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Васкрсење (васкрснуће) или ускрсење (ускрснуће) представља повратак мртве особе у живот. Ово учење чини саставни део јудаизма, хришћанства и ислама. Може се тумачити дословно као оживљавање мртвог тела, и у пренесеном значењу, као устанак из мртвила, односно духовни препород.

Опште васкрсење мртвих је стандардно есхатолошко веровање у абрахамским религијама. Као религиозни концепт, користи се у два различита аспекта: вера у васкрсење појединачних душа које је актуелно и у току (хришћански идеализам, остварена есхатологија), или вера у јединствено телесно васкрсење мртвих на крају свет.^[1] Неки верују да је душа стварно возило којим људи васкрсавају.^[2] Смрт и васкрсење Исуса су централни фокус хришћанства. Док већина хришћана верује да је Исусово васкрсење из мртвих и вазнесење на небо било у материјалном телу, неки верују да је било духовно.^[3]^[4]^[5]

Као и абрахамске религије, дармичке религије такође укључују веровање у васкрсење и реинкарнацију. Постоје приче у будизму где је моћ васкрсења наводно демонстрирана у чан или зен традицији. У хиндуизму, основно веровање у васкрсење/реинкарнацију је познато као самсара.^[6]

Васкрсење у хришћанству

Хришћанска вера разликује привремено васкрсење појединаца - васкрснуће, и опште васкрсење човечанства на судњи дан за вечни живот у Царству Небеском. Већина хришћани верује у други Христов долазак, када ће, према учењу цркве, мртви устати и када ће Христ судити живима и мртвима.

Године 1945, пронађени су гностички списи из Наг Хамадија, који откривају потпуно друкчије тумачење васкрсења од општеприхваћеног у хришћанству.

„Они који говоре да ће прво умрети а потом васкрснути, греше. Јер ако не приме васкрсење за живота, ни када умру неће примити ништа.“
— Јеванђеље по Филипу

Израз васкрсење се такође користи и за Исусово васкрсење и слави се као празник Васкрс.

Исус о васкрсењу

Исус је заступао веровање у васкрснуће, за разлику од оновременог верског покрета садукеја.^[7] Нови завет преноси једну од њихових расправа:

И дођоше к њему садукеји који кажу да нема васкрсења, и запиташе га говорећи: „Учитељу! Мојсије нам написа: 'Ако коме брат умре и остави жену а деце не остави, да брат његов узме жену његову и да подигне семе брату свом'. Седам браће беше: и први узе жену, и умре без порода. И други узе је, и умре, и ни он не остави порода; тако и трећи. И узеше је седморица, и не оставише порода. А после свих умре и жена. О васкрсењу дакле кад устану кога ће од њих бити жена? Јер је за седморицом била“. И одговарајући Исус рече им: „Зато ли се ви варате што не знате писма ни силе Божје? Јер кад из мртвих устану, нити ће се женити ни удавати, него су као анђели на небесима“.
— Јеванђеље по Марку, глава 12

Готово идентичан пасус се налази и у Јеванђељу по Матеју (глава 22) и у Јеванђељу по Луки (глава 20). У Јеванђељу по Јовану Исус је говорио да његове речи представљају дух и живот^[8], и ко верује у њих и поступа по њима „прешао је из смрти у живот“^[9] те „неће видети смрт довека“.^[10]

Васкрсење у исламу

Куран говори о великом устанку (ар. al—qiyama), односно васкрсењу, када ће се људи питати „ко их то буди из њихових хумки“ (Куран LXXXVI, 52). Према Курану, „повик један ће извести људе на лице Земље“ (Куран LXXIX, 13-14) а њима ће се учинити „да су само једно вече или једно јутро остали“ у смртном снивању (Куран LXXIX, 46).

