34 Joseph Ratzinger, "Faith, Reason and the University: Memories and Reflections (The Regensburg Lecture)," §22, app. 1 in James V. Schall, S.J., The Regensburg Lecture (South Bend, Ind.: St. Augustine's Press, 2007), §22, 136; cf. §29, 138.

35 This paragraph comes in part from my "God and Greek Philosophy in Contemporary Biblical Scholarship," Journal of Theological Interpretation 4 (2010): 169-85.

36 Jaroslav Pelikan, Christianity and Classical Culture: The Metamorphosis of Natural Theology in the Christian Encounter with Hellenism (New Haven: Yale University Press, 1993), ix, 3.

37 Martin Hengel, Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period (Eugene, Ore.: Wipf & Stock, 2003), 149. For a survey of the pioneering work in this field, largely done by Jewish scholars, see Yaacov Shavit, Athens in Jerusalem: Classical Antiquity and Hellenism in the Making of the Modern Secular Jew, trans. Chaya Naor and Niki Werner (London: Littman Library of Jewish Civilization, 1997), 281-336. Shavit is interested in "the structural similarity between the complex intercultural relations that existed between Judaism and the Hellenistic civilization in the ancient world and those that exist

136 • Notes to pp. 8-9

between Jews and Western culture in the modern age," granted that "the character of European culture is not identical with that of Hellenistic culture" (299-300). See also Shaye J. D. Cohen's "Hellenism in Unexpected Places," in Hellenism in the Land of Israel, ed. John J. Collins and Gregory E. Sterling (Notre Dame: University of Notre Dame Press, 2001), 216-43.

38 See Richard J. Bauckham, Jude, 2 Peter (Nashville: Thomas Nelson, 1996), 180-82.

39 See Richard J. Bauckham, Jesus and the God of Israel: God Crucified and Other Studies on the New Testament's Christology of Divine Identity (Grand Rapids: Eerdmans, 2009), 246, 249.

40 See Ben Witherington III, Jesus the Sage: The Pilgrimage of Wisdom (Minneapolis: Fortress, 2000). See also James Barr, Biblical Faith and Natural Theology (Oxford: Oxford University Press, 1993), 58-80; as well as the word study by Ralph Marcus, "Divine Names and Attributes in Hellenistic Jewish Literature," Proceedings of the American Academy for Jewish Research 3 (1931-32): 43-120.

41 N. T. Wright, "Reflected Glory: 2 Corinthians 3.18," in Wright, The Climax of the Covenant: Christ and the Law in Pauline Theology (Minneapolis: Fortress, 1992), 190; for a similar account see M. David Litwa, "2 Corinthians 3:18 and Its Implications for Theosis," Journal of Theological Interpretation 2 (2008): 117-33, esp. 128-32. For a quite different perspective on glory, see Carey C. Newman, "Resurrection as Glory: Divine Presence and Christian Origins," in The Resurrection: An Interdisciplinary Symposium on the Resurrection of Jesus, ed. Stephen T. Davis, Daniel Kendall, S.J., and Gerald O'Collins, S.J. (Oxford: Oxford University Press, 1997), 59-89; cf. Newman, Paul's Glory-Christology: Tradition and Rhetoric (Leiden: Brill, 1991). See also Ben C. Blackwell, "Immortal Glory and the Problem of Death in Romans 3.23," Journal for the Study of the New Testament 32 (2010): 285-308.

42 Wright, Surprised by Hope, 161. Wright's teacher, G. B. Caird, makes a similar point: "Too often evangelical Christianity has treated the souls of men as brands plucked from the burning and the world in general as a grim vale of soul-making. It has been content to see the splendour of the created universe, together with all the brilliant achievements of human labour, skill, and thought, as nothing more than the expendable backdrop for the drama of redemption. One of the reasons why men of our generation have turned against conventional Christianity is that they think it involves writing off the solid joys of this present life for the doubtful acquisition of some less substantial treasure. . . . The whole point of the resurrection of the body is that the life of the world to come is to be lived on a renewed earth. . . . Everything of real worth in the old heaven and earth, including the achievements of man's inventive, artistic, and intellectual prowess, will find a place in the eternal order." Caird, "The Christological Basis of Christian Hope," in Caird et al., The Christian Hope (London: SPCK, 1970), 22-24. Cf. Jacob Neusner's point that for rabbinic Judaism, the redeemed people of God "lives in the material world of marketplace and farm, and engages in the material and physical transactions of farming and love." Neusner, Rabbinic Judaism: The Theological System (Boston: Brill Academic, 2002), 256. See also Jane Idleman Smith and Yvonne Yazbeck Haddad, The Islamic Understanding of Death and Resurrection (Oxford: Oxford University Press, 2002), esp. 89.

Notes to pp. 9-10 • 137

43 Cf. Grace M. Jantzen, "Do We Need Immortality?," Modern Theology 1 (1984): 25-44, and the response by Charles Taliaferro, "Why We Need Immortality," Modern Theology 6 (1990): 367-77.