The Destiny of the Soul Part 47

"Gluttony." But the devil himself was the favorite character; and often, when his personified vices jumped on him and pinched and cudgelled him till he roared, the mirth of the honest audience knew no bounds. For there were in the Middle Age two sides to the popular idea of the devil and of all appertaining to him. He was a soul harrowing bugbear or a rib shaking jest according to the hour and one's

45 Halliwell's edition of the Harrowing of h.e.l.l, p. 18.

46 Sharp, Essay on the Dramatic Mysteries, p. 24.

humor. Rabelais's Pantagruel is filled with irresistible burlesques of the doctrine of purgatory. The ludicrous side of this subject may be seen by reading Tarlton's "Jests" and his "Newes out of Purgatorie." 47 Glimpses of it are also to be caught through many of the humorous pa.s.sages in Shakspeare. Dromio says of an excessively fat and greasy kitchen wench, "If she lives till doomsday she'll burn a week longer than the whole world!" And Falstaff, cracking a kindred joke on Bardolph's carbuncled nose, avows his opinion that it will serve as a flaming beacon to light lost souls the way to purgatory! Again, seeing a flea on the same flaming proboscis, the doughty knight affirmed it was "a black soul burning in h.e.l.l fire." In this element of mediaval life, this feature of mediaval literature, a terrible belief lay under the gay raillery. Here is betrayed, on a wide scale, that natural reaction of the faculties from excessive oppression to sportive wit, from deep repugnance to superficial jesting, which has often been pointed out by philosophical observers as a striking fact in the psychological history of man.

One more active and mighty cause of the dreadful faith and fear with which the Middle Age contemplated the future life was the innumerable and frightful woes, crimes, tyrannies, instruments of torture, engines of persecution, insane superst.i.tions, which then existed, making its actual life a h.e.l.l. The wretchedness and cruelty of the present world were enough to generate frightful beliefs and cast appalling shadows over the future. If the earth was full of devils and phantoms, surely h.e.l.l must swarm worse with them. The Inquisition sat shrouded and enthroned in supernatural obscurity of cunning and awfulness of power, and thrust its invisible daggers everywhere. The facts men knew here around them gave credibility to the imagery in which the hereafter was depicted. The flaming stakes of an Auto da Fe around which the victims of ecclesiastical hatred writhed were but faint emblems of what awaited their souls in the realm of demons whereto the tender mercies of the Church consigned them. Indeed, the fate of myriads of heretics and traitors could not fail to project the lurid vision of h.e.l.l with all its paraphernalia into the imaginations of the people of the Dark Age. The glowing lava of purgatory heated the soil they trod, and a smell of its sulphur surcharged the air.

A stupendous revelation of terror, bearing whole volumes of direful meaning, is given in the single fact that it was a common belief of that period that the holy Inquisitors would sit with Christ in the judgment at the last day.48 If king or n.o.ble took offence at some uneasy retainer or bold serf, he ordered him to be secretly buried in the cell of some secluded fortress, and he was never heard of more. So, if pope or priest hated or feared some stubborn thinker, he straightway, "Would banish him to wear a burning chain In the great dungeons of the unforgiven, Beneath the s.p.a.ce deep castle walls of heaven."

It was an age of cruelty, never to be restored, when the world was boiling in tempest and men rode on the crests of fear.

47 Recently edited by Halliwell and published by the Shakspeare Society.

48 Hagenbach, Dogmengeschichte, sect. 205.

Researches made within the last century among the remains of famous mediaval edifices, both ecclesiastic and state, have brought to light the dismal records of forgotten horrors. In many a royal palace, priestly building, and baronial castle, there were secret chambers full of infernal machinery contrived for inflicting tortures, and under them concealed trap doors opening into rayless dungeons with no outlet and whose floors were covered with the mouldering bones of unfortunate wretches who had mysteriously disappeared long ago and tracelessly perished there.

Sometimes these trap doors were directly above profound pits of water, in which the victim would drown as he dropped from the mangling hooks, racks, and pincers of the torture chamber. There were horrible rumors current in the Middle Age of a machine called the "Virgin," used for putting men to death; but little was known about it, and it was generally supposed to be a fable, until, some years ago one of the identical machines was discovered in an old Austrian castle. It was a tall wooden woman, with a painted face, which the victim was ordered to kiss. As he approached to offer the salute, he trod on a spring, causing the machine to fly open, stretch out a pair of iron arms, and draw him to its breast covered with a hundred sharp spikes, which pierced him to death.49

Ignorance and alarm, in a suffering and benighted age, surrounded by sounds of superst.i.tion and sights of cruelty, must needs breed and foster a horrid faith in regard to the invisible world.

