Disembodied Spirit State In partial requirement for Systematic Theology II Bethel Theological Seminary Val Waters P.O.

7418 February 25, 1997

Table of Contents

Introduction I. Constitutional nature of humanity A. Evangelical theological filters B. New age and other conflicting filters II. Biblical basis for disembodied spirit state A. Persons depicted as disembodied spirits B. Revelation regarding disembodied spirit state Conclusion Notes 10 12 2 3

5 6

word count: 1 Introduction What does the Bible say about the state of existence of the spirit between bodily death and the resurrection? The thesis of this paper is that a believer exists with the Lord in a conscious condition, as a disembodied spirit, in the intermediate state. In ministry and in counseling, we deal with persons who are struggling with their faith in life after death during the grieving process; it is important both to know the Scriptural foundation for the concept of life after death

and to know the theological study that has been done on the subject and to be firmly grounded in our own belief regarding the intermediate state in order to be effectively helping others. Some basis for understanding the terminology is in order. By the intermediate state, I mean the period of time after death and before the resurrection. By existing with the Lord I mean that the human spirit is in a state of conscious awareness of the presence of the God as opposed to the conscious awareness of the absence of God. As would be expected, theologians are as varied on their stands regarding the intermediate state, as they are on other doctrinal questions. I will attempt to lend some clarity to this question by presenting some evangelical Christian views foundational to the intermediate state, and some non-Christian views of the intermediate state, and then present the Scriptural passages that are traditionally considered to refer to an intermediate state. I will then present Biblical revelation, as rendered by evangelical theologians, regarding these and other Scriptural texts, and draw my own conclusion regarding the believers condition and location after death and prior to resurrection. I believe it is also important for the reader to understand that the history of 2 philosophy and psychology affect both the formation of, and societal response to, the doctrines upon which our understanding of God and man are based. I will briefly summarize what I believe to be historys effect upon mans attempts to comprehend God and to understand and define the intermediate state within the doctrine of humanity. Prior to the enlightenment, or age of reason, spirituality was yet an aspect of man that was recognized and accepted as normal. Acceptance of the spiritual realm , including awareness of the existence of a war between evil forces and good forces, was commonplace. Today the period in human history prior to the age of reason is labeled as superstitious and uninformed or uneducated. Why? Because of the emphasis upon, and near worship of, mans power to reason. Based upon

this attribute of man ( and in my opinion, along with a large hypodermic injection of pride from the evil forces!), the scientific process of thought came to be the accepted lens through which every piece of knowledge was to be viewed. In simple terminology, man would accept as trusted knowledge only those elements that could be measured by his own senses (in my opinion, limited without the spiritual dimension) of sight, hearing, smell, taste, and touch. The key point to remember is that after the early 1900s, the spiritual aspect of communication of man and God and the conscious awareness of evil and good forces was no longer acceptable to discuss philosophically, and this in turn affected theology.1 Evangelical theological filters Over the last three quarters of the 20th century, it has become traditional for modern Western evangelical theologians to consider man as having a soul, or spiritual element, which does not die at the same time as the body, but awaits the 3 final stage of the believing Christians sanctification, the resurrection of a sinless supernatural body that will complete our perfect unity with God in eternity. Most evangelical theologians today describe man as being a dichotomy, or as being composed of two elements: the material and the immaterial, or the body and the soul. This tradition allows for the continued existence of a human spiritual element after the death of the human body. Another accepted theological proposition (although no longer wisely enough accepted to be considered traditional) holds that man is to be considered as a trichotomy, or as being composed of three elements: the physical body, the soul , and the spirit.2 This theological stance also allows for a continuity of immaterial existence after death, prior to resurrection. Some theologians consider the nature of man to be monistic, or being entirely comprised within a physical body. This latter stance does not accept resurrection as a continuation of our current life, but requires a newly recreated