У исламској филозофији се смрт често пореди са сном. Тако исламски филозоф Ал-Газали смрт назива „починком између два буђења“, малог на овом свету и великог на оном свету.^[11]

Види још

Реинкарнација

Референце

^ In the language of the Christian creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuoram, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded."
^ „Gregory of Nyssa: "On the Soul and the Resurrection:" However far from each other their natural propensity and their inherent forces of repulsion urge them, and debar each from mingling with its opposite, none the less will the soul be near each by its power of recognition, and will persistently cling to the familiar atoms, until their concourse after this division again takes place in the same way, for that fresh formation of the dissolved body which will properly be, and be called, resurrection”. Ccel.org.
^ Symes, R. C. „According to Paul of Tarsus, the resurrection transformed Jesus into the Christ, the Son of God and Savior of the world. Christ's resurrected body was not a resuscitated physical body, but a new body of a spiritual/celestial nature: the natural body comes first and then the spiritual body (1 Cor. 15:46). Paul never says that the earthly body becomes immortal.”. religioustolerance.org.
^ The Watchtower Society claims that Jesus was not raised in His actual physical human body, but rather was raised as an invisible spirit being—what He was before, the archangel Michael. They believe that Christ's post-Resurrection appearances on earth were on-the-spot manifestations and materializations of flesh and bones, with different forms, that the Apostles did not immediately recognize. Their explanation for the statement "a spirit hath not flesh and bones" is that Christ was saying that he was not a ghostly apparition, but a true materialization in flesh, to be seen and touched, as proof that he was actually raised. But that, in fact, the risen Christ was, in actuality, a divine spirit being, who made himself visible and invisible at will. The Christian Congregation of Jehovah’s Witnesses believes that Christ’s perfect manhood was forever sacrificed at Calvary, and that it was not actually taken back. They state: "...in his resurrection he ‘became a life-giving spirit.’ That was why for most of the time he was invisible to his faithful apostles... He needs no human body any longer... The human body of flesh, which Jesus Christ laid down forever as a ransom sacrifice, was disposed of by God’s power."—Things in Which it is Impossible for God to Lie, pages 332, 354.
^ „Resurrection Theories”. Gospel-mysteries.net. Приступљено 2013-05-04.
^ „What does Hinduism teach about life after death? - Life after death - GCSE Religious Studies Revision”.
^ Not in the Great Commission of the resurrected Jesus, but only in the so-called Lesser Commission of Matthew, specifically Matthew 10:8.
^ Јеванђеље по Јовану, глава 6
^ Јеванђеље по Јовану, глава 5
^ Јеванђеље по Јовану, глава 8
^ Enes Karić, Smrt - san s onu stranu, Zbornik radova „San, java i buđenje“ (priredio Dušan Pajin), Dečje novine, Gornji Milanovac, 1991.

