Bodily Resurrection

The article explores the transformative power of eschatological spirituality as a model for overcoming crises. ​It highlights how eschatological hope, rooted in Christian theology, provides a framework for understanding human existence and addressing societal, economic, and personal challenges. ​By emphasising the ultimate restoration and fulfillment promised in the Kingdom of God, the article inspires individuals to transcend despair and actively work towards positive change. It argues that eschatological hope builds resilience and social reconciliation and offers a necessary counterbalance to the materialism and nihilism of the postmodern world. ​ Ultimately, the article presents eschatological spirituality as a source of strength, meaning and transformative action in the face of uncertainty and suffering.

This literature extract was gathered purely and subjective according the interests of the author Manfred Bundschuh. Usually there were complete sentences from the original transferred. Especially the Table of Contents is my Invention. There's no guarantee for correctness.

In this article, I am not advocating Globalism – far from it, as it is an anti-Christ Babylonian system. Nor am I advocating “Christian Nationalism”, to which I am also adverse, because it is a misunderstanding and misrepresentation of the Kingdom of God. Nor is it within the scope of this article to detail the evils of Globalism and Nationalism. The purpose of this article is to simply point out what Scripture has to say about Globalism. And to infer that what the inspired written words of God have to say represent God’s view of Globalism. And thus, we can align our perspective with God’s on the subject.

1 Thessalonians 4:17 is important for the construction of a coherent eschatology and is the center of much theological debate, particularly as it relates to the Second Coming and the rapture. This paper examines the term apantēsis, meaning meet, in 1 Thessalonians 4:17 using the historical-grammatical method in order to explore the term within its cultural and linguistic contexts of the Greco-Roman and first century Jewish worlds. By analyzing its usage in various historical texts, the present study highlights the consistent understanding of apantēsis as a public, celebratory reception of an honored figure in order to accompany and welcome said figure to their destination upon arrival. Furthermore, the paper surveys the term's usage within the New Testament itself in order to argue that apantēsis in 1 Thessalonians 4:17 connotes a temporary meeting of believers with Christ in the air, not to be taken to heaven, but to accompany him as he establishes his Kingdom on the earth. This interpretation challenges traditional dispensational, pre-tribulational rapture doctrines, explaining the resurrection of the righteous, the return of Christ, and the rapture as a single, visible event.

Created in the image of God, each person possesses an immortal soul. The Word of God teaches us that physical death is the end of physical life, marked by the separation of body and soul. However, some believers suggest that those outside of Christ will have their souls destroyed. The destruction of the soul is not taught in Scripture.  Following death, the soul will either go to be with the Lord or await the great judgment day. Those whom the Holy Spirit has breathed new life into (Christians who are born again) will immediately be with their Savior. The Apostle makes this clear when he writes, “Yes, we are of good courage, and we would rather be away from the body and at home with the Lord.”

Este artigo analisa a temática da glória de Deus no relato da criação, queda e promessa de restauração, conforme narrado em Gênesis 1–3 e desenvolvido ao longo das Escrituras. Partindo da vocação original de Adão e Eva como portadores da imagem divina no Éden — lugar entendido pelos comentaristas como o primeiro santuário, cheio da presença gloriosa de Deus —, analisa-se a expulsão como perda da glória e alienação da presença divina. A partir de Romanos 3.23 e 5.1-2, compreende-se que todos os seres humanos estão destituídos da glória, mas em Cristo têm a esperança da glória restaurada. O artigo ainda relaciona as promessas proféticas de Isaías e Habacuque acerca do conhecimento da glória de Deus que encherá toda a terra, culminando na restauração plena da criação na nova Jerusalém.
Palavras-chave: Éden; Glória de Deus; Vocação humana; Queda; Restauração; Cristo.

Resumo Este artigo investiga a possibilidade de uma teologia bíblica da amizade a partir de textos centrais do Antigo e do Novo Testamento. O percurso inicia com Abraão, designado "amigo de Deus" (Is 41,8; 2Cr 20,7; Tg 2,23), cuja relação de intimidade, parresia e obediência inaugura uma categoria teológica que atravessa as Escrituras. Em Isaías, esse título é aplicado a Israel em contexto de exílio, reforçando a identidade do povo de Deus. Em João 15, a amizade é redefinida cristologicamente: Jesus chama os discípulos de amigos, fundamentando essa relação no amor supremo, na revelação e na permanência. Em Atos, a amizade assume caráter comunitário ("um só coração e uma só alma"-At 4,32) e ontológico ("Por que me persegues?"-At 9,4-5). Em Romanos 5,1-11, Paulo apresenta a reconciliação como transformação de inimigos em amigos de Deus. Finalmente, Tiago 2,23 retoma Abraão como amigo de Deus, vinculando fé, obras e amizade. Conclui-se que a amizade constitui uma categoria teológica fundamental, articulando eleição, revelação, comunhão e reconciliação.

