Appendix A
A Reader's Guide to the Primary Literature
Condensed Edition
I have drawn on a large body of NDE research in this book. If you want to go deeper, this is your starting point. Here I gather the most important works in the field, sort them by type, and give a brief note on what each one brings to the table. My aim is not to list every book or paper ever published on near-death experiences. It is to point you toward the strongest and most careful works, the ones that shaped the field and that feed the argument of this book.
Some of these works come from doctors. Some come from psychologists or philosophers. A few come from theologians. I have tried to be honest about each one's strengths and limits. Where a work broke new ground but has real flaws, I say so. Where it is careful and solid, I say that too.
I have sorted the entries by the kind of work each one does. If you are new to NDE research, start with the opening section and the overviews. If you already know the basics, skip to the heading that matches your interest: veridical cases, scary NDEs, children's accounts, or the theology and philosophy.
Three books launched the modern study of near-death experiences. They did not invent the topic. Reports of visions at the edge of death go back centuries. But these three gave it a name, a research plan, and public attention.
Raymond A. Moody Jr., Life After Life (1975). This is where it all began. Moody coined the term "near-death experience," gathered over 150 accounts, and named the common features that later workers would study: the tunnel, the being of light, the life review, the border, and the return. The book is based on stories rather than clinical data. Moody was a philosopher and a psychiatrist, not a heart doctor, and his sample was not controlled. But his achievement was real. He showed that dying people across many backgrounds reported striking shared features, and he made the question worth pursuing.1
Kenneth Ring, Life at Death (1980). Ring, a psychologist at the University of Connecticut, ran the first controlled study of NDEs. He talked with 102 people who had come close to death. He used careful methods and created the "Weighted Core Experience Index" to measure how deep an NDE went. His results backed up Moody's core pattern while placing it on firmer ground. Ring went on to become one of the field's most active and careful workers.2
Michael B. Sabom, Recollections of Death (1982). Sabom was a heart doctor, the first to study NDEs from inside the cardiac-care unit. He began as a skeptic and ended as a convinced researcher. His key work was careful proof of veridical sight: patients described what happened during their operations with details that matched the medical records. This early evidence set the stage for the veridical NDE research that Chapter 8 draws on.3
The field's strongest claims rest on large hospital studies published in top medical journals. These are the studies that skeptics must face, because they meet the standards of mainstream science.
Pim van Lommel et al., "Near-Death Experience in Survivors of Cardiac Arrest," The Lancet (2001). This landmark study followed 344 cardiac-arrest survivors across ten Dutch hospitals. Sixty-two patients (18 percent) reported NDEs. The study was set up ahead of time (prospective), meaning the team enrolled patients before knowing who would report an experience. No body-based or mind-based factor could predict who would have an NDE and who would not. Its place in The Lancet, one of the world's top medical journals, gave the field a level of respect it had never had before.4
Sam Parnia et al., "AWARE I," Resuscitation (2014). The AWARE I study placed hidden picture targets on high shelves in rooms where cardiac arrests took place, hoping to test whether out-of-body sight was real. Of 2,060 cardiac-arrest cases, 140 survivors were talked to and 9 percent reported NDEs. One patient gave true details of his own revival. But the picture targets were not tested because most arrests did not happen in the right rooms. The study did confirm that clear, well-formed experiences happen during cardiac arrest. Its method set a template for future work.5
Sam Parnia et al., "AWARE II," Resuscitation (2023). AWARE II grew to 25 hospitals and added EEG and brain-oxygen tracking. The key finding was startling. Some patients showed bursts of brain activity, including gamma waves linked to higher awareness, up to an hour into CPR. This was well after the brain should have gone quiet. The study also recorded one confirmed sound heard during cardiac arrest. These findings support the argument in Chapter 10 that the dying process is more aware, and more complex, than we once thought.6
If you want a single book that surveys the whole field, these are the best choices. Each one tells the story from a different angle.
