See also:

• ESCHATOLOGY
• ESCHATOLOGY (Gr. &rXaros, last, and A6yos, science; the " doctrine of last things ")

ESCHATOLOGY (Gr. &rXaros, last, and A6yos, See also:

• SCIENCE (Lat. scientia, from scire; to learn, know)

science; the " See also:

• DOCTRINE

doctrine of last things ")  , a theological See also:

• TERM

term derived from the New Testament phrases " the last See also:

• DAY (O. Eng. dreg, Ger. Tag; according to the New English Dictionary, " in no way related to the Lat. dies")
• DAY, JOHN (1574-1640?)
• DAY, THOMAS (1748-1789)

day " (iv rp EkXhrp ipi See also:

• JOHN
• JOHN (1167–1216)
• JOHN (1290-c. 1320)
• JOHN (1296-1346)
• JOHN (1371–1419)
• JOHN (1468-1532)
• JOHN (1801-1873)
• JOHN (Heb. llni')
• JOHN (ZAPOLYA) (1487-1540)
• JOHN, 4TH MARQUESS OF TWEEDDALE (c. 1695-1762)
• JOHN, DON (1545-1578)
• JOHN, DON (1629–1679)
• JOHN, GOSPEL OF ST
• JOHN, or HAYS (1513–1571)
• JOHN, THE APOSTLE
• JOHN, THE EPISTLES OF

John vi . 39), " the last times " (See also:

• EA(nar...), (p.s„,.,.)
• EA(psr...), (p, „...)• (pqr...)

Ea' EkXarcov rwv Xpovcov, r See also:

• PETER
• PETER (Lat. Petrus from Gr. irfpos, a rock, Ital. Pietro, Piero, Pier, Fr. Pierre, Span. Pedro, Ger. Peter, Russ. Petr)
• PETER (PEDRO)
• PETER, EPISTLES OF
• PETER, ST

Peter i . 20), " the last-See also:

• STATE
• STATE, GREAT OFFICERS OF

state " (rd Eo-Xara, Matt. xii . 45), a conception taken over from See also:

• ANCIENT
• ANCIENT (also spelt ANTIENT; derived, through the Fr. ancien, old, from the late Lat. antianum, from ante, before)

ancient prophecy (Is. ii . 2; Mal. iv . 1) . It was the See also:

• COMMON

common belief in the apostolic See also:

• AGE (Fr. age, through late Lat. aetaticum, from aetas)

age that the second See also:

• ADVENT (Lat. Adventus, sc. Redemptoris, " the coming of the Saviour ")

advent of See also:

• CHRIST (Gr. X pLQTOS, Anointed)
• CHRIST, WILHELM VON (1831-1906)

Christ was near, and would give the divine completion to the See also:

• WORLD

world's See also:

• HISTORY

history . The use of the term, however, has been extended so as to include all that is taught in the Scriptures about the future See also:

• LIFE

life of the individual as well as the final destiny of the world . The reasons for the belief in a life after See also:

• DEATH

death are discussed in the See also:

• ARTICLE (from Lat. articulus, a joint)

article See also:

• IMMORTALITY (Lat. in-, not, mortalis, mortal, from mors, death)

IMMORTALITY . The See also:

• PRESENT

present article, after a brief glance at the conceptions of the future of the individual or the world found in other religions, will See also:

• DEAL

deal with the teaching of the Old and New Testaments, the Jewish and the See also:

• CHRISTIAN
• CHRISTIAN, WILLIAM (1608-1663)

Christian See also:

• CHURCH
• CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
• CHURCH, FREDERICK EDWIN (1826-1900)
• CHURCH, GEORGE EARL (1835–1910)
• CHURCH, RICHARD WILLIAM (1815–189o)
• CHURCH, SIR RICHARD (1784–1873)

Church regarding the hereafter . There is a bewildering variety in the views of the future life and world held by different peoples . The future life may be conceived as simply a continuation of the present life in its essential features, although under conditions more or less favour-able .

It may also be thought of as retributive, as a reversal of present conditions so that the miserable are comforted, and the prosperous laid See also:

• LOW, SETH (1850- )
• LOW, WILL HICOK (1853- )

low, or as a See also:

• REWARD

reward or See also:

• PUNISHMENT (from Lat. punire, to punish, from poena, punishment, Gr. 7rocvil)

punishment for See also:

• GOOD, JOHN MASON (1764-1827)

good or evil See also:

• DESERT

desert here . See also:

• PERSONAL

Personal identity may be absorbed, as in the transmigration of souls, or it may even be denied, while the good or See also:

• BAD, BCD

bad result of one life is held to determine the weal or woe of another . The See also:

• SCENE (Fr. scene, Lat. scaena, Gr. oflvil, a tent or booth, a stage or scene)

scene of the future life may be thought of on See also:

• EARTH
• EARTH (a word common to Teutonic languages, cf. Ger. Erde, Dutch aarde, Swed. and Dan. jord; outside Teutonic it appears only in the Gr. 'pq'e, on the ground; it has been connected by some etymologists with the Aryan root ar-, to plough, which is seen in
• EARTH, FIGURE OF
• EARTH, FIGURE OF THE

earth, in some distant See also:

• PART

part of it, or above the earth, in the See also:

• SKY (M. Eng. skie, cloud; O. Eng. skua, shade; connected with an Indo-European root sku, cover, whence " scum," Lat. obscurus, dark, &c.)

sky, See also:

• SUN
• SUN (0. Eng. sonne, Ger. sonne. Fr. soleil, Lat. sol, Gr. ijXior, from which comes helio- in various English compounds)

sun, See also:

• MOON (a common Teutonic word, cf. Ger. Mond, Du. maan, Dan. maane, &c., and cognate with such Indo-Germanic forms as Gr. µlip, Sans. ma's, Irish mi, &c.; Lat. uses luna, i.e. lucna, the shining one, lucere, to shine, for the moon, but preserves the word i
• MOON, SIR RICHARD, 1ST BARONET (1814-1899)

moon or stars, or beneath the earth . The abodes of See also:

• BLISS, CORNELIUS NEWTON (1833– )

bliss and the places of torment may be distinguished, or one last dwelling-See also:

• PLACE (through Fr. from Lat. platea, street; Gr. IrAar6s, wide)

place may be affirmed for all the dead . Sometimes the good find their abiding See also:

• HOME
• HOME, DANIEL DUNGLAS (1833-1886)
• HOME, EARLS OF

home with the gods; sometimes a number of heavens of varying degrees of blessedness is recognized (see F . B . See also:

• JEVONS, WILLIAM STANLEY (1835-1882)

Jevons, An Introduction to the History of See also:

• RELIGION
• RELIGION, FOLKLORE, CUSTOM

Religion, chs. xxi. and xxii., 1902; and J . A . See also:

• MACCULLOCH, HORATIO (1805-1867)
• MACCULLOCH, JOHN (1773-1835)

MacCulloch's See also:

• COMPARATIVE

Comparative See also:

• THEOLOGY

Theology, xiv., 1902) . (i) See also:

• CONFUCIUS [K'ung tsze] (550 or 551-478 B.C.)