KJV Luke 24:49
And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
Many Christians today view this field as "kookism," and that is not without justification. But what if we were wrong? What if it were still available, and many practitioners are using it wrongly?

Independente Resumo Este artigo investiga a possibilidade de uma teologia bíblica da amizade a partir de textos centrais do Antigo e do Novo Testamento. O percurso inicia com Abraão, designado "amigo de Deus" (Is 41,8; 2Cr 20,7; Tg 2,23), cuja relação de intimidade, parresia e obediência inaugura uma categoria teológica que atravessa as Escrituras. Em Isaías, esse título é aplicado a Israel em contexto de exílio, reforçando a identidade do povo de Deus. Em João 15, a amizade é redefinida cristologicamente: Jesus chama os discípulos de amigos, fundamentando essa relação no amor supremo, na revelação e na permanência. Em Atos, a amizade assume caráter comunitário ("um só coração e uma só alma"-At 4,32) e ontológico ("Por que me persegues?"-At 9,4-5). Em Romanos 5,1-11, Paulo apresenta a reconciliação como transformação de inimigos em amigos de Deus. Finalmente, Tiago 2,23 retoma Abraão como amigo de Deus, vinculando fé, obras e amizade. Conclui-se que a amizade constitui uma categoria teológica fundamental, articulando eleição, revelação, comunhão e reconciliação.

Resumo
Este artigo analisa a temática da glória de Deus no relato da criação,
queda e promessa de restauração, conforme narrado em Gênesis 1–3 e
desenvolvido ao longo das Escrituras. Partindo da vocação original de
Adão e Eva como portadores da imagem divina no Éden — lugar
entendido pelos comentaristas como o primeiro santuário, cheio da
presença gloriosa de Deus —, analisa-se a expulsão como perda da
glória e alienação da presença divina. A partir de Romanos 3.23 e 5.1-2,
compreende-se que todos os seres humanos estão destituídos da glória,
mas em Cristo têm a esperança da glória restaurada. O artigo ainda
relaciona as promessas proféticas de Isaías e Habacuque acerca do
conhecimento da glória de Deus que encherá toda a terra, culminando
na restauração plena da criação na nova Jerusalém.
Palavras-chave: Éden; Glória de Deus; Vocação humana; Queda;
Restauração; Cristo.

Este artigo analisa a temática da glória de Deus no relato da criação, queda e promessa de restauração, conforme narrado em Gênesis 1-3 e desenvolvido ao longo das Escrituras. Partindo da vocação original de Adão e Eva como portadores da imagem divina no Éden -lugar entendido pelos comentaristas como o primeiro santuário, cheio da presença gloriosa de Deus -, analisa-se a expulsão como perda da glória e alienação da presença divina. A partir de Romanos 3.23 e 5.1-2, compreende-se que todos os seres humanos estão destituídos da glória, mas em Cristo têm a esperança da glória restaurada. O artigo ainda relaciona as promessas proféticas de Isaías e Habacuque acerca do conhecimento da glória de Deus que encherá toda a terra, culminando na restauração plena da criação na nova Jerusalém.

Resumo
Este artigo analisa a temática da glória de Deus no relato da criação, queda
e promessa de restauração, conforme narrado em Gênesis 1–3 e
desenvolvido ao longo das Escrituras. Partindo da vocação original de
Adão e Eva como portadores da imagem divina no Éden — lugar entendido
pelos comentaristas como o primeiro santuário, cheio da presença gloriosa
de Deus —, analisa-se a expulsão como perda da glória e alienação da
presença divina. A partir de Romanos 3.23 e 5.1-2, compreende-se que
todos os seres humanos estão destituídos da glória, mas em Cristo têm a
esperança da glória restaurada. O artigo ainda relaciona as promessas
proféticas de Isaías e Habacuque acerca do conhecimento da glória de
Deus que encherá toda a terra, culminando na restauração plena da
criação na nova Jerusalém.
Palavras-chave: Éden; Glória de Deus; Vocação humana; Queda;
Restauração; Cristo.