Pim van Lommel, Consciousness Beyond Life (2010). Van Lommel's full-length book builds on his Lancet study and argues that the mind is not made by the brain. The medical chapters are first-rate. The later chapters on quantum physics and mind are more guesswork than proof, and not all readers will follow him there. But as a full survey of the medical facts, it is the best single book out there.7
Bruce Greyson, After (2021). Greyson is a psychiatrist at the University of Virginia who has studied NDEs for over forty years. He built the Greyson NDE Scale, the standard tool for measuring NDE depth and features. After is both a personal story and a careful look at the evidence, written for everyday readers. His tone is calm and honest about what we know and what we do not. I think it is the best entry point for a newcomer to the field.8
Jeffrey Long with Paul Perry, Evidence of the Afterlife (2010). Long, a cancer doctor, founded the Near Death Experience Research Foundation (NDERF), which holds the largest NDE database in the world. This book draws on over 1,300 cases to present nine lines of proof for the reality of NDEs. Long's strength is the sheer size of his data. His weakness is a pull toward stronger claims than the data alone can carry. Read him alongside Greyson for balance.
Jeffrey Long with Paul Perry, God and the Afterlife (2016). A follow-up focused on the spiritual content of NDEs, drawing on the NDERF database. Long looks at what NDErs say about God, heaven, and the afterlife. The data is useful, especially for the Christ-centered content discussed in Chapter 18. At times Long's reading of the data outpaces what it can firmly support.
Veridical NDEs are the cases that matter most for the argument of this book. In these cases, the patient reports things seen or heard that were later confirmed by outside proof: other people or medical records. They are the hardest cases for any brain-only view of the mind to explain. They form the backbone of Chapter 8.
Michael B. Sabom, Light and Death (1998). Sabom's second book holds the most famous veridical NDE case in all the research: Pam Reynolds. During a rare brain surgery, her body was cooled to 60°F, her heart was stopped, and the blood was drained from her head. She later described the surgical tools and the talk in the room with startling accuracy. Sabom records the case with the rigor of a heart doctor who knows exactly what the monitors showed.9
Kenneth Ring and Sharon Cooper, Mindsight (1999). Ring and Cooper studied NDEs in people who were blind from birth. Their subjects reported seeing things during their NDEs: colors, shapes, and scenes they had never known in waking life. This is a startling fact. If the brain makes all our inner life, then a person whose visual brain has never handled sight should not "see" anything, even in a dream. Ring and Cooper's data, though based on a small group, remains one of the strongest tests of the brain-only view.10
NDERF Database (nderf.org). Jeffrey Long's Near Death Experience Research Foundation holds a public database of thousands of NDE accounts, filed by the people who had them and sorted with standard forms. The database is a helpful tool for spotting patterns and trends. But the accounts are self-reported and not checked. Workers use it as a starting point, not as the last word.
Not all NDEs are peaceful. A small but real share involve terror, darkness, and what the people who have them call hellish places. These cases are central to Chapter 12 and to the book's claim that the moment-of-death encounter may open in darkness before Christ appears.
Maurice Rawlings, To Hell and Back (1993). Rawlings, a heart doctor, argued that hellish NDEs are far more common than the research suggests, because patients push the memories away soon after being revived. His thesis is bold and has shaped many readers in the church. His methods, though, have drawn wide criticism. He gathered accounts loosely, often writing them down from memory rather than in structured talks, and his own beliefs colored his telling. Use with care, but do not dismiss him. His core point, that some patients are terrified right after being revived and grow calm only later, has been backed up by other workers.11
Nancy Evans Bush, Dancing Past the Dark (2012). Bush, a former head of IANDS, wrote the most careful and kind study of scary NDEs we have. She names three types: the inverse NDE (the same features as a peaceful one but felt with terror), the void (a sense of nothing and vast loneliness), and the hellish scene. Her grouping is now standard in the field. Her tone is caring as well as sharp. She writes as someone who has sat with hundreds of frightened people.12
Howard Storm, My Descent into Death (2005). Storm's memoir is the single most important scary NDE account for this book's argument. A committed atheist and art teacher, Storm had a long hellish NDE during a medical crisis in Paris. He describes being attacked by hostile beings in darkness, crying out to God, and being rescued by a being of light he called Jesus. The pattern here is key: darkness, the cry, the rescue. Chapter 12 examines this pattern, and Chapter 28 builds it into the sequenced encounter model. Storm later became a pastor. His account is vivid, rich in detail, and felt by him as lasting hours or days.13
Most NDE workers are doctors or psychologists. A smaller group of Christian scholars has engaged the evidence from a theological and a philosophical angle. Their work matters for this book because they ask the questions that medical workers often leave aside. What do NDEs mean? Do they confirm the Christian hope? Do they challenge it?
