nm FEEsauey Rah in 1835, ordained to the min- pe aeestant preachers iain 1840, and 38 For a nd Berlin in 1840, a | ted pastor at Baren-on-the-Aay Sa Nw = ‘called, four ya elise f 4 a aa cole fo Ja and dogmatios wt the Uae sity of Barman pupils full fees the Church Oy pe eron the, confidence fhe belt eiihe failed to meet with sympathy, ATE “ Hjered piety inseparable from con fe various periodieals, and wro in varios Petar Die thelogache Fabulat wad wo ame rca wr glauben und ehren, eine Ver- as ith of which Gegne ne im Miseverstinanisee, both of whic ma SE ora, 0 re yen AE ES appeett is demands of the so-called reform party CP oie relia of eoientifc researches be made Pees to the people from the pulpit a well as i Tae Tohosls, and was accordingly accused of desert jeg his fundamental prineiples, whereas his attioude ing We iy alue to the fact that his concepts of God Tai TRidlation deviated from those held) by the party. Tier was the author of a Hermeneutit des Neuen Testaments (Wittenberg, 1873; Eng. transl, Hermeneutics of the New Testament, by A. Ht. New Ban Andover, 1877), and a Theologie des Neuen Testaments (Bern, 1877), besides several collections Gf lectures. Tn 1852 he was appointed rector, of the University of Bern. (E. Broscxt) Binuoonsowr: F, Toth), Der Gtlsoderte HA. Inner, seeniar EMule im Vota for dio eerie Bitte der Sehons, a4, pp. 105 equ R. Sieee in Prrtaantcie Rirchencestng, 18h, uo. 1, etic er thaopsde Zehr aus der Schott 860-202 IMMERSION. Sec Barris. raonoazy aire deena nit 1, Mortem re, econ i etree ay yh va ioe tom atom Ji a romea am _L, Biblical Views: Existence after death, sirestly denies problematical tery 11d) ahwism found in ancint Israel, iO ofthe traditional Semitic era Testament lif, the idea of a shadowy world (see faching, Suz01, and of, C. Gruneisen, Der Ahnen- 1900; sain Pull und ie Ureigion tora, Halo, 1000; Smith, Rel. of Som.) But neither the prom” Which inspired the patriarchal, nor the motives of the Mosaic, i nn Pee ate wnals legs Indications of ‘Loas of immortality ‘eonsequ only in Gen, fl 17, it 22; of Widow isan NEW SOHAFF-H 200 Near the close expressed in poet from Sheol” or f ciil, 4); “eternal life (Pe cal 7 the plus it e mint ith ol he ah no de Dose, on ced con disturb, inn) CHAM raat the “life?! of the pious) (Zetia So fat as death is regarded a8, the puss of 98 601 vere y te oe the time of f f a new and is rarely met. which may of the exile faith im im ioeatorien felons 18 rom ength of (earthly) di . 28, xii, 12). Ime 'e has life and trine of res Maceabees, hope o! ‘ence beyond eis, i massage is Job xix. 25 sad ‘ pahee God will finally justify the dead. GH aa ta or God will indemnify him in another life (Ds mann), or “ God will after my death spa ‘advocate ” (G. Runze, Studien zur vergl ud elgionswissenschaft, i. 190-208, Berlin, 1800M§ ; ition, God willl yet jin spite of bis hopeless condition, | snatch him from death. In prophetic teach Hos. xiii 14; Isa. xxv. 8, xxvi. 19; Samana fEvek. xxxvii,, the ideal of national regenet was transferred to individual renewal Sthicizing of the personal relationship to God} to more distinct hopes of a future life—the rection of many ” (Dan. xii. 2). Denial of a ho ‘of resurrection in Ecclesiastes does not indicate ‘opposite tendency at this time; the judgment # referred to (xi. 9-10, iii. 22) is not future; the spiri of life is the breath of God which returns to Rim Hope for the future was also bound up with! ‘Messiah, yet not without mythological featu (Dan. x. 13). The relation of this post-exilie do trine of the resurrection to the ancient Persia ligion is not yet cleared up (A. Kohut, Ueber di jidische Angelologie und Daemonologie, Leipsi¢ 1866; E. Stave, Einfluss des Parsismus auf di Judentum, ib. 1898). The works of Hibschman ‘Wansche, and P. Grobler (Die Ansichten ub Unsterblichkeit und Auferstehung in der jt Litteratur der beiden letzten Jahrhunderten! Christus, in JSK, 1879, pp. 651 sqq.) give an i ht into the Persian, the pre-Christian Jewisl (Apocryphal, pseudepigraphical, and ‘Talmudig doctrine of immortality. ‘The’ resemblances af striking, the historical connection not eet Kohut thinks that Parsesism owes more to Jud ism than Judaism to Parseeism; e.g., the dootti oh Nos eve pasate and hell, and that at ‘of the world grievous