Confucius, though unwilling to discuss any questions concerning the dead, by approving ancestor-See also:

• WORSHIP (i.e. " worth-ship," O. Eng. weor8scipe)

worship recognized a future life . (2) See also:

• TAOISM

Taoism promises immortality as the reward of merit . (3) The See also:

• BOOK

Book of the Dead—a See also:

• GUIDE (in Mid. Eng. gyde, from the Fr. guide; the earlier French form was guie, English " guy," the d was due to the Italian form guida; the ultimate origin is probably Teutonic, the word being connected with the base seen in O. Eng. witan, to know)

guide-book for the departed on his See also:

• LONG, GEORGE (1800-1879)
• LONG, JOHN DAVIS (1838– )

long See also:

• JOURNEY (through O. Fr. jornee or journee, mod. Fr. journee, from med. Lat. diurnata, Lat. diurnus, of or belonging to dies, day)

journey in the unseen world to the See also:

• ABODE (from " abide," to dwell, properly " to wait for ," to bide)

abode of the blessed—shows the See also:

• ATTENTION (from Lat. ad-tendo, await, expect; the condition of being " stretched " or " tense ")

attention the See also:

• EGYPTIAN

Egyptian religion Bastes Religions. gave to the state of the dead .

Although the Baby- lonian (4) religion presents a very gloomy view of the world of 't he dead, it is not without a few faint glimpses of a See also:

• HOPE, ANTHONY
• HOPE, THOMAS (c. 1770-1831)

hope that a few mortals at least may gain deliverance from the dread See also:

• DOOM (Old Eng. dOm, a word common to Tent. languages for that which is set up or ordered, from " do," in its original meaning of " place "; cf, Gr. &Ass, from stem of ri'rust)

doom . (5) A characteristic feature of See also:

• INDIAN

Indian thought is the transmigration of the soul from one mode of life to another, the See also:

• PHYSICAL

physical See also:

• CONDITION (Lat. condicio, from condicere, to agree upon, arrange; not connected with conditio, from condere, conditum, to put together)

condition of each being determined by the moral and religious See also:

• CHARACTER (Gr. xapareri7p, from xap&crew, to scratch)

character of the preceding . But deliverance from this See also:

• CYCLE
• CYCLE (Gr. KUK)^os, a circle)

cycle of existences, which is conceived as misery, is promised by means of See also:

• SPECULATION

speculation and See also:

• ASCETICISM

asceticism . Denying the continuance of the soul, See also:

• BUDDHISM

Buddhism affirmed a continuity of moral consequences (See also:

• KARMA

Karma), each successive life being determined by the See also:

• TOTAL

total moral result of the preceding life . Its See also:

• DOCTRINE

doctrine of salvation was a guide to, if not See also:

• ABSOLUTE (Lat. absolvere, to loose, set free)

absolute non-existence, yet cessation of all consciousness of existence (See also:

• NIRVANA

Nirvana) . Later Buddhism has, however, a doctrine of many heavens and hells . (6) In Zoroastrianism not only was continuance of life recognized, but a strict retribution was taught . See also:

• HEAVEN (0. Eng. hefen, heofon, heofone; this word appears in O.S. hevan; the High. Ger. word appears in Ger. Himmel, Dutch hemel; there does not seem to be any connexion between the two words, and the ultimate derivation of the word is unknown; the sugges

Heaven and See also:

• HELL (0. Eng. hel, a Teutonic word from a root meaning " to cover," cf. Ger. Holle, Dutch hel)

hell were very clearly distinguished, and each soul according to its See also:

• WORKS

works passed to the one or to the other . But this faith did not concern itself only with the future See also:

• LOT
• LOT (Lat. Oltis)

lot of the individual soul . It was also interested in the See also:

• CLOSE
• CLOSE (from Lat. clausum, shut)
• CLOSE, MAXWELL HENRY (1822-1903)

close of the world's history, and taught a decisive, final victory of Ormuzd over See also:

• AHRIMAN (Gr. 'Apecµavios in Aristotle, or 'Apeiµav+7s in Agathias; in the Avesta, Angr3 Mainyush)—" the Destructive Spirit ")

Ahriman, of the forces of good over the forces of evil . It is not at all improbable that Jewish See also:

• ESCHATOLOGY
• ESCHATOLOGY (Gr. &rXaros, last, and A6yos, science; the " doctrine of last things ")

eschatology in its later developments was powerfully influenced by the See also:

• PERSIAN
• PERSIAN, SYRIAN, EGYPTIAN AND TURKISH

Persian faith . (7) Mahommedanism reproduces and exaggerates the See also:

• LOWER

lower features of popular Jewish and Christian eschatology (see the See also:

• SEPARATE

separate articles on these religions) .

In the Old Testament we can trace the See also:

• GRADUAL (Med. Lat. gradualis, of or belonging to steps or degrees; gradus, step)

gradual development of an ever more definite doctrine of " the final condition of See also:

• MAN
• MAN, ISLE OF (anc. Mona)

man and the world." This is regarded as the last See also:

• STAGE (Fr. 6/age; from Lat. stare, to stand)

stage in old Testa- a moral See also:

• PROCESS

process, a redemptive purpose of See also:

• GOD

God . The merle eschatology of the Old Testament is thus closely connected with, but not limited by, Messianic hope, as there are eschatological teachings that are not Messianic . As the Old Testament See also:

• REVELATION, BOOK OF

revelation is concerned primarily with the elect nation, and only secondarily (in the later writings) with the individual persons composing it, we follow the See also:

• ORDER
• ORDER (through Fr. ordre, for earlier ordene, from Lat. ordo, ordinis, rank, service, arrangement; the ultimate source is generally taken to be the root seen in Lat. oriri, rise, arise, begin; cf. " origin ")
• ORDER, HOLY

order of importance as well as of See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time in dealing first with the See also:

• PEOPLE

people . The universalism which marks the promise to the See also:

• SEED (from the root seen in Lat. serere, to sow)

seed of the woman (Gen. iii . 15) appears also in the blessing of See also:

• NOAH (ni, rest; Septuagint, New Testament, Philo, Josephus, Na*, N&i os, Nweos: Vulg. Noe)

Noah (ix . 25) . In the promise to See also:

• ABRAHAM, or ABRAM (Hebrew for " father is high ")

Abraham (xii . 3) this universal good is directly related to God's particular purpose for His chosen people; so also in the blessing of See also:

• JACOB
• JACOB, JOHN (1812-1858)

Jacob (xlix.) and of See also:

• MOSES (Gr. Mwvo c, Mcoo-i3s)
• MOSES, ASSUMPTION OF

Moses (Deut. xxxiii.) . See also:

