reaches a climax in the creation of man and woman (Gen 1:26) where as in the Yahwistic account human being is placed in the center of the whole of creation.

            Jesus was a great lover of man. His life and teaching bear witness to his underlying faith in human person. Apparently he believed that human beings can live together in love, caring for one another and thus build true communities that promote welfare of everyone. His mission was to bring fullness of life to every man.

The Resurrection of Jesus

            No one questions today, the historical existence of Js.of Nazareth. The problem is about the resurrection which was believed and proclaimed by the apostles and the early church. Is the Christ of faith the same Jesus of Nazareth ? We have no sources to prove the resurrection, except the N.T. writings. And the NT writings as we know are the collections of various traditions, edited by  human authors for different purposes. Hence, is resurrection historical? And what is meant by resurrection?

Christian Theology

            For pre-Vatican II catholic theology,the resurrection had been viewed in apologetical terms, that is, as simply the strongest possible corroboration of Jesus, messianic claims. It had no importance in itself in the work of redemption. We are redeemed by the cross and by the cross alone. The contemporary theology, in keeping with the results of modern N.T studies more openly understands the resurrection as central to,  not simply confirmatory of,christian faith and as the beginning, not the end of the story.

            In the apostolic Church, the Resurrection of Js. had made the life, message and death of Js. clear. It was the starting point and  central message of their mission. It gave them confidence in Js' continued assistance. They understood Js.' relationship with the father, Js. as the True Lord and the messiah and  what it meant to be a suffering servant, son of God, Son of Man, Son of David etc. At first these titles were only functional (that Jesus had done). Later they became confessional (They were used in prayer and worship). They specified what it meant to be a christian, that is, one who confesses that Jesus is the Lord.

            It was because of the early  Church's faith in the resurrection that it came to acknowledge the divinity of Jesus. Later the Church laid foundations for the doctrine of incarnation (Jn.1,14). From the doctrine of incarnation, the church was led to the pre-existence of Jesus {John.1.1;Phil.2.5-9} and his relationship to the whole of creation and to the history of salvation {Col.1/15-20; Rom.8/19-22; Eph.1/9-10,22,23}. He is the first fruit {Icor.15/20} of the new creation {IICor.5.17} which is the kingdom of God.

            Modern Theology teaches resurrection as the sign of the Father's approval of the life and work of Js. It is the climax of Js' saving event.  R. is understood today as Js' entering into glory (assuming a new state of existence). He receives fullness of life.

How to Explain the Resurrection

            Resurrection can be explained by the fact that something happened to the disciples of J. after his death. Hence it is an experience of the community of disciples (Individual and community experience shared to build up a community of believers). The disciples experienced that J. entered into a new state of existence, that J. achieved the final fulfillment of his mission, that J. attained the fullness of life, that J. was totally accepted by God the father.

            This experience cannot be fully stated /expressed. And so we have the inconsistent, inadequate resurrection narratives. Historical accuracies are not absolutely necessary. What is important is the core experience of faith of the apostles in the risen Jesus.

            The resurrection of Jesus can be described as trans-historical or meta-historical, rather than unhistorical. It is trans-historical in the sense that it refers to an event that took place on the other side of death and therefore which lies beyond the confines of space and time. Similarly the reality of the risen Lord is a reality which transcends history. By the resurrection Jesus enters a completely new universe by being, the end time of history, beyond the control of history and beyond  the reach of the historians.

CHRISTIAN'S HOPE OF SHARING JESUS'S RESURRECTION

            Christian life is centered around the life of J.. Without faith in the Resurrection all our doctrines on the Holy Spirit, Sacraments, Church, eternal life etc. would be meaningless. Moreover, our life activities themselves would be meaningless without a goal. We have been born anew "into a living hope through the resurrection of Jesus Christ from the dead" (1Pet 1/3). The Father who raised Jesus will raise us (2Cor 4/14), is the hope of the Christian.