Accordingly, the common doctrine of the future life prevailing in Christendom from the ninth century till the sixteenth was as we have portrayed it. Of course there are exceptions to be admitted and qualifications to be made; but, upon the whole, the picture is faithful. Fortunately, intellect and soul could not slumber forever, nor the mediaval nightmares always keep their torturing seat on the bosom of humanity. n.o.ble men arose to vindicate the rights of reason and the divinity of conscience. The world was circ.u.mnavigated, and its revolution around the sun was demonstrated. A thousand truths were discovered, a thousand inventions introduced. Papacy tottered, its prestige waned, its infallibility sunk. The light of knowledge shone, the simplicity of nature was seen, and the benignity of G.o.d was surmised.

Thought, throwing off many restrictions and acc.u.mulating much material, began to grow free, and began to grow wise. And so, before the calm, steady gaze of enlightened and cheerful reason, the live and crawling smoke of h.e.l.l, which had so long enwreathed the mind of the time with its pendent and breathing horrors, gradually broke up and dissolved, "Like a great superst.i.tious snake, uncurled From the pale temples of the awakening world."

49 The Kiss of the Virgin, in the Archaologia published by the Antiquaries of London, vol. xxviii.

CHAPTER III.

MODERN DOCTRINE OF A FUTURE LIFE.

THE folly and paganism of some of the Church dogmas, the rapacious haughtiness of its spirit, the tyranny of its rule, and the immoral character of many of its practices, had often awakened the indignant protests and the determined opposition of men of enlightened minds, vigorous consciences, and generous hearts, both in its bosom and out of it. Many such men, vainly struggling to purify the Church from its iniquitous errors or to relieve mankind from its outrageous burdens, had been silenced and crushed by its relentless might. Arnold, Wickliffe, Wessel, Savonarola, and a host of others, are to be gratefully remembered forever as the heroic though unsuccessful forerunners of the mighty monk of Wittenberg.1 The corruption of the mediaval Church grew worse, and became so great as to stir a very extensive disgust and revulsion.

Wholesale pardons for all their sins were granted indiscriminately to those who accepted the terms of the papal officials; while every independent thinker, however evangelical his faith and exemplary his character, was hopelessly doomed to h.e.l.l. Especially were these pardons given to pilgrims and to the Crusaders. Bernard of Clairvaux, exhorting the people to undertake a new Crusade, tells them that "G.o.d condescends to invite into his service murderers, robbers, adulterers, perjurers, and those sunk in other crimes; and whosoever falls in this cause shall secure pardon for the sins which he has never confessed with contrite heart."2 At the opening of "Piers the Ploughman's Crede" a person is introduced saying, "I saw a company of pilgrims on their way to Rome, who came home with leave to lie all the rest of their lives!" Nash, in his "Lenten Stuff," speaks of a proclamation which caused "three hundred thousand people to roam to Rome for purgatorie pills." Ecclesiasticism devoured ethics. Allegiance to morality was lowered into devotion to a ritual. The sale of indulgences at length became too impudent and blasphemous to be any longer endured, when John Tetzel, a Dominican monk, travelled over Europe, and, setting up his auction block in the churches, offered for sale those famous indulgences of Leo X. which promised, to every one rich enough to pay the requisite price, remission of all sins, however enormous, and whether past, present, or future!3 This brazen but authorized charlatan boasted that "he had saved more souls from h.e.l.l by the sale of indulgences than St. Peter had converted to Christianity by his preaching." He also said that "even if any one had ravished the Mother of G.o.d he could sell him a pardon for it!" The soul of Martin Luther took fire. The consequence to which a hundred combining causes contributed was the Protestant Reformation. This great movement produced, in relation to our subject, three important results. It noticeably modified the practice and the popular preaching of the Roman Catholic Church.

1 Ullmann, Reformatoren vor der Reformation.

2 Epist. CCCLXIII. ad Orientalis Francia Clerum et Populum.

3 D'Aubigne, Hist. Reformation, book iii.

The dogmas of the Romanist theology remained as they were before.

But a marked change took place in the public conduct of the papal functionaries. Morality was made more prominent, and mere ritualism less obtrusive. Comparatively speaking, an emphasis was taken from ecclesiastic confession and indulgence, and laid upon ethical obedience and piety. The Council of Trent, held at this time, says, in its decree concerning indulgences, "In granting indulgences, the Church desires that moderation be observed, lest, by excessive facility, ecclesiastical discipline be enervated."