plagues will precede coming ofthe Savior one jews before Christ took a tl it toward the doctrine of ianoeallty ia corresponding to the views of P 2, Apoc- isees, Sadducees, Essenes, The ryphal and dominant Daniel-Pharisaio view. ‘Later Jew- sulted in IT Maccabees, in which b ish Views, in the resurrection of all Ist was regarded as a blig: (ai. 48-46," Death waa punishment for a 18, 82, $8); but God will raise the bodies of Pious, The torment of sinners is st yhasized in IV Ezra, Baruch, Sirach, T iaceabeee sl Topresent the’ old Aosae dagteother hand, in individual pseud- hope of the future is more definitely reaches an absolutely universal “Ixxi.), yet other chapters (j.- y) and also the Psalms of ‘a resurrection of the pious, ee the resurrection of all. ‘The Jopment of this hope is: belief r death in a bright paradise J hades, a communion with the pious of dor jome of the pious, like Enoch and Elijah, allget jnce into perfect communion with God. ess at OMecurrection precedes the judgment; it the annihilation of the godless. ‘The ly pictured as a sudden divine In the latter por- rs in con or a dat eneral dons with the ax fesurreotion is various! Feed, or a gradual development. sof noch (Ixi. 12) Paradise (in the east between fuven and earth) is the meeting-place of all:the tiesed; in the other sections only for Enoch and FPijah, Hades lies in the west. ‘The earth is to be wwthout men for seven days, then come resurrec- tion, judgment, and damnation for the majority. ‘The Sadducees denied the resurrection and endurance of the soul in connection with a body (Josephus, Ant, XVIIL, i. 4; Mark xii, 18; Acts xxiii. 8), orat least either regarded it as problematical or ignored it. The Talmud distinguished the mere continuance of the soul from the miracle of resurrection by which body and soul were permanently reunited. ‘The Essenes appear to have taught a natural immor- tality of the soul (cf. Matt. x. 28). Philo regarded the soul as essentially imperishable, temporarily imprisoned in the body. ‘The Book of Wisdom mbined natural immortality and an intimation of preexistence (viii. 19 qq.) with the general Pharisnic hope. Death, the consequence of sin, due tothe devil’s envy, but unnatural to man, is to a Pious and just man a fortunate gift of God; the dead felum to their true form of existence. According to the Talmud the departed have knowledge of earthly events; after the judgment some of the justified have opportunity for moral improvement (cl. Wisdom xii. 9). Others are the perfectly pious mho, according to Shammai, having never sinned, are sealed in the book of life; while a third class, the hopeless transgressors, are written in the book ol damnation and are handed over to Gehenna (cf. fe amiersheim, Life and Times of Jesus the Messiah, 1-796, New York, 1884). ‘The schoo! of Hillel Gush that obdurato sinners, whether Jew or the dagplft## 8 twelvemonth’s torment in Gehenna, royed by fire. After Christ the prevailing rent a Vicillated between eternity of the punish- tung, 2 Bel, absolute destruction by fire, either ortlon met OF additions to the doctrine of ten A meee aiel purification, transforma- iin Paul sided with the Pharisaic eschatol- SEY Matt: xxii, 28 sqq,; Acts xxii, 6 aqq.). ‘The otlon of 228 aonize Suctunied ie “everlasting” and eternal,” the latter in, ones of the Fourth Immortality sing of the aims and means of the resurrecti (Matt. xvi. 25 0qq.); (2) through the eonsolous die tinction between form and content (et. Matt. 14-16 with xii by transcending a nat- ural in favor of a universal ideal (Matt, viii 11, xxi 48, xxiv. 81 sqq.);_ instead of the judgment of the Gentiles by pious Israelites, the Son of Man judges men out of their own mouths (Matt, xxy. 31-46, xii, 375 ef. John xii, 47-48). Traces of “ metem- psychosis ” also appear (Matt. xi. 14, xvii. 12) Herod Antipas’s identification of Jesus with the murdered Baptist witnesses to the popular convic- tion that earlier prophets may be reincarnated as heralds of the Messianic time (Matt. xiv. 2; Luke ix. 7-9). Soul and body were sharply distinguished (Matt. x. 28). In this general belief, the resurrec- tion of Christ became a new factor. Paul spoke now of simply passing over into the future life (Phil. i. 23), now of a transformation (I Cor. xv. 51). But