Tertullian, however, held that the martyrs went at once to paradise, the abode of the blessed, and thought that in this they enjoyed an advantage over other Christians; while Cyprian does not seem to know about any intermediate state whatever. The Gnostics rejected the belief in Hades, together with that of the resurrection of the body, and imagined that the spiritually minded (the pneumatic) would, immediately after death, be delivered from the kingdom of the demiurge, and elevated to the λnpwua. The ancient oriental and Parsic idea of a purifying fire already occurs during this period in the writings of Clement of Alexandria and Origen. This purifying fire, however, is not yet transferred to this intermediate state, but is either taken in a very general sense, or supposed to be connected with the general conflagration of the world."

* Justin M. Apol. i. 8: Πλάτων δὲ ὁμοίως ἔφη Ραδάμανθον καὶ Μίνω κολάσειν τοὺς ἀδίκους παρ' αὐτοὺς ἐλθόντας, ἡμεῖς δὲ τὸ αὐτὸ πρᾶγμά φαμεν γενήσεσθαι, ἀλλ' ὑπὸ τοῦ Χριστοῦ. For the further views of Justin about the general judgment, see Apol. ii. 9; Semisch, ii. p. 474, 75. Tatian contra Gr. 6: Δικάξουσι δὲ ἡμῖν οὐ Μίνως, οὐδὲ Ραδάμανθυς δοκιμαστὴς δὲ αὐτὸς ὁ ποιητὴς Θεὸς γίνεται. Comp. c. 25. ¿

* Justin M. Dial. c. Tr. § 5, makes the souls of the pious take up a temporary abode in a better, those of the wicked in a worse place. He even stigmatizes as heretical (§ 80), the doctrine that souls are received into heaven immediately after death; but he admits that they possess a presentiment of their future destiny, Coh. ad Græc. c. 35; comp. Semisch, p. 464, note 3. The good, even before the final divison, dwell in a happier, the evil in a more wretched abode; Dial. cum Tryph. § 5. On his opinion, that, at the departure of the soul from the body, the former fall into the hands of evil angels (Dial. c. Tryph. § 105), see Semisch, ii. 465. Iren. v. 31, p. 331, (451, Gr.) : Αἱ ψυχαὶ ἀπέρχονται εἰς τὸν τόπον τὸν ὡρισμένον αὑταὶς ἀπὸ τοῦ Θεοῦ, κἀκεῖ μέχρι τῆς ἀναστάσεως φοιτῶσι, περιμένουσαι τὴν ἀνάστασιν· ἔπειτα ἀπολαβοῦσαι τὰ σώματα καὶ ὁλοκλήρως αναστᾶσαι, τουτέστι σωματικῶς, καθὼς καὶ ὁ Κύριος ἀνέστη, οὕτως ἐλεύσονται εἰς τὴν ὄψιν τοῦ Θεοῦ (in connection with this, the decensus Christi ad inferos, and Luke xvi. 22, etc.). Tertullian mentions (De Anima, 55) a treatise in which he says he has proved, omnem animam apud inferos sequestrari in diem Domini. The treatise itself is no longer extant; but comp. De Anima, c. 7 (aliquid tormenti sive solatii anima præcerpit in carcere set diversorio inferum, in igni, vel in sinu Abrahæ); and c. 58. Tertullian rejects the notion of the sleep of the soul, which is not to be confounded with the error of the Arabian false teachers; he also opposes the opinion, founded upon 1 Sam. xxviii., that spirits might be conjured up from the abode of the dead, by appealing to Luke xvi. 26 (comp. Orig. Hom. ii. in 1 Reg. Opp. ii. p. 490-'98).

Tert. De Anim. 55, De Resurr. 43: Nemo peregrinatus a corpore statim immoratur penes Dominum, nisi ex martyrii prærogativa, paradiso scilicet, non inferis deversurus.-On the meaning of the different terms: inferi, sinus Abrahæ, Paradisus, see Adv. Marc. iv. 34; Apol. c. 47; Orig. Hom. ii. in

Reg. 1. c. and Hom. in Num. 26, 4; Münscher, von Cölln, i. p. 57, 58, Gieseler, Dogmengesch. 225. [Tertullian gives the most information about the underworld. He describes it (De Anim. 55) as an immense space in the depths of the earth, divided by an impassable gulf into two parts. The part assigned to the righteous he calls sinus Abrahæ, that of the wicked ignis, and sometimes inferi. So, too, Hippolytus, in a fragment, Opp. ed. Fabricius, i. 220. Paradise was a different place from this underworld; it is far above this earth, separated from it by a glowing girdle: thither Christ went: and there, too, martyrs go at once; Enoch and Elijah were also transported thither.. Origen held that, before Christ, no souls, not even those of the prophets and patriarchs, went to Paradise; but when Jesus descended to Hades he transferred them into the lower Paradise (in contrast with the upper), or the third heaven. The souls of pious Christians also go to this Paradise-which Origen identifies with the bosom of Abraham.]

