Glorified body

[Ta-An]

1 Cor 15 speaks of the resurrected body as a glorified body.  Which I assume to be a spiritual body.
My question is: How is the spirit-soul of the dead person housed before resurrection?

[Ta-An]

According to Luke 16, Lazarus and the rich man... the rich man got thirsty.
 How can a spirit feel thirst?
They had physical bodies ??

[Athanasius]

Given in Genesis 1 + 2 we're told that humans are a synthesis of the physical and spiritual, I've often thought about the notion of intermediate states, i.e., if a body without a spirit is dead, is the same true of a spirit without a body? We like to think of the spirit as enlivening, but in the case of a human person that's still only part of the ontic equation. Which does mean that I understand the "glorified body" Paul speaks of, as continuing to be a synthesis of the physical and the spiritual. We do not, as the Gnostics pine for, dispense with our physicality. We are in part physical creatures. Our eternity exists in a new creation on a new earth, not in some ethereal realm.

So probably I think that from the perspective of the person who has passed away, everyone passes away at the same time; you die and suddenly it's the end, and everyone else is there with you. Of course, there's also Revelation 5 - 7 that would speak to/against such a notion. And it's probably a bit too SDA / White leaning. But all of that to say -- I have no idea. Probably I agree with Wright on the matter of death in the meantime. As for Luke 16, what if a parable is just that?

Mind you, I do have a bit of a vested interest in what kind of glorified body I end up with. I suppose most people do.

[Fenris]

My question is: How is the spirit-soul of the dead person housed before resurrection?

Jews believe that souls of the deceased dwell in the Garden of Eden, awaiting resurrection in the messianic era.

[shepherdsword]

My question is: How is the spirit-soul of the dead person housed before resurrection?

Jews believe that souls of the deceased dwell in the Garden of Eden, awaiting resurrection in the messianic era.

That's interesting. Is this in the Talmud?

[teddyv]

As for Luke 16, what if a parable is just that?

Something I have found curious that this one story seems to be considered by many to be an actual event, in the midst of Jesus "always" speaking to the crowds in parables.

Anyway, I would also say that we are inherently physical beings that would occupy a physical realm, at least as we understand the physical, material reality right now.

[Athanasius]

As for Luke 16, what if a parable is just that?

Something I have found curious that this one story seems to be considered by many to be an actual event, in the midst of Jesus "always" speaking to the crowds in parables.

Anyway, I would also say that we are inherently physical beings that would occupy a physical realm, at least as we understand the physical, material reality right now.

If it serves an ideological "theological" end Just ignore that the account follows from a bunch of preceding parables across Luke 15 - 16. In fact, there are a bunch of rich man / money parables there.

[RabbiKnife]

Lazarus- Jesus’ friend, the one raised from the dead — was a wealthy man.

I can just see him in the crowd and Jesus naming the beggar in the story “Lazarus” with a smile and a wink at his buddy!!!

[Fenris]

That's interesting. Is this in the Talmud?

The Bible itself barely mentions the afterlife at all. This could be seen as a break from Egyptian culture, which after all was a giant death cult. How one achieves the afterlife is mentioned sparsely in the Talmud, but not what the afterlife is. Later medieval sources like Maimonides and Nachmanides expound a little further, as does the Kabbalah, Jewish mysticism.

In essence Judaism is about upholding God's covenant by doing what He told us to do. We don't worry too much about the afterlife. God is fair and just and we leave that to Him.

[Athanasius]

That's interesting. Is this in the Talmud?

The Bible itself barely mentions the afterlife at all. This could be seen as a break from Egyptian culture, which after all was a giant death cult. How one achieves the afterlife is mentioned sparsely in the Talmud, but not what the afterlife is. Later medieval sources like Maimonides and Nachmanides expound a little further, as does the Kabbalah, Jewish mysticism.

In essence Judaism is about upholding God's covenant by doing what He told us to do. We don't worry too much about the afterlife. God is fair and just and we leave that to Him.

Now that you mention it, I have a few family members that are so heavy on the rapture and end times that their religion may as well be a death cult.

[teddyv]

Now that you mention it, I have a few family members that are so heavy on the rapture and end times that their religion may as well be a death cult.

My wife has a few of those as well. They get excited when war starts breaking out anywhere in the Middle East.

[Fenris]

Now that you mention it, I have a few family members that are so heavy on the rapture and end times that their religion may as well be a death cult.

An obsession with the afterlife can lead to bad behavior in this world, even if passively.

An unequaled observation by Rabbi Leo Baeck.

Another development has been no less calamitous and no less frequent. This finished perfected justice, this self-assurance of the possessing, has also often found expression in a tranquil, comfortable, almost smug indifference. Being satisfied with itself, the Church was capable of beholding a great deal without being at all upset. Since it considered itself a world apart, it could leave many matters in this world to take care of themselves. Having issued from divine grace, the pious faith was superior to everything impermanent and human; hence it could regard earthly deeds, of whatever character, as something inferior and indifferent, as beneath it. So one was prepared to overlook and discount and indulge anything: the correct faith was easily satisfied with itself for "whoever believes in him is just."

and

A good deal of Church history is the history of all the things which neither hurt nor encroached upon this piety, all the outrages and all the baseness which this piety was able to tolerate with an assured and undisturbed soul and an untroubled faith. And a spirit is characterized not only by what it does but, no less, by what it permits, what it forgives, and what it beholds in silence. The Christian religion, very much including Protestantism, has been able to maintain silence about so much that it is difficult to say what has been more pernicious in the course of time: the intolerance which committed the wrongs or the indifference which beheld them unperturbed. Perhaps such indifference is even more romantic than intolerance, for it is more passive. It is wholly fitting for the faith which does not want to wrestle and act, but is content to wait and experience; it is entirely commensurate with the repudiation of the Law. The moral duty of justice and the fight for justice are associated with the phase that lies in the past and has been overcome.

[Aijalon]

1 Cor 15 speaks of the resurrected body as a glorified body.  Which I assume to be a spiritual body.
My question is: How is the spirit-soul of the dead person housed before resurrection?

Whatever the case, Jesus had a glorified body, and I would say we'll have the same sort of thing.  My theory is that the nervous system will be infused with the light energy of heaven.  From there, light will be able to be converted to matter.  You would be able to sustain life without food or water.  And matter could be converted to light.  You could travel at light speed or with infinite speed.

[Athanasius]

That's... confusing.

[RabbiKnife]

That's... confusing.

Asimov might like that