entity at resurrection, and does not subscribe to the separately continued existence of our spiritual nature beyond death. Other theological positions currently held regarding the intermediate state are based upon combinations and modifications of the above positions. New Age and Other Conflicting Filters Most non-Christian views regarding the existence of souls independent of the physical body are based upon the non-Scriptural, conflictual viewpoint that humanity is capable of futuristically achieving the status of becoming a god by increasingly enlightened levels of being that require a cyclical process of repeated death and rebirth to attain perfection. Man is conceptualized as an entirely free 4 agent who creates his own punishment by his own choices within a given life cycle. This New Age concept of the supremacy of man and his ultimate transcendence to good is truly as old as the pagan worship of Baal and has been and remains the core of Eastern religions. I believe that reincarnation is summarily refuted by Gods inspired words in the New Testament that ...it is appointed for men to die once ( Hebrews 9:27 NASB). Post-mortem experience is a favorite topic of the cult and the occult. Its territory is carefully mapped...(with) reports from those who have arrived before us. Compared to the charts and graphs of these seers, the small candle lit by the Christian faith seems unimpressive indeed. but as with the last things, so also here with the next-to-last things, we do see through a glass darkly, and the counsel of mystery and modesty is our best guide.3 Narratives of near-death experiences (NDEs) are currently popular means to overcoming the fear of death and defining an understanding of the possible existence of the soul or spirit after death. Some accounts refer to a change in the description of the NDE after a person becomes a Christian.4 It is my personal belief that even most of the Christian accounts of these experiences are not reliable proofs of an after life that indiscriminately accepts all good human beings when they die. For Satan can

appear as an angel of light and deceive through his fallen angels and indeed hopes to lull us into disbelieving our desperate need of our Savior, Jesus Christ, to redeem us from our otherwise ultimate end of eternal separation from God.5 Satan attempts to convince many through mediumistic communication with dead spirits that the need of salvation is a myth because these supposed dead relatives have spirit guides that can quote scripture and claim to know Jesus. Gods word from I John 4:1 was, in the personal experience of one evangelical pastor, able to literally test the spirits.6 5 The believer must remember Gods word: Do not turn to mediums or spiritists; do no seek them out to be defiled by them. I am the Lord your God. (Leviticus 19:31 NASB). Persons Depicted as Disembodied Spirits Samuel, the prophet who anointed David to be King, was described as a divine being coming out of the earth and as an old man...wrapped with a robe . God allowed Samuel to respond to Saul, as himself, why then do you ask me, since the Lord...has become your adversary?. Samuel seems to retain his personality and character as he refers to his fulfilled prophesies and prophesies Sauls personal defeat (I Samuel 28: 13-19 NASB).7 Disobedient spirits, from before the flood and the Noahic covenant, were preached to, by Christ, when He was in hell, as recorded in I Peter 3:19,20. In Luke 16:19-31, Jesus tells the story of the beggar Lazarus in Paradise and the rich man in Hades. The rich man is allowed to see Lazarus at rest, and he begs Abraham for mercy from the agony of his current existence, but he is told it is not a gulf that can be allowed to cross over, nor is Lazarus allowed to warn the rich mans brothers, as Scripture truth sufficient to repentance was said to be available to them in their lifetime. Hebrews 12:1 depicts the faithful saints described in the previous chapter as

being the earth-bound believers cloud of witnesses surrounding us as though they are allowed to have an vested interest in us and are encouraging the Kingdom of believers on earth to endure to the same perfection of our spirits so that we too can belong to the general assembly and church of the first-born who are enrolled in heaven...the spirits of righteous men made perfect (Hebrews 12:23 NASB). 6 Revelation 6:9 (NASB) depicts the souls of the martyrs crying out loudly How long, O Lord, holy and true, wilt Thou refrain from judging and avenging our blood on those who dwell on the earth?, after which they are given a white robe and told to rest a little while longer, or until the required number of martyrs had been completed. Finally, we are given the account of Moses and Elijah being present with Jesus at His transfiguration, and the three disciples were allowed to see them converse with Him. Luke describes them as appearing in glory and as speaking of His departure which He was about to accomplish at Jerusalem (Luke 9: 31,32). Revelation Regarding the Disembodied Spirit State Discussion of the revelation regarding the disembodied spirit state must be preceded by the written acknowledgment that believer is a person who has repented of their sin and accepted Jesus forgiveness and offer of eternal life. Gary Habermas adds the additional insight, we need to add one related matter: Jesus also taught that eternal life was not just the life of the future world alone. In fact, believers do not even have to wait until death in order to experience it. Eternal life actually begins now, during this earthly life, for those who respond in faith to Jesus message (John 3:36; 6:47; I John 5:13). Thus, there is continuity between the believers present life and the life of the kingdom. To repeat, Jesus central message was the reality of the kingdom of God and the call to participation in it. 8 The Bible appears to present several descriptions of the spirit in the intermediate state, which I list as follows: 1. in the presence of God Philippians 1:23; 2 Corinthians 5:8 2. naked (with a new body awaiting) 2 Cor. 5:1-10 7 3a. conscious Luke 16: 19-31; Luke 23:43; Revelation 6:9-11 3b. restful and happy: a different mode of being for the believer Luke 16: 25b

