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Notes and References Notes and References CHAPTER I: The Logic of Mortality 1. A. Flew, Botfy, Mind and Death (Macmillan, I964) p. I2. 2. A. Flew and A. Macintyre, New Essays in Philosophical Theology (SCM, I963) p. 269. 3· A. Flew, Botfy, Mind and Death, p. 4· 4· E.g. G. Ryle, The Concept of Mind (Penguin, I966); P. F. Strawson, Individuals (Methuen, I965); T. Penelhum, Survival and Disembodied Existence (RKP, I970). 5· A. Flew, A Dictionary of Philosophy (Pan, I979) p. 348. 6. L. Wittgenstein, Tractatus Logico-Philosophicus 6.43 I and 6. I4I I, cited in Flew and Macintyre, New Essays, p. 272. 7. The title of an article by Dr E. Kubler Ross published in Co-evolution Quarterly, (Summer I977)· 8. J. Macquarrie, Principles of Christian Theology (SCM, I 966) p. 69. 9· R. Lawler, D. W. Wuerl and T. C. Lawler, The Teaching of Christ: a Catholic Catechismfor Adults (Veritas, I976) p. 544· This Catechism was published with the commendation of Cardinal Conway, Primate of all Ireland, and of Archbishop Bernadin, President of the United States National Conference of Catholic Bishops, as a clear presentation of what the Catholic Church teaches. 10. Augustine, City of God, Bk. 22, ch. 20. I I. Rufinus, The Apostles' Creed; para. 43· I 2. P. Badham, Christian Beliefs about Life after Death (Macmillan, I 976) pp. 79ff. I3· J. Macquarrie, The Christian Hope (Mowbrays, I978) p. II7· 14· Cf. B. Williams, Problems of the Self (CUP, I973) chapter 5· I5· Flew and Macintyre, New Essays, p. 268. I6. A. Flew in J. R. Smythies, Brain and Mind (RKP, I965) p. 25. I 7. A. J. Ayer, The Central Qjtestions of Philosop~ (Penguin, I 976) p. I 33· I 8. Cf. T. Kuhn, The Structure of Scientific Revolutions (U niv. of Chicago, I 970); P. Feyerabend, 'Explanation, Reduction and Empiricism', in H. Feigl and G. Maxwell, (eds) Minnesota Studies in the Philosop~ of Science vol. iii (Univ. of Minnesota, I962); M. Hesse, 'Is there an Independent Observation Language?', inN. Colodny, The Nature and Function of Scientific Theories (Univ. of Pittsburg, I97o) pp. 275-353; and R. Harre and E. H. Madden, Causal Powers (Blackwell, I975) pp. 2 Iff. I9. Flew and Macintyre, New Essays, p. 269; and A. Flew, The Presumption of Atheism (Eiek, I976) p. I28. 20. Cf. Ayer, The Central Questions, p. I 33· I24 Notes and Riferences 125 2 I. I am constantly feeling left out of such discussions as I have tried in vain to see after images of any kind! 22. Williams, Problems of the Self pp. 42-5. 23. Flew, Presumption, p. I IO. 24. Cf. D. M. Armstrong, A Materialist Theory of Mind (RKP, I968) p. 74· 25. Flew, Body, Mind and Death, p. 10. 26. For defence of this see H. D. Lewis, The Elusive Mind (Allen and Unwin, I969) and Part 2 of my own Christian Beliefs 27- cr. w. Kneale, On Having a Mind (CUP, I962) pp. 50-2. 28. Williams, Problems of the Self, p. I4. 29. Cf. Badham, Christian Beliefs, pp. wolf. for a fuller discussion. 30. Williams, Problems of the Self, pp. 46-63. 31. A. Flew in Smythies, Brain and Mind, p. 27. 32. Flew, Presumption, p. I49· 33· The evidence for supposed mediumistic communication will be considered in chapter 6. 34· Psalm 90.9. 35· Acts 20.38. 36. Plato, Phaedo 59E-6IB, I I 7A-I I8. In the translation by H. Tredennick, The Last Days of Socrates (Penguin, I 959). On p. I oo Plato denies there was any sense of sorrow at Socrates' death, but this is wholly contradicted by the evidence he later cites, not only of Xanthippe's distress (p. I02), but of the profound distress of all Socrates' disciples (p. I82). 37· Roman Missal in Latin and English (Pre-Vatican 2 Version, Belgium I96I) p. 238. 38. R. H. Thouless, 'Theories about survival', Journal of the Society for Psychical Research, Vol. 50, no. 779 (March I979) 39· Ayer, The Central Questions, p. I 24. 40. Lewis Caroll, Through the Looking Glass (Piccolo, I 977 (I 87 I)) chapter 6, p. 74· CHAPTER 2 : The Meaning of Resurrection, Immortality and Eternal Life 1. G. Kaufman, Systematic Theology (Scribner, I968) p. 464. 2. S. Ogden, The Reality of God (SCM, I967) p. 230. 3· Cf. Chapter 2 of Paul Badham, Christian Beliefs about Life after Death (Macmillan, I 976). 4· Reference to 'eternal' or 'everlasting' life is made when conferring the gift of baptism, confirmation or ordination. The same terms also occur in the words of administration at the eucharist, in the pronouncement of absolution, and in the blessing of a bride and groom in marriage. 