4

Cypr. adv. Demetr. p. 196, and Tract. de Mortalitate, in various places; he expresses, e. g., his hope that those who die of pestilence, will come at once to Christ, p. 158, 164 (where he appeals to the example of Enoch), 166. Rettberg, p. 345.

Neander, Gnost. Systeme, p. 141, ss. ["The Gnostics taught that the soul of the perfect Gnostic, having risen again at baptism, and being enabled by perfection of knowledge to conquer the Demiurge, or principle of evil, would ascend, as soon as it was freed from the body, to the heavenly Pleroma, and dwell there for ever in the presence of the Father: while the soul of him who had not been allowed while on earth to arrive at such a plenitude of knowledge, would pass through several transmigrations, till it was sufficiently purified to wing its flight to the Pleroma." Burton, Bampton Lecture, v. Lect. p. 131.]

The views of Clement on this subject are expressed in still more general terms, Pæd. iii. 9, toward the end, p. 282 (Sylb. p. 241), and Strom. vii. 6, p. 851 (709 Sylb.): Φαμὲν δ' ἡμεῖς ἁγιάζειν τὸ πῦρ, οὐ τὰ κρέα, ἀλλὰ τὰς ἁμαρτωλοὺς ψυχάς· πῦρ οὐ τὸ πάμφαγον καὶ βάναυσον, ἀλλὰ τὸ φρόνιμον λέγοντες, τὸ διϊκνούμενον διὰ ψυχῆς τῆς διερχομένης τὸ πῦρ. From the whole context it appears that he speaks of the purifying efficacy of a mystical fire, even during the present life, perhaps in allusion to Matth. iii. 11. Luke iii. 16.-—Origen, on the other hand, referring to 1 Cor. iii. 12, considers the fire which will consume the world at the last day, as at the same time a Tuρ кaláρσι, Contra Cels. v. 15. No one (not even Paul or Peter himself) can escape this fire, but it does not cause any pain to the pure (according to Is. xliii. 2). It is a second sacramentum regenerationis: and as the baptism of blood was compared with the baptism of water (see above, § 72, note 10), so Origen thought that this baptism of fire at the end of the world would be necessary in the case of those who have forfeited the baptism of the Spirit; in the case of all others it will be a fire of test. Comp. in Exod. Hom. vi. 4; in Psalm Hom. iii. 1; in Luc. Hom. xiv. (Opp. iii. p. 948); xxiv. p. 961; in Jerem. Hom. ii. 3; in Ezech. Hom. i. 13; comp. Redepenning on p. 235. Guerike, De Schola Alexand. ii. p. 294. Thomasius, p. 250.

In respect to the end of the world, opinions wavered between annihilation and re-forma tion. Most of the fathers seem to have held to the latter view, but Justin (in opposition to the Stoic tenet) believed in a real annihilation; Apol i. 20 and ii. 7. Comp. Semisch, ii. 475.

§ 78.

STATE OF THE BLESSED AND THE CONDEMNED.-RESTITUTION OF ALL THINGS.

Cotta, J. F., Historia succincta Dogmatis de Pœnarum Infernalium Duratione, Tüb. 1744. Dietelmaier, J. A., Commenti fanatici dлокатаσráoews návτwv Historia antiquior. Altorf. 1769, 8.

Various modes of statement were used to denote the state of the blessed. The idea that different degrees of blessedness are proportionate to the different degrees of virtue exhibited in this life, was in harmony with the views of most of the fathers of this period concerning the doctrine of moral freedom;' and was also congruous with the idea of further progress after the present life. Origen in particular developed this latter notion,' and also endeavored to avoid as much as possible all sensuous representations of the pleasures of the future world, and to place them in purely spiritual enjoyments.' Notions more or less gross prevailed concerning the punishment of the wicked, which most of the fathers regarded as eternal. From the very nature of the case it is evident, that purely spiritual views on this subject could not reasonably be expected. Even Origen imagined the bodies of the damned to be black. But as he looked upon evil rather as the negation of good than as something positive, he was induced, by his idealistic tendency, to set limits even to hell, and to hope for a final remission of the punishment of the wicked at the restitution of all things, although in popular discourse he retained the common idea of eternal punishment."

