The Destiny of the Soul: A Critical History of the Doctrine of a Future LifeAlger, William Rounseville
Religion
The Destiny of the Soul: A Critical History of the Doctrine of a Future Life
Alger, William Rounseville
Future life -- Christianity -- Bibliography; Future life -- Christianity -- History of doctrines
It is not difficult to reply to these objections with convincing
force. First, the vision was not used as proof or confirmation,
but as symbol and prophecy. Secondly, the use of any thing as an
illustration does by no means imply that it is commonly believed
as a fact. For instance, we are told in the ninth chapter of the
Book of Judges that Jotham related an allegory to the people as an
illustration of their conduct in choosing a king, saying, "The
trees once on a time went forth to anoint a king over them; and
they said to the olive tree, Come thou and reign over us;" and so
on. Does it follow that at that time it was a common belief that
the trees actually went forth occasionally to choose them a king?
Thirdly, if a given thing is generally believed as a fact, a
person who uses it expressly as a symbol, of course does not
thereby give his sanction to it as a fact. And if a belief in the
resurrection of the dead was generally entertained at the time of
the prophet, its origin is not implied, and it does not follow
that it was a doctrine of revelation, or even a true doctrine.
Finally, there is one consideration which shows conclusively that
this vision was never intended to typify the resurrection; namely,
that it has nothing corresponding to the most essential part of
that doctrine. When the bones have come together and are covered
with flesh, God does not call up the departed spirits of these
bodies from Sheol, does not bring back the vanished lives to
animate their former tabernacles, now miraculously renewed. No: he
but breathes on them with his vivifying breath, and straightway
they live and move. This is not a resurrection, but a new
creation. The common idea of a bodily restoration implies and,
that any just retribution be compatible with it, it necessarily
implies the vivification of the dead frame, not by the
introduction of new life, but by the reinstalment of the very same
life or spirit, the identical consciousness that before animated
it. Such is not represented as being the case in Ezekiel's vision
of the valley of dry bones. That vision had no reference to the
future state.
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