Este artigo investiga a possibilidade de uma teologia bíblica da amizade a partir de textos centrais do Antigo e do Novo Testamento. O percurso inicia com Abraão, designado "amigo de Deus" (Is 41,8; 2Cr 20,7), modelo de parresia e intimidade, que serve de referência para Israel no exílio. Em seguida, João 15 redefine a relação entre Jesus e os discípulos, deslocando-os da condição de servos para a de amigos, em torno do mandamento do amor e da metáfora da videira. Em Atos, a amizade assume caráter comunitário ("um só coração e uma só alma"-At 4,32) e ontológico ("Por que me persegues?"-At 9,4-5). Finalmente, Romanos 5,1-11 apresenta a reconciliação como transformação de inimigos em amigos de Deus. Conclui-se que a amizade, na Bíblia, constitui categoria teológica fundamental, articulando revelação, comunhão e reconciliação. Palavras-chave: Amizade. Abraão. João 15. Atos dos Apóstolos. Romanos 5. Introdução A amizade é um tema universal, explorado por tradições filosóficas e religiosas. Na filosofia grega, especialmente em Aristóteles, a amizade (φιλία) ocupa lugar de honra como vínculo social e ético. No entanto, no horizonte bíblico, a amizade adquire contornos teológicos específicos, descrevendo não apenas relações humanas, mas também a relação entre Deus e seu povo. O objetivo deste artigo é demonstrar que existe, nas Escrituras, uma teologia da amizade que percorre toda a revelação, do Antigo ao Novo Testamento. A investigação seguirá cinco blocos: (1) Abraão como amigo de Deus, paradigma veterotestamentário; (2) Isaías 41 como atualização desse título para Israel; (3) João 15 como locus cristológico da amizade; (4) Atos 4,32 e 9,4-5 como expressão comunitária e identificação com Cristo; e (5) Romanos 5,1-11 como dimensão soteriológica da reconciliação. 1. Abraão, o amigo de Deus O Antigo Testamento reconhece Abraão como "meu amigo" (Is 41,8; cf. 2Cr 20,7; Tg 2,23). Essa designação remete à cena de Gn 18,17, quando Deus afirma: "Ocultarei de Abraão o que estou para fazer?". Para Watts (1985), Abraão aparece em momentos-chave de Isaías (41,8; 51,2; 63,16) como referência de identidade para Israel no exílio. Smith (2009) interpreta os quatro títulos atribuídos a Israel em Is 41,8 ("meu servo", "meu escolhido", "semente de Abraão" e "meu amigo") como um crescendo de privilégios. Oswalt (2003) destaca que o termo hebraico pode significar também "amado", revelando a dimensão afetiva e pessoal da relação. Motyer (1999) ressalta que a evocação da "semente de Abraão, meu amigo" conecta Israel à aliança patriarcal e fundamenta sua esperança. Assim, Abraão é paradigma da amizade com Deus: interlocutor de confiança, a quem Deus revela seus planos, e cujo nome serve de fundamento para a identidade do povo eleito em tempos de crise. 2. A amizade em João 15: amor supremo, revelação e permanência O discurso da videira verdadeira (Jo 15,1-17) constitui a formulação mais densa da amizade no Novo Testamento. (1) O amor supremo. Jesus declara: "Ninguém tem maior amor do que este: dar a vida pelos amigos" (Jo 15,13). Para Carson (1991), a amizade aqui se define pelo sacrifício radical consumado na cruz. Michaels (2010) observa que esse amor é moldado no amor do Pai pelo Filho (Jo 15,9). (2) A revelação. Jesus acrescenta: "Já não vos chamo servos [...] mas amigos, porque tudo quanto ouvi de meu Pai vos tenho dado a conhecer" (Jo 15,15). Thompson (2015) interpreta essa abertura como confiança plena, em que os discípulos partilham os segredos divinos. Klink (2016) reforça que Jesus estabelece a amizade como comunicação de revelação. (3) A obediência. "Vós sois meus amigos, se fizerdes o que vos mando" (Jo 15,14). Morris (1995) enfatiza que não se trata de obediência servil, mas de resposta amorosa ao mandamento do amor mútuo. Burge (1996) destaca que esse amor deve seguir o padrão: "assim como eu vos amei". (4) Permanecer na videira. A metáfora central (Jo 15,1-8) fundamenta a amizade como união vital. Schnackenburg (1968) interpreta o permanecer como continuidade na palavra (Jo 15,7) e no amor (Jo 15,9-10). Thompson (2015) complementa que a amizade com Cristo não é estática, mas participação dinâmica na vida da videira. Portanto, em João 15, a amizade é sacrificial, revelacional, obediencial e vital, moldada no amor intra-trinitário e concretizada na permanência no Filho.

