By Jeffrey A. Trumbower
Christianity is a faith of salvation within which believers have continually expected autopsy bliss for the trustworthy and non-salvation for others. the following, Trumbower examines how and why demise got here to be perceived as any such enterprise boundary of salvation. studying exceptions to this precept from old Christianity, he reveals that the main itself used to be sluggish to strengthen and never universally approved within the Christian movement's first 400 years. in truth, simply within the West used to be this precept definitively articulated, due largely to the paintings and impact of Augustine.
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Additional info for Rescue for the Dead: The Posthumous Salvation of Non-Christians in Early Christianity (Oxford Studies in Historical Theology)
362E-367E, Plato portrays Adimantus discoursing on justice (dikaiosuvnh) in the company of Glaucon and Socrates. The central point of Adimantus’s speech is that people do not do justice for its own sake, but rather for the benefits they can derive, and if it is possible to act unjustly and still derive those benefits, people will do so. True, , , he says, Homer, Hesiod, Musaeus, and Orpheus all declare that the gods reward the righteous and punish the wicked both in this life and after death, but there’s a way out for those who want to continue in their injustice: Begging priests and soothsayers go to rich men’s doors and make them believe that they, by means of sacrifices and incantations, have accumulated a treasure of power from the gods that can expiate and cure with pleasurable festivals any misdeed of a man or his ancestors, and that if a man wishes to harm an enemy, at slight cost he will be enabled to injure just and unjust alike, since they are masters of spells and enchantments that constrain the gods to serve their end.
47 The important issue for our purposes is whether the author of Tobit recommends providing offerings to the dead, be they wine, bread, or both. Carey Moore asserts that Deut. 26:14 and Ps. 49 Providing a Proper Burial There is one most striking theme related to our topic attested in the literary sources among Greeks, Romans, and Jews: the obligation of the living to provide the dead with a decent burial. 50 Its centrality is showcased by Diogenes the Cynic (d. 51 Remembering Hopkins and Letts’s caution that many in the Greek and Roman worlds did not receive a decent burial only heightens the impact of these traditions: Among many ancient authors there was a fear that one’s body might not be properly disposed of, and that this might have severe consequences not only for the perception of one’s social position but also for one’s own postmortem existence.
Charon may not bear them over the dreadful banks and raging waters until their bones have found a resting place. 325– 30). Soon thereafter Aeneas sees the soul of Palinurus who had fallen overboard from the stern of his ship during the Libyan voyage. It turns out Palinurus had not died in the sea, but he had managed to swim to the Italian coast, only to be killed there by “barbarian folk” (gens crudelis). Now his body remains in the surf, tossed back and forth by the waves.