it is uncertain whether the glorified man is more properly described as his true self (II Cor. iv. 16), as a new planting upon the ruins of the old man (I Cor. xv. 35-55), or (ef. Rom. xi.) asa grafting into the latter; also, whether the “ departure ” of the soul “to be at home with the Lord ” (II Cor. v. 8) is a sleeping, a dreaming, or a conscious entrance into another sphere of existence. Paul’s presentation is enriched with such figures as the “book of life” (Phil. iv. 3), “sting of death ” (I Cor. xv. 55). From his refer- ence to the stars and the seed-corn (I Cor. xv. 37) one must not infer that the resurrection body was not specifically different, a newly fashioned dupli- cate of the perishing body. The Apocalypse pic- tures (1) a repose of many of the blessed for more than a thousand years (xiv. 13) until the second resurrection (xx. 5 sqq.), from which some are excepted (ver. 4), others experience a yet earlier quickening (xi. 11), (2) A speedy recompense for ‘the pious sufferers (cf. iii. 11-21 with xii. 10-12). ‘These pictures are to be regarded not as dogmatic constructions, but as the impress of pious feeling, even the distinction between first and second resur- rection (chap. xx.), and between the first and second death 11, xx. 14), as well as between the temporary rule of the risen martyrs on earth (Chiliasm) and the future changeless life (see Mu LENNIUM, MILLENARIANISM). Many of these pic- tures, as xx. 3-7, originate in pre-Christian Messianic hopes (Daniel, Enoch, IV Ezra); also “ resurrection of the just,” of the good to life, of the wicked to judgment (Luke xiv. 14; Matt, xxv. 46; John y. 29), and relation of Hades to Gehenna (Matt, xi, 23). ‘The figurative forms in which the future hope is realistically painted are almost everywhere referred. to the spiritual-ethical new creation as this should have been fulfilled in this Sod ranenen, kaind-ktivis, anastasia, z0opoiesis, For the dwelling of God in mankind, ef, Jobn i, 14 with Rey. xxi, 8and both with II :1 THE NB) immortality ctrine of Immortality: Among the a erinces of antiquity the idea of import civiine’ was variously related to the soul Wht thn den of init developed ency, las Tht the ist ubbock, ‘Tiele), and how it was Hug” oF te igs on the character and language Of Per af depends th evatnment of feat eo vaca e higher power of life, in aeeordanee tp cornet Of everlasting joy, or everlasting, en + tk the conception of infinite, eternal beings and with Jed more to the character of the Aryoy sargpndel or Ue tn tee Recpitinns. ‘The Pheniciana rarely ,transconded tho timits of the present world, The Egyp! mre indicated by the custom of preserving rere, more serious concerning death II, Bthnic Dos the body, aH and immortality. The future life for the ethical fulfilment of their feeling of honor, war, and virtue. To the Hindu the change and transiency of this world were dream from which he was to waken to the true changeless being. The people of the West— Greeks, Romans, Germans—had a more realistic sense of the relation of time and eternity; they thought of the gods as living the true life. Con- fucius (q.v.) hesitated to give a decisive judgment as to the fate of souls after death. Lao Tse (q.v.) taught a supernatural form of existence which belonged to the divine principle (tao—‘‘way”, “word,” “‘logos’’) and to the “heavenly man.” The ancient Egyptian doctrine of immortality was based ‘on the conflict of light with darkness and the con- quest of the former, The light-souls share in the conflict, Later emerges the thought of retribution, judgment of the dead, individual immortality, and reincarnation. For the earlier doctrine of immor- tality of the ancient Semites, see A. Jeremias, Holle und Paradies bei den Babyloniern, Leipsic, 1903. For the Mohammedan view dependent on ancient Arabian and Christian ideas, cf. A. Sprenger, Das Leben und die Lehre des Mohammed, chaps. 