Appendix A
This index is a place to begin. When grief is heavy, when a phone call interrupts a Tuesday afternoon and a casket appears in your week, when a deathbed waits at the end of a hospital hallway, the Bible is full of help — but it can be hard to find. This appendix gathers some of the most pastorally important passages on death, the conscious intermediate state, postmortem hope, the resurrection of the body, recognition and reunion, and the comfort of God for the grieving. It is selective rather than exhaustive. The condensed edition lists four to six representative verses per category. Pastors and serious students will want a fuller concordance; this index is for the bereaved reader who needs a hand on the shoulder and a door into Scripture.1
Each entry includes the citation, a brief portion of the ESV text (shortened where the passage is long), and a one-sentence pastoral note on how the verse can serve in real grief.2 The notes are deliberately short. They are not exegesis. They are pastoral handles — the kind of sentence a friend might write in the margin of a Bible to help a widow find her place again.
How to use this index: Find the category that fits your moment. Read the verse slowly. Sit with the pastoral note. If a verse does its work in your heart, stop reading the index and stay with that verse. The point is not to finish the appendix. The point is to find a single word from God that lets you breathe.
Genesis 35:18. "And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin."
Even in the earliest pages of Scripture, death is described as the soul departing the body — death is the soul's leaving, not the soul's ending.3
Ecclesiastes 12:7. "And the dust returns to the earth as it was, and the spirit returns to God who gave it."
The body lies down in the ground; the spirit goes home to the God who gave it — for the believer, this is profoundly tender comfort at the gravesite.
Luke 23:46. "Then Jesus, calling out with a loud voice, said, 'Father, into your hands I commit my spirit!' And having said this he breathed his last."
Jesus models for every believer the act of dying as a deliberate handing-over of the conscious spirit into the safe hands of the Father.
Acts 7:59. "And as they were stoning Stephen, he called out, 'Lord Jesus, receive my spirit.'"
Stephen's last words echo Jesus' own — the dying believer may pray Stephen's prayer and trust that the Lord stands ready to receive a spirit at the moment of death.
Psalm 116:15. "Precious in the sight of the LORD is the death of his saints."
To the watching family, a believer's death may feel like sheer loss; to the watching God, it is precious — He is paying close attention to every detail.
Luke 23:43. "And he said to him, 'Truly, I say to you, today you will be with me in paradise.'"
The word "today" is the heart of the verse — Jesus promises the dying thief immediate, conscious presence with Himself, not a long unconscious sleep.4
2 Corinthians 5:1–8. "We are of good courage, and we would rather be away from the body and at home with the Lord."
Paul's settled hope is that the moment a believer is "away from the body," he is "at home with the Lord" — there is no third state of unconsciousness in between.
Philippians 1:21–23. "For to me to live is Christ, and to die is gain… My desire is to depart and be with Christ, for that is far better."
For Paul, dying meant gain — because to depart this life was to be with Christ Himself, immediately, consciously, and far better than the best day on earth.
Revelation 6:9–11. "I saw under the altar the souls of those who had been slain… they cried out with a loud voice."
John sees the martyrs already conscious, already speaking, already being heard by God — the intermediate state is real and aware, not silent or dreamless.
Luke 16:19–31. "The poor man died and was carried by the angels to Abraham's side. The rich man also died and was buried, and in Hades, being in torment…"
Whatever genre this account belongs to, Jesus depicts both the righteous and unrighteous dead as fully conscious, aware, able to remember, and able to feel.5
Genesis 2:7. "Then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature."
From the first chapters of Scripture, a human being is body plus the breath of life from God — the body alone, without the breath, is not yet a person.6
Matthew 10:28. "And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell."
Jesus assumes that body and soul are distinct, that the body's death does not equal the soul's death, and that the soul belongs ultimately to God.
2 Corinthians 4:16. "So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day."
Even as the dying body fades, the inner self — the real you — continues to be renewed; aging and dying are not the soul's decay.
