Jesus and the Demise of Death: Read An Excerpt

Notes to p. 8 • 135

29 For surveys of recent eschatology, with particular attention to Wolfhart Pannenberg and Jürgen Moltmann, see Hans Schwarz, Eschatology (Grand Rapids: Eerdmans, 2000), 107-72, 341-46; Christoph Schwöbel, "Last Things First? The Century of Eschatology in Retrospect," in Fergusson and Sarot, The Future as God's Gift, 217-41; Stephen Williams, "Thirty Years of Hope: A Generation of Writing on Eschatology," in Eschatology in Bible and Theology: Evangelical Essays at the Dawn of a New Millennium, ed. Kent E. Brower and Mark W. Elliott (Downers Grove, Ill.: InterVarsity, 1997), 243-62. I discuss the eschatologies of Bulgakov, Barth, and Balthasar in my Predestination, chap. 5; more controversially, on the relationship of Barth to Hegel, see Adam Eitel, "The Resurrection of Jesus Christ: Karl Barth and the Historicization of God's Being," International Journal of Systematic Theology 10 (2008): 36-53. For Karl Rahner's views see Peter C. Phan, "Eschatology," in The Cambridge Companion to Karl Rahner, ed. Declan Marmion and Mary E. Hines (Cambridge: Cambridge University Press, 2005), 174-92; Phan, Eternity in Time: A Study of Karl Rahner's Eschatology (London: Associated University Presses, 1988).

30 R. R. Reno, Genesis (Grand Rapids: Brazos Press, 2010), 27. For Reno, Christian Platonism is acceptable except for when it encourages the dichotomy of "perfect, eternal, unchanging, spiritual versus imperfect, temporal, changeable, and bodily" (64).

31 Ratzinger, Eschatology, xxv.

32 Ratzinger, Eschatology, xxv.

33 Ratzinger, Eschatology, 78; cf. 140-59 on the soul. Along the same lines see Stephen Finlan, "Second Peter's Notion of Divine Participation," in Theōsis: Deification in Christian Theology, ed. Stephen Finlan and Vladimir Kharlamov (Eugene, Ore.: Pickwick, 2006), 33; Josef Pieper, Death and Immortality, trans. Richard and Clara Winston (South Bend, Ind.: St. Augustine's Press, 1999), 95-105. See also Romano Guardini, The Death of Socrates: An Interpretation of the Platonic Dialogues: Euthyphro, Apology, Crito and Phaedo, trans. Basil Wrighton (New York: Meridian Books, 1962), 102, 106-7.

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.