Este artigo investiga a possibilidade de uma teologia bíblica da amizade a partir de textos centrais do Antigo e do Novo Testamento. O percurso inicia com Abraão, designado "amigo de Deus" (Is 41,8; 2Cr 20,7), modelo de parresia e intimidade, que serve de referência para Israel no exílio. Em seguida, João 15 redefine a relação entre Jesus e os discípulos, deslocando-os da condição de servos para a de amigos, em torno do mandamento do amor e da metáfora da videira. Em Atos, a amizade assume caráter comunitário ("um só coração e uma só alma"-At 4,32) e ontológico ("Por que me persegues?"-At 9,4-5). Finalmente, Romanos 5,1-11 apresenta a reconciliação como transformação de inimigos em amigos de Deus. Conclui-se que a amizade, na Bíblia, constitui categoria teológica fundamental, articulando revelação, comunhão e reconciliação. Palavras-chave: Amizade. Abraão. João 15. Atos dos Apóstolos. Romanos 5. Introdução A amizade é um tema universal, explorado por tradições filosóficas e religiosas. Na filosofia grega, especialmente em Aristóteles, a amizade (φιλία) ocupa lugar de honra como vínculo social e ético. No entanto, no horizonte bíblico, a amizade adquire contornos teológicos específicos, descrevendo não apenas relações humanas, mas também a relação entre Deus e seu povo. O objetivo deste artigo é demonstrar que existe, nas Escrituras, uma teologia da amizade que percorre toda a revelação, do Antigo ao Novo Testamento. A investigação seguirá cinco blocos: (1) Abraão como amigo de Deus, paradigma veterotestamentário; (2) Isaías 41 como atualização desse título para Israel; (3) João 15 como locus cristológico da amizade; (4) Atos 4,32 e 9,4-5 como expressão comunitária e identificação com Cristo; e (5) Romanos 5,1-11 como dimensão soteriológica da reconciliação. 1. Abraão, o amigo de Deus O Antigo Testamento reconhece Abraão como "meu amigo" (Is 41,8; cf. 2Cr 20,7; Tg 2,23). Essa designação remete à cena de Gn 18,17, quando Deus afirma: "Ocultarei de Abraão o que estou para fazer?". Para Watts (1985), Abraão aparece

Maurice Blanchot’s itinerary as a critic and writer is marked by a transformation
occurring around the beginning of WW2, when Blanchot abandoned rightwing political journalism to focus on literature. His criticism and narrative fictions from the 1940s elaborate the notion of a ‘pure novel’, inspired partly by Mallarmé, in response to historical conditions of the Occupation, in an assertion of literary sovereignty after bitter political defeat. Blanchot casts this "pure" form of writing through figures of light and luminosity that would transcend, even destroy, empirical experience – moving toward the disaster he will later invoke – thus affording a certain evasion from historical realities, while also betraying an intimate relation to their specific concrete historical conjuncture. The argument is not that Blanchot sublimates / allegorises political disappointment through literary narrative (see Jeffrey Mehlman in the 1980s), but that his literary texts enact a relation to factual political and historical responsibility that ‘pure’ literature fails to liquidate, but rather continually evokes. Tracing out constitutive evasions in Thomas the Obscure, Aminadab, The Madness of the Day, and The Instant of my Death, reveals how Blanchot’s fiction betrays a necessary accounting of the author’s factual history, a historical responsibility called up in the strange vacuous light of literature itself.

This study analyzes the Pauline theological foundation of prayer for the deceased considering 2Tim 1:15-18. In this pericope, the “Apostle to the Gentiles” (Rom 11:13; 1Tim 2:7) highlights the faithfulness of Onesiphorus, presenting him as a model for the young Timothy. Furthermore, a significant supplication from Paul to God on behalf of his former missionary companion is observed, indicating a belief in divine retribution for those who served and supported the Christian ministry. Also investigates the eschatological dimension implicit in this Pauline prayer and its relation to the tradition of the early Church, emphasizing the understanding of a just reward granted by the Lord to those who persevere in faith, assist the needy, and serve their brothers and sisters. Highlights the main theological aspects of the text, as well as issues discussed by textual criticism. Discusses cultural and the historical principles, both pagan and Jewish, that influenced the Christian understanding of life after death. Considering the consequences of individual actions throughout life, examines two biblical texts relevant to the foundation of practices on behalf of the deceased: 2Macc 12:43-45 and Lk 16:19-31. These texts expand the Jewish understanding presented in the OT and introduce the Pauline perspective on the importance of interceding for those who have passed through death. Finally, analyzes the central pericope of this study, addressing the prayer found in 2Tim 1:15-18, and the Christian witness of Onesiphorus, marked by his faithfulness to the apostle during his lifetime. This faithfulness motivates Paul’s supplication that, on the Day of Judgment, his friend may receive the reward of the righteous.

