This ad will not display on your printed page.
There is no agreement in the church today about what happens to people when they die. Yet the New Testament is crystal clear on the matter: In a classic passage, Paul speaks of "the redemption of our bodies" (Rom. 8:23). There is no room for doubt as to what he means: God's people are promised a new type of bodily existence, the fulfillment and redemption of our present bodily life. The rest of the early Christian writings, where they address the subject, are completely in tune with this.
The traditional picture of people going to either heaven or hell as a one-stage, postmortem journey represents a serious distortion and diminution of the Christian hope. Bodily resurrection is not just one odd bit of that hope. It is the element that gives shape and meaning to the rest of the story of God's ultimate purposes. If we squeeze it to the margins, as many have done by implication, or indeed, if we leave it out altogether, as some have done quite explicitly, we don't just lose an extra feature, like buying a car that happens not to have electrically operated mirrors. We lose the central engine, which drives it and gives every other component its reason for working.
When we talk with biblical precision about the resurrection, we discover an excellent foundation for lively and creative Christian work in the present worldnot, as some suppose, for an escapist or quietist piety.
While both Greco-Roman paganism and Second Temple Judaism held a wide variety of beliefs about life beyond death, the early Christians, beginning with Paul, were remarkably unanimous on the topic.
When Paul speaks in Philippians 3 of being "citizens of heaven," he doesn't mean that we shall retire there when we have finished our work here. He says in the next line that Jesus will come from heaven in order to transform the present humble body into a glorious body like his own. Jesus will do this by the power through which he makes all things subject to himself. This little statement ...