Литература

Kevin J. Madigan; Jon D. Levenson (2008). Resurrection: The Power of God for Christians and Jews. New Haven: Yale University Press.
C.D. Elledge (2017). Resurrection of the Dead in Early Judaism, 200 BCE -- CE 200. Oxford: Oxford University Press. .
Nikolai Fyodorovich Fyodorov. Philosophy of Physical Resurrection 1906.
Edwin Hatch. Influence of Greek Ideas and Usages Upon the Christian Church (1888 Hibbert Lectures).
Alfred J Hebert. Raised from the Dead: True Stories of 400 Resurrection Miracles
Lange, Dierk (2004). „The dying and the rising God in the New Year Festival of Ife”. Ancient Kingdoms of West Africa: African-centred and Canaanite-Israelite Perspectives ; a Collection of Published and Unpublished Studies in English and French. Dettelbach: J.H.Röll Verlag. стр. 343—376. ISBN 9783897541153.
Richard Longenecker, editor. (1998). Life in the Face of Death: The Resurrection Message of the New Testament. Grand Rapids: Eerdmans. .
Joseph McCabe Myth of the Resurrection and Other Essays, Prometheus books, New York, 1993, originally printed in 1925 and 1926
Tryggve Mettinger. The Riddle of Resurrection: "Dying and Rising Gods" in the Ancient Near East, Stockholm: Almqvist 2001.
Mühling, Markus (2007). Grundinformation Eschatologie. Systematische Theologie aus der Perspektive der Hoffnung. Göttingen: Vandenhoeck & Ruprecht. стр. 242—262. ISBN 978-3-8252-2918-4.
Nickelsburg, George (1972). Resurrection, Immortality, and Eternal Life in Intertestmental Judaism. Cambridge: Harvard University Press. .
Pheme Perkins. (1984). Resurrection: New Testament Witness and Contemporary Reflection. Garden City: Doubleday & Company. .
Erwin Rohde (1925). Psyche: The Cult of Souls and Belief in Immortality among the Greeks. New York: Harper & Row. [1921].
Charles H. Talbert. "The Concept of Immortals in Mediterranean Antiquity", Journal of Biblical Literature, Volume 94, 1975, pp 419–436
Charles H. Talbert. "The Myth of a Descending-Ascending Redeemer in Mediterranean Antiquity", New Testament Studies, Volume 22, 1975/76, pp 418–440
Tipler, Frank J. (1994). The Physics of Immortality: Modern Cosmology, God and the Resurrection of the Dead. my house: Doubleday. ISBN 978-0-19-851949-2.
Alan J. Avery-Peck & Jacob Neusner (eds.). Judaism in Late Antiquity: Part Four: Death, Life-After-Death, Resurrection, and the World-To-Come in the Judaisms of Antiquity. Leiden: Brill, 2000.
Caroline Walker Bynum. The Resurrection of the Body in Western Christianity, 200-1336. New York: Columbia University Press, 1996.
Dag Øistein Endsjø. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan. 2009. .
Mark T. Finney. (2017). Resurrection, Hell and the Afterlife: Body and Soul in Antiquity, Judaism and Early Christianity. New York: Routledge. .
Dierk Lange. "The dying and the rising God in the New Year Festival of Ife", in: Lange, Ancient Kingdoms of West Africa, Dettelbach: Röll Vlg. 2004, pp. 343–376.
Outi Lehtipuu. (2015). Debates over the Resurrection of the Dead: Constructing Early Christian Identity. Oxford: Oxford University Press. .
Simcha Paull Raphael. (2009). Jewish Views of the Afterlife. Lanham: Rowman & Littlefield. .
N.T. Wright (2003). The Resurrection of the Son of God. London: SPCK; Minneapolis: Fortress Press.
Ackerman, Robert (2002). The Myth and Ritual School: J.G. Frazer and the Cambridge Ritualists. New York: Routledge.
Burkert, Walter
- Structure and History in Greek Mythology and Ritual. London: University of California Press. 1979.
- Ancient Mystery Cults. Cambridge, Mass.: Harvard UP. 1987. ISBN 0-674-03386-8.
Cumont, Franz (1911). The Oriental Religions in Roman Paganism. Chicago: Open Court.
Cumont, Franz (1903). The Mysteries of Mithra. London: Kegan Paul.
Detienne, Marcel (1994). The Gardens of Adonis: Spices in Greek Mythology. Princeton, N.J.: Princeton UP. ISBN 0-391-00611-8.
Endsjø, Dag Øistein 2009. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan. ISBN 978-0-230-61729-2
Frazer, James George (1890). The Golden Bough. New York: Touchstone. 1996. ISBN 0-684-82630-5. .
Gaster, Theodor, H. 1950. Thespis: Ritual, Myth, and Drama in the Ancient Near East. New York: Henry Schuman. ISBN 0-87752-188-3
Godwin, Joscelyn. (1994). The Theosophical Enlightenment. Albany: State U of New York P. ISBN 0-7914-2151-1.
Jensen, Adolf (1963). Myth and Cult among Primitive Peoples. Chicago: University of Chicago Press. ISBN 0-226-39823-4. .
Leeming, David. "Dying god". The Oxford Companion to World mythology. Oxford University Press, 2004. Oxford Reference Online. Oxford University Press. UC - Irvine. 5 June 2011 <The Oxford Companion to World Mythology>
Lewis, C. S. (1970). "Myth Become Fact." God in the Dock: Essays on Theology and Ethics. Ed. Walter Hooper. Reprint ed. Grand Rapids, Mich.: William B. Eerdmans, 1994. ISBN 0-8028-0868-9
Mettinger, Tryggve N. D. (2001). The Riddle of Resurrection: Dying and Rising Gods in the Ancient Near East. Coniectanea Biblica, Old Testament, 50, Stockholm: Almqvist & Wiksell, ISBN 978-91-22-01945-9
Miles, Geoffrey. 2009. Classical Mythology in English Literature: A Critical Anthology. Taylor & Francis e-Library.
Nash, Ronald H. 2003. The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?. Phillipsburg, N.J.: P&R. ISBN 0-87552-559-8
Smith, Jonathan Z. (1987). "Dying and Rising Gods." In The Encyclopedia of Religion: Vol. 3.. Ed. Mircea Eliade. New York: Simon & Schuster Macmillan.
Stookey, Lorena Laura. (2004). Thematic Guide to World Mythology. Westport: Greenwood. .