Hebrews 12:23. "…and to the spirits of the righteous made perfect."
The author of Hebrews knows that the saints already in glory are spirits — disembodied for now, awaiting resurrection, but already made perfect in Christ.
Acts 7:55–56. "But he, full of the Holy Spirit, gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God."
At the moment of Stephen's death, Jesus is not merely seated but standing — Christ rises from His throne to receive His own.
Romans 14:7–9. "For if we live, we live to the Lord, and if we die, we die to the Lord… For to this end Christ died and lived again, that he might be Lord both of the dead and of the living."
Death does not transfer a believer out of Christ's possession — He is Lord both of the living and of the dead, and your loved one in Christ is still His.
1 Peter 3:18–4:6. "He went and proclaimed to the spirits in prison… For this is why the gospel was preached even to those who are dead."
This puzzling but powerful passage hints at the reach of Christ's saving presence into realms of the dead — His mercy is not bounded by the grave.7
Ephesians 4:8–10. "When he ascended on high he led a host of captives… He had also descended into the lower regions, the earth."
Christ has been into the depths; there is nowhere a believer can go in death where Christ has not already been first.
1 Timothy 2:4. "…who desires all people to be saved and to come to the knowledge of the truth."
God's desire is not narrow — He wants the salvation of all people, including the loved one whose faith you cannot verify with confidence.
2 Peter 3:9. "The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance."
The same patience that has waited on you waits on others — God is not eager to see anyone perish.
1 John 2:2. "He is the propitiation for our sins, and not for ours only but also for the sins of the whole world."
The atoning sufficiency of the cross is wider than any single human heart can measure — wide enough for the loved one whose story you grieve.
John 3:16–17. "For God so loved the world, that he gave his only Son… For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him."
God's heart toward the people you have loved and lost is the heart of the cross — love that came to save, not to condemn.
1 Peter 3:18–4:6. "…the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does."
The clearest biblical hint that the gospel reaches beyond the moment of bodily death — handle with humility, but do not erase from Scripture.8
Romans 14:9. "For to this end Christ died and lived again, that he might be Lord both of the dead and of the living."
Christ's lordship over the dead is not merely judicial — He is actively Lord of those who have died, with all the love and pursuit that lordship implies.
Ephesians 4:8–10. "He descended into the lower regions, the earth."
Christ's descent puts Him in living, saving contact with the realm of the dead — He is no absentee Lord of the unseen world.
Revelation 22:17. "The Spirit and the Bride say, 'Come.' And let the one who hears say, 'Come.' And let the one who is thirsty come; let the one who desires take the water of life without price."
The final invitation in Scripture is open and free — and Scripture nowhere states that this offer expires the instant a heart stops beating.9
A pastoral word. The verses in this section do not prove that every person will be saved, and they should not be used that way. They show that real, biblical hope for those whose faith was unclear is grounded in the unchanging love of God. Hold the hope; do not turn it into a guarantee.
2 Samuel 12:22–23. "But now he is dead. Why should I fast? Can I bring him back again? I shall go to him, but he will not return to me."
David's quiet hope — I shall go to him — is the earliest and tenderest biblical answer to the grief of a parent who has buried a young child.
Matthew 18:10. "See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven."
Children are watched in heaven; their angels behold the face of the Father — a small child is never overlooked by God.
Matthew 19:13–15. "Let the little children come to me and do not hinder them, for to such belongs the kingdom of heaven."
Jesus' arms are wider toward small children than the tightest religion has ever allowed; the kingdom is theirs.
Jeremiah 31:15–17. "Thus says the LORD: 'Keep your voice from weeping… your work shall be rewarded… they shall come back from the land of the enemy.'"
God hears Rachel weeping and answers — not by minimizing her grief, but by promising that her children will come home from the land of the enemy.