4. an active interpersonal connection with Jesus Matthew 17:3 5. not in our present time/space system.9 This list helps present a good launching for the Biblical revelation provided for us by various theologians, although I will not necessarily follow the list order nor cover every item. Consciousness for the believer is evident, as is a restful and happy existence, as evidenced in Jesus own words in his parable of the rich man and Lazarus (Luke 16: 19-31). He believes that both righteous and unrighteous exist in a conscious state of awareness after death and that for the former this is a state of great bliss (Luke 16:22,25) and for the latter a place of great torment (vv. 24-25,28) The state of the righteous ....and the unrighteous...as unchangeable seems to be suggested by Jesus (v.26). Any other attempts to ascertain more of Jesus (and Lukes) beliefs concerning life after death from this parable would probably by unwarranted.10 Another view would say those who have fallen asleep can be considered unconscious with respect to our world of time and space, but not their world of spirit; in which they are alive to God (Luke 20:38b).11,12 Time and spatial plane is a controversial element regarding the interim state. If we are conscious, then where and when are we conscious? One answer which has been proposed is the idea that at death the individual moves from time into a timeless eternity, in which the resurrection has already taken place. To exist in time is to exist in a condition that has the characteristics of extension (in a state), having interval (between death and resurrection), and succession (that 8 resurrection is next). This concept holds that the state of the interval has the body lying in the grave and the soul of the Christian being in the presence of Christ in heaven. In speaking of eternity as timelessness, the categories (above) are limited to this physical universe and are described as being transcended in eternity, so that the eternal now is not in any way related to the flow of events in this universe. Hebrews 9:27 can then be interpreted as declaring that the final, public judgment, and not simply a private judgment, takes place for the individual immediately after death. This can be refuted by using I Thessalonians 4:13-17 to demonstrate that: First, Paul speaks of God bringing the saints back with Christ. It is not just bringing them back, that is, bringing them back to life, but bringing them back with Christ. They are already with Him, and when He returns, God will bring them back with Him to participate in the final resurrection. Second, when Paul speaks comfort to the Thessalonians, he does not comfort them by telling them that they have already risen, that they are in the resurrection, that they have their resurrection bodies, or anything like that. He tells them that the dead will rise. There is not the slightest hint that the dead might have passes from time and are in the resurrection in some timeless eternity. 13 While this argument sounds logical, it is also important to remember that we cant push spatial imagery too far, because in Biblical interpretation this imagery is often intended to be figurative such as Gods having actual eyes and arms.14 Rather, the terminology with

Christ is to emphasize a heightened form of active, interpersonal communication between the person and the Lord himself.15 To have or to not have a body is perhaps the most debated intermediate state element, and the most debated Biblical text is II Corinthians 5: 1-10, and especially verse 8. Paul refers to being at home (in the body) as being absent from the Lord, and being unclothed (in the intermediate state), as being present with the 9 Lord, which to me implies a conscious existence. The traditional Christian view holds that a persons soul at death becomes disembodied and enters a different spatial mode of existence where time is real and the believer enjoys conscious fellowship with God while awaiting resurrection into a new body. 16 We seem to know more about what disembodiment isnt than what it is; it seems that if permanent embodiment is received only at the Parousia and the loss of the physical body comes with death, that incorporeal existence, although in fellowship with Christ, must fill the interval between death and resurrection. Paul seems to be expressing his assurance of spiritual embodiment and his rejection of any idealization of disembodiment that was being advocated by gnosticising Corinthians. Paul views death as the innerman's departure to the Lord and the intermediate state as the survival (until the resurrection of the body at the Parousia) of an immortal Christian self deprived of embodiment but in conscious fellowship with Christ. 17 On the basis of Hebrew-Christian anthropology and New Testament eschatology is can be also shown that the status of those who die in the Lord is not a disembodied state but some kind of interim, transitional, embodied existence that makes possible a meaningful, conscious fellowship with Jesus Christ and other saints in glory. The supposition then, is that the body or in Pauls terms, the clothing we receive at death is transitional. Supporting this statement with Hebrews 11:40 and Revelation 6:11, suggests that those saints who now enjoy fellowship with the Lord still long for the perfection of all things, the final consummation when God will be all in all (I Cor. 15:28b).18 Some commentators discuss what disembodied cant be by looking at the function of the essence of what we are as human beings now, or defining our personality in terms of what we do and effect as well as in terms of what we think: If a disembodied state, then what kind of existence can this be? Clearly, anything which requires 10 the presence and activity of the physical body must be eliminated from this description; or can perception and agency be accounted for without the presence of the physical body?19 A world of completely mental images has also been proposed as a model for disembodiment, in which our activity would be production mental images about which we would have desires and emotions. 20 Some commentators suggest the spiritual body will be composed of material other than physical matter. Others suggest it means that the body will be endowed with certain additional powers. They cite as examples the post-resurrection ability of Jesus to penetrate solid objects such as walls and to appear and disappear at will. One such view holds that the re-created individual is located in a resurrection world which does not stand in any spatial relationship with the physical world.,