            In the history of the Church Jesus' own victory over death was soon developed as the basis for  Christian hope in resurrection (Clement of Rome & Tertullian). By means of their baptism and the Eucharist, Christians experienced  Christ's passage through death to a new life being actualized and realized liturgically in their midst.

            Resurrection of J. signifies rising into new life or new creation by fulfilling the work entrusted by God, in spite of opposition, suffering and even death. This is the basis of Christian life. Belief in the risen lord means committing ourselves to do the work of Christ. The reward will be the acceptance and approval by God. rising into Glory and entering into the presence of God, into communion with God. This is the hope of Christians.

            This hope is not other worldly but this worldly, to be realized here and now. Fulfillment of life is achieved when we complete our work given by God to us human beings. The Resurrection of Jesus becomes a promise for us and therefore a strong foundation for our hope and fulfillment of a transformed world which is indeed a gift and a task. This hope becomes operative and effective when we strive towards whatever offers wholeness to this broken world.

THE CHRISTIAN UNDERSTANDING OF HEAVEN:

            OT: No clear evidence of belief in a place of eternal bliss for those who die in the state of grace. The word Heaven is used in a variety of ways.

- Vault of the sky (Gen 1:1, Is 40:22, Ps:104:2)

- A place reserved for God (Ps 11:4, Mic 1:2)

- God's dwelling place: House/city of God (Gen 11:5, Ps 18:10)

But we see a  gradual development of heaven in the O T.

Ex 20;12, speaks of a land that God is giving.

Ps 16;11, speaks of the presence of God where there is joy.

Ps 36;8-9, Feast on the abundance in God's house.

But in II Maccabees we see a clear idea of heaven. 7;9 & 7;36 tell of the everlasting life that God is giving them.

            NT:  The son of man comes from heaven and become incarnate in Jesus (Jn:3:13). The story of Lazarus in Jn 11;17-43 and the promise of Jesus in Jn 6;40 gives us an assurance of heaven.

Jesus ascends to heaven and seated at the might hand of God

(Mt 26:64, Mk 14:62).

            It is kingdom of God - reward of for the faithful (Mt 25:34).

Eternal life (Mt 18:8ff; Jn 3:15ff, 4:14, 5:24). Eternal wedding feast (Mt 25:10, Lk 14:15ff). It is a communion with other human beings.  Vision of God (Mt 5:8). Paul is taken up to the"third heaven (2Cor 12:2). 1Cor 15,Rom 8 & 6;11,etc. can be considered as a promise of a blissful state.

            The rich imagery of the NT indicates heaven more as the quality of human life in its full maturity and perfection in the presence of God than as a place of pleasures. This fullness of life is connected with the believer's relation with Jesus.

Official Teachings of the Church

            Benedictus Deus (Benedict XII, 1336): Souls of the faithful, provided they are not in need of purification will immediately see "the divine essence with an intuitive vision and even face to face without any mediation. The divine essence immediately manifests itself to them clearly, plainly and openly in this vision and they enjoy the divine essence".

            Council of Florence (Decree for the Greeks, 1439): "Such faithful will see "clearly God, one and three, as God is, though some more perfectly, than others according to the diversity of merits".

            Credo of the People of God (Paul VI, 1968) and Letter on Certain Questions Concerning Eschatology (1979) By the Sacred Congregation for the Doctrine of Faith reaffirm the traditional teaching.

Theological Reflections

            When we do something for the other it becomes useful for the kingdom( Mt 25;31-46). The ultimate  success or failure of life depends on our relationship to the other. My eternal destiny depends on my relationship with others.

            John 13:35 Love for one another the unmistakable sign of disciples.

1Jn, 3;16 Lay down one's life for one another.

Jn, 15;17 Jesus tells us not to love back but to love one another.

            Resurrection is a present reality it is something we experience in our day today life. In Rom, 6;3-11 we see this idea very clearly  "...so you also must consider yourselves dead to sin and alive to God in Christ Jesus". Christian life is a call to experience resurrection in day today life.

            Resurrection of Jesus is the source of all other resurrection. According to the Heb idea soul and body is inseparable. At the moment of creation I cease to exit and begins to be a new creation. I continue to live beyond the grave in a  transformed way.

