Aqueous Id,
The ''notions'' originated long before the Christian era.
I doubt that anything originated from Greece.
Hi Jan!
I don't think the Greeks necessarily carried Zoroastrianism from Parthia into the Levant. That's one possibility. The other is that Persians themselves began interacting culturally with their western neighbors as a direct consequence of their brief conquest by the Greeks. Since the Levant is the gateway between Greece/Rome and Persia, I am attributing Alexander's conquests to the cause of this exchange.
Greek-Persian influence is seen in the era of the Maccabees. Bear in mind the Jews had been captive in Persia, but after Alexander, a common language existed between them. I'm working from the following premises:
Like all ancient peoples, the early Hebrews believed that the dead go down into the underworld and live there a colorless existence (comp. Isa. xiv. 15-19; Ezek. xxxii. 21-30).
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The belief that the soul continues its existence after the dissolution of the body is a matter of philosophical or theological speculation rather than of simple faith, and is accordingly nowhere expressly taught in Holy Scripture . . . As a matter of fact, eternal life was ascribed exclusively to God and to celestial beings who "eat of the tree of life and live forever" (Gen. iii. 22, Hebr.), whereas man by being driven out of the Garden of Eden was deprived of the opportunity of eating the food of immortality (see Roscher, "Lexikon der Griechischen und Römischen Mythologie," s.v. "Ambrosia").
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Where did the Christian idea come from? A Messiah who would redeem them and pave the way to eternal life in heaven? First you need a Messiah:
"The Messiah" (with the article and not in apposition with another word) is, however, not an Old Testament expression, but occurs for the first time in apocalyptic literature. Similarly, in all probability the use of the word "Mashiaḥ" to denote the Messianic king is not found earlier than the apocalyptic literature
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the idea of a personal Messiah is far from having that general prominence which one would, at first, be inclined to assume. Further, it has been seen how Deutero-Isaiah heralded Cyrus as the favorite of God, the hero called by God to introduce the new era of universal bliss. In like manner, no doubt, as Kampers has shown in his "Alexander der Grosse und die Idee des Weltimperiums in Prophetie und Sage," the Jewish contemporaries of Alexander the Great, dazzled by his glorious achievements, hailed him as the divinely appointed deliverer, the inaugurator of the period of universal peace promised by the Prophets
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Not until after the fall of the Maccabean dynasty, when the despotic government of Herod the Great and his family, and the increasing tyranny of the Roman empire had made their condition ever more unbearable, did the Jews seek refuge in the hope of a personal Messiah. They yearned for the promised deliverer of the house of David, who would free them from the yoke of the hated foreign usurper, would put an end to the impious Roman rule, and would establish His own reign of peace and justice in its place. In this way their hopes became gradually centered in the Messiah.
:
It may be noted in this connection that the "Prayer for the Coming of the Messiah," as the version of it given both in the Babylonian and in the Palestinian recensions of the Shemoneh 'Esreh shows (see Nos. 14 and 15 respectively), can not have become an integral part of the daily prayers later than the time immediately following the destruction of the Temple, for in that period the "Shemoneh 'Esreh" received its present form.
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What influenced this change? The infusion of Zoroastrianism into Palestine is in full flower in the early Roman era:
"First, the figure of Satan, originally a servant of God, appointed by Him as His prosecutor, came more and more to resemble Ahriman, the enemy of God. Secondly, the figure of the Messiah, originally a future King of Israel who would save his people from oppression, evolved, in Deutero-Isaiah for instance, into a universal Savior very similar to the Iranian Saoshyant. Other points of comparison between Iran and Israel include the doctrine of the millennia; the Last Judgment; the heavenly book in which human actions are inscribed; the Resurrection; the final transformation of the earth; paradise on earth or in heaven; and hell." by J. Duchesne-Guillemin, University of Liege, Belgium
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In close proximity
Mithraism appears in Rome.
"early Christianity ... in general, resembles Mithraism in a number of respects – enough to make Christian apologists scramble to invent creative theological explanations to account for the similarities."
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With all of that as pretext, I would add that Zoroastrianism, though quite old, was not operating in a vacuum. There is a common thread with Indo-Iranian beliefs, and thus the Persian Avesta and Gathas can be logically connected to the Vedas.
From the vedic perspective it is understood that these realms were created for the conditioned souls who desire to lord it. As their lust increased they become angry, because they never reached the pinnacle of their desires.
The different realms are created to house various stages of consciousness, just like a prison is created to house various types of consciousness. People who have a different understand of the law.
jan.
I haven't looked into whether the Vedas were influenced by the Persians or vice versa. But you point is well taken, these are very old beliefs, and they predate the popular notion of heaven from the late Judaic/early Christian period.
The Far Eastern religions that center around the virtual states of consciousness are remarkable in this regard. It might indicate that this world view developed after the influences that gave rise to Zoroastrianism. That's another point I haven't looked into to.