Imposture became more cautious, threats less frequent and less terrible; the teeth of persecution were somewhat blunted; miracles grew rarer; the insufferable glare of purgatory and h.e.l.l faded, and the open traffic in forgiveness of sins, or the compounding for deficiencies, diminished. But among the more ignorant papal mult.i.tudes the mediaval superst.i.tion holds its place still in all its virulence and grossness. "Heaven and h.e.l.l are as much a part of the Italian's geography as the Adriatic and the Apennines; the Queen of Heaven looks on the streets as clear as the morning star; and the souls in purgatory are more readily present to conception than the political prisoners immured in the dungeons of Venice."

A second consequence of the Reformation is seen in the numerous dissenting sects to which its issues gave rise. The chief peculiarities of the Protestant doctrines of the future life are embodied in the four leading denominations commonly known as Lutheran, Calvinistic, Unitarian, and Universalist. Each of these includes a number of subordinate parties bearing distinctive names, (such as Arminian, Presbyterian, Methodist, Baptist, Restorationist, and many others;) but these minor differences are too trivial to deserve distinctive characterization here. The Lutheran formula is that, through the sacrifice of Christ, salvation is offered to all who will accept it by a sincere faith.

Some will comply with these terms and secure heaven; others will not, and so will be lost forever. Luther's views were not firmly defined and consistent throughout his career; they were often obscure, and they fluctuated much. It is true he always insisted that there was no salvation without faith, and that all who had faith should be saved. But, while he generally seems to believe in the current doctrine of eternal d.a.m.nation, he sometimes appears to encourage the hope that all will finally be saved. In a remarkable letter to Hansen von Rechenberg, dated 1522, he says, in effect, "Whoso hath faith in Christ shall be saved. G.o.d forbid that I should limit the time for acquiring this faith to the present life! In the depths of the Divine mercy, there may be opportunity to win it in the future state."

The Calvinistic formula is that heaven is attainable only for those whom the arbitrary predestination of G.o.d has elected; all others are irretrievably d.a.m.ned. Calvin was the first Christian theologian who succeeded in giving the fearful doctrine of unconditional election and reprobation a lodgment in the popular breast. The Roman Catholic Church had earnestly repudiated it.

Gotteschalk was condemned and died in prison for advocating it, in the ninth century. But Calvin's character enabled him to believe it, and his talents and position gave great weight to his advocacy of it, and it has since been widely received. Catholicism, Lutheranism, Calvinism, all agreed in the general proposition that by sin physical death came into the world, heaven was shut against man, and all men utterly lost. They differed only in some unessential details concerning the condition of that lost state.

They also agreed in the general proposition that Christ came, by his incarnation, death, descent to h.e.l.l, resurrection, and ascension, to redeem men from their lost state. They only differed in regard to the precise grounds and extent of that redemption.

The Catholic said, Christ's atonement wiped off the whole score of original sin, and thus enabled man to win heaven by moral fidelity and the help of the Church. The Lutheran said, Christ's atonement made all the sins of those who have faith, pardonable; and all may have faith. The Calvinist said, G.o.d foresaw that man would fall and incur d.a.m.nation, and he decreed that a few should be s.n.a.t.c.hed as brands from the burning, while the ma.s.s should be left to eternal torture; and Christ's atonement purchased the predestined salvation of the chosen few. Furthermore, Lutherans and Calvinists, in all their varieties, agree with the Romanist in a.s.serting that Christ shall come again, the dead be raised bodily, a universal judgment be held, and that then the condemned shall sink into the everlasting fire of h.e.l.l, and the accepted rise into the endless bliss of heaven.

The Socinian doctrine relative to the future fate of man differed from the foregoing in the following particulars. First, it limited the redeeming mission of Christ to the enlightening influences of the truths which he proclaimed with Divine authority, the moral power of his perfect example, and the touching motives exhibited in his death. Secondly, it a.s.serted a natural ability in every man to live a life conformed to right reason and sound morality, and promised heaven to all who did this in obedience to the instructions and after the pattern of Christ. Thirdly, it declared that the wicked, after suffering excruciating agonies, would be annihilated. Respecting the second coming of Christ, a physical resurrection of the dead, and a day of judgment, the Socinians believed with the other sects.4 Their doctrine scarcely corresponds with that of the present Unitarians in any thing. The dissent of the Unitarian from the popular theology is much more fundamental, detailed, and consistent than that of the Socinian was, and approaches much closer to the Rationalism of the present day.