Image ci-contre : Louis Janmot, Le fantôme. Fusain et rehauts de gouache sur papier. © Musée des Beaux-Arts de Lyon. « Les malheureux qui nous ont obligés de parler du fond de la religion. » Les classiques de l'apologétique chrétienne (xviii e -xx e siècle)

Martine C.L. Oldhoff's The Soul in the Bible: Monism in Biblical Scholarship? investigates how biblical scholarship has understood the "soul" in relation to nephesh and psyche, and how this has influenced systematic theology. Her thesis is that a broad monist consensus has taken hold, shaped by twentiethcentury resistance to "Greek substance metaphysics," and that biblical interpreters, in seeking to avoid metaphysical categories, often smuggle in implicit commitments to physicalism. This essay responds by critically examining Oldhoff's study on three levels. First, it evaluates the internal coherence of her argument and highlights ambiguities in her treatment of dualism. Second, it contrasts her conclusions with the very scholars she cites, showing that their exegesis frequently reintroduces dualist categories under different guises. Third, it advances a constructive alternative: a Reformed Logos-centred anthropology, grounded in Scripture, the historic confessions, and a theological metaphysics that locates the soul in relation to the eternal Word. This Logoscentred model affirms the unity of the human person without collapsing it into monism, recognises the ontological reality of the soul as immaterial essence, and situates human identity within the divine Logos who sustains all being. The paper concludes that Oldhoff's genealogy is illuminating but ultimately reflects a cultural capitulation to physicalism; a Reformed Logos-centred anthropology offers a more coherent and biblically faithful vision.

Joel B. Green's Body, Soul, and Human Life offers a provocative theological anthropology that argues for a monistic conception of the human person, grounded in embodied relationality and shaped by dialogue with contemporary neuroscience. David Muthukumar's review of Green highlights both the strengths of this project-its integrative engagement with science, its communitarian emphasis, and its pastoral orientation-and its weaknesses, particularly its minimization of scriptural dualisms and its rejection of the intermediate state. This paper offers a response from a Logos-centred perspective. While affirming Green's rejection of reductive materialism and his emphasis on embodied existence, I argue that his dismissal of dualism misconstrues the biblical witness and the theological tradition. In dialogue with Augustine, Calvin, and Van Til, as well as with contemporary metaphysical models of information, I contend that human personhood is neither reducible to neural substrates nor collapsible into monism. Instead, the human soul is a higher-dimensional immaterial reality, integrally united with the body but not exhausted by it, and ordered toward God in Christ. By re-articulating anthropology through a Reformed Logos-centred ontology, I demonstrate that duality of body and soul is not an outdated Greek construct but a biblical necessity, essential for understanding sin, salvation, and eschatological hope.

This paper argues that miracle claims, whether ancient or modern, must be subjected to consistent evidentiary standards. While contemporary reports of extraordinary events are generally dismissed without corroboration, ancient testimonies embedded in religious texts often escape equivalent scrutiny. This disparity reveals a cognitive bias that treats temporal distance as a substitute for evidence. Drawing on thought experiments, formal modeling, and comparative analysis, the paper introduces a framework that shows how scarcity of testimony in public, extraordinary cases counts against rather than for such claims. The central thesis is that time alone does not justify lowering standards of evidence, and that epistemic integrity requires parity across eras.

This paper examines two competing frameworks in resurrection apologetics: abductive reasoning (inference to the best explanation) and Bayesian probability. While abduction presents the resurrection as the "best explanation" of the minimal facts, it conceals crucial probabilistic assumptions about priors and likelihoods. Bayesian analysis, by contrast, requires these assumptions to be made explicit and tested. By comparing the two methods and recasting the minimal facts argument into Bayesian terms, this paper shows that abductive reasoning fosters rhetorical confidence while Bayesian reasoning enforces epistemic humility. The broader lesson is that coherence alone cannot overcome base-rate improbabilities; only Bayesian explicitness ensures intellectual accountability.