• DAVID
• DAVID (a Hebrew name meaning probably beloved 1)
• DAVID, FELICIEN (1810—1876)
• DAVID, GERARD [GHEERAERT DAVIT], (?=1523)
• DAVID, PIERRE JEAN (1789–1856)
• DAVID, ST (Dewi, Sant)

David's last words (2 Sam. See also:

• XXIII

xxiii.) blend together his See also:

• DESIRE

desire that his See also:

• FAMILY

family should retain the kingship, and his aspiration for a See also:

• KINGDOM

kingdom of righteousness on earth . The conception of the " Day of the See also:

• LORD
• LORD (O. Eng. hldford, i.e. hldfweard, the warder or keeper of bread, hlIf, loaf; the word is not represented in any other Teutonic language)
• LORD, JOHN (1810-1894)

Lord " is frequent and prominent in the prophets, and the sense given to the phrase by the people and by the prophets throws into bold See also:

• RELIEF

relief the contrast between popular beliefs and the prophetic faith . The people simply expected deliverance from their miseries and burdens by the intervention of Yahweh, because He had chosen See also:

• ISRAEL (Hebrew for " God strives " or " rules "; see Gen. xxxii. 28; and the allusion in Hosea xii. 4)

Israel for His people . The prophets had an ethical conception of Yahweh; the See also:

• SIN
• SIN (O. Eng. syn: a common Teutonic word, cf. Dutch zonde, Ger. Siinde)

sin of His own people and of other nations called for His intervention in See also:

• JUDGMENT

judgment as the moral ruler of the world .

But judgment they conceived as preparing for redemption . The day of the Lord is always an eschatological conception, as the term is applied to the final and universal judgment, and not to any less decisive intervention of God in the course of human history . In the pre-exilic prophets the judgment of God is " primarily on Israel, although it also embraces the nations "; during the See also:

• EXILE (Lat. exsilium or exilium, from exsul or exul, which is derived from ex, out of, and the root sal, to go, seen in salire, to leap, consul, &c.; the connexion with solum, soil, country is now generally considered wrong)

Exile and at the Restoration the judgment is represented as falling on the nations while redemption is being wrought for God's people; after the Restoration the people of God is again threatened, but still the warning of judgment is mainly directed towards the nations and deliverance is promised to Israel . As the manifestation of God in See also:

• GRACE (Fr. grace, Lat. gratia, from grates, beloved, pleasing; formed from the root cra-, Gr. xav-, cf. xaipw, x6p,ua, Xapts)
• GRACE, WILLIAM GILBERT (1848– )

grace as well as judgment, the day of the Lord will bring joy to Israel and even to the world . See also:

• ASA

Asa day of judgment it is accompanied by terrible See also:

• CONVULSIONS

convulsions of nature (not to be taken figuratively, but probably intended literally by the prophets in accordance with their view of the absolute subordination of nature to the divine purpose for man) . It ushers in the Messianic age . While the moral issues are finally determined by this day, yet the world of the Messianic age is painted with the See also:

• COLOURS, MILITARY

colours of the See also:

• PROPHET (Irpo4i ri7s)

prophet's own surroundings . Israel is restored to its own See also:

• LAND

land, and to it the other nations are brought into subjugation, by force or persuasion . The contributions of the Old Testament to Christian eschatology embrace these features: " (i) The manifestation or advent of God; (2) the universal judgment; (3) behind the judgment the coming of the perfect kingdom of the Lord, when all Israel shall be saved and when the nations shall be partakers of their salvation; and (4) the finality and eternity of this condition, that which constitutes the blessedness of the saved people being the Presence of God in the midst of them—this last point corresponding to. the Christian See also:

• IDEA (Gr. Ibia, connected with i&eiv, to see; cf. Lat. species from specere, to look at)

idea of heaven " (A . B . See also:

• DAVIDSON, ANDREW BRUCE (1831–1902)
• DAVIDSON, JOHN (1857–1909)
• DAVIDSON, RANDALL THOMAS (1848– )
• DAVIDSON, SAMUEL (1807-1898)
• DAVIDSON, THOMAS (1817-1885)

Davidson, in See also:

• HASTINGS
• HASTINGS, FRANCIS
• HASTINGS, FRANK ABNEY (1794-1828)
• HASTINGS, WARREN (1732-1818)

Hastings's See also:

• BIBLE
• BIBLE, ENGLISH

Bible See also:

• DICTIONARY

Dictionary, i. p . 738) .

This hope is for the people on this earth though transfigured . To the individual it would seem at first only old age is promised (Is. lxv . 2o; Zech. viii . 4), but the abolition of death itself is also declared (Is. See also:

• XXV

xxv . 8) . The resurrection, which appears at first as a revival of the dead nation (Hos. vi . 2; Ez. See also:

• XXXVII

xxxvii . 12-14), is afterwards promised for the pious individuals (Is. See also:

• XXVI

xxvi . 19), so that they too may See also:

• SHARE (O. Eng. scearu, chiefly in compounds, e.g. land-scearu, a share of land, from sceran to cut; cf. " shear" )

share in the See also:

• NATIONAL

national restoration .. Only in See also:

• DANIEL
• DANIEL (DANIL)
• DANIEL, BOOK
• DANIEL, GABRIEL (1649-1728)

Daniel xii . 2 is taught a resurrection of the wicked " to shame and See also:

• EVERLASTING, or IMMORTELLE

everlasting contempt " as well as of the righteous to " everlasting life." It was only at the Exile, when the nation ceased to be, that the See also:

• WORTH
• WORTH, CHARLES FREDERICK (1825-1895)

worth of the individual came to be recognized, and the hopes given to the nation were claimed for the individual . In dealing with the individual eschatology we must carefully distinguish the popular ideas regarding death and the hereafter which Israel shared with the other Semitic peoples, from the intuitions, inferences, aspirations evoked in the pious by the divine revelation itself .

The former have not the moral significance or the religious value of the latter . The starting-point of the development was the common belief that the dead continued to exist in an unsubstantial mode of life, but cut off from fellowship with God and man; but faith See also:

• LEFT

left this far behind . Sheol is the common abode of the righteous and the ungodly: life there is shadowy and feeble, but seems to continue in a wavering and dim reflection features of this life . As the present life is, however, determined by moral issues, and as death does not See also:

• CHANGE (derived through the Fr. from the Late Lat. cambium, cambiare, to barter; the ultimate derivation is probably from the root which appears in the Gr. «a urmu', to bend)

change man's relation to God, moral considerations could not be absolutely excluded from the future life . A forward step had to be taken . Pious men, in fellowship with God, when they faced the fact of death, were led either to See also:

• CHALLENGE (O. Fr. chalonge, calenge, &c., from Lat. calumnia, originally meaning trickery, from calvi, to deceive, hence a false accusation, a " calumny ")

challenge its right, or to give a new meaning to it . Either there was a protest against death itself, and a demand for immortality (Ps. xvi . 9-11), or death was conceived as something different for the See also:

• SAINT (lat. sanctus, " holy ")

saint and for the sinner; fellowship with God would not and could not be interrupted (Ps. xlix . 14, 15, lxxiii . 17-28) . The See also:

• VISION (from Lat. videre, to see), or SIGHT

vision of God is anticipated after death's, See also:

• SLEEP (0. Eng. slcepan; Ger. schlafen; cf. Lat. labi, to glide, and " slip ")

sleep (Ps. xvii . 15; See also:

• JOB

Job xix .

