Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [463]
16. See Birnbaum, The Place of Judaism.
17. Colson and Whitaker, Philo. Discussion is taken from Cavallin, Life After Death, pp. 135-46.
18. Philo’s text is Isa 54:1: “Sing, O barren one, who did not bear; / break forth into singing and cry aloud, / you who have not been in travail! / For the children of the desolate one will be more / than the children of her that is married, says the Lord.”
19. Pace N. Wright, Resurrection of the Son of God, pp. 145, 421L, 492.
20. See for example, Baer, Philo’s Use of Male and Female; also Sly, Philo’s Perception of Women.
21. Smallwood, The Jews Under Roman Rule; S. Cohen, Maccabees to Mishnah.
22. See, for example, Bremmer, “Paradise.”
23. See the work of Netzer and especially: Hasmonean and Herodian Palaces; “Tyros, the Floating Palace;” Burrell, Netzer, and Netzer, “Uncovering Herod’s Seaside Palace.”
24. They denied the aristocrats access unless they were just. But it is clear from the New Testament alone that most of the ordinary folk thought it was easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of heaven.
25. Mason, “Was Josephus a Pharisee?;” M. Smith, Studies in the Cult of Yahweh.
26. See Mason, Flavius Josephus on the Pharisees.
27. This, in fact, is what I will try to show later on, when we have had a chance to look at Paul and the rabbis’ perspectives on resurrection. It may well be that this is also identical or close to the notions that we have seen briefly outlined in Enoch. It is certainly what Paul describes in far more detail in his letters, particularly 1 Cor 15, as we shall see. Thus, although we cannot be entirely sure about what the Pharisees actually believed, we also cannot blithely assume that they believed in exactly the same kind of resurrection that the Gospels describe, though they may have been, ironically, closer to the position of Paul. Paul, as we will see, had ideas that are at some odds with the Gospels and probably closer to what the Pharisees thought.
28. See Puech, La Croyance des Esséniens.
29. See Lachs, A Rabbinic Commentary.
30. Pace N. Wright, Resurrection of the Son of God, p. 172. At any rate, the point I make in this section is that Jewish eschatological notions are here figured in a very Hellenistic context in which immortality of the soul is prevalent. Any expressions of resurrection, if they exist, have been made secondary to the expression of a more Hellenistic notion of life after death, namely immortality of the soul. Both conceptions of the afterlife are present in Jewish society at this time.
31. This is counter to the argument of Holleman, Resurrection and Parousia.
32. For my views in more detail, see A. Segal, Rebecca’s Children, esp. pp. 68-116; and Paul the Convert; also see Gager, Kingdom and Community.
33. Schweitzer, Quest of the Historical Jesus.
34. Archeology helps establish the context of the New Testament but it does not yet touch the basic religious claims of Christianity. What is obvious for the New Testament is true of the Old, by the way, and the archaeology, while plentiful, is still more difficult to evaluate.
35. See Gager, Kingdom and Community, esp. pp. 2-18.
36. Crossan, The Historical Jesus.
37. For a new discussion of the presence of Jesus in the life of the church, see Hurtado, Lord Jesus Christ.
38. For example, Crossan, The Cross That Spoke; Who Killed Jesus?; Barth, The People of God.
39. See Klawans, Impurity and Sin.
40. E. Sanders, Jesus and Judaism; Paul and Palestinian Judaism.
41. S. Davies, Jesus the Healer; Borg, Meeting Jesus Again; Witherington, Jesus the Seer.
42. Dahl, The Crucified Messiah.
Chapter 10. Paul’s Vision of the Afterlife
1. For a detailed and most instructive treatment of what Paul’s reports can tell us about Jesus, see Akenson, Saint Saul.
2. For the most recent treatment of the theme see McKnight, Turning to Jesus. Also see A. Segal, Paul the Convert.
3. Schweitzer, Mysticism of Paul the Apostle. Schweitzer was right about the mysticism