This is the second part of a two-part article and considers the implications of a memory approach with respect to hypotheses relating to Jesus’s resurrection. Part 1 outlined five possible options concerning Jesus’s resurrection and commenced with an examination of the noexperience hypothesis. Part 2 investigates the remaining options: (2) The hypothesis has three variations: (a) The subjective hallucinations hypothesis indicates that it would be unlikely that there was a coherent collective memory and that such memories would be liable to suggestibility and possible false memory associations. (b) The objective visions theory would create memories similar to those of the supernatural resurrection hypothesis but would be predisposed to DRM associations. (c) The metaphorical interpretation hypothesis suffers from a lack of retrieval cues. (3) The mistaken identity hypothesis would be vulnerable to absent-mindedness due to superficial encounters, suggesting only shallow memory impressions. (4) The swoon theory would have created a flashbulb memory regarding Jesus’s survival but not regarding his resurrection. (5) The resurrection hypothesis has two variations: (a) The naturally rose hypothesis would initially produce similar memories to the supernatural resurrection hypothesis; however, when Jesus naturally died again, the memory of his resurrection would likely fade. (b) The hypothesis that God supernaturally raised Jesus would have made deep memory impressions on the early Christians. In conclusion, a memory approach supports the hypothesis that God supernaturally raised Jesus in confirming that the early Christians would have vividly remembered the bodily resurrection of Jesus.

This pdf includes only the front matter, up to and including the table of contents, of a book that will be presented on October 20, 2025 at the WCRC General Conference in Chiang Mai, Thailand.
The launch announcement will be uploaded separately.

Premise With these notes I propose a Hypothesis (with a capital H), which I do not call a thesis in order to dampen its ambition and provocation. The Hypothesis could be called the Extra-Strong Anthropic Principle. To illustrate the Hypothesis, I will use two different approaches in sequence. The first is based on scientific hypotheses and theories, based on falsifiability (Popper), the second on hypotheses of a spiritual nature, therefore in the territory of unfalsifiability. To say that a hypothesis is unfalsifiable does not mean, of course, that it is certainly true, but only that its falsity is not "scientifically" demonstrable. The border crossing will take place between the first and second parts. As far as the scientific approach is concerned, I will emphasize a method that is often not explicit, but which is fundamental for the most interesting and fruitful "enlightenments" that have occurred in the course of the evolution of science. This method is in addition to the classic phases discussed since the phenomenal Greek philosophical season: on one side Induction, which collects and experiments natural processes, in order to defining a theory which, until it is falsified by some new experiment, explains the ways and reasons for the experimented processes, their rules of behavior, and on the other side Deduction, which extends these rules to all new processes that are similar to those experimented. A further method, called Abduction by the American philosopher Charles Sanders Peirce, describes the logical leap that is made when, for example, a rule is applied to a process whose analogy to those that made up the theory is loose, on the base of an intuition, that at first sight is not justified. A sort of flight forward, from which sometimes new theories are born, even revolutionary ones. Another clarification: I will name the Universe many times, keeping in mind the possibility that the Multiverse exists, before / around it. This possibility does not in any way modify the hypotheses presented, since there could be many physical levels, in a "regressio ad infinitum".

Christian apologists often argue that the apostles and early Gospel writers had no motive to fabricate the resurrection of Jesus, implying their testimony must be historically trustworthy. This paper challenges that assumption by analyzing the psychological, emotional, and communal pressures that shaped the first-century Jesus movement. Drawing on cognitive dissonance theory,

Église et ministère féminin. Comment l'Esprit de Dieu procède-t-il pour rétablir les relations originelles en Eden, à savoir des relations de paix ? Comment utilise-t-il la femme pour atteindre cet objectif ? Cet ouvrage présente une argumentation autour des passages scripturaires les plus complexes tels que 1 Timothée 2:12–15 ou 1 Corinthiens 11 et 14; une argumentation basée sur une analyse indépendante des textes originaux. Rien, et surtout pas la Bible, ne s’oppose au plan de Dieu pour la femme. Et ce plan de Dieu, c'est la paix. Shalom.

Des points forts exégétiques.

1 Timothée 2:15 - « ... mais elle sera sauvée par la grossesse », ou comment la naissance d'un enfant peut sauver des femmes enseignantes.
1 Corinthiens 11 - « ... mais la femme est le reflet de l'homme », ou comment Paul traite des interprétations rabbiniques du récit de la création dans une Église multiculturelle.
Junia, une femme parmi les apôtres ? ou respectée par les apôtres ? En réponse à Daniel B. Wallace, professeur à l’université de Dallas aux États-Unis.   
      ... et sans oublier ce que cela signifie pour nous aujourd'hui.