because: 1). spiritual body means that the re-created individual possesses no physical properties, that he is reconstructed out of entirely different material; and 2). the re-creation act will occur immediately upon death. 21,22 So for some theologians, there seems to be no proof to speak about for an interim existence between death and re-creation; but only non-existence of the individual in objective time.23 Whether the interim state be one of embodiment or disembodiment, the ultimate destiny of the Christian is not emancipation from all corporeality but the acquisition of a superior for form of embodiment that will perfectly mediate consciousness of the presence of the Lord.24 Conclusion Whatever happens after death, we have no reason to believe they remain in our time/space system...; not timeless, only God is out of time because He is infinite, and requires neither temporal location or temporal duration. The Bible implies 11 people will still be able to talk, ponder, change what they are thinking about (learn), and these activities require time, so in the intermediate state they are in a different time frame.25 I am comfortable with the concept of the intermediate state being a different time frame, and I believe in the conscious existence of whatever part of man continues to exist past the death of his physical body. I believe that, through the power of the Holy Spirit, we are able to be in the presence of the Lord while we are alive and in this current temporal and physical state of existence. I lean toward a trichotomist viewpoint of the Doctrine of Humanity, so I am more comfortable with the term spirit for the part of me that knows Jesus, and I know that as I worship Him in spirit and in Truth I have a foretaste of being face to face with my Lord in Heaven. I believe that every believing person grows in grace toward closeness to His presence, and I believe that unhindered by our bodies, after death and prior to resurrection, that we will be more fully intimate with Jesus, to be perfected only by the donning of our spiritual body. I find fascinating the contrivances of reasoning by my fellow believers in trying to develop a system, that, for them, explains a logical possibility for an intermediate state; but I find myself wanting to remind them that For My thoughts are not your thoughts, neither are your ways my ways, declares the Lord. (Isaiah 55:8 NASB). I sense that they are ultimately limiting God by trying to explain how He made us with our own sin-limited, crated rather than Creator, mind.

12 Notes 1. This is a very sketchy overview of the historical influences. I would suggest the

reader to referencing historical works regarding the Age of Reason (1600-1700s approximately), industrialization, scientific method, etc. Prior to the dark ages (600-about the 800s) philosophy and reason were also strong, and metaphysics and theology and logic were well established, but mysticism and spirituality were yet acceptable as they were throughout the middle ages, the Reformation, etc. The age of reason brought with it the advent of psychology and psychiatry and rational explanation for any extrasensory experiences. This suppression of the spiritual element found its way even into the church and theology, especially in Western culture, and created, in my opinion, a culture very vulnerable to the new age subculture. 2. Fackre, Gabriel, The Christian Story (Grand Rapids: Eerdmans 1996), 230. 3. Watchman Nee, The Spiritual Man (New York: Christian Fellowship 1968), 23-42. I like Nees further divisions into the functions of the body: including the physical body, the brain, and the sexual being; the soul: including the mind, the will, and the emotions; and the spirit: including the conscience, the intuition, and the ability for communication with the Holy Spirit. 4. Gary Habermas, & J.P. Moreland, Immortality: The Other Side of Death (Nashville: Nelson 1992), 79. See also pages 93-94 for a discussion of satanic counterfeiting NDEs. 5. The reader may be interested in pursuing the following article for general information: Alexander Brooks, Theology from the Twilight Zone, Christianity Today (1987) 31(13) 22-26. See especially the insert, Are the Entities for Real?. 6. Victor Ernest, I talked with Spirits (Wheaton: Tyndale 1977), 31-32. In Reverend Ernests experience, the spirits flee if confronted by the challenge of their allegiance being to Jesus Christ, God manifest in the flesh; this they cannot, by their status as fallen angels, confirm. 7. In his desperate fear of Davids ascendancy, King Saul relied upon a medium, even though he had proclaimed punishment to all mediums, to call up Samuels spirit ( see I Samuel 28: 6-25). 8. Gary Habermas, & J.P. Moreland, Immortality: The Other Side of Death , 139. 9. Ibid., 116-120. This is actually my list, but from a summarization of the authors discussion. 10. Robert H. Stein, Difficult Passages in the New Testament (Grand Rapids, Baker, 1990), 373. 13