J. Steve Miller, Near-Death Experiences as Evidence for the Existence of God and Heaven (2012). Miller offers a clear, friendly guide to the NDE evidence written for a Christian audience. He surveys the major studies and cases, faces the skeptical pushback, and argues that NDEs give real evidence for God and for life after death. The book does not dig into the deeper questions about the mind, but it is a fine starting point for Christian readers who want an honest overview.14
J. Steve Miller, Is Christianity Compatible with Deathbed and Near-Death Experiences? (Volume Three, 2023; foreword by Gary Habermas). Miller's most directly useful work for this book tackles the harder question: what about NDE features that seem to clash with Christian teaching? He draws on the NDERF database to show that Jesus is reported far more often than figures from other faiths, and that very little in the best NDE data contradicts core Christian teaching. He also treats distressing NDEs, the question of mediums and the occult, and practical ways for pastors and apologists to use this material. The book is honest about the tensions and helpful for readers who worry that NDE research works against the faith.21
J. Steve Miller, Deathbed Experiences as Evidence for the Afterlife, Volume 1 (2021). Miller turns from NDEs to the wider family of experiences that surround final death: visions of the dying, terminal lucidity, after-death communications, and children's deathbed reports. He organizes the evidence into eleven numbered "Lines of Evidence" and argues that the data fits an afterlife hypothesis better than any naturalistic alternative. His chapters on sudden lucidity in advanced dementia and on lifelong cognitively impaired persons who become lucid near death are especially important for the argument of Chapter 31. The book is the popular distillation of his doctoral dissertation.22
J. Steve Miller, "Deathbed Experiences as Evidence for the Afterlife: A Multicultural Examination of the Literature" (Ph.D. dissertation, Columbia International University, 2019). Miller's doctoral work is the most rigorously sourced treatment of the deathbed-evidence literature in the field. It documents over eight hundred related articles and books, isolates twenty-seven characteristics of potentially evidential phenomena surrounding death, and discusses eleven in detail. The dissertation is the scholarly foundation behind both Volumes 1 and 3, and its footnotes point to the primary sources, including Barrett's Death-Bed Visions and Osis and Haraldsson's At the Hour of Death.23
Shaun Tabatt, The NDE Conspiracy: Why You Can Trust the Testimony of Those Who've Crossed Over (2025). Tabatt, a publishing executive and podcast host who has interviewed hundreds of NDErs, writes a popular-level guide to discernment in the NDE field. He offers a nine-point framework for evaluating whether an account is a genuine NDE, treats the history of NDE reports, and warns against deception by drawing on cases where experiencers were initially misled by hostile spiritual beings. His chapter on how long NDEs have been documented and his treatment of NDEs alongside mediums, ghosts, and alien encounters fill gaps that more academic works leave open. Use him as a supplementary popular voice, not as primary scholarly support.24
Gary R. Habermas and J. P. Moreland, Beyond Death (1998). Habermas and Moreland bring rigorous methods to the question of life after death. The NDE chapters are careful and well-sourced. Habermas, known for his work on the truth of the resurrection, applies the same standards to NDE reports. Moreland brings the case for substance dualism, the view that the soul is real and distinct from the body. Together they argue that NDEs, while not final proof, are strong evidence that the mind lives on after the body dies.15
Gary R. Habermas and J. P. Moreland, Immortality: The Other Side of Death (1992). An earlier treatment covering much of the same ground, written at a more popular level. The NDE content is shorter but the case for the soul is spelled out at length. Read alongside Beyond Death for the full picture.
Gary R. Habermas, articles in the Journal of Near-Death Studies. Habermas has published several peer-reviewed papers on the weight of NDE evidence. He focuses on veridical cases and the rules for judging witness reports. He asks not "Are NDEs real?" but "What would count as good evidence, and do we have it?" These papers are more formal than his books but stand as his most careful work in the field.16
J. P. Moreland, The Soul (2014); and J. P. Moreland and Scott B. Rae, Body and Soul (2000). Moreland is the leading evangelical thinker defending substance dualism. The Soul is written for a general audience and makes the case that the soul is real, that we have good reasons to believe in it, and that it matters for ethics, identity, and the afterlife. Body and Soul, with Rae, is more technical and covers the full range of views on the mind. Both books provide the base that Chapter 8 and Chapter 9 build on.
