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.