25-27) . This belief in individual immortality is expressed poetically and obscurely: it is later than the eschatology of the people . It assumes the moral distinction of the righteous and the ungodly, and seeks a See also:

• SOLUTION (from Lat. solvere, to loosen, dissolve)

solution for the problem of the lack of See also:

• HARMONY (Gr. dpµovia, a concord of musical sounds, dpA'ew to join; &plan midi (sc. TeXvil)

harmony of present character and condition . Its deepest See also:

• MOTIVE (from Lat. movere, to move)

motive, however, is religious . The soul once in fellowship with God cannot even by death be separated from God . The individual hoped that he would live to share. the nation's good, and thus the two streams of Old Testament eschatology at last flow together . It is in the apocryphal and apocalyptic literature of Judaism that the fullest development of eschatology can be traced . Four words may serve to See also:

• EXPRESS (through the French from the past participle of the Lat. exprimere, to press out, by transference used of representing objects in painting or sculpture, or of thoughts, &c. in words)

express the difference of the Apocydoctrine of these writings and the teaching of the Old pha/and Testament . Eschatology was universalized (God was Apocaiyprecognized as the creator and moral See also:

• GOVERNOR (from the Fr. gouverneur, from gouverner, O. Fr. governer, Lat. gubernare, to steer a ship, to direct, guide)

governor of all See also:

• TIC

tic books. the world), individualized (God's judgment was directed, not to nations in a future age, but to individuals in a future life), transcendentalized (the future age was more and more contrasted with the present, and the transition from the one to the other was not expected as the result of See also:

• HISTORICAL

historical movements, but of miraculous divine acts), and dogmatized (the See also:

• ATTEMPT (Lat. adtemptare, attentare, to try)

attempt was made to systematize in some measure the vague and varied prophetic anticipations) . Only a very brief See also:

• SUMMARY

summary of the conceptions current in these writings can be given . The coming of the See also:

• MESSIAH (Dan. x. 25, 26)

Messiah will be preceded by the Last Woes . The Messiah is very variously conceived: (r) " a passive, though supreme member of the Messianic Kingdom "; (2) " an active See also:

• WARRIOR

warrior who slays his enemies with his own See also:

• HAND
• HAND (a word common to Teutonic languages; cf. Ger. Hand, Goth. handus)
• HAND, FERDINAND GOTTHELF (1786-185r)

hand "; (3) " one who slays his enemies by the word of his mouth, and rules by virtue of his. See also:

• JUSTICE (Lat. justitia)

justice, faith and holiness "; (4) a supernatural See also:

• PERSON, OFFENCES AGAINST THE

person, " eternal Ruler and See also:

• JUDGE (Lat. judex, Fr. juge)

Judge of Mankind " (R .

H . See also:

• CHARLES
• CHARLES (1270-1325)
• CHARLES (1421-1461)
• CHARLES (1525-1574)
• CHARLES (c. 1319-1364)
• CHARLES (Fr. Charles; Span. Carlos; Ital. Carlo; Ger. Karl; derived from O.H.G. Charal,latinized as Carolus, meaning originally " man ": cf. Mod.Ger., Kerl," fellow," A.S. ceorl, Mod. Eng. " churl ")
• CHARLES (KARL EITEL ZEPHYRIN LUDWIG; in Rum. CAROL)
• CHARLES [KARL ALEXANDER] (1712-1780)
• CHARLES, ELIZABETH (1828-1896)
• CHARLES, JACQUES ALEXANDRE CESAR (1746-1823)
• CHARLES, THOMAS (1755-1814)

Charles in Hastings's Bible Dictionary, i. p . 748) . In some of the writings no Messianic kingdom is looked for; in others only a temporal duration on earth is assigned to it; in others still it abides for ever either on earth as it is, or on earth transformed . The See also:

• DISPERSION
• DISPERSION (from Lat. dispergere, to scatter)

dispersion among' the nations is to return home . Sometimes the Resurrection is narrowed down to the resurrection of the righteous, at others widened out to the resurrection of all mankind for the last judgment . A blessed immortality after judgment, or even after death itself, is sometimes taught without reference to any resurrection . Retribution in human history is recognized, but attention is specially concentrated on the final judgment, which is usually conceived as taking place in two stages . (r) The Messianic is executed by the Messiah or the See also:

• SAINTS, BATTLE OF THE

saints by victory in See also:

• WAR
• WAR (O. Eng. werre, Fr. guerre, of Teutonic origin; cf. O.H.G. werran, to confound)

war, or by judicial See also:

• SENTENCE (Lat. sententia, a way of thinking, opinion, judgment; vote, sentire, to feel, think)

sentence . (2) The final remains in God's hands; but in one See also:

• WRITING
• WRITING (the verbal noun of " to write," O. Eng. writan, to inscribe)

writing (the Ethiopic See also:

• ENOCH, BOOK OF

Enoch) is represented as Messiah's See also:

• FUNCTION

function . This judgment either closes the Messianic age, if thought of as temporal, or ushers it in, if conceived as eternal, or closes the world's history, if no Messianic age is expected . The place of torment for the wicked was called Gehenna (the valley of Hinnom or the Sons of Hinnom, where the bodies of criminals were See also:

• CAST (from the verb meaning " to throw "; the word is Scand. in origin, cf. Dan. kaste, and Swed. kasta; " cast " in Middle Eng. took the place of the A.S. weor pan, cf. Ger. werf en)

cast out, is described in Is. lxvi .