11. Murray Harris, Raised Immortal & Resurrection Immortaility in the New Testament (Grand Rapids: Eerdmans 1983), 135. 12. Ibid., 134-135. Intermediate is the term used because it lies between two definite temporal points; it is not spoken of directly as intermediate state nor does the New Testament speak at length about it. The term sleep (koimasthai) is used to refer to persons no longer alive, and as used by Paul in I Thess and I Cor 9 x is probably not just a euphemism for death as used in conventional religious terminology, because it is only applied to Christians. 13. Edward G. Kettner, Time, Eternity, and the Intermediate State, Concordia Journal (May 1986), 91,97. Kettner sees timelessness as a man-made construct imposed by man upon Scripture due to an unwillingness to accept the idea of a state between death and resurrection. He believes scripture allows for the intermediate state and believes that :God takes time seriously. While God may have had the plan of the worlds redemption in mind from before the foundation of the world (as He most assuredly did), He has chosen to work out that salvation in time. God became man in time. We have come into eternal life already while we live in time. The end of the world is described in temporal terms and no other. The bodies which died in time will be raised at the end of time. Scripture speaks of those who have died in Christ as being in a state of full fellowship with Christ, while at the same time living in expectation of the final resurrection. While there is a spatial orientation as well as a temporal one, since Scripture does indeed speak of an intermediate state, it is clear that Scripture does not allow for the idea that at death one moves from time to a timeless eternity. 14. Gary Habermas, & J.P. Moreland, Immortality: The Other Side of Death, 111. God is not a physical being, and he is not confined to a spatial location. God in omnipresent. He is outside of space altogether. Spatial language applied to God in the Bible is figurative. She same can be said for language describing the disembodied existence of an immaterial soul. So when Scripture uses words like depart, with Christ, at home with Christ, absent from the body, we should understand these as figures of speech and not interpret them. 15. Murray Harris, Raised Immortal & Resurrection Immortaility in the New Testament, 136-137. 16. Gary Habermas, & J.P. Moreland, Immortality: The Other Side of Death, 110. 17. Murray Harris, Raised Immortal & Resurrection Immortaility in the New Testament, 139-141. Even 2 Cor. 5:3 is discounted by Murray as as proof of being temporarily bodiless, (which has also been understood to describe the fate of unbelievers who are to be permanently without a spiritual body); instead Paul, Murray believes, is expressing

