although it is not so often publicly preached or taught. David Kay says: "The great distinguishing doctrine of Christianity is not the Immortality of the Soul, but the Resurrection of the Body. That the soul of man is immortal was a common belief among the Ancients, from whom it found its way at an early period into the Christian Church, but the most influential of the early Fathers were strenuously opposed to it, holding that the human soul was not essentially immortal, but only, like the body, capable of immortality." Vinet says: "The union of the soul and body appears to me essential and indissoluble. Man without a body is, in my opinion, man no longer; and God has thought and willed him embodied, and not otherwise. According to passages in the Scriptures, we can not doubt that the body, or a body, is essential to human personality and to the very idea of man." John Milton said: "That the spirit of man should be separate from the body, so as to have a perfect and intelligent existence independent of it, is nowhere said in Scripture, and the doctrine is evidently at variance both with nature and reason." Masson, commenting on Milton's conception, says: "Milton's conception is that at the last gasp of breath the whole man dies, soul and body together, and that not until the Resurrection, when the body is revived, does the soul live again, does the man or woman live again, in any sense or way, whether for happiness or misery.... Are the souls of the millions on millions of human beings who have died since Adam, are those souls ready either with God and the angels in Heaven, or down in the diabolic world waiting to be rejoined to their bodies on the Resurrection Day? They are not, says Milton; but soul and bodies together, he says, are dead alike, sleeping alike, defunct alike, till that day comes." And many Christian theologians have held firmly to this doctrine, as may be seen by reference to any standard encyclopedia, or work on theology. Coleridge said: "Some of the most influential of the early Christian writers were materialists, not as holding the soul to be the mere result of bodily organization, but as holding the soul itself to be material--corporeal. It appears that in those days the vulgar held the soul to be incorporeal, according to the views of Plato and others, but that the orthodox Christian divines looked upon this as an impious, unscriptural opinion." Dr. R. S. Candlish said: "You live again in the body--in the very body, as to all essential properties, and to all practical intents and purposes in which you live now. I am to live not a ghost, a spectre, a spirit, I am to live then, as I live now, in the body." Dr. Arnold says: "I think that the Christian doctrine of the Resurrection meets the materialists so far as this--that it does imply that a body or an organization of some sort is necessary to the full development of man's nature."