Спољашње везе

Бесмртност душе и васкрсење мртвих
Васкрсење (pravoslavlje.net)
„Resurrection”. Internet Encyclopedia of Philosophy.
Resurrection of Jesus Christ - Catholic Encyclopedia
Article on resurrection in the Hebrew Bible.
Jewish Encyclopedia: Resurrection
The enticement of the Occult: Occultism examined by a scientist and Orthodox Priest
Rethinking the resurrection.(of Jesus Christ)(Cover Story) Newsweek, April 8th 1996, Woodward, Kenneth L.^{[мртва веза]}
Dictionary of the History of Ideas: Death and Immortality, Resurrection, Reincarnation

[1] In the language of the Christian creeds and professions of faith this return to life is called resurrection of the body (resurrectio carnis, resurrectio mortuoram, anastasis ton nekron) for a double reason: first, since the soul cannot die, it cannot be said to return to life; second the heretical contention of Hymeneus and Philitus that the Scriptures denote by resurrection not the return to life of the body, but the rising of the soul from the death of sin to the life of grace, must be excluded."

[2] „Gregory of Nyssa: "On the Soul and the Resurrection:" However far from each other their natural propensity and their inherent forces of repulsion urge them, and debar each from mingling with its opposite, none the less will the soul be near each by its power of recognition, and will persistently cling to the familiar atoms, until their concourse after this division again takes place in the same way, for that fresh formation of the dissolved body which will properly be, and be called, resurrection”. Ccel.org.

[3] Symes, R. C. „According to Paul of Tarsus, the resurrection transformed Jesus into the Christ, the Son of God and Savior of the world. Christ's resurrected body was not a resuscitated physical body, but a new body of a spiritual/celestial nature: the natural body comes first and then the spiritual body (1 Cor. 15:46). Paul never says that the earthly body becomes immortal.”. religioustolerance.org.

[4] The Watchtower Society claims that Jesus was not raised in His actual physical human body, but rather was raised as an invisible spirit being—what He was before, the archangel Michael. They believe that Christ's post-Resurrection appearances on earth were on-the-spot manifestations and materializations of flesh and bones, with different forms, that the Apostles did not immediately recognize. Their explanation for the statement "a spirit hath not flesh and bones" is that Christ was saying that he was not a ghostly apparition, but a true materialization in flesh, to be seen and touched, as proof that he was actually raised. But that, in fact, the risen Christ was, in actuality, a divine spirit being, who made himself visible and invisible at will. The Christian Congregation of Jehovah’s Witnesses believes that Christ’s perfect manhood was forever sacrificed at Calvary, and that it was not actually taken back. They state: "...in his resurrection he ‘became a life-giving spirit.’ That was why for most of the time he was invisible to his faithful apostles... He needs no human body any longer... The human body of flesh, which Jesus Christ laid down forever as a ransom sacrifice, was disposed of by God’s power."—Things in Which it is Impossible for God to Lie, pages 332, 354.

[5] „Resurrection Theories”. Gospel-mysteries.net. Приступљено 2013-05-04.

[6] „What does Hinduism teach about life after death? - Life after death - GCSE Religious Studies Revision”.

[7] Not in the Great Commission of the resurrected Jesus, but only in the so-called Lesser Commission of Matthew, specifically Matthew 10:8.

[8] Јеванђеље по Јовану, глава 6

[9] Јеванђеље по Јовану, глава 5

[10] Јеванђеље по Јовану, глава 8

[11] Enes Karić, Smrt - san s onu stranu, Zbornik radova „San, java i buđenje“ (priredio Dušan Pajin), Dečje novine, Gornji Milanovac, 1991.

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