            It is the condition/state of human existence in which we have communion with Christ. It is a communion of all human beings. Human solidarity is expressed through koinonia i.e. love and union. It is valued as the gift of God. The center of this communion is Jesus Christ. It is the transformation of what already is.

THE ENTIRE COSMOS IS EAGERLY LONGING FOR THIS FULFILLMENT (Rom.8: 19-21.)

            Traditionally historians had a contempt for the world.  Heb;13;14 tells us that we are a pilgrim people. Man is related to cosmos. Jesus is the first born of all creation.  It is in him all things are created,(col,1;15). We are part of the world, and are rooted in the world. We relate with others through the medium of the body. In the creation account we see that man is not created alone but with the Cosmos. In the book of revelation we see the appearance of a new earth and a new heaven. Here also the whole Cosmos is included.

            In Rom,8;19-22 we see human sin has affected the whole universe. So the whole cosmos is in need of a liberation. There is a togetherness of the human beings with the world. We have to make the human family more human and live in communion with the nature.

JUDGEMENT

            It is the accountability for the use of my freedom. It is the accountability for my collaboration with God for the creation of the New Earth. The standard of Judgement is my love and concern manifested in Jesus.

Mt.25:31-46; Jn.5:22; 2Tmt.4:1; Rom.8:31-34; Jn.8:15

            In the O. T we meet with a God who is so compassionate that he saves His people from the sufferings of Egypt. (Ex,22;27), the lords love fills the earth,(Ps.33;5). N.T also presents a God who gives his only son to save the world.,(Jn,3;16). But the explanations of the Judgement is given in a threatening tone. The influence of Jewish apocalyptism is very clear here. Mythical language always call for a demythologizing process. Early Christians must have preferred a punishing God to take revenge on their persecutors?

            Judgement is a meaning giving activity. It helps the human beings to think of the seriousness of the human history and to co ordinate their actions. One has to use his freedom in a responsible way.

WHEN ARE WE JUDGED?

            One is judged on account of the choices he has made in his life.

                        Lk, 16;19-31 Lazarus and the rich man,

                        Lk, 23;43    Promise of Jesus to the thief on the cross.

Since it is the effect of our choices it a verdict we pronounce on ourselves.  Benedictus Deus, of pope Benedict XII, The Council of Florence And II Leons tell that those who are righteous at the time of death can see the Face of God.

            Common judgement: Man is a social being. Each of our actions influence others. So the common Judgement is meaningful.

            Judgement - a must for our life: The human nature is that when we have something to achieve we will strive for it. It is also a responsibility of God because he can see all the dimensions of the actions of the human beings. The justice of God is different from that of the human beings.

            We are finite beings and so too our actions Can there be an eternal punishment ?  Judgement is not a threat but a reminder of the influence of evil in the present age and an encouragement to overcome it. The criterion of Judgement will be weather we loved or not.

            God's vindication to those who suffer for truth goodness justice love and peace.In that sense it is God's victory over evil for good.

THE CHRISTIAN UNDERSTANDING OF HELL

            Traditional Belief: One who rejects God in his life time will be punished after his death. The place of punishment was understood as hell. The punishments are two-fold:

                        pain of loss (not going to encounter God)

                        pain of sense i.e. bodily pain.

            O.T.: The word hell is not used. Gehenna is used, meaning a place where the dead bodies of those who rebelled against God (Yahweh) would lie (Is. 66:24; Jer. 7:32), a fiery abyss, a place of darkness and chain. Gehenna is associated with fire of judgement in "the valley of Hinnom."  The concept of Sheol (Underworld) is also used. It is the abode of the dead, gradually a part is set apart for the damned. Ps, 88;6 a region of pit of darkness and 88;12  as a land of forgetfulness.