John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate (1989; 2nd printing, 2000). Cooper wrote the standard biblical-theological case for what he calls "holistic dualism" and a conscious intermediate state. He argues that the Bible views the person as a unity during this life, that death results in an unnatural and incomplete condition, and that believers continue to exist with the Lord until the resurrection. His careful exegesis of the key intermediate-state passages, including Luke 23:43, 2 Corinthians 5:1–8, and Philippians 1:23, is the decisive reply to physicalist readings of those texts. Chapter 8 and Chapter 9 lean on his work heavily.25
Joshua R. Farris, An Introduction to Theological Anthropology: Humans, Both Creaturely and Divine (2020). Farris offers a contemporary defense of a broadly Cartesian, creationist substance-dualist anthropology. He argues that the soul is the core of the person and is directly created by God, that this view is fully compatible with modern science, and that it carries resources for engaging questions of gender, disability, race, and freedom. His chapter on "Living, Dying, and the In-Between" treats the intermediate state and is especially useful for the argument of Chapter 9.26
Michael A. Wilkinson, Crowned with Glory and Honor: A Chalcedonian Anthropology (2024). Wilkinson makes a striking move: instead of reading anthropology onto Christology, he reads Christology onto anthropology. He argues that the person-nature distinction worked out at the Council of Chalcedon for Christ must also govern how we understand human beings. The result is a view of the human person as an ontological subject who subsists in a body-soul nature, rather than a view that reduces the person to either the soul or the whole body-soul composite. The book is technical but groundbreaking, and its Christological grounding of human identity enriches the discussion at Chapter 18.27
Honest work requires facing the best objections. If NDEs can be fully explained by brain chemistry, lack of oxygen, or the power of belief, then the argument of this book falls apart. I do not think they can. But the skeptical case deserves a fair hearing.
Susan Blackmore, Dying to Live (1993). Blackmore, a psychologist, offers the most thorough natural account of NDEs. She suggests that the tunnel comes from random firing in the visual brain, that the being of light is a drug-like response, and that the life review is a product of brain seizure. Her ideas are clever and well-argued. They are also, I believe, not enough. They do not explain veridical cases, where patients report true details that a dying brain should not be able to pick up. Van Lommel and Greyson both take on her claims point by point. Still, Dying to Live is the best single statement of the skeptical case, and any serious reader should know it.17
Children's NDEs matter for several reasons. Young children have not been shaped by what their culture teaches about death and the afterlife. Their reports are less open to the charge that they simply saw what they expected to see. The cases are also directly tied to Chapter 30, which asks what happens to children who die.
Melvin Morse with Paul Perry, Closer to the Light (1990). Morse, a children's doctor, ran the first careful study of NDEs in children. He talked with children who had survived cardiac arrest, near-drowning, and other close calls, and found that they reported the same core features as adults: the tunnel, the light, the being of light, dead family members. His group is small but his methods are sound. He also found that children who had NDEs showed lasting good effects, including less fear of death.18
P. M. H. Atwater, The New Children and Near-Death Experiences (2003). Atwater studied what happened to childhood NDErs years and even decades later. She found lasting shifts in how they thought, what they valued, and how they related to others. Her sample is larger than Morse's, and her long-term view adds something that other studies lack. Her readings of the data lean toward guesswork at times, drawing on ideas about shifts in human awareness that not every reader will accept. The data itself, though, is worth having.
NDE research is not the work of lone figures. It is held up by groups and peer-reviewed journals that give the field its scholarly spine.
Journal of Near-Death Studies (formerly Anabiosis). Published since 1981, this is the field's main peer-reviewed journal and the voice of the International Association for Near-Death Studies (IANDS). It publishes data studies, theory papers, case reports, and book reviews. Any serious reading in the NDE field must include its pages. Key articles by Greyson, Ring, Sabom, Habermas, and others cited in this book appear here.19
The Division of Perceptual Studies (DOPS), University of Virginia. Founded by Ian Stevenson and now led by Jim Tucker, DOPS is the leading academic center for the study of the mind and what may lie beyond ordinary awareness, including NDEs. Bruce Greyson spent his career here. Its home within a major research university gives NDE studies a standing that workers on their own cannot achieve.
The International Association for Near-Death Studies (IANDS). Founded in 1981, IANDS is the main group for NDE workers and for people who have had NDEs. It holds meetings, keeps learning tools, publishes the Journal of Near-Death Studies, and runs support groups. Its website (iands.org) is a reliable entry point for both scholars and curious readers.