6, 7, 11 sqq., 1861-65. For the ancient Aryans (‘ soma,” “devas,” “‘asuras ”), cf. Max Miller, Origin and Growth of Religion, London, 1898. For the Brah- manic doctrine of the Vedantas, ef. P. Deussen, Das ‘System der Vedanta, Leipsic, 1906. For Buddhism in its conflict with Brahminism, cf. H. Oldenberg, Buddha, pp. 273 sqq., 291, Berlin, 1881. For Parsee. ism and its doctrine of souls enduring as guardian spirits, ef. Hibschmann, JPT, 1879. IML In Dogmatics: (1) Is the human soul mortal cr immortal? An affirmative answer is given (a) by many Greek philosophers, especially the Orphies, Pythagoreans, and individual Stoies; (b) by anthro, ological dualists following Descartes, “Leibni Wolff, and Kent; (e) by philosophers emphasiat ea ) by philosophers emphasizing ity: C, H, Weisse, J. H, Richte, Ulriei. Epi curue, Lucretius, Spinoza, Hume, Hegel, Schl 1, Fouerkace noze Hume, Hegel, Schleier muterialists anoeor in ene, Strauss, and the Motte, Tring egies neeatve, Voltaire, La tion, Lap Philosopher asse Persians required the W SCHAFF-HE) RZ0G Foohner, (2 the human soul t immortality, bert co Without, beginning or is con correlative to natural inher tion (Traducianism), is enduran ie God’s will in spite of natural mortals (Cyprian), or for patriarchs) propels (Ireneus, Tertullian); according. to pr h fathers, ‘there is an intermediate at “ ria) which either qu il tyril of Alexand . fas ‘difiy on Pe. Ixv. 22) or is of Jonge ion, where! ‘a sleep of souls (psychoy iS for some of the neta a purifying (eithe wurgatory, Zech. xiii. 9; I Cor. tits Hs reretnigration of soul (metempsychosis), OF of body (metamorphosis). With’ the fesurrection comes the idea of » partial a or restriction of bodily renewing to, the pious Weiss), That prayer and alms avail for the, (UI Mace. xii. 44-45) found early represent since 1439 masses and other services for the’d in purgatory have come to the front (see B ron). (3) Teleologically, to what is the of an imperishable existence necessary? (3) individual eudemonistie wish; (b) the sympathi of friendship and family-love, hope of reunion those who have gone home, desire for am in able enjoyment of the ideal, as art and (c) the ethical will permanently to eooperatels the realization of the idea, and confidence im the) worth of all moral action and suffering; (d) befe all, the thought of the universal harmony of world, the miracle of existence, necessitates religious appreciation of God as the Wise and IV. Proofs of Immortality: These may be Das Religionswesen der rohesten Naturvolker, sic, 1880; 0. F, Peschel, Vélkerkunde, Leipsi, Bastian, Beitrage zur vergleichenden Pi Berlin, 1868). (2) Proofs ab utili and @ The former conceives of the maintenance off dogma of immortality as in the interest of p morals; the latter treats the theoretical tainty as if it wore true for the sake of its bi in this life. (3) The teleological proof. Im destination of the personal individual for pe ‘ion is found a mear ion is u tion is found a means for the completion in a fu Fichte, Idee der Persdnlichkeit und der indi Fortdauer, Leipsic, 1855). (4) The analogical The analogy of metamorphosis (the chrysalisy sleep of winter, the seed-corn). (5) ‘The ical proof is founded on the existence of a mull of otherwise aimless heavenly bodies, and on df Probability that even the particular life of star is for the sake of enriching human knowl (G) The moral proof, According to Kant, the of life is the furthering of holiness as complete 0 formity to moral law; this beeomes the. post of an infinite progress, (7) Proof from the Hghteousness Virtue must be re | and since pelts both re impertecty realized Tustin, Soci Leibnitz),RELIGIOUS ENCYCLOPEDIA aria (Stromata, 1V., vi. 22) em. ot Aemnnent righteousness which strikes head in this world. Spinoza holds that he Wiket filled with an infinite content, it * to be capped with an endless existence 49), Kant’s moral proof, combined Jatian estimate of life, has lost none of {@) Metaphysical proof, derived from ality or the immateriality of the soul ihe sine heterogeneity of thespirit, one could m te Fith Bpicurus indifference to being or not, )Mhile we exist, death is not present; when Jresont, we donot exist” (Diogenes Li #) or (b) an extension of immortality to (@) Ontological. On the ground of a development in language and psychology, geethy make use of a metaphysical inference eh, in harmony with the total rational view of Tp gorld, proves the certainty of the final triumph fife over death, from the immanent eternity of tbe epirt already manifested in the ethical religious fannuest of death (cf. Plato's play on words in the Pino: the soul (a) life, accordingly ‘‘not-death,” tence (b) ‘‘ not-dead ”—a-thanatos) Y, The Original Motives: The original motives of bist in immortality correspond to the natural ‘cuss of the idea of God, which may be psycho- Ingtally traced to a fourfold root. (1) Subjective: ‘wish, fear of death, and hope of life. Quod volumus, cotimus. Feuerbach: “Man thinks of his god as of his heaven. . . God and immortality are iden- tial, Both originate in the wish” (cf. Rigveda, x, lf, 8). According to the Talmud, Paradise is a place of bliss which surpasses the joy of the Mes- Sanie time. ‘The pious are satisfied with the flesh. (of the Leviathan) which was preserved for this end sinoe the first day of creation, and they drink wine from clusters which were prepared since the bring- ing in of the world” (Wiinsche, Die Vorstellungen tom Zuslande nach dem Tode nach Apokryphen, Talmud und Kirchenvatern, in JPT, 1880, p. 449). On the other hand, the wish for reunion with the ead often yields to fear of the dead and to the désire not to be disturbed by them (cf. the words Ai the obsequies of Bodo in northeast India: Take tod eat; formerly hast thou eaten and drunken us, but now thou canst no more; thou wert Tie ol us, thou art so no more; we come no more » and come not thou nearer to us”). Like funeral pyre, the funeral meals often celebrate separation as a symbolic agreement with (2) The influence of striking experiences imagination and the view of the in the lower stages of culture | Pa CoMranative Reuiciow, IIL, VI., § 2; and of. 1 Primitive Culture, vol. London, 1871), mt | Zoroastel be Immortality life—tife a dream; death the mome amakes from the dream of ee 5 dee cag he ‘estament, increasingly discredit phlal ANAM CHADORGy StL Yoer Seine Seer 2-6). Yet the actual present is desi ad ‘bola tke thes Ho, dreams ” investi to higher form of existence (Ps. exevi. 1). (3) Tn the lower stages of culture the intellectual riddle of death leads to the idea of a brief extension of life beyond the grave. After death there is to be a separation which either completes the death or prepares for a further lifetime in other regions (so the Fijis, the Guinea negroes, the Greenlanders); or only the chief men continued to exist (so the ‘Tonga Islanders), or only the souls of the good (so the Nicaraguans). The funeral-pyre may condition jence of the dead. For the en- during connection between soul and body, cf. ii. 71 sqq.; Vergil, Job xiv. 22; Isa. Ixvi. 24, xiv. 19; 26; Tylor, ut sup. vol. ii. Danger of the future death of the soul is not excluded. The “ second death ” is the greatest evil. One can imagine neither unchanging con- tinuance nor absolute annihilation. (4) The idea of retribution is expressed by the ethical faith in a supreme righteousness. The fatal crisis which, according to the belief of the Fijis, awaits the souls of those just dead, visits annihilation upon those who have remained unmarried; perhaps a reference to natural immortality by means of procreation. In all stages of religious culture many ethical argu- ments for immortality appear; the imperfect ad- justment in this life between duty and destiny shapes the thought of future retribution. Mosaism is favorable to the idea of retribution, but it de- serves no credit for the existence of the hope of immortality. Greek mythology distinguished the regions devoted to retribution ruled over by Minos and Afacus from the shadowy abodes for the undis- turbed life of the soul. Hercules? soul prolonged its shadowy existence below while his bodily existence ‘was enthroned in the circle of the blessed. (ef. Iliad, fed), According to the Greeks, bodily existence je the real existence. The Christian doctrine of hell as Sheol and Gehinnom was made up of two different motives which the Talmud combined in Gehinnom—darkness and fire (ef. Enoch citi, 8, 9). “Hell” originally signified the dark place, but was gradually blended with the idea of the bright, the flery. The valley Gehinnom was the plage of saerifice to Moloch, of divine judgment, and vernal destruction (Jer. xix. 2, 6; 1 Kings xxiii, 10; Matt, x, 28). tion with the reality. aasociated | usosatd oot rmipey vaste tea, foreign. do ri vith of both the Old Teerut NEW SO Immortality 1 the Christian esti: ot of feeling snd scientific ap- ment, there is need to presery nate of life so far