            N.T.: In the N T all the authors speak of hell. Mt, 13;42 as a furnace of fire where the will be weeping and gnashing of teeth,MK, 9;48 as a place where their worms never dies, and the fire is never quenched, Jn 3;36 as God's wrath, Rev,20;15 as a lake of fire, and in Rom.2:8 as a place where there is wrath and fury. Many metaphors are used: Gehenna as a place of unquenchable fire, utter darkness, a pit into which people are cast, wicked are destroyed. Paul expresses the idea of eternal destruction without the concrete images found elsewhere in NT (2 Thess 1:9; Rom 9:22).

            All of them seems to say,' Hell is a possibility for the unrepentant sinner. In N T the emphasis is on eternal salvation. We see the word 'eternal Bliss 60 times and the word hell only 7 times.

Church Teachings

            -           The existence of Hell as a condition of eternal punishment for sin is attested to in the Athanasian Creed (5th c.).

            -           IV Lateran Council (1215) speaks of perpetual punishment with the devil.

            -           II Council of Lyons (1274) - Those with original sin go to hell.

            -           Benedictus Deus (1333) - Loss of beatific vision.

            -           Letter on Certain Questions concerning Eschatology by the Congregation for the Doctrine of Faith (1979), speaks of eternal punishment for the sinners.

            -           Catechism of the Catholic Church (1992) - State of final self- exclusion from communion with God and his blessed ones. The chief punishment is eternal separation from God.

Theological Reflections

            Jesus' threat discourses and other metaphors and images do not describe a particular place but dramatizes the urgency of his proclamation of the kingdom and the seriousness of our decisions for or against the kingdom. If we accept the call we will have communion with God and others. If we do not, we will have to face alienation and isolation. The consequences will not only be in this life but in the life to come also.

            Hell is the full alienation and estrangement from god. It is to choose unauthentic existence, to reject communion with God and with others and to opt for a totally isolated existence. It is not the product of divine vindictiveness. Rather it is God's yielding to our freedom.  It is self-annihilation because to reject God completely and absolutely is to reject Being itself. It is to opt for non-being, for nothingness. Hell in this sense is the condition of non-being. Hell could be understood as final and conclusive rejection of God's offer of love and hence obstruction the process of self-realization and restoration of man and society to wholeness.

            Hell is seen as everlasting. Is it true? In the Bible the words, used are, Hebrew OLAM and Greek AION, This need not mean everlasting but indefinitely long time. This idea is very clear when we look at the following passages, Dt 33;15 speaks of the everlasting hills.  Gen,17;18 speaks of the land that God gave to Abraham as an everlasting possession. The eternal lovelessness of hell cannot be a description of any sort of reality that will actually be come to be, because it makes the love of God meaningless.

            Jesus' descent into hell (Apostles' Creed): It is the under world (Sheol). It means that by dying Jesus entered the company of the dead and thereby shared with them what he had achieved. It means simply that he died and that he remained dead, at least for a short time.

            Hell is really a possibility We can make a mess of our lives. If our understanding is correct it is really a ruining of one's life.

THE CHRISTIAN UNDERSTANDING OF PURGATORY

There is no clear Biblical basis.

            O.T.:  At death men go to Sheol. (Job 10: 21-22).

            2 Mac 12:38-46  - Praying for the fallen in death.

            N.T.: Texts like 1 Cor 3:10-15. Also Mt 5:25-26; 12:31-32; 2 Tim 1:16f.

            But these are not proofs for Purgatory. We have to infer it from a number of larger truths found in the NT; e.g. Growth in faith, transformation into a new creature and a friend of God etc.(Phil 3:12; 2 Cor 4:16; 2 Cor 8:8).

History of the Doctrine

            Justine and Tertullian: the dead are awaiting in the grave for consummation

            Origen: Universal salvation of all at final judgement, but moment of particular purification for each individual.

            Augustine: All the just and not only the martyrs enter heaven immediately. But purgatorial fire (1 Cor. 3:12-15) is intermediate realm after death.

            Western Theology: (In the middle ages) Penal and expiatory character of purgatory.

            Eastern Theology: It is  a process of maturation and purification.

Official Church Teaching

            Second Council of Lyons (1274): Formulated the traditional view.

