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Belief in a spirit world, and a blissful or agonizing afterlife, is one of the most pervasive and deeply-rooted characteristics of religion. This volume offers a wide-ranging exploration of this basic religious theme. Most of the case studies are drawn from Jewish and Christian tradition, providing in-depth coverage of Judaism and Christianity from late Antiquity through the Medieval period. There are also examples from Islamic, Japanese, and Chinese traditions for a comparative perspective with Western traditions. Several chapters deal with the formative period of Jewish and Christian apocalypticism, which is concerned not only with the end of the physical world but also with the eternal heavenly world. These chapters are also important for illustrating the development of mysticism in Western traditions. The most distinctive aspect of this book is that it does not deal with antiquity alone, but juxtaposes the historical essays with a survey of modern day, near-death experiences. It raises issues of fundamental importance for the psychology of religion as well as for its history The most distinctive aspect of this book is that it does not deal with antiquity alone, but juxtaposes the historical essays with a survey of modern day, near-death experiences. It raises issues of fundamental importance for the psychology of religion as well as for its history.
This is a psychological and historical exploration of belief in a spirit world, imperceptible to the senses, as a pervasive and deeply-rooted characteristic of religion.
This book, by the editor of the journal Incognita, takes the reader on a fantastic journey through a wide range of cultures and traditions to examine the phenomenon of ecstatic visionary experiences--from Sumerian Gilgamesh and the Taoist Immortals to the imaginative fiction of Jorge Luis Borges. The author provides a comprehensive tour of otherworldly journeys common from immemorial times among shamans, magicians and witches, and illustrates their connection with such modern phenomena as altered states of consciousness, out-of-body experiences, and near-death experiences.--From publisher description.
In this groundbreaking work of comparative religion, Algis Uzdavinys takes us deeply into the "closed and blessed gardens of myth", showing us the capital importance of the many varieties of "ascent to heaven". From the Pyramid Texts down to Second Temple Judaism and apocalyptic Christian literature; and, in parallel, down the theurgic path of Platonic and Hermetic literature to the sanctum of the Islamic revelation in Mecca, we are vividly presented with the sacramental impact of anagoge: elevation to the domain of the supernal archetypes and heavenly principles. As with other books by the author, the face of antiquity is revealed anew, full of intriguing, challenging and enraptured insights.
The contributors to Territories and Trajectories propose a model of cultural production and transmission based on the global diffusion, circulation, and exchange of people, things, and ideas across time and space. This model eschews a static, geographically bounded notion of cultural origins and authenticity, privileging instead a mobility of culture that shapes and is shaped by geographic spaces. Reading a diverse array of texts and objects, from Ethiopian song and ancient Chinese travel writing to Japanese literature and aerial and nautical images of the Indian Ocean, the contributors decenter national borders to examine global flows of culture and the relationship between thinking at transnational and local scales. Throughout, they make a case for methods of inquiry that encourage innovative understandings of borders, oceans, and territories and that transgress disciplinary divides. Contributors. Homi Bhabha, Jacqueline Bhabha, Lindsay Bremner, Finbarr Barry Flood, Rosario Hubert, Alina Payne, Kay Kaufman Shelemay, Shu-mei Shih, Diana Sorensen, Karen Thornber, Xiaofei Tian
The 'Dictionary of New Testament Background' joins the 'Dictionary of Jesus and the Gospels', the 'Dictionary of Paul and his Letters' and the 'Dictionary of the Later New Testament and its Developments' as the fourth in a landmark series of reference works on the Bible. In a time when our knowledge of the ancient Mediterranean world has grown, this volume sets out for readers the wealth of Jewish and Greco-Roman background that should inform our reading and understanding of the New Testament and early Christianity. 'The Dictionary of New Testament Background', takes full advantage of the flourishing study of the Dead Sea Scrolls and offers individual articles focused on the most important scrolls. In addition, the Dictionary encompasses the fullness of second-temple Jewish writings, whether pseudepigraphic, rabbinic, parables, proverbs, histories or inscriptions. Articles abound on aspects of Jewish life and thought, including family, purity, liturgy and messianism. The full scope of Greco-Roman culture is displayed in articles ranging across language and rhetoric, literacy and book benefactors, travel and trade, intellectual movements and ideas, and ancient geographical perspectives. No other reference work presents so much in one place for students of the New Testament. Here an entire library of scholarship is made available in summary form. The Dictionary of New Testament Background can stand alone, or work in concert with one or more of its companion volumes in the series. Written by acknowledged experts in their fields, this wealth of knowledge of the New Testament era is carefully aimed at the needs of contemporary students of the New Testament. In addition, its full bibliographies and cross-references to other volumes in the series will make it the first book to reach for in any investigation of the New Testament in its ancient setting.
