Indeed! A great many American Christians believe in an immediate resurrection as a spiritual entity … but still awaiting the End of Days.
See the work called “History of the Rechabites”.
If the above analysis is generally correct, then it is possible that the ancient core and the core, because of their Semitic flavor and concern for Jerusalem, were written somewhere in Judaea. This suggestion is corroborated, but of course not proved, by the superscription in a British Library Syriac Manuscript of the work (B. M. Add. MS 12174, f. 209v); “But it was translated from Hebrew into Greek, and then from Greek into Syriac by the Holy Mar Jacob of Edessa.” It is difficult, therefore, to agree with K. Kunze (no. 1475), who claims that this work was composed in Greek in the sixth century. We can be relatively certain that the original is Jewish and has been redacted by Christians (so also G. Graf, Geschichte, p. 214; J.-C. Picard, no. 1476; Nau, RevSem 6  265; L. Ginzberg, Legende, vol. 6, p. 409).
The above hypothesis may be outlined as follows:
V. Testament of Zosimus (chps. 1 and 22)
IV. Jesus’ Conquest of the Devil (chps. 19-21)
III. Christian Additions (chps.2,15b-18)
II. Apocalypse (chps. 3-6, 10-15a)
I. Rechabite Text (chps. 7-9)
An unexpected confirmation of some of this hypothesis comes from the Syriac tradition. This version ends with chapter 16 and is entitled “The History of the Blessed Sons of the Rechabites” (B. M. Add. MS 12174, f. 209v).
James Charlesworth writes: "The date of the History of the Rechabites is the crucial issue, and it is related to the Jewish or Christian character of the various sections. In its present form the work may date from the sixth century A.D., as M. R. James contended. Comparison of the Syriac manuscripts reveals that the document, like many pseudepigrapha (viz. 4Ezra), has received interpolations by Christians; the same observation results from a mere cursory examination and comparison of the Greek manuscripts, and by the recognition that the Greek is expanded by chapters 19 through 23, which are certainly Christian.
The Ethiopic, moreover, has been extensively expanded by scribes who were obviously Christian. Some of the present document is Christian, but the Christian interpolations—sometimes found in only one manuscript—raise the possibility that 12:9a-13:5c and 16:1b-8 are not original but a Christian insertion into an earlier document. This hypothetical earlier writing could be a Christian revision of inherited Jewish traditions, or it could be a Christian expansion of an original (partly preserved) Jewish document.
James, A. Zanolli, Nau, G. Graf, L. Ginzberg, J.-C. Picard, and B. McNeil have perceived evidence of a Jewish original behind the present Christian document. Nau even used such terms as ‘the Christian translator,’ ‘the primitive text,’ ‘the Hebrew text,’ and ‘the Hebrew author.’ Working with only the Greek document generates the impression that the beginning and end are Christian and that the central chapters, 3-15, are originally Jewish.
Focusing upon the Syriac document leaves the impression that only 12:9a-13:5c and 16:1b-8 are clearly Christian and appear to be interpolated, because they interrupt the flow of thought and contain intrusive ideas. The mention of the name ‘Zosimus’ in the latter section (16:8) suggests that perhaps all passages connected with this name may be from a later stratum, hence chapters 7:12-16:1a, which do not identify the traveler as ‘Zosimus,’ would be earlier and possibly Jewish. It is only in these chapters, and specifically in 8-10, that mention is made of the Rechabites and their history in Jerusalem during the days of Jeremiah.
At this stage in our work it is best to suggest only that sections of this document are Jewish or heavily influenced by Jewish traditions, and that they may antedate the second century A.D." (The Old Testament Pseudepigrapha, vol. 2, pp. 444-445)
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Here is another link with a different angle…