II. Ethnic Doctrine of Immortality
Immortality: Among the
civilized races of antiquity the idea of imperishableness was variously related to the soul. Whether
the idea of infinity developed early (Max Milner),
or
late (Lubbock, Tiele),
and how it was thought
of, depends on the character and language of particular peoples. The development of ideas concerning a higher power of life, in accordance with
the idea of everlasting joy or everlasting grief
and with the conception of infinite, eternal being,
corresponded more to the character of the Aryan
peoples than to that of the Semites or even the
Egyptians. The Phenicians rarely transcended
the limits of the present world. The Egyptians, as indicated by the custom of preserving
the body, were more serious concerning death
and immortality. The Persians required the
future life for the ethical fulfilment of their
feeling of honor, war, and virtue. To the Hindu
the change and transiency of this world were a
dream from which he was to waken to the true
changeless being. The people of the WestGreeks, Romans, Germans-had a more realistic
sense of the relation of time and eternity; they
thought of the gods as living the true life.
Confucius (q.v.) hesitated to give a decisive judgment
as to the fate of souls after death.
Lao Tse (q.v.)
taught a supernatural form of existence which
belonged to the divine principle (tao="way",
"word," "logos ") and to the" heavenly man." The
ancient Egyptian doctrine of immortality was based
on the conflict of light with darkness and the conquest of the former. The light-souls share in the
conflict. Later emerges the thought of retribution,
judgment of the dead, individual immortality, and
reincarnation. For the earlier doctrine of immortality of the ancient Semites, see A. Jeremias,
Hblle
and Parodies bei den Babyloniern,
Leipsic, 1903.
For the Mohammedan view dependent on ancient
Arabian and Christian ideas, cf. A. Sprenger,
Das
Leben wnd die Lehre dea Mohammed,
chaps. 6, 7, 11
sqq., 1861-65. For the ancient Aryans (" soma,"
" devas," " asuras "), cf. Max Milner, Origin
and
Growth of
Religion,
London, 1898. For the Brahmanic doctrine of the Vedantas, cf . P. Deussen, Dos
System der Vedanta,
Leipsic, 1906.
For Buddhism
in its conflict with Brahminism, cf. H. Oldenberg,
Buddha, pp.
273 sqq., 291, Berlin, 1881. For Paraeeism and its doctrine of souls enduring as guardian
spirits, of. Hübachmann, JPT, 1879.
III. In Dogmatics
(1) Is the human soul mortal
or immortal? An affirmative answer is given (a)
by many Greek philosophers, especially the Orphics,
Pythagoreans, and individual Stoics; (b) by
anthropological dualists
following Descartes, Leibnitz,
Wolff, and Kant; (c) by philosophers emphasizing
personality: C.
H.
Weisee, J. H. Fichte, LThici. Epicurus, Lucretius, Spinoza, Hume, Hegel, Schleiermacher, Feuerbach, Dilhring, Strauss, and the
materialists answer in the negative. Voltaire, La
Mettrie, Fries, and
Darwin are non-committal.
Hardly any philosopher asserts absolute annihilation, and even Democritus, Epicurus, and Pyrrho
do not silence the voice of hope. On the other hand,
no one affirms absolute immortality, not even John
Scotus Erigena, J. G. Fichte, Schelling, or G. Th.
Fechner. (2) How is the imperishable element of
the human soul thought of? Opposed to natural
immortality, which corresponds to preexistence
without beginning or is conceived of at least as
correlative to natural inheritance through generation (Tmducianism), is endurance according to
God's will in spite of natural mortality-for all
(Cyprian), or for patriarchs, prophets, martyrs
(Irenæus, Tertullian); according to other Church
Fathers, there is an intermediate state (Justin,
Hilary, Cyril of Alexandria) which either quickly
passes (Hilary on Pa.
lxv.
22) or is of longer duration, wherein is a, sleep of souls
(psychopannyche),
or for some of the righteous a purifying (either
purgatory,
Zech. xiii. 9;
I Cor. iii. 13;
Jude 23),
or a migration of soul (metempsychosis), or change
of body (metamorphosis). With the universal
resurrection comes the idea of a partial awaking
or restriction of bodily
renewing to the pious (B.
Weiss). That prayer and alms avail for the dead
(II Macc. xii. 44-45)
found early representatives;
since 1439 masses and other services for the dead
in purgatory have come to the front (see
PURGATORr).
(3) Teleologically, to what is the certainty
of an imperishable existence necessary? (a) The
individual eudemonistie wish; (b) the sympathies
of friendship and family-love, hope of reunion
with
those who have gone home, desire for an imperishable enjoyment of the ideal, as art and science;
(c) the ethical will permanently to cooperate for
the realization of the idea, and confidence in the
worth of all moral action and suffering; (d) before
all, the thought of the universal harmony of the
world, the miracle of existence, necessitates the
religious appreciation of God as the Wise and Good.