Gerson (according to Sermo iii de defunctis T. iii. p. 1558), see Schröckh xxxiv. p. 293.

6 Elucidar. c. 61.: Dum ibi sunt positi, apparent eis Angeli vel alii Sancti, in quorum honore aliquid egerunt in hac vita, et aut auram aut suavem odorem aut aliquod solamen eis impendunt, usque dum liberati introibunt in illam aulam, quæ non recipit ullam maculam. Petr. Lomb. Lib. iv. Dist. xlv. B. Thom. Aqu. 71. Art. 1. In his opinion, intercessory prayers (opera suffragii) do not avail per viam meriti, but per viam orationis.— He expressed himself very cautiously Art. 2. Concl.: Respondeo dicendum, quod charitas, quæ est vinculum, ecclesiæ membra uniens, non solum ad vivos se extendit, sed etiam ad mortuos, qui in charitate decedunt....Similiter etiam mortui in memoriis hominum viventium vivunt, et ideo intentio viventium ad eos dirigi potest, et sic suffragia vivorum mortuis dupliciter prosunt, sicut et vivis, et propter charitatis unionem, et propter intentionem in eos directam: non tamen sic eis valere credenda sunt vivorum suffragia, ut status eorum mutetur de miseria ad felicitatem vel e converso; sed valent ad diminutionem pœnæ vel aliquid hujusmodi, quod statum mortui non transmutat. Comp. Art. 6: Respondeo dicendum, quod pœna purgatorii est in supplementum satisfactionis, quæ non fuerat plene in corpore consummata, et ideo quia opera unius possunt valere alteri ad satisfactionem sive vivus sive mortuus fuerit, non est dubium, quin suffragia per vivos facta, existentibus in purgatorio prosint. Compare Art. 10. concerning Indulgences. They are useful to the souls in purgatory indirecte, but not directe. Respecting the festival founded on this doctrine, which was first instituted in Clugny A.D. 993, and was afterwards adopted by the whole Western Church (All-Souls, Nov. 2d.) see Sigebert Gemblacens. ad annum 998. Gieseler ii. 1. p. 275. § 33. note q. p.

7 Lib. iv. Dist. xlv. D.: Solet moveri quæstio de duobus, uno divite, altero paupere, pariter sed mediocriter bonis, qui prædictis suffragiis indigent, et meruerunt pariter post mortem juvari: pro altero viro, i. e. pro divite speciales et communes fiunt orationes, multæque eleemosynarum largitiones, pro paupere vero non fiunt nisi communes largitiones et orationes. Quæritur ergo an tantum juvetur pauper paucioribus subsidiis, quantum dives amplioribus? Si non pariter juvatur, non ci redditur secundum

merita. Meruit enim pariter juvari, quia pariter boni extiterunt. Si vero tantum suffragii consequitur pauper, quantum dives; quid contulerunt diviti illa specialiter pro eo facta? Sane dici potest non ei magis valuisse generalia et specialia, quam pauperi sola generalia suffragia. Et tamen profuerunt diviti specialia, non quidem ad aliud vel majus aliquid, sed ad idem ad quod generalia, ut ex pluribus et diversis causus unum perciperetur emolumentum. Potest tamen dici aliter, illa plura subsidia contulisse diviti celeriorem absolutionem, non pleniorem.

8 See the works on ecclesiastical history. This superstition was also combated by the friar Berthold. See Kling, p. 396.

9 Moneta 1. iv. c. 9. § 2.: Dicit ecclesia purgatorium esse post hanc vitam animabus quæ de hoc mundo migraverunt inchoata condigna pœnitentia, sed nondum perfecta. Omnes autem hæretici tam Cathari, quam Pauperes Lugdunenses a quodam qui dicebatur Valdisius derivati, hoc negant. The Beguines also denied, quod non est infernus, nec purgatorium; see Mosheim, p. 257.

10 Schröckh Kirchengesch. xxxiv. p. 444. The Hussites (Bohemian brethren) also questioned the reality of purgatory; ibid. p. 753-54.

11 Nevertheless the Greek Church was compelled, by the Council of Florence (A. D. 1439), to make some concessions. See Mansi T. xxxi. Col. 1029. Münscher, ed. by Von Cölln, p. 31314. Therefore Leo Allatius asserted, that the Eastern and Western Churches agreed in this point in de ecclesiæ occidentalis et orientalis perpetua in dogmate de purgatorio concessione. Rom. 1655. 4o.

12 De purgatorio, quis et qualis sit ignis purgatorius, in the edition of Gron. p. 826 ss. quoted by Ullmann, Joh. Wessel, p. 363 ss.

On the locality of Purgatory, see § 208.

§ 207.

THE SLEEP OF THE SOUL.

The doctrine of purgatory had had its origin in the necessity which men felt of supposing the existence of

a place where the soul, separated from the body, might dwell, until its reunion with it. The assumption of the possibility of the soul's deliverance from this intermediate state, prior to the general resurrection, gave rise to new difficulties, inasmuch as it became necessary to make up the interval between those two moments of time. This led to a revival of the earlier notion of a death of the soul (which had been propounded by the false teachers of Arabia whom Origen combated), though under the milder form of a sleep of the soul (Psychopannychy.) It is, however, uncertain, whether Pope John XXII., as is asserted, really adopted this opinion.2 At all events, his views were opposed by the professors in the university of Paris,3 and disapproved of by Pope Benedict XII.4

1 On the Thnetopsychites, see Vol. i. p. 234. § 76. note 8. Respecting the notion of a sleep of the soul (which was rejected by Tertullian), see ibid. p. 217.