his assurance of spiritual embodiment and his rejection of any idealization of disembodiment that was being advocated by gnosticising Corinthians. Paul was 14 convinced that the final state of the Christian, whether at death or at the Parousia, was one of embodiment: that the redemption of our bodies is the divine goal for human creation (Rom. 8:23). Murray discusses L. Cerfaux, The Christian in the Theology of St. Paul, summarized as follows: Paul was personally concerned regarding the state of Christians between death and the Parousia so that is what he was discussing at the point in time in which he wrote 2 Cor. 5 and Phil 1; this is when he felt it was possible, of not certain, that he would die before Christs return. His view of the intermediate state evolved a period in time and began taking shape in 2 cor 4:7-5:10; although echoes of Hellenism are apparent, he moves beyond his earlier agitation about disembodiment hesitance of tone, and dependence on Hellenistic terminology to more succinct expression in Phil. 1:1926. By this doctrine of the survival and beatitude of the personal self of the Christian during an interim period of temporary disembodiment- Paul effected a compromise between Judaism and Hellenism. 18. John Hesselink, Case for a Transitional Body, Perspectives, (April 1995) 1012. He refers to Jewish apocalyptic literature and both testaments as representing the dead as quasi-bodily beings because they lack flesh and bones but sill appear in bodily form. Since this inference is not in I Corinthians 15:1-5,, II Cor. 4:7 is referred to for contextual evidence (earthen vessels...transcendent power belongs to God)RSV) Though our outer nature is wasting g away, our inner nature is being renewed day by day. For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure (4:16b-17), which Paul then reflects on as being the pledge of the Spirit (the present experience) as our hope (5:5b). 19. Bruce Reichenbach, Is Man the Phoenix? (Grand Rapids: Eerdmans 1978) Perception visual experiences...any difference from hallucinating, dreaming, or imagining? Perceptual acts involving taste and touch leave a mark on the object perceived; not so with hearing seeing, or smelling. So disembodied person would have to have extra-sensory perceptual abilities, the extension or liberation of presently abnormal or unrecognized and little used perceptual powers such as clairvoyance and telepathy. Agency ... to affect others or the environment. By merely thinking or concentrating on the act and desiring it to occur, it must be able to perform it or cause a certain effect to occur. Levitation, telekinesis exist today. So a mind force must exist for the disembodied person. What is the disembodied individuals spatial relation to the physical world? The soul is located at that place where it manifests its powers and activities. 20. H.H. Price, Survival and the Idea of Another World, Proceedings of the Society for Psychical Research, L, Part 182 (Jan. 1953); reprinted in Immortality,

(Belmont, CA: Wadsworth 1973) 25-26. We could draw upon our memory of our previous physical world to create an entire world of images and might contain tactual, taste, auditory, and olfactory images as well One might even have a visual image of the body which one had in the former life and might form the center or nucleus of ones image world, and one might even conceive of oneself as embodied, but of course would be mistaken. 15 21. John Hick, Faith and Knowledge (Ithaca, N.Y.: Cornell 1966) 183-184. because: 1). spiritual body means that the re-created individual possesses no physical properties, that he is reconstructed out of entirely different material; and 2). the re-creation act will occur immediately upon death. Reichenbach: If so, and if existence of re-created is in a location spatially related to earth, then we could radio communicate or rocket travel between earth and heaven; Hick says absurd. Reichenbach says the Biblical view is that re-creation will be in the future; I.e., Paul felt it necessary to comfort the Thessalonians (I Thess. 4:13-18) with reassurances concerning that had not yet happened but would happen in the future to their deceased friends. Reichenbach says he has no problem with radio communication with the deceased or with the possibility of rocket travel to a heaven located on another planet or even in another galaxy...rejection of these thoughts are just emotional hangovers from the bitter campaign against the three storied universe. 22. See Bruce R. Reichenbach, Price, Hick, and Disembodied Existence, Religious Studies (1979) 15(3); 317-135 for a more detailed discussion of Price and Hicks views. Keep in mind, however, that Hicks viewpoints have become, since this article was written, increasingly less mainstream evangelical Christian. In a conversation with Paul Eddy at Bethel Seminary on 2/26/97, the author learned that John Hick, while yet claiming to be a Christian, now also prays to Buddha. 23. Bruce Reichenbach, Is Man the Phoenix?, 186. (185) Time can be objective or subjective in terms of experience (seems fast). Though the time between death and resurrection at the End is objectively long, subjectively it is experienced as immediate. The reason: in the interim there is no consciousness, there is no individual to be conscious. Without consciousness, there can be now awareness of passing time. Thus Paul can say that to die is to be with (to experience) Christ (at the next conscious moment). 24. Murray Harris, Raised Immortal & Resurrection Immortaility in the New Testament, 142. Other articles and authors to consult:

Frances Young & David F. Ford, Meaning and truth in 2 Corinthians (GrandRapids: Eerdmans 1987), 127-137. Harry E. Fosdick, The Modern Use of the Bible (New York: MacMillen 1924), 102. Fackre, 230-233 Larry Kreitzer, 2 Corinthians (Sheffield England: Cromwell 1996), 102-105 Spiros Zodhiates, Life After Death? (Ridgefield: AMG 1977), 55, 42-55