24) . Here See also:

• CORPORAL

corporal as well as spiritual punishment was endured; it was inflicted on apostate See also:

• JEWS
• JEWS (Heb. Y8hudi, man of Judah; Gr. 'Iovbaiot; Lat. Judaei)

Jews or the wicked generally; the righteous witnessed its initial stages but not its final See also:

• FORM (Lat. forma)

form . In later Judaism it was the See also:

• PURGATORY (Late Lat. purgatorium, from purgare, to purge)

purgatory of faithless Jews, who at last reached See also:

• PARADISE (Gr. lrap6BEwos)

Paradise, but it remained the place of eternal torment for the Gentiles . Paradise was sometimes regarded as the See also:

• DIVISION (from Lat. dividere, to break up into parts, separate)

division of Sheol to which the righteous passed after death, but at others it was conceived as the heavenly abode of Moses, Enoch and See also:

• ELIJAH (a Hebrew name meaning " Yah[weh] is God ")

Elijah, to which other saints would pass after the last judgment . The eschatology of the New Testament attaches itself not only to that of the Old Testament but also to that of contemporary Judaism, but it avoids the extravagances of the latter . New See also:

• TEA (Chinese cha, Amoy dialect t€)

Tea- Not at all systematic, it is occasional, See also:

• PRACTICAL

practical, torment . poetical and dominantly evangelical, laying stress on the hope of the righteous rather than the doom of the wicked . The teaching of Jesus centres, according to the Synoptists, in the See also:

• GREAT

great idea of the " Kingdom of God," which is already present in the teacher Himself, but also future as regards its completion . In some parables a gradual realization of the kingdom is indicated (Matt. xiii.); in other utterances its consummation is connected with Christ's own return, His Parousia (Matt. See also:

• XXIV

xxiv . 3, 37, 39), the time of which, however, is unknown even to Himself (See also:

• MARK
• MARK, CARL (1858– )
• MARK, GOSPEL OF ST
• MARK, ST

Mark xiii . 32) . In this eschatological discourse (Matt. xxiv., xxv.) He speaks of the destruction of See also:

• JERUSALEM (Heb. ^S0-r, Yerushalaim, pronounced as a dual)
• JERUSALEM, SYNOD OF (1672)

Jerusalem and of the end of the world as near, and seemingly as one .

This is in accordance with the characteristic of prophecy, which See also:

• SEES

sees in " timeless sequence " events which are historically separated from one another . While the Return is represented in the Synoptists as an See also:

• EXTERNAL

external event, it is conceived in the See also:

• FOURTH

fourth See also:

• GOSPEL (O. Eng. godspel, i.e. good news, a translation of Lat. bona annuntiatio, or evangelium, Gr. evayyeXwv; cf. Goth. iu spillon, " to announce good news," Ulfilas' translation of the Greek, from iu, that which is good, and spellon to announce)

gospel as an See also:

• INTERNAL

internal experience in the operation of the Spirit on the believer (John xiv . 16-2r); nevertheless here also the Parousia in the synoptic sense is looked for (John xxi . 22; cf. z John ii . 28) . ' The See also:

• OBJECT

object of the Second Coming is the See also:

• EXECUTION (from Lat. ex-sequor, exsecutus, follow or carry out)

execution of judgment by Christ (Matt. xxv . 31), both individual (xxii . 1-14) and universal (xiii . 36-42) . The present subjective judgment, in which men determine their destiny by their attitude to Christ,on which the fourth gospel See also:

• LAYS

lays stress (John iii . 17-21, ix . 30), is not inconsistent with the anticipation of a final judgment (John xii .

48, v . 27) . This judgment presupposes the resurrection, belief in which was rejected by the See also:

• SADDUCEES

Sadducees, but accepted by the See also:

• PHARISEES

Pharisees and the See also:

• MAJORITY (Fr. majorite; Med. Lat. majoritas; Lat. major, greater)

majority of the Phartsees Jewish PeoPleS and confirmed by Christ, not only as an ducandees . . individual spiritual renovation (John v . 25, 26), but as a universal physical resuscitation (28 and 29; Matt. xxii . 30) . This resurrection is of the unjust as well as the just (Matt. v . 29, 30, X . 28; See also:

• LUKE
• LUKE, GOSPEL OF ST

Luke xiv . 14) . On the Intermediate State Jesus does not speak clearly . He uses the term Hades twice metaphorically (Matt. xi .

23, xvi. i8), and once in a See also:

• PARABLE (Gr. 7apa(3oXi7, a comparison or similitude)

parable, the " See also:

• RICH, BARNABE (c. 1540-1617)
• RICH, CLAUDIUS JAMES (1787-1821)
• RICH, JOHN (1692-1761)
• RICH, PENELOPE, LADY (c. 1562–1607)
• RICH, RICHARD, 1ST BARON RICH (1490?-1567)

Rich Man and See also:

• LAZARUS (a contracted form of the Heb. name Eleazar, " God has helped," Gr. Aiq-apos)
• LAZARUS, EMMA (1849–1887)
• LAZARUS, HENRY (1815–1895)
• LAZARUS, MORITZ (1824–1903)
• LAZARUS, ST, ORDER OF

Lazarus " (Luke xvi . 23), in which he employs the current phrases such as " Abraham's bosom " (See also:

• VERSE (from Lat. versus, literally a line or furrow drawn by turning the plough, from vertere, and afterwards signifying an arrangement of syllables into feet)

verse 22), without any definite doctrinal intention, to unveil the secrets of the hereafter by confirming with His authority the common beliefs of His time . The term Paradise (Luke xxiii . 43) seems to be used " in a large and See also:

• GENERAL
• GENERAL (Lat. generalis, of or relating to a genus, kind or class)

general sense as a word of hope and comfort," and we need not attach to it any of the more definite associations which it had in Jewish eschatology . When he speaks of death as " sleep " (Luke viii . 52; John xi . II) it is to give men gentler and sweeter thoughts of it, not to inculcate the doctrine of an intermediate state as an unconscious condition . There are words which suggest rather the hope of an immediate entrance of the just into the See also:

• FATHER

Father's See also:

• HOUSE
• HOUSE (O. Eng. hiss, a word common to Teutonic languages, cf. Dut. huis, Ger. Haus; in Gothic it is only found in gudhiss, a temple; it may be ultimately connected with the root of " hide," conceal)

house and See also:

• GLORY (through the O. Fr. glorie, modern gloire, from Lat. gloria, cognate with Gr. KXebs, abets)

glory (John xiv . 2, 3, xvii . 24) . He spoke frequently and distinctly both of final reward for the righteous and final See also:

• PENALTY (Lat. poena, punishment)

penalty for the wicked . " The recompense of the righteous is described as an See also:

• INHERITANCE

inheritance, entrance into the kingdom, treasure in heaven, an existence like the angelic, a place prepared, the Father's house, the joy of the Lord, life, eternal life and the like; and there is no intimation that the reward is capable of change, that the condition is a terminable one .

The retribution of the wicked is described as death, See also:

• OUTER

outer darkness, weeping and wailing and gnashing of See also:

• TEETH (O.E. Eel); plural of tooth, O.E. top)

teeth, the undying See also:

• WORM

worm, the quenchless See also:

• FIRE (in O. Eng. f j'r; the word is common to West German languages, cf. Dutch vuur, Ger. Feuer; the pre-Teutonic form is seen in Sanskrit pu, pavaka, and Gr. irup; the ultimate origin is usually taken to be a root meaning to purify, cf. Lat. purus)

fire, exclusion from the kingdom, eternal punishment and the like " (S . D . J . Salmond in Hastings's Bible Dictionary, p . 752) . Degrees of See also:

• AWARD (from O. Fr. ewart, or esguart, cf. " reward ")

award are recognized (Luke xii . 47, 48) . Gehenna is applied to the condition of the lost (Matt. xviii . 9) . Two sayings are held to point to a terminable penalty (Matt. v . 25, 26, xii . 31, 32), but the one is so figurative and the other so obscure, that we are not warranted in See also:

• DRAWING

drawing any such definite conclusion from either of them .