1 Corinthians 15:51–58. "We shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet… 'Death is swallowed up in victory.'"
Death is not the end of the body forever — at Christ's return, the buried bodies of believers will rise transformed, swallowing up death itself.
John 5:28–29. "An hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life."
The final word over every grave is the voice of Jesus calling His own to rise.
Philippians 3:21. "…who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself."
The frail, sick, broken bodies our loved ones laid down will be remade after the pattern of Christ's risen body — the same person, gloriously whole.
1 Thessalonians 4:13–18. "For the Lord himself will descend from heaven with a cry of command… And the dead in Christ will rise first."
Paul's antidote to grief without hope is reunion — a real, embodied, public reunion of believers with Christ and with one another.
Matthew 8:11. "I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven."
The patriarchs are still recognizably themselves at the heavenly table — death does not erase identity, and reunion is not abstract.
Matthew 17:1–8. "And behold, there appeared to them Moses and Elijah, talking with him."
At the Transfiguration, Moses and Elijah — long-dead saints — are alive, conscious, recognizable, and at home in conversation with Jesus.10
1 Corinthians 13:12. "For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known."
In the life to come, the partial knowing of this life — including our partial knowing of one another — gives way to full, face-to-face seeing.
2 Samuel 12:23. "…I shall go to him, but he will not return to me."
David expects not just to be in heaven generically but to go to a recognizable son — reunion is personal, not generic.
Revelation 21:1–4. "Behold, the dwelling place of God is with man… He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore."
The Christian's final hope is not a disembodied float but a renewed creation where God's own hand wipes the tears from our faces.
Revelation 22:1–5. "Then the angel showed me the river of the water of life, bright as crystal… and the leaves of the tree were for the healing of the nations."
Healing flows out of the heart of the new creation; the wounds of this life will not have the last word.
2 Peter 3:13. "But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells."
We do not wait for the destruction of the world but for its renewal — the home is being prepared, not abandoned.
Romans 8:18–25. "…the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God."
The same God who promises to redeem your soul promises to redeem the whole creation in which you have lived and lost.
Psalm 23. "Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me."
Psalm 23 is the Christian's grief-walk anthem — the valley is still dark, but it is no longer a valley of abandonment.
Matthew 5:4. "Blessed are those who mourn, for they shall be comforted."
Jesus does not call mourning a weakness — He calls it blessed, and He promises that the comforting is on its way.
John 11:25–26. "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live."
At the gravesite of His friend, Jesus makes the largest claim ever made: I am — not "I will offer" — the resurrection and the life.
Romans 8:31–39. "…neither death nor life… will be able to separate us from the love of God in Christ Jesus our Lord."
The whole list of would-be separators ends with the same verdict — nothing; not even the death of someone we love.
1 Thessalonians 4:13–18. "…Therefore encourage one another with these words."
Paul means his words about reunion to be a working tool of comfort that the church uses on each other in real grief — not a doctrine for the shelf, an instrument for the bedside.
Hebrews 4:14–16. "For we do not have a high priest who is unable to sympathize with our weaknesses… Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need."
Jesus has been near enough to grief to sympathize with it — the throne is a grace throne, not a courtroom, when you come weeping.
John 11:33–36. "Jesus wept. So the Jews said, 'See how he loved him!'"
At the grave of His friend, Jesus did not deliver a lecture or scold the family for weeping — He cried, and that is the model He gives the Church.
Isaiah 53:3–5. "He was despised and rejected by men, a man of sorrows and acquainted with grief… and with his wounds we are healed."
The Savior who meets you in your sorrow is no stranger to it — He is the Man of Sorrows, and He knows by experience what He is doing in you.
Revelation 7:17. "For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water, and God will wipe away every tear from their eyes."
The promise is not that the tears never came but that the tears that did come will be tenderly, personally wiped away by the hand of God.
Revelation 21:4. "He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away."
The whole catalog of grief — death, mourning, crying, pain — will appear on the list of "former things" that have passed away.