2 The idea of a sleep of the soul was by no means distinctly expressed in the words which were thought objectionable (they occur in a sermon preached on the first Sunday in Advent 1331); on the contrary, all that is contained in them is quod animæ decidentium in gratia non videant Deum per essentiam, nec sint perfecte beatæ, nisi post resumptionem corporis.―This opinion perfectly agreed with the views of earlier theologians. Comp. Vol. i. p. 217. Gieseler ii. 3. p. 54 ss.

3 See d'Argentrée Collectio judic. T. i. p. 316 ss. Bulæus T. iv. p. 235. Gieseler 1. c. Münscher, ed. by Von. Cölln, p. 312. 4 A. D. 1366, Jan. 29th. See Raynald ad hunc annum, No. 3.-Gieseler and Münscher, ed. by Von Cölln, 1. c. On the pretended recantation of Pope John XXII. see Gieseler 1. c.

§ 208.

HEAVEN, HELL, AND INTERMEDIATE STATES.

The scholastics endeavoured to extend their researches both over the bright regions of heaven, and the dark abodes of hell. Thus, heaven was divided into three parts, viz., the visible heaven (the firmament), the spiritual heaven, where saints and angels dwell, and the intellectual heaven, where the blessed enjoy the intuitive vision of the Triune Jehovah.1 Different departments (receptacula) were also ascribed to hell.2 These were, 1. Hell, properly so called, where the devils and the damned are confined;3 2. Those subterranean regions which may be regarded as the intermediate states between heaven and hell, and be again subdivided into (a), Purgatory, which lies nearest to hell; (b), The limbus infantum (puerorum), where all those children remain who die unbaptized;5 (c), The limbus patrum, the abode of the Old Testament saints, the place to which Christ went to preach redemption to the souls in prison. The limbus last mentioned was also called Abraham's bosom; different opinions obtained concerning its relation to heaven and hell.6 These definitions were rejected by the mystics, who adopted a more spiritual interpretation, and assigned an inward signification to that which the scholastics regarded as external.7

1 Elucidarium c. 3.-Paradise was also supposed to be there. Comp. c. 50. and note 7.

2 Petr. Lomb. Lib. iv. Dist. xlv. A. Thom. Aqu. Qu. 69. Art. 1. ss. Cramer vii. p. 771–73.

3 Elucidar. c. 62. D.: Quid est infernus? vel ubi? M. Duo sunt inferni, superior et inferior. Superior infima pars hujus

mundi, quæ plena est pœnis, nam hic exundat nimius æstus, magnum frigus etc. Inferior vero est locus spiritualis, ub ignis inextinguibilis......Qui sub terra dicitur esse, ut sicut corpora peccantium terra cooperiuntur, ita animæ peccantium sub terra in inferno sepeliuntur.a

4 See above § 206.

5 According to Thomas Aquinas Qu. 69. Art. 6. the limbus puerorum is distinguished from the limbus patrum, secundum qualitatem præmii vel pœnæ, because children who die without baptism have not that hope of eternal salvation which the fathers had prior to the manifestation of Christ. As regards the site (situs), it is probable that the limbus puerorum lies nearer to hell than the limbus patrum. Others, however, identified the one with the other. Thus friar Berthold says (quoted by Kling p. 443): “If your children die without baptism, or are baptized improperly, they can never enter into the heavenly joys. They go together with Jews and Gentiles, who are still in their unbelief, to the limbus to which those of old went. There they do not suffer any pain, except this, that they do not go to heaven," comp. p. 210. Those children who are baptized, ride in the little carriage (the constellation of the Little Bear) straight to heaven (paradise.) But if the child happened to be baptized improperly, one of the wheels breaks, and the child perishes. See ibid. p. 169. 70.

6 Thomas Aquinas treated of this point very fully, 1. c. Art. 4. He made a distinction between the state prior to the coming of Christ, and that posterior to that event. Quia ante Christi adventum Sanctorum requies habebat defectum requiei adjunctum, dicebatur idem infernus et sinus Abrahæ, unde' ibi non videbatur Deus. Sed quia post Christi adventum Sanctorum requies est completa, cum Deum videant, talis requies dicitur sinus Abrahæ, et nullo modo infernus. Et ad hunc sinum

a The term "Hölle" (hell) had primarily the more comprehensive signification of the netherworld (whence the phrase occurs in the confessions of faith, "he descended into hell." It was not till later (from the thirteenth century) that the word was used to denote the place of torment. Comp. Grimm's deutsche Mythologie p. 462.—" The Christians substituted, in the place of the heathenish notion of a pale and gloomy hell, that of a pool filled with flames and brimstone, pitchdark, and yet at the same time bright like fire, in which the souls of the damned are always burning." Grimm. 1. c. p. 464. On the mixture of Christian with Gentile notions, ibid. p. 465.