The Universalist formula every soul created by G.o.d shall sooner or later be saved from sin and woe and inherit everlasting happiness has been publicly defended in every age of the Christian Church.5 It was first publicly condemned as a heresy at the very close of the fourth century. It ranks among its defenders the names of Clement of Alexandria, Origen, Gregory of n.a.z.ianzus, Gregory of Nyssa, and several other prominent Fathers. Universalism has been held in four forms, on four grounds. First, it has been supposed that Christ died for all, and that, by the infinite efficacy of his redeeming merits, all sins shall be cancelled and every soul be saved. This was the scheme of those early Universalist Christians whom Epiphanius condemns as heretics; also of a few in more modern times. Secondly, it has been thought that each person would be punished in the future state according to the deeds done in the body, each sin be expiated by a proportionate amount of suffering, the retribution of some souls being severe and long, that of others light and brief; but, every penalty being at

4 Flugge gives a full exposition of these points with references to the authorities. Lehre vom Zustande, u. s. f., abth. ii. ss.

243-260.

5 Dietelmaier, Commenti Fanatici [non-ASCII characters omitted] Hist.

Antiquar.

length exhausted, the last victim would be restored. This was the notion of Origen, the basis of the doctrine of purgatory, and the view of most of the Restorationists. Thirdly, it has been imagined that, by the good pleasure and fixed laws of G.o.d, all men are destined to an impartial, absolute, and instant salvation beyond the grave: all sins are justly punished, all moral distinctions equitably compensated, in this life; in the future an equal glory awaits all men, by the gracious and eternal election of G.o.d, as revealed to us in the benignant mission of Christ. This is the peculiar conception distinguishing some members of the denomination now known as Universalists. Finally, it has been believed that the freedom and probation granted here extend into the life to come; that the aim of all future punishment will be remedial, beneficent, not revengeful; that stronger motives will be applied for producing repentance, and grander attractions to holiness be felt; and that thus, at some time or other, even the most sunken and hardened souls will be regenerated and raised up to heaven in the image of G.o.d. Almost all Universalists, most Unitarians, and large number of individual Christians outwardly affiliated with other denominations, now accept and cherish this theory.

One important variation from the doctrine of the dominant sects, in connection with the present subject, is worthy of special notice. We refer to the celebrated controversy waged in England, in the first part of the eighteenth century, in regard to the intermediate state of the dead. The famous Dr. Coward and a few supporters labored, with much zeal, skill, and show of learning, to prove the natural mortality of the soul. They a.s.serted this to be both a philosophical truth proved by scientific facts and a Christian doctrine declared in Scripture and taught by the Fathers. They argued that the soul is not an independent ent.i.ty, but is merely the life of the body. Proceeding thus far on the principles of a materialistic science, they professed to complete their theory from Scripture, without doing violence to any doctrine of the acknowledged religion.6 The finished scheme was this. Man was naturally mortal; but, by the pleasure and will of G.o.d, he would have been immortally preserved alive had he not sinned. Death is the consequence of sin, and man utterly perishes in the grave. But G.o.d will restore the dead, through Christ, at the day of the general resurrection which he has foretold in the gospel.7 Some of the writers in this copious controversy maintained that previous to the advent of Christ death was eternal annihilation to all except a few who enjoyed an inspired antic.i.p.atory faith in him, but that all who died after his coming would be restored in the resurrection, the faithful to be advanced to heaven, the wicked to be the victims of unending torture.8 Clarke and Baxter both wrote with extreme ability in support of the natural immortality and separate existence of the soul. On the other hand, the learned Henry Dodwell cited, from the lore of three thousand years, a plausible body of authorities to show that the soul is in itself but a mortal breath. He also contended, by a singular perversion of figurative phrases from the New Testament and from some of the Fathers, that,

6 Coward, Search after Souls.

7 Hallet, No Resurrection, no Future State.

8 Coward, Defence of the Search after Souls. Dodwell, Epistolary Discourse. Peckard, Observations. Fleming, Survey of the Search after Souls. Law, State of Separate Spirits. Layton, Treatise of Departed Souls.

in counteraction of man's natural mortality, all who undergo baptism at the hands of the ordained ministers of the Church of England the only true priesthood in apostolic succession thereby receive an immortalizing spirit brought into the world by Christ and committed to his successors. This immortalizing spirit conveyed by baptism would secure their resurrection at the last day. Those dest.i.tute of this spirit would never awake from the oblivious sleep of death, unless as he maintained will actually be the case with a large part of the dead they are arbitrarily immortalized by the pleasure of G.o.d, in order to suffer eternal misery in h.e.l.l! Absurd and shocking as this fancy was, it obtained quite a number of converts, and made no slight impression at the time. One of the writers in this controversy a.s.serted that Luther himself had been a believer in the death or sleep of the soul until the day of judgment.9 Certain it is that such a belief had at one period a considerable prevalence. Its advocates were called Psychopannychians. Calvin wrote a vehement a.s.sault on them. The opinion has sunk into general disrepute and neglect, and it would be hard to find many avowed disciples of it. The nearly universal sentiment of Christendom would now exclaim, in the quaint words of Henry More,