Isaiah 25:8. "He will swallow up death forever; and the Lord GOD will wipe away tears from all faces."
Long before Revelation, Isaiah saw it: a day when the Lord Himself would put an end to death and wipe the cheeks of every grieving face.
Psalm 42–43. "Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God."
Scripture gives the bereaved language for the question and for the hope — talking back to your own soul in the dark is Bible-shaped prayer.
Psalm 88. "O LORD, God of my salvation, I cry out day and night before you… You have caused my beloved and my friend to shun me; my companions have become darkness."
The only psalm that ends in darkness is still in the Bible — God preserved a song for the times when no light comes, and called it Scripture.11
Lamentations 3:19–24. "But this I call to mind, and therefore I have hope: The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness."
Lament and hope are not enemies; the same prophet weeps the loss of the city and remembers that the mercies of God are new every morning.
John 11:35. "Jesus wept."
The shortest verse in the Bible gives the bereaved Christian the largest permission — to cry without explanation, without timetable, and without shame.
1 John 4:1–3. "Beloved, do not believe every spirit, but test the spirits to see whether they are from God."
The Christian receives unusual experiences — including deathbed visions and after-death encounters — neither by knee-jerk dismissal nor by knee-jerk acceptance, but by careful, biblical testing.12
1 Thessalonians 5:19–21. "Do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good."
Paul's instruction is balanced — neither smother the Spirit's work nor swallow every report uncritically; test and then hold what is good.
2 Corinthians 11:14. "And no wonder, for even Satan disguises himself as an angel of light."
Brilliance and beauty alone do not authenticate a spiritual experience — Christian discernment looks at content and fruit, not just brightness.
Deuteronomy 18:10–12. "There shall not be found among you anyone… who inquires of the dead, for whoever does these things is an abomination to the LORD."
Scripture forbids actively seeking the dead — but it does not forbid receiving an unsought providence from God; the difference matters greatly in pastoral practice.13
Isaiah 8:19. "Should not a people inquire of their God? Should they inquire of the dead on behalf of the living?"
When grief tempts you to consult mediums, séances, or psychic readings, Isaiah's redirect is firm and tender — go to your God, not to the dead.
Leviticus 19:31. "Do not turn to mediums or necromancers; do not seek them out, and so make yourselves unclean."
The line in Scripture is not against the unseen world but against seeking power and contact apart from God Himself.
A closing pastoral word. An index can feel cold. This one is meant to be warm. Each of these verses is a hand the Lord extends through Scripture into a real human grief. Mark the ones that helped. Read them aloud at the kitchen table. Underline them in your Bible so that the next time the wave comes, you know where the ladder is.
1. Which category in this index speaks most directly to your current grief? Which verse in that category would you like to memorize this week?
2. Is there a passage you have always heard at funerals that has begun to feel hollow? Could you let one of the less familiar verses in this index — one you have not heard repeated — speak in its place for a season?
3. If your loved one's spiritual state was unclear, which verses in sections 5 and 6 give you specific language for hope? What is the difference, for you, between hope and certainty?
4. The lament category (section 14) gives biblical permission to grieve hard. Have you given yourself that permission, or have you been trying to skip lament and arrive at peace? What would it look like to slow down and pray Psalm 88 honestly tonight?
5. Section 15 gently warns about discernment. Have you experienced anything since your loved one's death — a dream, a sense of presence, a moment at the bedside — that you have not yet been able to talk about with a trusted believer? What would it cost to bring it into the light?
6. If you are reading this index for someone else — a sister, a parishioner, a friend — which two or three verses would you write on a card and leave on their kitchen counter this week?
7. The Bible ends with God wiping every tear (sections 10 and 13). What tear, in particular, do you most long to feel His thumb against?