1

1 According to Justin M., the blessedness of heaven consists mainly in the continuation of the blessedness of the millennial reign, the only difference being the enjoyment of immediate intercourse with God, Apol. i. 8. Semisch, ii. p. 477. Different names were given even to the intermediate states before the resurrection (comp. the preceding §, note 6). This was also the case with the abode of the blessed. Thus Irenæus, v. 36, p. 337 (460, Gr.), makes a distinction between οὐρανός, παράδεισος and πόλις, and endeavors to prove the existence of different habitations from Matth. xiii. 8, and John xiv. 2. Clement of Alexandria also adopted the idea of different degrees of blessedness. Strom. iv. 6, p. 579, '80 (488, '89, Sylb.); vi. 14, p. 793 (668, Sylb.); and Orig. De Princip. ii. 11 (Opp. i. p. 104).

2

According to Origen, 1. c. the blessed dwell in the aërial regions (1 Thess. iv. 17), and take notice of what happens in the air. Immediately after their departure from this earth, they go first to paradise (eruditionis locus, auditorium vel schola animarum), which (like Plato) he imagined to

be a happy island; as they grow in knowledge and piety, they proceed on their journey from paradise to higher regions, and having passed through various mansions which the Scriptures call heavens, they arrive at last at the kingdom of heaven, properly so called. He too appeals to John xiv. 2, and maintains that progress is possible even in the kingdom of heaven (striving and perfection). The perfection of blessedness ensues only after the gen eral judgment. Even the glory of Christ will be completed only when he celebrates his victory, as the head of the church, dwelling entirely in those who are his. Comp. in Lev. Hom. vii. (Opp. ii. 222). Comp. Redepenning Origenes, ii. p. 340, ss. Gieseler, Dogmengesch. 230.

'In the same place, De Princ. ii. 11, 'Origen describes in strong terms the sensuous expectations of those, qui magis delectationi suæ quodammodo ac libidini indulgentes, solius, litteræ discipuli arbitrantur repromissiones futuras in voluptate et luxuria corporis expectandas. He himself, attaching too much importance to the intellectual, supposes the principal enjoyment of the future life to consist in the gratification of the desire after knowledge, which God would not have given us if he had not designed to satisfy it. While on earth we trace the outlines of the picture which will be finished in heaven. The objects of future knowledge are, as we might naturally expect, for the most part of a theological character; as an allegorical interpreter, he would think it of great importance that we should then fully understand all the types of the Old Test. p. 105: Tunc intelligit etiam de sacerdotibus et Levitis et de diversis sacerdotalibus ordinibus rationem, et cujus forma erat in Moyse, et nihilominus quæ sit veritas apud Deum jubilæorum, et septimanas annorum; sed et festorum dierum et feriarum rationes videbit et omnium sacrificiorum et purificationum intuebitur causas; quæ sit quoque ratio lepræ pur gationis et quæ lepræ diversa, et quæ purgatio sit corom qui, seminis profluvium patiuntur, advertet; et agnoscet quoque, quæ et quantæ qualesque virtutes sint bonæ, quæque nihilominus contrariæ, et qui vel illis affectus sit hominibus, vel istis contentiosa æmulatio. The knowledge, however, of metaphysics, and even of natural philosophy, is not excluded: Intuebitur quoque, quæ sit ratio animarum, quæve diversitas animalium vel eorum, quæ in aquis vivunt, vel avium, vel ferarum, quidve sit, quod in tam multas species singula genera deducuntur, qui creatoris prospectus, vel quis per hæc singula sapientiæ ejus tegitur sensus. Sed et agnoscet, qua ratione radicibus quibusdam vel herbis associantur quædam virtutes, et aliis e contrario herbis vel radicibus depelluntur. We shall also have a clear insight into the destinies of man, and the dealings of Providence. Among the teachings of God in that higher state will also be instruction about the stars, "why a star is in such and such a position, why it stands at such and such a distance from another," etc. But the highest and last degree is the intuitive vision of God himself, the complete elevation of the spirit above the region of sense. The blessed need no other food. Comp. De Princip. iii. 318-321, and Tom. xx. in Joh. (Opp. iv. p. 315) : Ὅτε μὲν ὁ ἑωρακὼς τὸν υἱὸν, ἑώρακε τόν πατέρα· ὅτε δε ὡς ὁ υἱὸς ὁρᾷ τὸν πατέρα, καὶ τὰ παρὰ τῷ πατρὶ ὄψεταί τις, οἱονεὶ ὁμοίως τῷ υἱῷ αὐτόπτης ἔσται τοῦ πατρὸς καὶ τῶν τοῦ πατρὸς, οὐκέτι ἀπὸ τῆς εἰκόνος ἐννοῶν τὰ περὶ τούτου, οὗ ἡ εἰκών ἐστι. Καὶ νομίζω γε τοῦτο εἶναι τὸ τέλος, ὅταν παραδίδωσι τὴν βασίλειαν ὁ υἱὸς τῷ θεῷ καὶ πατρὶ,