            Benedictus Deus & Council of Florence: Same thought but a balance between the West, East and Origen. References to purgatory as fire and as a place were omitted.

            Reformation: Salvation by grace alone. No purgatory,and no prayers for the dead.

            Trent: Defined existence of purgatory and affirmed that the souls  are helped by intercessions and Mass.

            Credo of the People of God (Paul VI 1968): reaffirm the traditional view.

N D 2317\7 Purification for the elect before they see God.

Vat.II (LG 51): reaffirm the same.

Catechism of the Catholic Church (1992): reaffirm the same.

Theological Reflections

            The idea behind purgatory could be considered with greater emphasis such as the salvation extending to all human beings. Purgatory is a process by which we are purged of our residual selfishness so that we can really become one with God who is totally oriented to others, i.e. the self-giving God.

            It is part of that larger process by which we are called out of nothingness into existence, from existence to self-hood or responsible human existence, from responsible human existence to Christian existence and from christian existence to full and final incorporation in God.

            It is not  suffering as punishment/purification in a place. It is the intrinsic pain that we all feel when we have to surrender our selfishness, pleasures and conveniences for the sake of the love of God and others to build up the kingdom of God.

Too good for hell, And not apt for heaven.

FOR INFORMATION

Historicity of the Resurrection

            -           Is the R. of J. a historical event?

NO - If `historical' is understood as occurring in ordinary terms of history. ie. available for record as happened in certain place and time.

Because - no explicit proof for the historicity about what, when, to whom, where happened?

            - not available for photograph of neutral observation.

            - not available for record or scientific verification.

YES - It is real and historical for the apostles who confessed and proclaimed Js' R. and it has historical relevance for others.

Because -`historical' here is understood as memorable, transforming event. We can call it trans-historical. R. took place beyond space and time, as historic, significant event.

Reasons for this YES

a. Something really happened after the death of Jesus. The disciples who  were scattered by the fear and depression at what had happened in Calvary suddenly come together, believe in the resurrection and proclaim it even at the cost of their lives.

b. Jesus had appeared to many  (Icor.15/8)

Disputes regarding the appearances:

i) Subjectivists: It is psychological- an enlightenment, an evolution of the consciousness of the disciples. (specially about the rising on the third day). They ignore the appearances - bodiliness in the appearances (also the empty tomb) to say that it was only psychological vision - an abstract, non-corporeal, spiritual event that happened to the disciples alone.

ii) Objectivists: Appearances were physical

Basis - Js. touched (Jn.20/27), ate (LK.242/241-43) and conversed (Jn.21/15-22). Hence, R. happened to Js.

c. The empty tomb tradition:

The gospels differ in the account of the empty tomb - Mk.28, Mk.16/1-8, Lk.24, Jn.20. - and yet the empty tomb tradition did exist and is very significant.

Proofs for the empty tomb existence

1. Gospel Account:  Women  were given the first place to  see the empty tomb. This is contrary to the tradition where women were not accepted as witnesses. This suggests some truths to the empty tomb. 2. Jews were against resurrection and yet supposed that the tomb was empty and charged the disciples.

Significance: The fact of empty tomb proves nothing. It is a secondary evidence for resurrection. But it is significant for resurrection because it safeguards the gnostic denial of the bodily appearance of Js. It is significant in the light of J's appearance as supporting evidence which compliments the appearances.

Conclusions

1. No one actually saw the R. happen.

2. It can't be psychological:

            -It happened to many

            -It was a sudden transformation

            -Disciples were ready to die for the resurrected J.

            -There are many references to the physical appearances.

            (maintains unity between J.of Hist. and Christ of Faith)

3. It can't be Physical:

            -R. is not resuscitation of the corpse. If so it would be exactly the same as the J. of History.

            -There are differences in `the bodiliness' of Js' appearance.

                        Lk.24/16, Jn.20/14 - Disciples could not recognize him

                        Mt.28/17, LK.24/41 - doubt in Jesus

                        Mk. 16/12            - appeared in another form.

