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In this book, George Nickelsburg places ideas in their historical circumstances as he probes biblical and post biblical texts and challenges widely accepted scholarship.
In this cross-cultural, interdisciplinary study, John Hick draws upon major world religions, as well as biology, psychology, parapsychology, anthropology, and philosophy, to explore the mystery of death. He argues that scientific and philosophical objections to the idea of survival after death can be challenged, and he claims that human inadequacy in facing suffering supports the basic religious argument for immortality.
This book begins by arguing that early Greek reflection on the afterlife and immortality insisted on the importance of the physical body whereas a wealth of Jewish texts from the Hebrew Bible, Second Temple Judaism and early (Pauline) Christianity understood post-mortem existence to be that of the soul alone. Changes begin to appear in the later New Testament where the importance of the afterlife of the physical body became essential, and such thoughts continued into the period of the early Church where the significance of the physical body in post-mortem existence became a point of theological orthodoxy. This book will assert that the influx of Greco-Romans into the early Church changed the direction of Christian thought towards one which included the body. At the same time, the ideological and polemical thrust of an eternal tortuous afterlife for the wicked became essential.
Most evangelical Christians believe that those people who are not saved before they die will be punished in hell forever. But is this what the Bible truly teaches? Do Christians need to rethink their understanding of hell? In the late twentieth century, a growing number of evangelical theologians, biblical scholars, and philosophers began to reject the traditional doctrine of eternal conscious torment in hell in favor of a minority theological perspective called conditional immortality. This view contends that the unsaved are resurrected to face divine judgment, just as Christians have always believed, but due to the fact that immortality is only given to those who are in Christ, the unsaved do not exist forever in hell. Instead, they face the punishment of the "second death"--an end to their conscious existence. This volume brings together excerpts from a variety of well-respected evangelical thinkers, including John Stott, John Wenham, and E. Earl Ellis, as they articulate the biblical, theological, and philosophical arguments for conditionalism. These readings will give thoughtful Christians strong evidence that there are indeed compelling reasons for rethinking hell.
Originally published in 1994, Jewish Views of the Afterlife is a classic study of ideas of afterlife and postmortem survival in Jewish tradition and mysticism. As both a scholar and pastoral counselor, Raphael guides the reader through 4,000 years of Jewish thought on the afterlife by investigating pertinent sacred texts produced in each era. Through a compilation of ideas found in the Bible, Apocrypha, rabbinic literature, medieval philosophy, medieval Midrash, Kabbalah, Hasidism and Yiddish literature, the reader learns how Judaism conceived of the fate of the individual after death throughout Jewish history. In addition, this book explores the implications of Jewish afterlife beliefs for a renewed understanding of traditional rituals of funeral, burial, shiva, kaddish and more. This newly released twenty-fifth anniversary edition presents new material on little-known Jewish mystical teachings on reincarnation, a chapter on “Spirits, Ghosts and Dybbuks in Yiddish Literature”, and a foreword by the renowned scholar of Jewish mysticism, Rabbi Arthur Green. Both historical and contemporary, this book provides a rich resource for scholars and laypeople and for teachers and students and makes an important Jewish contribution to the growing contemporary psychology of death and dying.
The essays presented here intend to open afresh the complexity of the question of Paul’s dependence upon and continuity with Jesus. So much attention has been given in the past to this very difficult problem that new solutions are hard to find and suspect when offered. This collection, however, demonstrates diversity in approach, stance, and conclusion. The essays often take issue with the results of current research—including that of Francis Wright Beare, in whose honour they have been produced. They consider a broad range of the recent literature and show that no satisfactory solution has yet been found to the Jesus-Paul quesiton. Indeed, the debate may never be terminated. This collection, however, thoroughly illustrates the debate as it stands now. Of consuming importance to scholars of New Testament theology and text, the volume also admirably depicts the critical approaches that live today within the study of Christianity’s roots.
This book attempts to investigate two strands in a single work: ‘apocalyptic Paul’ and ‘intertextuality’. First, what does ‘apocalyptic Paul’ mean? Is it synonymous to eschatology as a theological notion, or the end-time mystery? Many seminal works have delved into the intriguing yet unorganized notion of the ‘apocalyptic’. Instead of attempting to provide a universal definition of the ‘apocalyptic’, the author presents his understanding of the phenomenon, particularly in the cultural realm. The author contends that ‘apocalyptic’ is neither all about the end-time event nor merely a literary genre, but an interpretive lens to understand the world and social phenomena—one that is shaped and developed through culture and society. Accordingly, the term ‘apocalyptic Paul’ implies how Paul views and understands the world, history, and supernatural phenomena through interaction with his cultural texts and context. Second, the author also suggests that ‘intertextuality’ is not only about comparative literature study. Rather, intertextuality refers to cultural semiotics: a sign system to deliver the meaning of text. Based on this notion of intertextuality, the author interprets how Paul envisages multiple phenomena (heavenly ascent, resurrection, afterlife, the origins of sin, and two ages) within his cultural context.
For the past forty years, but for only the first time in history, Christian scholars fluent in Hebrew and living in the land of Israel have collaborated with Jewish scholars to examine Jesus' sayings from a Judaic and Hebraic perspective. The result of this research confirms that Jesus was an organic part of the diverse social and religious landscape of Second Temple-period Judaism. He, like other Jewish sages of his time, used specialized methods to teach foundational Jewish theological concepts such as God's abundant grace. Jesus' teaching was revolutionary in a number of ways, particularly in three areas: his radical interpretation of the biblical commandment of mutual love; his call for a new morality; and his idea of the Kingdom of Heaven. Jerusalem Studies in the Synoptic Gospels, the initial volume, focuses on the Passion Narratives in a search for the Historical Jesus. It also reexamines the synoptic problem in light of recent historical and archaeological research. The volume represents the first attempt by members and associates of the Jerusalem School to apply collectively the methodology pioneered by Robert Lindsey and David Flusser. Included in the volume is the final article written by the late Professor Flusser, The Synagogue and the Church in the Synoptic Gospels.