This index is structured by need, not by genre. Use it that way at the bedside and in the first weeks after a death. A few practical observations:
Match the verse to the moment. A widow whose husband died after a long faithful walk with Christ needs verses from sections 1, 2, 4, 9, and 11 — verses that anchor the immediate, conscious presence of her husband with the Lord. A mother whose adult son died with no clear profession of faith needs sections 5 and 6, handled tenderly. A grandfather whose infant grandchild has died needs section 7. Reading the wrong category to the wrong grief, however well-intended, can wound. Listen first, then choose the section.
What to say. When a parishioner asks for a verse, you may say: "Let me read you something from Paul that has been a comfort to thousands of grieving believers — and I want you to listen for one phrase." Then read 2 Corinthians 5:1–8 or Philippians 1:21–23. After reading, ask: "What did you hear in that?" Let the verse do its work. You are not the comforter; the Word is.
What NOT to say. Do not weaponize Scripture for a teaching point at the bedside. Do not quote 1 Thessalonians 4:13 ("do not grieve as those without hope") to a person who is grieving hard, as though the verse forbids tears — Paul does not forbid grief; he forbids hopeless grief. Do not press postmortem-opportunity verses on a hardened skeptic at a funeral. The graveside is not a debate stage.
Watch-outs. The index is a tool, not a script. The pastor who arrives with a list of verses but no eyes to see the grieving family will not help anyone. Bring the index in your Bible; bring your full attention to the room. Also — when a grieving person quotes a verse to you that you suspect they have misread, do not correct them in the moment. Let them have the comfort. There is time later for clarification.
Next steps. After a funeral, leave a small card with the bereaved family. On one side, write the date and a single verse from this index that fits their loss. On the other side, write your phone number and the words "Anytime — even at 3 a.m." That card is a pastoral instrument worth more than most sermons. The verse will speak when you cannot. The card will tell them they are not alone.
Nancy Guthrie, O Love That Will Not Let Me Go: Facing Death with Courageous Confidence in God (Crossway, 2011) — a curated anthology of pastoral writers on death and dying, organized by theme.
Tim Keller, Walking with God Through Pain and Suffering (Dutton, 2013) — substantive engagement with the Bible's whole vocabulary on suffering, including a sustained treatment of lament.
Randy Alcorn, Heaven (Tyndale, 2004) — extensive Scripture-saturated treatment of the intermediate state and the new creation, useful as a cross-reference companion to this index.
Christopher J. H. Wright, The God I Don't Understand: Reflections on Tough Questions of Faith (Zondervan, 2008) — a thoughtful pastoral-theological treatment of the hard questions Scripture raises about death, evil, and God's justice.
The English Standard Version Study Bible (Crossway, 2008) — for grieving readers and pastors who want immediate exegetical notes on the verses indexed here.
1 For fuller scholarly indexes see Randy Alcorn, Heaven (Carol Stream, IL: Tyndale, 2004), 463–510, and the Scripture indexes in standard biblical-theology reference works. The present index is pastoral, not exhaustive. ↩
2 Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Where passages are long, ellipses (…) indicate that the verse has been shortened for the index; readers are encouraged to consult the full text in their Bible. ↩
3 On the Hebrew nephesh (נֶפֶשׁ) departing in Genesis 35:18 as evidence for an early Old Testament doctrine of conscious survival, see John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate, rev. ed. (Grand Rapids: Eerdmans, 2000), chap. 2, "Old Testament Anthropology and the Afterlife." ↩