The finality of destiny seems to be unmistakably expressed (Matt. vii . 23, X . 33, xiii . 30, xxv . 46, XXVi . 24; Mark ix . 43-48, viii . 36; Luke ix . 26; John iii . 16, viii . 21, 24) . No second opportunity for deciding the issue of life or death is recognized by Jesus .

The apostolic eschatology presents resemblance amid difference . See also:

• JUDE, THE GENERAL EPISTLE OF

Jude (v . 6), as well as 2 Peter (ii . 4), refers to the judgment of the fallen angels . 2 Peter describes the place of their detention as See also:

• TARTARUS

Tartarus, and teaches that Christ's Parousia is to bring the whole present See also:

• SYSTEM

system of things to its conclusion, and the world itself to an end (iii. ro, 13) . After the destruction of the existing order by fire, " a new heaven and a new earth " will appear as the abode of righteousness . The question of greatest See also:

• INTEREST

interest in r Peter is the relation of two passages in it, the See also:

• PREACHING (Fr. preecher, from Lat. praedicare, to proclaim)

preaching to the See also:

• SPIRITS

spirits in See also:

• PRISON (derived through the Fr. from the Lat. prehensio, seizure)

prison (iii . 18-22) and the preaching of the Gospel to the dead (iv . 6) to the " larger hope." Peter's discourse also contains a phrase which suggests the belief of a descent of Christ into Hades in the See also:

• INTERVAL

interval between His death and His resurrection (Acts ii . 31) . No certainty has been reached in the See also:

• INTERPRETATION (from Lat. interpretari, to expound, explain, inter pres, an agent, go-between, interpreter; inter, between, and the root pret-, possibly connected with that seen either in Greek 4 p4'ew, to speak, or irpa-rrecv, to do)

interpretation of these passages, but they may suggest to the Christian mind the expectation that the final destiny of no soul can be fixed until in some way or other, in this life or the next, the opportunity of decision for or against Christ has been given . The phrase " the times of restoration of all things " (iii .

21) is too vague in itself, and is too isolated in its context to See also:

• WARRANT (Med. Lat. warantum; O. Fr. garant, warant, derived from O.H.G. root represented in modern German bygewdhren)

warrant the dogmatic teaching of universalism, although there are other passages which seem to point towards the same See also:

• GOAL

goal . While John's See also:

• APOCALYPSE
• APOCALYPSE (Gr. aaoKaXvti/hr, disclosure)
• APOCALYPSE, KNIGHTS OF THE

Apocalypse is distinctly eschatological, the Epistles and the Gospels often give these conceptions an ethical and spiritual import, without, however, excluding the eschatological . Life is present while eternal (1 John v . 12, 13), but it is also future (ii . 25) . There is expected a future manifestation of Christ as He is, and what the believer himself will be does not yet appear (iii . 2) . The writer speaks of the last See also:

• HOUR

hour (ii . 18), the See also:

• ANTICHRIST (avrixpu ros)

Antichrist-that cometh (ii . 22, iv . 3), and the Christian's full reward (2 John v . 8) as well as the Parousia (r John ii .

28) . The Apocalypse reproduces much of the current Jewish eschatology . A millennial reign of Christ on earth is interposed between the first resurrection, confined to the saints and especially the martyrs, and the second resurrection for the See also:

• REST (O. Eng. rest, reste, bed, cognate with other Teutonic forms, e.g. Ger. Rast, Riiste, rest, and probably Gothic Rasta, league, i.e. resting or stopping place)

rest of the dead . A final outburst of Satan's See also:

• POWER [WILLIAM GRATTAN] TYRONE (1797-1841)

power is followed by his overthrow and the Last Judgment . Although See also:

• PAUL
• PAUL (PAULUS)

Paul sometimes describes the Kingdom of God as present (Rom. xiv . 17; 1 See also:

• COR

Cor. iv . 2o; See also:

• COL
• COL (Fr. for " neck," Lat. collum)

Col. i . 13), it is usually represented as future . The Parousia fills a large place in his thought, and, if more prominent in his earlier writings, is not altogether absent from his later, although the expectation of personal survival does seem to grow less confident (cf. r Cor. xv . 51 and Phil. i . 20-24) . The doctrines of the Resurrection, the Last Judgment, the Reward of the Righteous and the Punishment of the Wicked are not less distinctly expressed than in the other apostolic writings .

See also:

• PECULIAR

Peculiar elements in Paul's eschatology are the doctrines of the Rapture of the Saints (1 Thess. iv . 17) and the Man of Sin (2 Thess. ii . 3-6), but these have See also:

• AFFINITIES

affinities elsewhere . A reference to the millennial reign of Christ in the See also:

• PERIOD
• PERIOD (Gr. irepioSos, a going or way round, circuit, aepi, round, and &Sis, way, road)

period between the two resurrections is sometimes sought in 1 Cor. xv . 22-24; but it is not a See also:

• CHRONOLOGY (Gr. xpovo?oyfa, computation of time, xp6vos)

chronology of the last things Paul is here giving . So also a See also:

• JUSTIFICATION

justification for the doctrine of purgatory is sought in iii . 12-15 ; but the day and the fire are of the last judgment . A descent of Christ into Hades, implying an See also:

• EXTENSION (Lat. ex, out ; tendere, to stretch)

extension of the opportunity of grace such as is supposed to be taught in r Peter, is also discovered in the obscure statements in Rom. x . 7 (where Paul is freely quoting Dent. See also:

• XXX

xxx . 11-14), and Eph. iv. ro (where he is commenting on Ps. lxviii . 18) . Universal restoration is inferred from 1 Cor. xv .

24-28, " God all in all," Phil. ii . 10-r 1, every See also:

• KNEE (O. E. cneow, a word common to Indo-European languages, cf. Ger. Knie, Fr. genou, Span. hinojo, Lat. genu, Gr. ybvv, Sansk. janu)

knee bowing to, and every See also:

• TONGUE (O. Eng. lunge)

tongue confessing Jesus Christ, Eph. i . 9, ro, the summing up of all things in Christ, Col. i . 20, God reconciling all things unto Himself in Christ . These passages inspire a hope, but do not sustain a certainty . Paul's shrinking from the disembodied state and longing to be clothed upon at death in 2 Cor . V . 1-8, cannot be regarded as a See also:

• PROOF (in M. Eng. preove, proeve, preve, &°c., from O. Fr . prueve, proeve, &c., mod. preuve, Late. Lat. proba, probate, to prove, to test the goodness of anything, probus, good)

proof of an See also:

• INTERIM

interim See also:

• BODY

body See also:

• PRIOR (from Lat. prior—former, and hence superior, through O. Fr. priour)
• PRIOR, MATTHEW (1664-1721)

prior to and preparatory for the resurrection body . Paul links the human resurrection with a universal renovation (Rom. viii . 19-23) . Paul's eschatology is not See also:

• FREE

free of obscurities and ambiguities; and in the New Testament eschatology generally we are forced to recognize a mixture of inherited Jewish and See also:

• ORIGINAL

original Christian elements (see ANTICHRIST) . During the first See also:

• CENTURY (from Lat. centuria, a division of a hundred men)

century of the existence of the See also:

• GENTILE
• GENTILE, C

Gentile Christian Church, " the hope of the approaching end of the world and the glorious kingdom of Christ " was dominant, although warnings had to be given against doubt and indifference .