καὶ ὅτε γίνεται ὁ θεὸς τὰ πάντα ἐν πᾶσιν (1 Cor. xv. 28), Redepen. Orig ii. 283, sq. The views of Origen form a remarkable contrast with the sensuous and rhetorical description of Cyprian, which are indeed connected with his hierarchial and ascetic tendency, but also have a more churchly character, and enjoy greater popularity, because they are adapted to the wants of the heart (the meeting again of individuals, etc.); De Mortalitate, p. 166: Quis non ad suos navigare festinans ventum prosperum cupidius optaret, ut velociter caros liceret amplecti Patriam nostram Paradisum computamus; parentes Patriarchas habere jam cœpimus: quid non properamus et currimus, ut patriam nostram videre, ut parontes salutare possimus! Magnus illic nos carorum numerus expectat, parentum, fratrum, filiorum frequens nos et copiosa turba desiderat, jam de sua immortalitate secura, et adhuc de nostra salute solicita. Ad horum conspectum et complexum venire quanta et illis et nobis in commune lætitia est! Qualis illic cœlestium regnorum voluptas sine timore moriendi et cum æternitate vivendi ! quam summa et perpetua felicitas! Illic apostolorum gloriosus chorus, illic prophetarum exultantium numerus, illic martyrum innumerabilis populus ob certaminis et passionis victoriam coronatus; triumphantes illic virgines, quæ concupiscentiam carnis et corporis continentiæ robore subegerunt; remunerati misericordes, qui alimentis et largitionibus pauperum justitiæ opera fecerunt, qui dominica præcepta servantes ad cœlestes thesauros terrena patrimonia transtulerunt. Ad hos, fratres dilectissimi, avida cupiditate properemus, ut cum his cito esse, ut cito ad Christum venire contingat, optemus.

⚫ Clement of Rome, Ep. 2, c. 8 (comp. c. 9): Merà yàp тò ¿§ɛ20εîv ημãs ἐκ τοῦ κόσμου οὐκ ἔτι δυνάμεθα ἐκεῖ ἐξομολογήσασθαι ἢ μετανοεῖν ἔτι. Justin M. also asserts the eternity of future punishments in opposition to Plato's doctrine, that they would last a thousand years, Apol. i. 8, Coh. ad Gr. c. 35. Thus Minuc. Fel. c. 35: Nec tormentis aut modus ullus aut terminus. Also Cyprian, ad Demetr. p. 195: Cremabit addictos ardems semper gehenna, et vivacibus flammis vorax pœna, nec erit, unde habere tormenta vel requiem possint aliquando vel finem. Servabuntur cum corporibus suis animæ infinitis cruciatibus ad dolorem. P. 196: Quando istinc excessum fuerit, nullus jam pœnitentiæ locus est, nullus, satisfactionis effectus: hic vita aut amittitur, aut tenetur, hic saluti æternæ cultu Dei et fructu fidei providetur.-The idea of eternal punishments is different from that of a total annihilation, which was propounded by Arnobius at the commencement of the following period. Some are disposed to find the first traces of this doctrine in Justin M., Dial. cum Tryph. c. 5, where it is said that the souls of the wicked should be punished as long as ἔστ ̓ ἂν αὐτὰς καὶ εἶναι καὶ κολάGeoOai ó Dede Déλn. (Comp. on this passage Semisch, ii. p. 480, 481.) Comp. also Iren. ii. 34: Quoadusque ea Deus et esse et perseverare voluerit; and Clement Hom. iii. 3.

In accordance with the analogy of Scripture, fire was commonly represented as the instrument by which God executes his punishments. Justin M. speaks in various places of a πup alúviov, äoßeotov (Apol. ii. 1, 2, 7, Dial. c. Tr. § 130). Clement of Alexandria, Coh. 47 (35), calls it up owpрovovv; Tert. Scorp. 4, and Minuc. Fel. 35 (afterward also Jerome and others), call it ignis sapiens. It will be sufficient here to quote the passage of Minucius