4 The placement of the Greek adverb sēmeron (σήμερον, "today") in Luke 23:43 is straightforward in the natural reading of the text and is not legitimately moved to the introductory clause ("I say to you today, you will be with me…") in standard Greek punctuation traditions. See discussion in I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 1978), 872–73. ↩
5 Whether one reads Luke 16:19–31 as parable or as actual account of post-mortem reality, the implications for the conscious intermediate state remain striking, since Jesus would not construct a teaching narrative whose central premise was patently false. See John Cooper, Body, Soul, and Life Everlasting, chap. 5, "Jesus on the Intermediate State." ↩
6 For substantive engagement with the biblical-theological case for substance dualism from Genesis onward, see Joshua R. Farris, An Introduction to Theological Anthropology: Humans, Both Creaturely and Divine (Grand Rapids: Baker Academic, 2020), chaps. 4–5; and J. P. Moreland and Scott B. Rae, Body and Soul: Human Nature and the Crisis in Ethics (Downers Grove, IL: InterVarsity, 2000). ↩
7 The exegesis of 1 Peter 3:18–4:6 is famously contested. For a balanced survey of options that takes seriously the postmortem-opportunity reading without overcommitting, see James Beilby, Postmortem Opportunity: A Biblical and Theological Assessment of Salvation After Death (Downers Grove, IL: IVP Academic, 2021), chap. 6, "1 Peter 3 and 4." ↩
8 Beilby, Postmortem Opportunity, chap. 1, "The Question Stated"; cf. Stephen Jonathan, Grace Beyond the Grave: Is Salvation Possible in the Afterlife? (Eugene, OR: Wipf & Stock, 2014), chap. 2. ↩
9 The often-cited Hebrews 9:27 ("it is appointed for man to die once, and after that comes judgment") does not specify the temporal proximity between death and judgment, nor does it preclude divine action in the interval. For careful treatment, see Beilby, Postmortem Opportunity, chap. 7, "The Standard Objections." ↩
10 The recognizability of Moses and Elijah at the Transfiguration — long after Moses' death and Elijah's translation — is among the most underused pieces of evidence for conscious, identifiable post-mortem existence. See Cooper, Body, Soul, and Life Everlasting, chap. 5. ↩
11 On the canonical importance of Psalm 88 as a permission-giving lament for grieving believers, see Walter Brueggemann, The Message of the Psalms: A Theological Commentary (Minneapolis: Augsburg, 1984), 78–81. ↩
12 For a pastoral framework for discerning unusual experiences (NDEs, deathbed visions, after-death communications) by biblical criteria, see J. Steve Miller, Is Christianity Compatible with Deathbed and Near-Death Experiences? The Surprising Presence of Jesus, Scarcity of Anti-Christian Elements, and Compatibility with Historic Christian Teachings (Acworth, GA: Wisdom Creek Press, 2022), chap. 4, "The Surprising Presence of Jesus," and chap. 12, "Discernment." ↩
13 The pastoral and exegetical distinction between seeking the dead (forbidden in Deut. 18:10–12; Lev. 19:31; Isa. 8:19) and receiving an unsought providence is treated more fully in chapter 22 of this volume, on after-death communications. ↩
Alcorn, Randy. Heaven. Carol Stream, IL: Tyndale, 2004.
Beilby, James. Postmortem Opportunity: A Biblical and Theological Assessment of Salvation After Death. Downers Grove, IL: IVP Academic, 2021.
Brueggemann, Walter. The Message of the Psalms: A Theological Commentary. Minneapolis: Augsburg, 1984.
Cooper, John W. Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate. Rev. ed. Grand Rapids: Eerdmans, 2000.
Farris, Joshua R. An Introduction to Theological Anthropology: Humans, Both Creaturely and Divine. Grand Rapids: Baker Academic, 2020.
Jonathan, Stephen. Grace Beyond the Grave: Is Salvation Possible in the Afterlife? Eugene, OR: Wipf & Stock, 2014.
Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.
Miller, J. Steve. Is Christianity Compatible with Deathbed and Near-Death Experiences? The Surprising Presence of Jesus, Scarcity of Anti-Christian Elements, and Compatibility with Historic Christian Teachings. Acworth, GA: Wisdom Creek Press, 2022.
Moreland, J. P., and Scott B. Rae. Body and Soul: Human Nature and the Crisis in Ethics. Downers Grove, IL: InterVarsity, 2000.