Redemption was thought of as still future, as the power of the See also:

• DEVIL (Gr. &a,3oXos, " slanderer," from &ctflisXX sty, to slander)

devil had not been broken but rather increased by the First Advent, and the Second Advent was necessary to his See also:

• COMPLETE

complete overthrow . The expectations were often grossly materialistic, as is evidenced by See also:

• PAPIAS

Papias's See also:

• QUOTATION

quotation as the words of the Lord of a See also:

• GROUP

group of sayings from the Apocalypse of See also:

• BARUCH

Baruch, setting forth the amazing fruitfulness of the earth in the Messianic time . The Gnostics rejected this eschatology as in their view the enlightened spirit already possessed immortality . See also:

• MARCION

Marcion (Mastics. expected that the Church would be assailed by See also:

• ANTI, or CAMPA

Anti- christ; a visible return of Christ be did not See also:

• TEACH [THATCH OR THACH], EDWARD (d. 1718)

teach, but he recognized that human history would issue in a separation of the good from the bad . See also:

• MONTANISM

Montanism sought to form a new Christian See also:

• COMMONWEALTH

commonwealth which, separated from the ism. a- world should prepare itself for the descent of the ism . Jerusalem from above, and its See also:

• ESTABLISHMENT (0. Fr. establissement, Fr. etablissement, late Norm. Fr. establishement, from O. Fr. establir, Fr. etablir, Lat. stabilire, to make stable)

establishment in the spot which by the direction of the Spirit had been chosen in See also:

• PHRYGIA

Phrygia . While See also:

• IRENAEUS

Irenaeus held fast the traditional eschatological beliefs, yet his conception of the Christian salvation as a deification of man tended to weaken their hold on Christian thought . The Alogi 763 in the 2nd century rejected the Apocalypse on See also:

• ACCOUNT
• ACCOUNT (through O. Fr. acont, Late Lat. comptum, cornputare, to calculate)

account of its See also:

• CHILIASM (from Gr. xiAeao-6s, XL)woI, a thousand)

chiliasm, its teaching of a visible reign of Christ on earth for a thousand years . Montanism also brought these apocalyptic expectations into discredit in orthodox ecclesiastical circles . The Alexandrian theology strengthened this See also:

• MOVEMENT

movement against chiliasm . See also:

• CLEMENT (Lat. Clemens, i.e. merciful; Gr. K)4gs)
• CLEMENT, FRANCOIS (1714-1793)
• CLEMENT, JACQUES (1567-1589)

Clement of See also:

• ALEXANDRIA
• ALEXANDRIA (Arab. Iskenderia)

Alexandria taught that justice is not merely retributive, that punishment is remedial, that See also:

• PROBATION

probation continues after death till the final judgment, that Christ and the apostles preached the Gospel in Hades to those who lacked knowledge, but whose See also:

• HEART
• HEART, LUNG

heart was right, that a spiritual body will be raised . See also:

• ORIGEN (c. 185-c. 254)

Origen taught that a germ of the spiritual body is in the present body, and its development depends on the character, that perfect bliss is reached only by stages, that the evil are purified by See also:

• PAIN (from Lat. poena, Gr. robin, penalty, that which must be paid: O. Fr. peine)
• PAIN, BARRY (1867– )

pain, See also:

• CONSCIENCE (Lat. con-scientia, literally " knowledge of a thing shared with another person " or " complete knowledge," and derivatively " consciousness in general)
• CONSCIENCE, HENDRIK (1812-1883)

conscience being symbolized by fire, and that all, even the devil himself, will at last be saved .

Both regarded chiliasm with aversion . But in the 5th century there were rejected as heretical (I) " the doctrine of universalism, and the possibility of the redemption of the devil; (2) the doctrine of the complete annihilation of evil; (3) the conception of the penalties of hell as tortures of conscience; (4) the spiritualizing version of the resurrection of the body ; (5) the idea of the continued creation of new worlds " (A . See also:

• HARNACK, ADOLF (1851– )

Harnack, History of See also:

• DOGMA (Gr. Sbypa, from b6aeiv, to seem; literally " that which seems, sc. good or true or useful " to any one)

Dogma, p . 186) . See also:

• EPIPHANIUS, SAINT (c. 315-402)

Epiphanius, following See also:

• METHODIUS (c. 825-885)

Methodius, insisted on the most perfect identity between the resurrection body and the material body; and this belief, enforced in the See also:

• WEST
• WEST, BENJAMIN (1738-1820)
• WEST, NICHOLAS (1461-1533)

West by See also:

• JEROME, JEROME KLAPKA (1859– )
• JEROME, ST (HIERONYMUS, in full EUSEBIUS SOPHRONIUS HIERONYMUS) (c. 340–420)

Jerome, soon established itself as alone orthodox . See also:

• AUGUSTINE, SAINT (354-430)
• AUGUSTINE, SAINT (d. c.613)

Augustine made experiments on the flesh of a See also:

• PEACOCK (Lat. Pavo, O. Eng. Pawe, Du. pauuw, Ger. Pfau, Fr. Paon)
• PEACOCK, GEORGE (1791–1858)
• PEACOCK, SIR BARNES (1810-189o)
• PEACOCK, THOMAS LOVE (1785-1866)

peacock in order to find physical See also:

• EVIDENCE (Lat. evidentia, evideri, to appear clearly)

evidence for the doctrine . He held fast to eternal punishment, but allowed the possibility of mitigations . Some believers, he taught, may pass through purgatorial fires; and this See also:

• MIDDLE

middle class may be helped by the sacraments and the See also:

• ALMS

alms of the living . " There are many souls not good enough to dispense with this See also:

• PROVISION (Lat. provisio)

provision, and not bad enough to be benefited by it " (op. cit. v . 233)• This doctrine was sanctioned and See also:

• DEVELOPED

developed by See also:

• GREGORY
• GREGORY (Gregorius)
• GREGORY (Grigorii) GRIGORIEVICH ORLOV, COUNT (1734-1783)
• GREGORY, EDWARD JOHN (1850-19o9)
• GREGORY, OLINTHUS GILBERT (1774—1841)
• GREGORY, ST (c. 213-C. 270)
• GREGORY, ST, OF NAZIANZUS (329–389)
• GREGORY, ST, OF NYSSA (c.331—c. 396)
• GREGORY, ST, OF TOURS (538-594)

Gregory the Great . " After God has changed eternal punishments into temporary, the justified must expiate these temporary penalties for sin in purgatory " (p . 268) .

