Since the days of Pfleiderer II Cor. v. 1–10 has been commonly regarded as showing a hellenization of Paul's eschatology, or in today's language, a transition from a futurist to a realized (or inaugurated) eschatology. Paul's earliest view (I Thess. iv. 13 ff.) followed the ancient Jewish idea of physical resurrection at the last day; in I Cor. xv this is qualified by distinguishing between the σω̃μα ψυχıκóν and the σ̃ωμα πνευματıκóν; II Cor. v completes the process, viewing the transition in Greek fashion as occurring at death rather than at the parousia. Although W. D. Davies locates ‘the two diverse strains in Paul's conception of resurrection’ in (a hellenized) Judaism, the end result is the same: in contrast to I Cor. xv ‘resurrection’ in II Cor. v takes place at death. Some writers, following Pfleiderer, have contended that Paul, for a shorter or longer period, held both Jewish and Greek concepts ‘without any thought of their essential inconsistency’. Even scholars normally opposed to a Greek dualism in Pauline anthropology tend toward it when interpreting II Cor. v. 8. Thus, J. A. T. Robinson is content to equate ‘absent from the body’ with the ‘naked’ interim state. Also Cullmann, who has emphasized the temporal character of redemption focused upon the parousia, refers this verse to Paul's confidence concerning the intermediate state.
