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By Frances Flannery, Colleen Shantz, Rodney A. Werline

ISBN-10: 1589833686

ISBN-13: 9781589833685

ISBN-10: 1589833694

ISBN-13: 9781589833692

ISBN-10: 9004169113

ISBN-13: 9789004169111

This assortment investigates the phenomenon of spiritual adventure in early Judaism and early Christianity. The essays ponder such diversified phenomena as scribal notion, ownership, disorder, ascent, theurgy, and religious transformation wrought via examining, and realize that the texts are reflective of the lived studies of historic non secular peoples, which they understood to be encounters with the divine. participants use numerous methodologies, together with clinical anthropology, neurobiology, and formality and function experiences, to maneuver the research past conventional ancient and literary methodologies and conclusions to light up the significance of expertise in buildings of historic faith.

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Extra resources for Experientia, Volume 1: Inquiry into Religious Experience in Early Judaism and Christianity (Symposium Series 40)

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Like me, Peter Lampe suggests that Paul is arguing against Greek notions of immortality and replacing them with his own. See Lampe, “Paul’s Concept of a Spiritual Body,” 103–14. 24. ” the afterlife as mirror of the self 33 expect the further reward of the martyred few (“those who lead many to knowledge”) as heavenly angels (stars) for having enlightened the world: We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.

In effect, then, Paul is merely saying that the ascender was experiencing a religiously altered state of consciousness (RASC). But our world no longer supports his quandary; nor did the ancient world shortly after Paul’s time. They adopted the Platonic notion of the soul, which answered the question sufficiently for them. Indeed, the answer still informs religious life today. It seems likely, however, that the presence of a heavenly journey is itself a signifier that ecstatic experience is taking place.

35 The agent that begins and is responsible for this change on earth is the Spirit. The Spirit brings the Christ that is within believers; the Spirit itself is the agent of Christ. The risen Jesus is to be experienced as a life-giving spirit 35. Robin Scroggs, The Last Adam: A Study in Pauline Anthropology (Philadelphia: Fortress, 1966), 75–114. 36 In 1 Cor 15:45, Paul turns his attention to the relationship between transformation within the believer and the coming end. When speaking of the resurrection, Paul describes a reciprocal relationship between Adam and Christ: just as Adam brought death into the world so Christ, the second Adam, will bring resurrection.

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Experientia, Volume 1: Inquiry into Religious Experience in Early Judaism and Christianity (Symposium Series 40) by Frances Flannery, Colleen Shantz, Rodney A. Werline

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