This view was inferred indirectly from Matt. xii . 31, and directly from r Cor. iii . 12-15 . After-wards purgatory took more and more the place of hell, and was subject to the See also:

• CONTROL (Fr. contrdle, older form contre rolle, from Med. Lat. contra-rotulus, a counter roll or copy of a document used to check the original; there is no instance in English of the use of " control " in this, its literal, meaning)

control of the church . As regards the saints, different degrees of blessedness were recognized; they were sup-posed to wait in Hades for the return of Christ, but gradually the belief gained ground, especially in regard to the martyrs, that their souls at once entered Paradise . The See also:

• PRIMITIVE

primitive Christian eschatology was preserved in the West as it was not in the See also:

• EAST
• EAST, ALFRED (1849- )

East, and in times of exceptional See also:

• DISTRESS

distress the expectation of Antichrist emerged again and again . In the middle ages there was an extravagance of speculation on this subject, which may be seen in the last division of See also:

• AQUINAS, THOMAS [Thomas of AQUIN or AQUINO], (c 1227--1274)

Aquinas' Summa Theologiae . He proposes See also:

• THIRTY

thirty questions on these matters, among which are the following: " whether souls are conducted to heaven or hell immediately after death "; " whrther the See also:

• LIMBUS (Lat. for " edge," " fringe," e.g. of a garment)

limbus of hell is the same as Abraham's bosom "; " whether the sun and moon will be really obscured at the day of judgment "; " whether all the members of the human body will rise with it "; " whether the See also:

• HAIR (a word common to Teutonic languages)

hair and nails will reappear "; could thought become " more lawless and uncertain" ? While rejectir ; purgatory, Protestantism took over this eschatology . Souls passed at once to heaven or to hell; a doctrine even less adequate to the complex quality of human life . See also:

• LUTHER, MARTIN (1483-1546)

Luther himself looked for the passing lnnrot - testsn away of the present evil world . Socinianism taught a Theology. new spiritual body, an intermediate state in which the soul is near non-existence, an annihilation of the wicked, as Immortality is the See also:

• GIFT (a common Teutonic word, cf. Ger. die Gift, gift, das Gift, poison, formed from the Teut. stem gab-, to give, cf. Dutch geven, Ger. geben; in O. Eng. the word appears with initial y, the guttural of later English is due to Scandinavian influence)

gift of God .

See also:

• SWEDENBORG (or SWEDBERG), EMANUEL (1688-1772)

Swedenborg discards a physical resurrection, as at death the eyes of men are opened to the spiritual world in which we exist now, and they continue to live essentially as they lived here, until by their affinities they are See also:

• DRAWN

drawn to heaven or hell . The doctrine of eternal punishment has been opposed on many grounds, such as the disproportion between the offence and the penalty, the moral 764 and religious immaturity of the majority of men at death, the diminution of the happiness of heaven involved in the knowledge of the endless suffering of others (See also:

• SCHLEIERMACHER, FRIEDRICH DANIEL ERNST (1768-1834)

Schleiermacher), the defeat of the divine purpose of righteousness and grace that the continued antagonism of any of God's creatures would imply, the dissatisfaction God as Father must feel until His whole family is restored . It has been argued that the term " eternal " has reference not to duration of time but quality of being (See also:

• MAURICE (1521–1553)
• MAURICE (MAURICIUS FLAVIUS TIBERIUS) (c. 539–602)
• MAURICE [or MAURITIUS], ST (d. c. 286)
• MAURICE, JOHN FREDERICK DENISON (1805-1872)

Maurice) ; but it does seem certain that the writers in the See also:

• HOLY

Holy Scriptures who used it did not foresee an end either to the life or to the death to which they applied the term . The contention should not be based on the meaning of a single word, but on such broader considerations as have been indicated above . The doctrine of conditional immortality taught by Socinianism was accepted by See also:

• ARCHBISHOP (Lat. archiepiscopus, from Gr. apxceatorcoros)

Archbishop See also:

• WHATELY, RICHARD (1787-1863)

Whately, and has been most persistently advocated by See also:

• EDWARD

Edward See also:

• WHITE
• WHITE, ANDREW DICKSON (1832– )
• WHITE, GILBERT (1720–1793)
• WHITE, HENRY KIRKE (1785-1806)
• WHITE, HUGH LAWSON (1773-1840)
• WHITE, JOSEPH BLANCO (1775-1841)
• WHITE, RICHARD GRANT (1822-1885)
• WHITE, ROBERT (1645-1704)
• WHITE, SIR GEORGE STUART (1835– )
• WHITE, SIR THOMAS (1492-1567)
• WHITE, SIR WILLIAM ARTHUR (1824--1891)
• WHITE, SIR WILLIAM HENRY (1845– )
• WHITE, THOMAS (1628-1698)
• WHITE, THOMAS (c. 1550-1624)

White, who " maintains that immortality is a truth, not of See also:

• REASON (Lat. ratio, through French raison)

reason, but of revelation, a gift of God " bestowed only on believers in Christ; but he admits a continued probation after death for such as have not hardened their See also:

• HEARTS

hearts by a rejection of Christ . According to Albrecht See also:

• RITSCHL, ALBRECHT (1822-1889)
• RITSCHL, FRIEDRICH WILHELM (1806-1876)

Ritschl " the wrath of God means the resolve of God to annihilate those men who finally oppose themselves to redemption, and the final purpose of the kingdom of God." He thus makes immortality conditional on inclusion in the kingdom of God . The doctrine of universal restoration was maintained by See also:

• THOMAS
• THOMAS (c. 1654-1720)
• THOMAS (d. 110o)
• THOMAS, ARTHUR GORING (1850-1892)
• THOMAS, CHARLES LOUIS AMBROISE (1811-1896)
• THOMAS, GEORGE (c. 1756-1802)
• THOMAS, GEORGE HENRY (1816-187o)
• THOMAS, ISAIAH (1749-1831)
• THOMAS, PIERRE (1634-1698)
• THOMAS, SIDNEY GILCHRIST (1850-1885)
• THOMAS, ST
• THOMAS, THEODORE (1835-1905)
• THOMAS, WILLIAM (d. 1554)

Thomas See also:

• ERSKINE, EBENEZER (1680-1754)
• ERSKINE, HENRY (1746-1817)
• ERSKINE, JOHN
• ERSKINE, JOHN (1721-1803)
• ERSKINE, RALPH (1685-1752)
• ERSKINE, THOMAS</