Rahner’s idea of resurrection had evolved over his theological carrier. In his earlier view, he held the view that the soul and the body are separated at death. The person would reach the fullness of the perfection only at the end of the world when the soul is re-united with the body. However, he later arrived at a position which took the Judeo-Christian understanding of the indivisible unity of human person. Soul and Body cannot be separated at death. The resurrected body would be an evolved spiritual body. This body may not be tangible to the present human mind.
The visit of the women to the empty tomb was a well-known tradition among the early Christians. But visit of two men who confirms the empty tomb is more Johannine. Now, the Johannine account of two men renders the evidence admissible under the Jewish legal system (cf. Deut 17:6; 19:15). Moreover, if we consider the Beloved Disciple as the author of the Gospel, his witness to resurrection carries more weight. The empty tomb was surely an indication of the resurrection. But the tomb being, merely, empty would have arisen many doubts regarding its authenticity. That is why, probably, the evangelist was not merely presenting an empty tomb, but a tidy tomb without the body of Jesus. The graveclothes were not scattered about the tomb, but arranged in an orderly manner. This is what led the Beloved Disciple to believe. In short, through a well-orchestrated progressive narration, John authenticate the opened and tidy tomb without the body of Jesus as a strong evidence for the resurrection of Jesus.
The chronology and topology of the gospel of Mark is a serious topic in an introductory study of the gospel. The narrative outline of the gospel speaks of a period of one year’s activity, spent largely in the regions of Galilee, followed by a final visit to Jerusalem and a promise to return to Galilee.
Sheol as the anti-thesis of life is the natural place of the wicked who act against the life. If anyone resists the life, he is in Sheol. Therefore, as righteous and god-fearing persons, it is an invitation for us to live life. In a world, which is so much anti-life oriented, we must become prophets of pro-life.
Rome has been considered traditionally as the place of origin for Mark’s Gospel. But, it was not without doubts and questions. Telford identifies five main places of origin in the reception history of the gospel. Mark’s audience may have contained many Greek-speaking Gentiles. He translate Aramaic expressions into Greek and at times comments on Jewish customs (cf. 7:2–4; 14:12; 15:42). Then, there are numerous Latin words translated into Greek (cf. 5:9; 15:16; 15:39, 6:27: 15:15; 6:37; 12:42). This does not possibly exclude the Jews reading the Gospel, but surely these are aimed at Gentiles. And it is also probable that the audience, Mark had in mind, are already Christians for his work seems to assume the appreciation of the OT in some way (ref. many citations from the Scriptures starting with 1:2-3). Moreover, he takes for granted the knowledge of some of the Christian practices (reference to Jesus baptizing with Holy Spirit) or knowledge. So, given all the possibilities, it is difficult to exactly pinpoint a place of composition and its intended audience.