                        Jn.20/18, Lk.24/34 - We have seen the Lord (Sight and                                                                   insight in the appearance).

            - These maintain the difference between the J. of History and the Christ of Faith.

4. Gospels differ as to the place of J' appearance and to the time of Resurrection. But Gospels also give common elements.

            a. Appeared to those in depression.

            b. J. initiates the appearance.

            c. Some form of greeting by J.

            d. Disciples recognize him.

            e. Command of J.

            f. All evangelists mention- J. rose on the third day.

History

            For Christians history is the locus wherein god communicates eternal truths to humankind. History is the creative act of god through which god is manifested and continues to be manifested to us. God is disclosed to us in and through those creative acts. We come to the knowledge of god as we reflect on the principal events of our history.

O.T.: israel had a concept of history, as they reflected on the exodus-event. Her history is the history of her encounter with yahweh and of her response to that encounter.

N.T.: the climactic moment of history is the event of jesus christ. This is the supreme creative act of god revealing himself fully to us and creating us anew. History itself is bound for glory, this has been revealed definitively in the incarnation and specially in the resurrection of jesus (1 pet 1:3-4 ; 2 cor 4 :14; I cor 15 : 35-58).

            Hence, as christians we reflect on the significant acts of god in OT and NT and also in other `signs of the times' which constitute our saving history. Christian history is essentially the salvation history - god manifesting to us as saviour, liberator, creator.

            There have been disputes whether there are two histories - salvation history and history of mankind. Vat ii, in GS & DV, clearly emphasizes salvation history. History whether salvation history or history of humankind, is the creative act of god because god is knowable through creation and through creative acts only. The whole history of the world and the whole history of humankind contain god's revelation and our response. For us christians, we reflect on the principal saving acts of god, climaxed in jesus christ and this historic revelation of god is important for christian life.

The Hindu Understanding: Cosmos

            The belief in the absolute reality, the supreme soul or self described as existence - consciousness -  bliss (sat cit ananda) is the founding principle of the hindu concept of creation. The hindu scriptures identify god with the universe, the natural world of multiplicity and differentiation, believing that brahman transforms himself into ever blossoming and developing forms of the external world. God is present in the cosmos- animate and inanimate. Therefore, they acknowledge the immanent and transcendent aspects of the supreme being.

            According to some humanistic and rationalistic systems of thought, universe is made up of  undifferentiated matter and individual souls which have coexisted eternally. According to some others only brahman is real and the world is an illusion. Among the philosophers there are differences of opinion regarding the understanding  of cosmos. But most of them use the concept of prakriti and purusha. Prakriti is the ultimate cosmic energy- primordial energy- which exists eternally.

            This primary cause of all that is created, is made up of three gunas - sattva, rajas and tamas, which are held together in a state of equilibrium. (Sattva - harmony and  balance of nature, wisdom, purity and pleasure in its created form. Rajas - result of the pain stimulating , restless and energetic in its created form. Tamas - inertia having the nature of indifference, laziness, and dullness found in its created form).

            Prakriti, the primal matter, coexists with purusha, the conscious principle of creation and both are beginningless. Creation occurs through the union of prakriti and purusha. It is maya that brings this union.  World is considered to be the body of god and everything is viewed from the point of view of the cosmos.

Humankind

            From the philosophical point of view, human being  cannot be regarded as standing apart from the universe. He/she is  one of the many forms in which the supreme being is manifested in this universe. The upanishads express that the essential self and the  vital essence in man is the same as that of the whole universe. According to the theology of upanishads:(`know thyself'), the essential self or real self (atman) is different from the empirical self (jiva). The ultimate nature of the real self is saccitananda. Man realizes his essential self in the ecstatic mystical state in which the only experience is pure bliss. In hindu thought, body is understood to denote all kinds of limitations that are pronounced by ignorance (avidya) of the nature of the true self. Essentially man is god - aham brahmasmi.