The general believer waiting for salvation by Jesus hopes to see him appear while living or promptly at death. Comfort during loss of life usually portrays those passing now in heaven. Conversely, the more religiously academic, the less one thinks anyone, ever, goes to heaven. Trained scholars typically choose a closed heaven with temporal delays and spatial detours in limitation of God’s promises about “so great salvation.” “Better” typically perceives as a resuscitated flesh on earth that lives by decay of the surrounding creation. Hearing word-meaning by mapping creation with an old first-century option for plural heavens, this project reexamines the conversation recommended by the pastor in the letter to the Hebrews about promises regarding the twofold ministry of Christ. By analysis with current study tools, the conversation both challenges the common academy views and reintroduces a first-century hearing option for God’s speech concerning prompt, postmortem, Christ fulfillment into heaven. Listening includes the milk of the beginning teaching requirements for atonement and logic of resurrection to God immediately after death and judgment. Hearing senses the solid food about priestly intercession by Jesus after death at judgment to shepherd his believers for salvation into heaven a very little while after individual death and judgment.
In 2 Corinthians 12:1-10, Paul claims to have been snatched into paradise but then tells how he received a "thorn in the flesh". Many recent scholars contend that Paul belittles ecstatic experiences such as the ascent to paradise. This monograph places 2 Corinthians 12:1-10 in the contexts of ancient ascent traditions as well as other accounts of extraordinary religious experience in Paul's letters, and it engages premodern interpretation of the ascent. This study argues that for Paul, extraordinary experiences such as the ascent enable self-transcending love for God and neighbors.
In the second century, Platonist and Judeo-Christian thought were sufficiently friendly that a Greek philosopher could declare, "What is Plato but Moses speaking Greek?" Four hundred years later, a Christian emperor had ended the public teaching of subversive Platonic thought. When and how did this philosophical rupture occur? Dylan M. Burns argues that the fundamental break occurred in Rome, ca. 263, in the circle of the great mystic Plotinus, author of the Enneads. Groups of controversial Christian metaphysicians called Gnostics ("knowers") frequented his seminars, disputed his views, and then disappeared from the history of philosophy—until the 1945 discovery, at Nag Hammadi, Egypt, of codices containing Gnostic literature, including versions of the books circulated by Plotinus's Christian opponents. Blending state-of-the-art Greek metaphysics and ecstatic Jewish mysticism, these texts describe techniques for entering celestial realms, participating in the angelic liturgy, confronting the transcendent God, and even becoming a divine being oneself. They also describe the revelation of an alien God to his elect, a race of "foreigners" under the protection of the patriarch Seth, whose interventions will ultimately culminate in the end of the world. Apocalypse of the Alien God proposes a radical interpretation of these long-lost apocalypses, placing them firmly in the context of Judeo-Christian authorship rather than ascribing them to a pagan offshoot of Gnosticism. According to Burns, this Sethian literature emerged along the fault lines between Judaism and Christianity, drew on traditions known to scholars from the Dead Sea Scrolls and Enochic texts, and ultimately catalyzed the rivalry of Platonism with Christianity. Plunging the reader into the culture wars and classrooms of the high Empire, Apocalypse of the Alien God offers the most concrete social and historical description available of any group of Gnostic Christians as it explores the intersections of ancient Judaism, Christianity, Hellenism, myth, and philosophy.
Is there a future after death and what does this future look like? What kind of life can we expect, and in what kind of world? Is there another, hopefully better world than the one we live in? The articles collected in this volume, all written by leading experts in the field, deal with the question how ancient Jewish and Christian authors describe “otherworldly places and situations”. They investigate why various forms of texts were created to address the questions above, how these texts functioned, and how they have to be understood. It is shown how ancient descriptions of the “otherworld” are taking over and reworking existing motifs, forms and genres, but also that they mirror concrete problems, ideas, experiences, and questions of their authors and the first readers.