Since it's common to question or deny belief in an afterlife in early Judaism, we should keep in mind that an afterlife and significantly related concepts, such as the existence of heaven, are often implied where they're not spelled out (e.g., passages forbidding attempts to contact the dead). An example too seldom discussed is Enoch in Genesis 5:24.
For confirmation that something other than death is being referred to, see the many references to other individuals dying in Genesis 5, in contrast to what's said about Enoch. And notice the emphasis on how Enoch "walked with God", which implies that he would therefore receive favorable treatment. The language of being "taken" is more naturally interpreted as referring to ongoing existence elsewhere rather than ceasing to exist, and ceasing to exist after a shorter lifespan than so many other figures of that era doesn't make sense as a form of favorable treatment. The later taking of Elijah to heaven without dying shows that such a concept was known in ancient Jewish thought. And as far as I know, later accounts of what happened to Enoch suggest that his going to heaven was the most widespread interpretation of the Genesis passage. The text isn't as explicit as we'd like it to be, but an interpretation involving Enoch's going to heaven makes the most sense.
Don't forget catholics tell us Mary was also taken to heaven like Enoch.
ReplyDeleteWhat does the Catholic doctrine of Marian assumption lend to the discussion of evidence for an afterlife? Are you saying this RC doctrine is supportive in proving humans in general believe in an afterlife, or that this doctrine has more credibility due to the fact that humans in general believe in an afterlife?
DeleteThe Old Testament also sometimes associates sheol with the "place" where the dead are conscious. It also refers to people "sleeping/slept with" or "gathered to/unto" one's "fathers." This can't always refer to ossuaries where people's bones are gathered with the bones of their ancestors because God predicted that Moses would sleep with his fathers in Deut. 31:16, even though Moses died and was buried [presumably alone] "in the valley in the land of Moab opposite Beth-peor; but no one knows the place of his burial to this day" (Deut. 34:6). It's unlikely that they carried the remains of Moses' ancestors out of Egypt like they did the remains of Joseph. Therefore, Moses in some sense joined his ancestors in the afterlife. The reference to death as "sleep" also has the connotation of a future awakening [i.e. resurrection].
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