5· Cf. G. L. Prestige, God in Patristic Thought (SPCK, I952) pp. 73-4; W.James, The Varieties of Religious Experience (I902; Fontana, I963) p. 498; M. de Unamuno, The Tragic Sense of Life (I9I2; Fontana, I967). 6. From the Nicene Creed. 7· R. Bultmann, 'New Testament and Mythology', in H. W. Bartsch, Kerygma and Myth (Harper, I96I) p. 39· 8. Ibid., p. 8. 9· Cited in W. Kaufmann, The Faith of a Heretic (Anchor, I963) p. 95· Immortality or Extinction? IO. A. Flew and A. Macintyre, New Essays in Philosophical Theology (SCM, I963) p. 268. I 1. W. Lippmann, A Priface to Morals, pp. 30-I, cited in Flew and Macintyre, New Essays, p. 268. I2. H. A. Williams, True Resurrection (Mitchel Beazley, I972) p. 4· I3- H. J. Richards, Death and After (Fount, I98o) p. 38. I4· N. Lash, Theology on Dover Beach (DLT, I979) p. I65. I 5· J. Moltmann, The Crucified God (SCM, I 973) p. I 70. Note: Moltmann's position is notoriously obscure because of his exuberant but uncritical use of biblical imagery, which is combined with an insistence that the language of faith and hope is very different from the language of facts ( cf. p. I 73). One is therefore never sure about what he supposes to be the case, since one cannot ascertain which language he is speaking at the time. Consequently some suppose him to take a semi-fundamentalist position, while others believe there is a Godless void at the heart of his theology. Compare, for example, the discussion in John Hick, Death and Eternal Life (Collins, I976) pp. 2 I 3-5, with the reviews by J. A. Baker and D. Cupitt in Theology for September I978 and May I980 respectively. See also S. Travis, Christian Hope and the Future of Man (Inter-Varsity Press, I98o) pp. 94-5. I6. E.g. Romans 8.IO-I I, cf. R. Bultmann, 'New Testament and Mythology' in Bartsch, Kerygma and Myth, pp. 38ff. and Richards, Death and After, pp. 3off. I7- Romans 6.II; cf. also Colossians 2.I2-30; 3.Iff. I8. Phillipians 3-Io; 1.23; I.2I; 3.20. Ig. 2 Corinthians 1.22; 5·5· 20. I Corinthians I5·36; 2 Corinthians 5-6; Phillipians 1.23· 21. 2 Timothy 2.I6--I8. 22. Williams, True Resurrection, pp. 34-48. 23. Ibid., pp. 42-4. 24. Bartsch, Kergyma and Myth, pp. 37-40. 25. J. Moltmann, Theology of Hope (SCM, I967), p. 2IO. 26. Moltmann, The Crucified God, PP· I n-8; cf. in general PP· !66-I 78 and pp. 332-8 and see note I3 above. 27. Richards, Death and After, pp. 38--9. 28. Lash, Theology on Dover Beach, p. 78. 29. Matthew 28.6; Mark I6.6; Luke 24.3; John 20.7. 30. John 20.I7; 20.27. 31. Luke 24.39, Acts 10.4I; cf. Luke 24.43; John 2I.I3-5· 32. Luke 24.3I; 24.36; John 20.I9; 20.26. 33· Luke 24.I6; John 21.4. 34· Matthew 28.I7. 35· I Corinthians 15.50· 36. I Corinthians 6.I3. 37· 1 Corinthians I5.14. 38. I Corinthians I5.36. 39· I Corinthians I5.42-4. 40. C. F. Evans, Resurrection and the New Testament (SCM, I970) p. 64. 41. I Corinthians I5.8. 42. I Corinthians I5·44· 43· I Peter 3.I8. Notes and References 127 44· See notes 29 to 32 above and also Matthew 28.2; Luke 24.23; John 20. I 2. 45· Acts 1.3-4; Luke 24-49-53; Matthew 28.I6; John 21.1. 46. Mary Magdalene only Oohn 20.I); Mary Magdalene and the other Mary (Matthew 28.I); Mary Magdalene, the other Mary and Salome (Mark I6.I); Mary Magdalene, the other Mary, Joanna and the other women (Luke 24.10). 47· Matthew 28.8; 'Mark' I6.w; Luke 24.24;John 20-4 (only John mentions the race to the tomb). 48. Mark I4.50; I5.40. 49· This conclusion would have to be modified if further scientific tests on the Turin Shroud were to support all the claims currently being made for it. If the shroud is definitively proven to be of first century provenance and if it came to be generally agreed that only the dematerialization of the body laid within it could account for the shroud's markings, this would indeed powerfully reinforce the empty tomb tradition. Mark's story of a deliberate silence on the part of the witnesses would then have to be revived to explain why Paul knew nothing of this tradition. But so far from supporting the resurrection hopes of Christians it would in fact undermine them by cutting the connection, which St Paul saw as very important, between what happened to Christ and what we may reasonably expect to happen to ourselves. On the other hand the prima facie evidence for the shroud's authenticity is impressive, so its vindication would not be an impossible outcome of the current research.
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