There is something truly affecting and sublime in the present attitude not only of the Church, but of the whole community, on the subject of future retribution. More than eighteen centuries ago the Saviour of mankind foretold a coming day of judgment, in which all men should stand before his bar, be divided into two great divisions, and hear from his lips their inevitable doom.
To-day the great question that arouses humanity to intense thought is, “What is the import of that sentence?” As to the righteous, however, there is no dispute. The main interest centres on the question, “What is the doom of the wicked?” This has fixed the attention of the world upon the import of a single word, eónios [αἰώνιος].
This has raised the question: “What were the opinions of those to whom Christ spoke, and what were their usages of language? How did they understand him?”
When we approach this question, we find that their opinions and modes of speech were the result of a preceding age; and, when we approach that age, we find that their opinions and use of words had been moulded by preceding ages.
It seemed, therefore, indispensable to begin at the beginning, and to trace the development of thought and language, on the great question of retribution, from the outset to the days of Christ, and then to inquire into the import of his words, in the light of all preceding ages; and then to trace the development of opinion downward through the Christian ages.
In no other way is it possible to understand the present state of opinion in those great bodies that are called, each by its subjects, the Church, and in those freer independent churches whose only authority, in profession, is the Bible, but who, as well as the great Churches, are still under the influence of the traditions of preceding ages.
At this time there are at least four positions assumed as to the destinies of the wicked:
- That they are to be ultimately annihilated.
- That they are to be ultimately restored to holiness and happiness.
- That their punishment is endless.
- That we cannot decide which of these views is the truth.
It was not my purpose, as an historian, to attack or to defend either of these positions. But it was not possible to give the opinions of the age of Christ and of the early Church without inquiring how they understood his words.
The position which I have assumed on this point was not anticipated when I began this work. I had adopted the common traditional view, until I came in contact with the views of that eminent Christian scholar, Dr. Tayler Lewis, to whom I wish to express here my great obligations and my profound gratitude. His fidelity to the evangelical system is beyond question, and yet the enlargement of his views and his devotion to the truth were such as to lift him above local prejudices, and to give him courage not only to differ from long-established traditional opinions, but, what is more, when thoroughly convinced, clearly and unequivocally to announce his conclusions.
I have not, however, merely rested on his opinions, but have followed out the line of thought indicated by him, in various and extended investigations, the result of which has been, as will be seen by attentive readers, to confirm the truth of his positions.
One great fact is prominently brought out in this history, the import of which has not as yet been fully apprehended. God, through many centuries of old, was engaged in training up the leaders of his hosts, such as Abraham, the father of the faithful, and Moses, the great lawgiver and prophet of whom Christ was the anti-type. Yet no revealed doctrine of future eternal punishment was used in their training, or was announced by them. No doubt, as I shall show, they had the hope of future reward, and believed that in some way there would be retribution to the wicked. They believed that God is, and that he is a rewarder of all who diligently seek him, and of course a judge and an avenger of all who do evil. But no definite conceptions of time and place seem to have been communicated to them. And yet they were trained up to Christian manhood, and have been in all ages pillars in the temple of God.
This great fact at least has a bearing on the question how far a definite belief of endless retributions is fundamental in carrying out the purposes of God.
I do not propose to discuss this question, but to suggest it, as a matter of thought, while we trace the dealings of God in ages in which he acted through a legal system not containing that element in the offered rewards or threatened penalties of the law.
Knowing that I was treading on controverted ground, I have sought to take no evidence at second hand, but to go to the original authorities. For the power to do this I am under great obligations to the Astor Library, and that of the Union Theological Seminary, as well as to that of Prof. Schaff. Through these I have had access to all the Fathers—Greek and Latin—as well as to historians, records of councils, dictionaries, concordances, and commentators. I have also availed myself of the best works on the Zend-Avesta, and the relations of its system to the Jews, and of standard works on Egypt and its religious systems. I have also carefully studied the apocryphal and apocalyptic writings of the Jews, a department of literature that has been too much neglected, but which throws light on one of the most important periods in the history of man. The age of the Maccabees is a field for the novelist, the poet, the painter, the historian, as yet open for worthy illustration.
Knowing how many doctrinal and denominational prejudices and committals are affected by this history, I do not expect to avoid dissent, or even severe criticism. This is the necessary condition of all true progress. I am not indifferent to the favorable opinions of my fellow-men. But I have mainly sought to be true to God and to the truth, and I do not deprecate the most thorough criticism of men in whom God dwells, and who are animated by his spirit, for it is for the interest of all to know the truth. And as the apostle has said, the day is coming in which every man’s work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man’s work of what sort it is.
On the only foundation, Christ, there may be yet much wood, hay, stubble. May God grant that it may be soon consumed, whosesoever it may be—that only the gold, silver, and precious stones, may remain! I ask no exemption from the test for myself, and I know that it is for the good of all others. May God hasten the day!