Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [467]
5. See Beare, The Earliest Records of Jesus.
6. Crossan, The Cross That Spoke; Who Killed Jesus?
7. See also Lüdemann, What Really Happened to Jesus, pp. 17-24.
8. This fact seems to me to pass the criterion of dissimilarity and argue strongly for the historicity of the person Jesus. No one would have made up a story of a Savior who was resurrected and then neglected to narrate it. On the other hand, it does nothing for the historicity of the resurrection itself.
9. The attempt to link this figure with the man who ran away naked at the arrest of Jesus (Mark 14:51-52) is not convincing. That young man is fleeing, not sharing the death of Jesus. See Perkins, Resurrection, pp. 118-19.
10. That changes radically with the book of Revelation.
11. “Spirit” can be more or less equated with the English word “ghost” in this context.
12. I would argue that in the modern world doubt is important to keep faith from becoming fanaticism. One must face up to and include doubt within faith. But in the ancient world it was different.
13. Dahl, The Crucified Messiah.
14. Eskola, Messiah and the Throne, p. 352.
15. Pagels, The Origin of Satan.
16. Fossum, “Ascensio, Metamorphosis.”
17. See Ulansey, “The Transfiguration;” “The Heavenly Veil Torn.”
18. S. Davies suggests something like this in his book Jesus the Healer. He suggests that the vision is actually Jesus’ shamanic trance. That seems hasty but it is not entirely different from saying that it is a model for that of the Early Church, reflecting some of the visions that were actually experienced by the early followers of Jesus.
19. See for example J. W. Cooper, Body, Soul, and Life Everlasting, pp. 127-29.
20. See Milikowsky, “Which Gehenna?” He argues that Luke has adapted immediate post-mortem punishment and immortality of the soul. For Muslim views of the afterlife, see ch. 15.
21. For a critical review of the Q-hypothesis, see Goodacre, The Case Against Q; for a positive evaluation of the hypothesis see Kloppenborg, The Formation of Q.
22. See Riley, Resurrection Reconsidered, pp. 127-75; and from another perspective DeConick, Seek to See Him. Also see Pagels, Beyond Belief.
23. DeConick, Seek to See Him; Patterson, Gospel of Thomas and Jesus; S. Davies, The Gospel of Thomas; Valantasis, The Gospel of Thomas.
24. Charlesworth, The Pseudepigrapha and Modern Research; The Old Testament Pseudepigrapha, pp. 725-71.
25. Dodd, The Bible and the Greeks.
26. Of course, there need be no actual relationship between the two groups. But the ascetic tendencies, the communal life, and the quest for a vision of God suggest that there is at least phenomenological similarity between them.
27. DeConick, Seek to See Him, pp. 3-42; Voices of the Mystics.
28. Fletcher-Louis, All the Glory of Adam; Luke-Acts: Angels.
29. The study of women in Late Antiquity, a much neglected topic, has expanded exponentially in the last few years. Besides the work noted previously, for a start on the issue, as well as on the issues inherent in gender and asceticism, see Cameron and Kuhrt, Images of Women in Antiquity; Burrus, Chastity As Autonomy; Kraemer, Maenads, Martyrs, Matrons, Monastics; Elm, ‘Virgins of God’; E. Clark, Reading Renunciation; Kraemer and D’Angelo, Women and Christian Origins; Castelli and Rodman, Women, Gender, Religion.
30. See Antti, The Women Jesus Loved, p. 49.
31. Buckley, Female Fault and Fulfillment.
32. P. Brown, The Body and Society, p. 114.
33. Ibid., p. 118.
34. Ibid., p. 116.
35. See Elizabeth Castelli’s chapter in Kraemer and D’Angelo, Women and Christian Origins, p. 279.
36. Cary, Augustine’s Invention, p. 42.
37. W. Meeks, “The Image of the Androgne,” p. 166.
38. Buckley, Female Fault and Fulfillment, p. 125.
39. W. Meeks, “The Image of the