"What! has old Adam snorted all this time Under some senselesse clod, with sleep ydead?" 10

John Asgill printed, in the year 1700, a tract called "An argument to prove that by the new covenant man may be translated into eternal life without tasting death." He argues that the law of death was a consequence of Adam's sin and was annulled by Christ's sacrifice. Since that time men have died only because of an obstinate habit of dying formed for many generations. For his part, he has the independence and resolution to withstand the universal pusillanimity and to refuse to die. He has discovered "an engine in Divinity to convey man from earth to heaven." He will "play a trump on death and show himself a match for the devil!"

While treating of the various Protestant views of the future life, it would be a glaring defect to overlook the remarkable doctrine on that subject published by Emanuel Swedenborg and now held by the intelligent, growing body of believers called after his name.

It would be impossible to exhibit this system adequately in its scientific bases and its complicated details without occupying more s.p.a.ce than can be afforded here. Nor is this necessary, now that his own works have been translated and are easily accessible everywhere. His "Heaven and h.e.l.l," "Heavenly Arcana," "Doctrine of Influx," and "True Christian

9 Blackburne, View of the Controversy Concerning an Intermediate State: appendix. It is probable that the great Reformer's opinion on this point was not always the same. For he says, distinctly, "The first man who died, when he awakes at the last day, will think he has been asleep but an hour" Beste, Dr. M. Luther's Glaubenslehre, cap. iv.: Die Lehre von den Letzen Dingen. Yet. J.

S. Muller seems conclusively to prove the truth of the proposition which forms the t.i.tle of his book, "Da.s.s Luther die Lehre vom Seelenschlafe nie geglaubt habe."

10 The controversy concerning the natural immortality of the soul has within a few years raged afresh. The princ.i.p.al combatants were Dobney, Storrs, White, Morris, and Hinton. See Athanasia, by J. H.

Hinton, London, 1849.

Religion," contain manifold statements and abundant ill.u.s.trations of every thing important bearing on his views of the theme before us. We shall merely attempt to present a brief synopsis of the essential principles, accompanied by two or three suggestions of criticism.

Swedenborg conceives man to be an organized receptacle of truth and love from G.o.d. He is an imperishable spiritual body placed for a season of probation in a perishable material body. Every moment receiving the essence of his being afresh from G.o.d, and returning it through the fruition of its uses devoutly rendered in conscious obedience and joyous worship, he is at once a subject of personal, and a medium of the Divine, happiness. The will is the power of man's life, and the understanding is its form. When the will is disinterested love and the understanding is celestial truth, then man fulfils the end of his being, and his home is heaven; he is a spirit frame into which the goodness of G.o.d perpetually flows, is humbly acknowledged, gratefully enjoyed, and piously returned. But when his will is hatred or selfishness and his understanding is falsehood or evil, then his powers are abused, his destiny inverted, and his fate h.e.l.l. While in the body in this world he is placed in freedom, on probation, between these two alternatives.

The Swedenborgian universe is divided into four orders of abodes.

In the highest or celestial world are the heavens of the angels.

In the lowest or infernal world are the h.e.l.ls of the demons. In the intermediate or spiritual world are the earths inhabited by men, and surrounded by the transition state through which souls, escaping from their bodies, after a while soar to heaven or sink to h.e.l.l, according to their fitness and attraction. In this life man is free, because he is an energy in equilibrium between the influences of heaven and h.e.l.l. The middle state surrounding man is full of spirits, some good and some bad. Every man is accompanied by swarms of both sorts of spirits, striving to make him like themselves. Now, there are two kinds of influx into man. Mediate influx is when the spirits in the middle state flow into man's thoughts and affections. The good spirits are in communication with heaven, and they carry what is good and true; the evil spirits are in communication with h.e.l.l, and they carry what is evil and false. Between these opposed and reacting agencies man is in an equilibrium whose essence is freedom. Deciding for himself, if he turns with embracing welcome to the good spirits, he is thereby placed and lives in conjunction with heaven; but if he turns, on the contrary, with predominant love to the bad spirits, he is placed in conjunction with h.e.l.l and draws his life thence.