I should add one more category. Sam Parnia's Erasing Death (2013) and his more recent Lucid Dying (2024) track the fast-changing science of bringing people back from death. Parnia's central claim is that death is a process, not a moment, and that process is longer and more open to reversal than we thought. This matters for our thesis because the longer the dying process lasts, the more room there is for the kind of extended, time-stretched encounter we have described. Parnia's medical work makes no theological claim. But it opens a space in the body's own story that the theology of this book steps into.20
This list is a map, not a destination. If you are new to the field, I suggest starting with Greyson's After or Miller's Near-Death Experiences as Evidence. Both are written for general readers and both play fair. If you want the strongest medical evidence, read van Lommel's Consciousness Beyond Life and the AWARE papers. If the big-picture questions draw you, start with Habermas and Moreland's Beyond Death and Moreland's The Soul. And if you want to sit with the hardest cases, read Sabom's Light and Death on Pam Reynolds and Ring and Cooper's Mindsight on the blind.
For the wider family of experiences at the hour of death, including terminal lucidity and deathbed visions, start with Miller's Deathbed Experiences as Evidence for the Afterlife, Volume 1. For the question of whether NDE evidence fits the Christian faith, Miller's Is Christianity Compatible with Deathbed and Near-Death Experiences? (Volume Three) is the best single guide. And for the deeper anthropology that underlies the whole argument, Cooper's Body, Soul, and Life Everlasting remains the standard biblical-theological case for the soul, with Farris and Wilkinson offering fresh perspectives from different angles.
For the NDE cases that bear most on the argument of this book, turn to Appendix B. For plain definitions of the terms used in the book, see the Glossary (Appendix C). And for a map of where each topic is built out across the chapters and appendices, see the Topical Cross-Reference Map (Appendix D).
The published works cited in the footnotes throughout the book offer still more paths for the reader who wants to go deeper.
↑ 1. Moody's Life After Life has sold over thirteen million copies and has been translated into dozens of languages. It remains in print fifty years after its first publication. For its role in founding the field, see Chapter 6.
↑ 2. Ring's later works include Heading Toward Omega (New York: Morrow, 1984), on the lasting effects of NDEs, and Lessons from the Light, with Evelyn Elsaesser Valarino (New York: Insight/Plenum, 1998), which drew lessons for daily life from the research.
↑ 3. Sabom's turn from skeptic to researcher is itself telling. He set out to disprove NDE reports and found that the evidence would not let him. See Sabom, Recollections of Death, ch. 1.
↑ 4. Van Lommel et al., "Near-Death Experience in Survivors of Cardiac Arrest," The Lancet 358, no. 9298 (December 15, 2001): 2039–45. See the discussion in Chapter 6.
↑ 5. Parnia et al., "AWARE—AWAreness during REsuscitation—A Prospective Study," Resuscitation 85, no. 12 (2014): 1799–1805. For more on the target method and its limits, see Chapter 8.
↑ 6. Parnia et al., "AWAreness during REsuscitation—II," Resuscitation 191 (2023): 109903. The gamma-wave findings are discussed in Chapter 10.
↑ 7. Van Lommel, Consciousness Beyond Life (New York: HarperOne, 2010). His quantum-mind thesis in the later chapters has drawn pushback from both physicists and philosophers; for a fair look, see Greyson, After, ch. 14.
↑ 8. Greyson created the Greyson NDE Scale in 1983; it remains the standard tool in the field. See Bruce Greyson, "The Near-Death Experience Scale: Construction, Reliability, and Validity," Journal of Nervous and Mental Disease 171, no. 6 (1983): 369–75.
↑ 9. Sabom, Light and Death, chs. 3–6. The Pam Reynolds case is discussed at length in Chapter 8 and summed up in Appendix B.
↑ 10. Ring and Cooper, Mindsight. The case of Vicki Umipeg, blind from birth, may be the most striking: she reported seeing for the first time during her NDE, including her own body on the table. See Chapter 8.
↑ 11. For a fair look at Rawlings's role and its limits, see Bush, Dancing Past the Dark, ch. 2, and Greyson, After, ch. 8.
↑ 12. Bush's three-type grouping has become the standard system for sorting scary NDEs. See the discussion in Chapter 12.