Scholars have paid surprisingly scant attention to a strange but important element of the Evangelium Petri-namely, the walking, talking cross (Evangelium Petri 10,38-42). Those who have given the cross proper attention have not produced convincing or sufficiently analytical interpretations of it. This article argues that the general scholarly inattention owes in part to a failure to acknowledge the "weirdness" of the text, and that to understand the role of the cross here, we must first see it as a manifestation of ancient Mediterranean religious convictions. In doing so, we observe that the Evangelium Petri draws from Greco-Roman epiphany narratives and idol discourse in order to deify Jesus and to justify his then-contemporary worship.

One of the dogmas of the Catholic Church in relation to the four last things is the dogma of Purgatory, a temporary state of a soul that died in the state of grace, undergoing purification before its entrance to heaven. 1 The Catholic Church has sufficient and substantive evidence for the existence of purgatory from the writings of the Apostles contained in the New Testament, the expositions of the early Church fathers, and the writings of the doctors of the Church and notable theologians. The Sacred Scripture is truly a fountain of truth, as it has existed for thousands of years, yet we still discover or rediscover new insights that deepen our understanding of God's word. Such is the case with Acts 9:36-40, where upon close reading and analysis of the passage, it subtly points to the existence of purgatory.

This paper explores the central biblical theme of remembering the Lord as it unfolds throughout the Old Testament narrative. From the Torah through the Prophets, Wisdom Writings, and Persian Period literature, Scripture repeatedly calls God’s people to remember His name, covenant, faithfulness, and mighty works. Yet Israel's consistent failure to do so results in cycles of idolatry, judgment, and exile. Drawing from Hebrew word studies, theological dictionaries, and scholarly commentaries, this study traces the theological implications of the verbs zakar (remember) and shakach (forget), revealing that memory in the biblical sense demands covenantal faithfulness and action. The study also examines the means by which memory is cultivated—through oral teaching, ritual practices, and physical symbols—and how these memory aids are ultimately insufficient without a transformed heart. The prophetic hope of a New Covenant, fulfilled in Jesus Christ, promises a renewed mind and Spirit-empowered memory that enables true faithfulness. The paper concludes with New Testament reflections, emphasizing how believers are now empowered to "remember forward," living in daily communion with God through the indwelling Holy Spirit. This theological exploration affirms that faithful memory is essential to covenant identity and spiritual formation.

Book Review "When people are big and God is small" In this essay I have set out to review the book, When people are big and God is small by Edward T Welch. This is a book that I know has personally affected my own family members and has drawn out their vices and habits of avoiding certain situations and tasks due to an underlying fear that puts people on a pedestal and impacts their service to God. I knew this would be an important and challenging book to read and review. There are many points in reading it that I was profoundly shocked by my own insecurities and areas where I need to grow.

Recent work in eschatology has sought to retrieve the doctrine of the beatific vision, one that has served as one of the predominant views of the eschatological life throughout church history. Yet the doctrine has been criticized for its reported marginalization of the human body. This essay seeks to provide a modest contribution and response to this objection through the retrieval of 17th-century theologian Petrus van Mastricht. I argue that humanity’s telos can be conceived of as complex involving a particular mode of life with God that the visio Dei makes possible, one which requires the resurrection and glorification of the body.

This document harmonizes the post-resurrection appearances of Jesus as recorded in Matthew, Mark, Luke, and John, with supplementary references from Acts and 1 Corinthians 15. It respects the individual Gospel narratives while aligning their content into a coherent timeline.

In this article the author illustrates that the relationship between the Bible and the Church could also be described from the post-modern perspective o f intertextuality. He argues that communities o f faith are texts in an allencompassing network of textuality. However, these texts, as all other texts, are involved in clusters of related texts that show an affinity with one another. Within these clusters the related texts become more prominent and significant than texts " further away" in the network o f textuality. He uses this view to argue that the Church, along with the Synagogue, has a special responsibility in the process of interpretation of the written biblical texts. He also argues that all the approaches that biblical scholars have utilized through the ages, when viewed as different perspectives on the network of textuality, could assist in our reading of communities of faith as texts.

The question of where man comes from is to be determined beyond doubt by metaphysicians, to whom one can count the members of every religion and their theologians, and thus also life after death.

Die Frage woher der Mensch komme ist für Metaphysiker, zu denen man die Angehörigen einer jeden Religion bzw. deren Theologen zählen darf, zweifelsfrei zu bestimmen und damit auch das Leben nach dem Tod.