as this is @ matte mil, without surrendering the free i yea tho at alao bo recognized thatthe "ors Prethe creative ideas by, Whiebiwiolt FS ea Crbrmeable and dependent, upow the tr language ata given time (see FOTURE Akt tgeal o'Vi. The Principal Elements of Ee Lee ality: ‘The Christian estimate ee ‘all motives of the hope of CoG fe ole in Godt he is “nt the God of the dear! pelts living,” Presuppositions for correct de of the TT Negatively: proof may not be adduced tion are sJonal peychology. If the soul of man is {rom ret peeatse it is simple and immaterial, the cvrae of animals and of plants: these wil of man may be regarded sub same must be no less than the $0 8 Tooie aternitatis, Moreover, the thought of, im- ‘y is developed from simple psychical ex- ee The child lives in the joy of the unending Froment. Many savages have need only to project thought forward fora year or a month; the abstract idea of immortality matures first with monotheism. ven then ‘‘ absolute endlessness ” remains only a half-understood problem. The question of immor~ tality retires to the background in comparison with the ethical social interests and with faith in God in which the true endlessness is felt (Ps. Lexiii.). If with Berkeley, Fichte, and Schopenhauer one conceives the idea not as result, but as catise of the entire world, including time and space, then the thinking subject as thinking can not be destroyed by the object which it has itself produced—time. The notions of subject, object, idea, time, infinite, and the like are not original; still more elementary is language, which originates in a practical motive. (2) Positively: the verbal condition of the solution of the problem. (a) Soul is the man as a unity; body is the man as an organism of many factors. The word “soul ” in popular use is associated with the idea of the sea in motion. In the notion of soul lies life, change, inconstancy, death. ‘The nature of psyche is perishableness, Even knowledge will not shield from destruction (Gen. iii. 17-19). Yet the soul, according to its notion, is essentially life. (b) The negative ideas of the intransient, the in- finite, arose from the power of abstraction and negation. ‘The underworld (of. the notions of the Eeyptians, New Zealanders, Enoch, the Greeks, and the Middle Ages) was identieal with the place of yeyhun setting in the west. (0) Both the sun (et Fexp eadian-Babylonian myths) and the sect-com are at the same time result and cause ane hs sensuous form of imperishableness has to the terms dealing with it it (the eult of Persephone; T Cor xv + eapaerally as ‘ 5 - XV.} poetical uses, Schiller’s Noch késtlicheren Samen bergen). uurther step forward periences. soul rests “in God » receives @ new glo atures, have alreedy at (Col, iii, 3; , body whose principal fe 12), ia HAFF-HERZOG veloped through ethical g develone Mate xxi. 305 be xvi, Rev. xxi. 4 with Isa, xoevag oat rue Hit of These Forms of Experience tha degree to which the naturally true and el o jdea creates & Soren Sa in. the «ith of its affirmation be rer abe this is proved by the religion of Budd sithough one may never say that the soul ii At in Nirvana, yet this is designated as the of peace,” the “ immeasurable, abysmal sea Cletnity,? Even to # philosopher such expedient Gompel the thought of # positive, ideal im ableness. Mightier than with the Buddhist is a senfiaa’s longing for absolute emancipation TreeNdvess. ‘The fulness of God’s love, as itis plessttiristian heart absorbed in the kingdom Goa, is immediately infinite. In the degree to while ° eal basis for an idea true to ll ure of the Christi earth been suffering, and victory. grount there is given the real 0 must the positive joy in the pic hope of glory be affirmed. * Tn conclusion, the attitude toward immortality will be positive in case (1) the certainty of God the supreme conerete content of the conscious is presupposed, (2) the one miracle which Ties the being of the entire world is beheld under correct figure of a creative divine deed, and accord inely (3) the hope of the future which correspond to the Christian valuation of life is directly relat to the idea of the ereative divine deed. The fold contents of the Christian spirit of life are @ the idea of the Father-God as the free creative lve} and (2) the