History

            Hindus do not have the concept of salvation history and hence there are no privileged moments in history. On the contrary, to a certain extent, they transcend history. For them the golden age in the history of human being is the period in which all moral and spiritual values are well established and universally accepted and acted upon. They picturesquely described it as a time when the cow of righteousness (dharma) walk on all its four legs. Thus the concept of history is understood in terms of true progress in modern and spiritual standards.

The Theology of Creation and the Indian Situation

            What does the theology of creation tell us?

God is the author of all things. Everything without exception, in all it's dimensions (origin, development, and final fulfillment) depends on god (ontological & not psychological). God created the world in its totality - material and spiritual, man and woman. God created them as `good '. The human being is created in the image and likeness of god - in freedom.  Glory of god is the  goal of creation. Human activity is the prolongation of god's creative work. It is based on these truths that we have to attempt to understand the situation of india today.

            Indian situation: Communalism, fundamentalism, terrorism, linguistic fights, caste system, untouchability, poverty, bonded labour, child labour,discrimination against women, ecological disasters, criminalization of politics, exploitation of the weaker sections, neo-colonialism etc.

            Our response: Though we find a rich religiosity and a sense of the sacred in india, we are faced with the above said problems. In such a precarious situation, the value of the human being and the nature is undermined and this has given rise to enormous suffering and fear of life. Man as a creature has lost touch with the creator. In this situation we need to have a strong faith in the liberator god who was the same god of the israelites and the same father who made his self -communication in jesus christ. It is this faith which will give meaning to our life so that we will be made instruments in the hands of god to bring about a new creation. We should have a love for life, care for the earth and commitment to  people.

THE HINDU VIEW OF HOPE AND FULFILLMENT

            Each soul (Jiva) lives,dies and is reborn many times. Finally in one life time the Jiva or the separated consciousness wakes up from avidya, from karma, from maya and realizes atman, the true self. Moksa,the final liberation from birth, death and rebirth is the goal of life. The path to liberation is jñ_na marga (the path of knowledge), karma marga (action without desiring fruits) and bhakti marga (surrendering devotion to the divine).

            What is moksha? It is the ultimate salvation called salokya -existence in the world of gods through samipya (nearness to god),  sarupya (transformation into the form of god) and  sayujya (union with the Absolute. This is moksha - the perfect oneness with God.

THE ISLAMIC VIEW OF HOPE AND FULFILLMENT

            Judgement is the main aspect of  Muslim religious anthropology. God judges on the last day, following resurrection in perfect justice  based on man's deeds. The believers (good) will enter heaven. The infidels (bad) will go to hell. Heaven is interpreted as having pleasures of paradise by the ecstatic awareness of being with God.

Is there an after life at all?

            In general all religious traditions believe in the survival after life. This life is a limited, unfulfilled  existence. All look forward for a fulfilled state beyond death. Physical death cannot destroy man fully. Death is the beginning of new life. Strictly, no one can know or prove what kind of after life we will have.

            Hindus believe in rebirth of some kind - higher or lower form according to the past karma, and hope for the final union with the Paramatman. Christians hope in the fullness of life - glorification of  body and soul - called resurrection. Muslims also believe in resurrection, judgement and after life-either in heaven or in hell.

Similarities: Christians ,Hindus and Muslims believe in after life but in different terms.

            -All believe in the union with God.

            -All believe in judgement,heaven and hell.

            -All have the means to attain this goal.

Differences

            Muslims stress on other-worldly life. Final fulfillment is  only after death. One should work out his own salvation. God only sends prophets to reveal God's truths(doctrines). But there is no mediator in Islam.

            Hindus believe in rebirth -  many forms/lives before the final union with the Brahman in Vaikunta. (For a Shaivite, Kailasa stands for the place of heaven). Negatively, they take life easy; positively they take life seriously, to avoid lower forms of life by doing good works. Moreover, Hindu liberation is individualistic, only of the self and the soul.

            Christians believe in Resurrection of the body, Holistic liberation, this- worldly task and responsibility. Resurrection is the starting point of new life. For Hindus and Muslims it is the final goal.