This manifesto challenges the entrenched orthodoxies of both science and theology by proposing a new, collaborative field—“theoscience”—that demands explicit acknowledgment and empirical testing of each discipline’s foundational assumptions. The essay argues that the longstanding impasse between science and theology is not due to irreconcilable differences about reality, but rather to the unexamined metaphysical commitments of each side: science’s unproven materialism and theology’s unfalsifiable spiritualism. By making these assumptions operationally relevant and subject to empirical risk, theoscience aims to foster “productive cognitive dissonance” and intellectual humility, forcing each tradition to confront the limits of its certainty.
The manifesto’s central hypothesis is that divine action operates through information-theoretic patterns that organize quantum processes, leaving measurable signatures in biological and physical systems. This approach bridges ancient spiritual insights and cutting-edge quantum information theory, proposing concrete, testable predictions about sacred contexts, contemplative practices, and biological quantum effects. The essay outlines a rigorous research agenda, mathematical modeling framework, and calls for interdisciplinary collaboration that transcends disciplinary silos.
Ultimately, “Divine Energies and Quantum Information: A Theoscience Manifesto” offers a transformative vision: a new science that integrates the empirical rigor of physics with the depth of spiritual inquiry, opening the possibility for genuine discovery about the nature of consciousness, reality, and the divine.

The following article discusses Paul's conception of change regarding the resurrection body in 1 Cor 15:42-44a. Our thesis is that Paul uses a popular Hellenistic cosmology and account of change to explain how the transformation of the body is possible. He uses seed imagery to contrast the pre-andpost-resurrection bodies … the mortal and immortal bodies. Using rhetorical accommodation techniques, he resolves the Corinthian confusion regarding physical resurrection using popular Hellenistic ideas. Whereas some interpreters think that the resurrection body is terrestrial, others find a rarefied extraction of matter like the Stoic material soul or a holistic transformation into a rarefied and/ or celestial element fitted to a polarized heavenly environment. Our interpretation is characterized by material continuity and integrative rather than absolute polarity. Though Paul conceives of material continuity, he says nothing of rarefied bodies or their natural habitat. Jesus's resurrection and anticipated return suggest a transformation of the 'flesh' into a body capable of traversing both heavenly-earthly spheres. Some think this view is incoherent, because it combines two incompatible conceptions of resurrection. Paul's solution seems to be that the resurrection body changes its properties as needed, depending on its environment. Hence, it never exemplifies incompatible properties at the same time.

Call für eine Tagung vom 19. bis 20. Februar 2026 in Frankfurt am Main

Günther Anders, geb. Stern (1902–1992), wird in jüngster Zeit vermehrt als Inspirationsquelle für ein kritisches Denken der Gegenwart wiederentdeckt. Zwei bedeutsame Traditionslinien, an die Anders explizit und implizit anschließt, bleiben dabei häufig unterbelichtet: Neben seiner akademischen Sozialisation bei Husserl und Heidegger und einem starken Bezug zur Philosophischen Anthropologie Plessners fühlte sich Anders vor allem der frühen Kritischen Theorie verbunden und bezeichnete sich selbst immer wieder als Marxist. Trotz großer inhaltlicher Nähe zur frühen Kritischen Theorie bleibt Anders bei den meisten „Frankfurtern“ jedoch stets ein allenfalls geduldeter, zumeist aber ignorierter Außenseiter. Starke Bezüge gibt es außerdem zum Judentum: von seinem Ikonoklasmus, der „Wurzel“ seines Denkens, über seine frühe messianische Prägung bis hin zur seiner „prophylaktischen Apokalyptik“ und seinem Versuch einer Evokation der politisch-revolutionären Sprengkraft endzeitlicher Gedanken. Anders reflektiert beide Traditionslinien offen, meist aber nur, um sich selbst als abtrünnig zu inszenieren. Beide Bezüge stellen daher zugleich intellektuell fruchtbare Anziehungs- wie Abstoßungspunkte dar.

Im Rahmen der Tagung soll über rein historisierende, werkgeschichtliche oder vergleichende Zugänge hinaus Anders als ein kritischer, aus unterschiedlichen Denktraditionen schöpfender Theoretiker des Anthropozäns im Zentrum stehen. Es geht – mit Blick auf Anders’ Verbindung zur Kritischen Theorie, zum Judentum und deren wechselseitigen Verflechtungen – um Begriffe, Verständnisse und Konzepte, um Weltdeutungen und -haltungen, die sich im Anschluss an Anders für aktuelle Problemstellungen gewinnen lassen.