hope that nothing hereafter can sepal from the ‘infinite ” worth of the love of Gods a the real grounds of both of these ideas are inex haustible, then the endeavors after a formal pi sentation of faith in God and immortality m be just as enduring as the power of language (Set also Escraroxocy). For extended discussion and proof of this # G. Runze, Studien zur vergleichenden Religio wissenschaft; II., Die Psychologie des Unsterbl keitsglaubens und der Unsterblichkeitsleugnung, Bel lin, 1894. G. Runa VIII. Additional Note: The arguments from dal furnished by the Society of Psychical Research, the effect that authentic messages have been ceived from those who have passed from the earthly life, lack convincing eogency (cf. F. W. H. Myersy Human Personality, London, 1903). Not to aéeet tuate the still ineomplete evidence for the alleg communications, this, if valid, would at best prove only that some who have ceased to live here come tinue their life in other conditions. But whether this is true for all, or whether any or all of those) who have been supposed to manifest themselves) from the other world will live forever does not yeu appear. The Biblical evidence for the immortality) ie., the resurrection, of all, including the visked, is not perhaps decisive. This involves the critical interpretation of three passages which are open t0 other values than those which have been assigned to them (Luke NS oe og ‘ Xx, 34-38; John v. 28, 29; aa rladtg at, the last reference Paul is re a eee the resurreetion of the wicked, no trae is found in his own authentic writings.RELIGIOUS ENCYCLOPEDIA to have been spoken rea. of his teaching both hho aynoptics. ‘The statement i P ‘as it seems at fret sight, jn uke isnot ferpreted by, the practical interest fort mut oe dominates the Master's teaching, which elsevrarly by verses 35, 36. With Jesus, life and potion y ethical affair, and neither he nor was 8 SUD 0 have considered life or immortality ul BPA tive point of view. ‘Tho argument ta 8 Sranonce of life is based on the fact that ae Pernt of God, and God will nof suffer his io 8 rds in John, ‘are alien to ty Jesus tnd in hi GosPe conc life fo perish, is open to three serious questions: ee in the sight of God human life is such hat even though it is at present the eerste of his will, God can not permit sigmfll back into the order from which it arose, ir isthe case with all other forms of existence. (2) Whether this preservation would be true of all souls tr only of those who cooperate with him in the falélment of his thought. (3) Whether, finally, the human type is the basis of a yet higher disclosure of the divine purpose, and this being realized, the {ype as such shall pass away. Conditional immor- yy may not be ruled out of court as if it had no nitional standing (see ANNtILATIONIsM). Tor, frst, appeal may be made to the biological law ‘that function determines structure and ultimately tiganism: accordingly degeneration even to th loss of important organs is as truly characteris evolution as is progress. Secondly, it is especially true of man that the ideals of personality are either achieved by conscious striving, or lost by inatten- tion, Tn comparison with lower orders of life, man way have reached that degree of stability whereby Je survives the shock of death (cf. J. Fiske, Destiny of Man Viewed in the Light of His Origin, Boston, 1884), but even this would not necessarily involve for every one an endless existence. ‘That which has been gained by the ‘ will to live” (Schopenhauer) tay also ultimately perish by refusal to live. According to the Gospel of John life is not a neces- a ited natural duration, but an ethical endeavor ia immortality gives place to “eternal life” ohn xvii. 2). After all, the truest description of ‘Man's relation to a future life may be “ immortal- ty (cf, 8,D. McConnell, Evolution of Immortality, New York, Es ; W. R. Huntington, Conditional daerality, ib, 1878, See Escuatotoay). The Pest reason for immortality is teleological: on hand, in the infinite ideals addressed to the Immortality identity and memory to the life af H. Minusterberg, The Eternal Life hetton ‘to08), ‘The most important recent literature bearing on this subject is the series of Ingersoll Lectures on Immortality given annually at Harvard University ‘as follows: G. A. Gordon, Immortality and the New Theodicy, Boston, 1897; W. James, Human Immor- tality, Boston, 1898; B. I. Wheeler, Dionysius and Immortality, Boston, 1899; J. Royce, Conception of Immortality, Boston, 1900; J. Fiske, Life Ever- lasting, Boston, 1901; W. Osler, Science and Immor- tality, Boston, 1904; 8. M. Crothers, The Endless Life, Boston, 1905; H. Minsterberg, The Eternal Life, Boston, 1905; C. F. Dole, Hope of Immortality, New York, 1906; W. Ostwald, Individuality and Immortality, Boston, 1906; W. 8. Bigelow, Bud- dhism and Immortality, Boston, 1908. C. A. B. Brpuioanaray: ‘The earlier literature in wonderfully com- plete and classified form is in E. Abbot, The Literature of the Doctrine of a Future Life, included in W. R. Alger’s Destiny of the Soul, a Critical History of the Doctrine of a Future Life, Boston, 1880; ef, J. H. Hurst, Literature of Theolopy, pp. 495-407, New York, 1806. For the Biblical belief, besides the 0. ‘7. Theology of H. Schultz, London, 1892, and the N. 7. Theology of W. Beyschlag, Edinburgh, 1896, consult: J. Challis, An Eesay on the Scripture Doc tine’ of Immortality, London, 1880; F. Schwally, Das Leben ‘nach dem Tode nach den Vorateliungen des’ alten Israel und des Judenthums, Giessen, 1892; A. Chambers, ‘Our Life after ‘Death: or, the Teaching of the Bible con cerning the Unseen World, London, 1894; J. Frey, Tod, ‘Seelenglaube und Seclenieulé im alten Israel, Leipsic, 1898; L.A. Muirhead, The Terms Life and Death in the Old and ‘New Testament, Glasgow, 1908, On the general subject, besides the works named in the text, consult: H, Schults, Die Verausseteungen der chriat- Lichen Lehre von der Unsterblichkeit, Gottingen, 1861; A. Immer, Der Unsterblichkeiteglaube im Lichte der Geschichte und der gegentwartigen Wissenschaft, Bera, 1808; R. S, Candlish, Life in a Risen Savior: an Exposition of 1 Cor, 2,, London, 1863; K, Wilmarshot, Das Jenseits, in. wissenachaficher Versuch sur Losung’ der Unaterd- lichkeitefrage, Leipsic, 1868-86; L. Figuier, The To-morrow of Death, or, the Future Life according to Science, Boston, 1872; TA. Goodwin, The Mode of Man’a Immortality, Now York, 1874; A B, Blackwell, Physical Basis of Immortality, New York, 1876; B. Stewart and P. G. Tait, The Unseen Universe, London, 1876 (from the standpoint ‘of physical science); J. W. Rinck, Vom Zuatancle der Seale ‘nach dem Tode, Basel, 1878; G. Teichmiller, Ueber die Unsterblichkeit der’ Seele, Leipsio, 1879; W. R. Hart, Eternal Purpose; a. Study im the Scripture Doctrine of Immortality, Philadelphia, 182; G. A, Gordon, The Wit i fo Immortality in Literature, Philosophy and. Life, Boston, 1883; I, Schneider, Die’ Unsterdlichkeitsidee. im Glauben und der Philosophie der Volker, Regensburg, 1883; E, Naville, La Vie éternelle, Paris, 1884; E, PotavelOllif, Lo Probldme de immortalité, 2 vols,, Lausanne, 1891-02, Eng, transl., The Problem of Tmmortality, New York. 1893; ‘A. Sabatier, Bssai eur Vimmortalité aw point de ove du naturatieme évolutioniate, Paris, 1805; B, Rohde, Payche, Frolburg, 1808 (a classic; deals with Greek and Roman ideas); V. L, Bernier, “Spiritualité et immoriahits, La; THE NEW SCHAFF-HERZOG ' ENCYCLOPEDIA | : RELIGIOUS KNOWLEDGE Editor-in-Chief SAMUEL MACAULEY JACKSON, D.D., LL.D. Editor-in-Chief of , Supplementary Volumes / j LEFFERTS A. LOETSCHER, Ph.D., D.D. : AssocraTE Proressor or Caurcu History PRINCETON THEOLOGICAL SEMINARY BAKER BOOK HO! GRAND RAPIDS, MICTHE NEW SCHAFF-HERZOG ENCYCLOPEDIA RELIGIOUS KNOWLEDGE mpITED BY SAMUEL MACAULEY JACKSON, D.D., LL.D. (Uititor-in- Ohief ) FANCE OF WITH "THE, CHARLES COLEBROOK SHERMAN GEORGE WILLIAM GILMORE, M.A. (Associate Editors) AND THE FOLLOWING DEPARTMENT EDITORS: CLARENCE AUGUSTINE BECKWITH, D.D, JAMES FREDERIC McCURDY, PHLD., LL.D. (Department of Systematic Theology ) (Department of the Old. Testament) HENRY KING CARROLL, LL.D. HENRY SYLVESTER NASH, D.D, (Department of Minor. Denominations) (Department of the New Testament) JAMES FRANCIS DRISCOLL, D.D. ALBERT HENRY NEWMAN, D.D., LL.D, Department of Livwrgica and. Religious Orders) (Department of Church History) PRANK HORACE VIZETELLY, F.S.A, (Department of Pronunciation and Typography) SNReprinted 1977 by Baker Book House ISBN: 0-8010-7947-0 | printed in the United States of America.