↑ 13. Storm, My Descent into Death, chs. 1–3. Storm's account is discussed in Chapter 12 and built into the sequenced-encounter model in Chapter 28.
↑ 14. Miller's Near-Death Experiences as Evidence is especially helpful for Christian readers who are wary of NDE research because of its ties to New Age thought. Miller takes the facts seriously without taking on the worldview that some NDE workers bring.
↑ 15. Habermas and Moreland, Beyond Death, chs. 7–9 (NDE evidence), chs. 1–6 (the case for the soul). See also Chapter 8.
↑ 16. See especially Gary R. Habermas, "Evidential Near-Death Experiences," in The Blackwell Companion to Substance Dualism, ed. Jonathan J. Loose, Angus J. L. Menuge, and J. P. Moreland (Oxford: Wiley-Blackwell, 2018), 227–46.
↑ 17. Blackmore, Dying to Live. Van Lommel's detailed rebuttal appears in Consciousness Beyond Life, chs. 6–9; Greyson engages her claims in After, chs. 10–12. See also Chapter 8 of this book.
↑ 18. Morse and Perry, Closer to the Light. See the discussion of children's NDEs in Chapter 30.
↑ 19. The Journal of Near-Death Studies is published by IANDS and is available through major academic databases. It has been the field's peer-reviewed home since 1981.
↑ 20. Parnia, Erasing Death (2013) and Lucid Dying (2024). For the argument that death is a process and its bearing on the moment-of-death encounter, see Chapter 5 and Chapter 10.
↑ 21. Miller, Is Christianity Compatible with Deathbed and Near-Death Experiences? (Volume Three; Acworth, GA: Wisdom Creek Press, 2023; foreword by Gary Habermas). Note: earlier revisions of this book cited this work imprecisely as a 2019 title. The correct date is 2023; the genuine 2019 item is Miller's Columbia International University doctoral dissertation, listed separately below. For Miller's data on the presence of Jesus across religious traditions, see his ch. 6, "The Surprising Presence of Jesus." See the discussion in Chapter 18.
↑ 22. Miller, Deathbed Experiences as Evidence for the Afterlife, Volume 1 (Acworth, GA: Wisdom Creek Press, 2021). For terminal lucidity and the cognitively impaired, see especially ch. 2, Lines of Evidence 5 and 6. See the discussion in Chapter 31.
↑ 23. J. Steve Miller, "Deathbed Experiences as Evidence for the Afterlife: A Multicultural Examination of the Literature" (Ph.D. dissertation, Columbia International University, April 2019). The dissertation is the scholarly origin of both Volumes 1 and 3. Its footnotes point to the primary sources on which it draws, including Sir William Barrett, Death-Bed Visions (London: Methuen, 1926), and Karlis Osis and Erlendur Haraldsson, At the Hour of Death (New York: Avon, 1977).
↑ 24. Shaun Tabatt, The NDE Conspiracy: Why You Can Trust the Testimony of Those Who've Crossed Over (Shippensburg, PA: Destiny Image, 2025). Tabatt's nine-point framework for evaluating NDE accounts appears in ch. 3. His treatment of satanic deception and "hijacked" NDEs is drawn from his interviews with experiencers including Brian Melvin. See the discussion of discernment in Chapter 33.
↑ 25. John W. Cooper, Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate (Grand Rapids: Eerdmans, 1989; 2nd printing, 2000). Cooper's preface to the second printing surveys the subsequent decade of scholarship and confirms his original case. See the engagement with his framework in Chapter 8 and Chapter 9.
↑ 26. Joshua R. Farris, An Introduction to Theological Anthropology: Humans, Both Creaturely and Divine (Grand Rapids: Baker Academic, 2020; foreword by Marc Cortez). Farris's load-bearing chapters for this book are ch. 1, "What Am I?" (on human identity and the soul); ch. 9, "Living, Dying, and the In-Between" (the intermediate state); and ch. 10 (eschatology and resurrection).
↑ 27. Michael A. Wilkinson, Crowned with Glory and Honor: A Chalcedonian Anthropology (Bellingham, WA: Lexham Academic, 2024; foreword by Stephen Wellum). Wilkinson's work originated as his doctoral dissertation. His argument that the Chalcedonian person-nature distinction must govern anthropology is developed in Part 3 (chs. 6–8). For the relevance to Christ's encounter with the dying, see Chapter 18.