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Furness Future Punishment THE NEW SCHAFF-HERZOG

dria, from which he was graduated in 1882. He was ordered deacon in the same year, and was advanced to the priesthood in 1883. From 1882 to 1884 he was a missionary at Bristol, Tenn., and at Marion, Va., and after traveling in Europe in 1884, was a missionary attached to the staff of Christ Church, Richmond, Va., 1884-90 and a general missionary in Virginia 1890-92. From 1892 to 1899 he was rector of Trinity Church, Portsmouth, Va., and in 1899 was consecrated missionary bishop of Bois6, his diocese comprising portions of the States of Idaho and Wyoming. In theology he is Evangelical, and, besides having been editor of The Southern Churchman 1885-86, has written Christ or the World (New York, 1890) and A Study o f Confirmation (1895).

FURNESS, WILLIAM HENRY: Unitarian; b. in Boston, Mass., Apr. 20, 1802; d. in Philadelphia Jan. 30, 1896. He studied at Harvard (B.A., 1820), and after completing his theological training at Cambridge was ordained pastor of the First Unitarian Congregational Church, Philadelphia, Pa., in 1825, and held the office until his retirement in 1875. He was a leading abolitionist, and was author of Remarks on the Four Gospels (Philadelphia, 1835); Jesus and his Biographers (1838); A History of Jesus (1850); Thoughts on the Life and Character of Jesus o f Nazareth (Boston, 1859); The Unconscious Truth of the Four Gospels (Philadelphia, 1868); Jesus (1871); The Power of Spirit Manifest in Jesus of Nazareth (1877); The Story of the Resurrection Told Once More (1885); Verses: Translations from the German and Hymns (Boston, 1886); and Pastoral Offices (1894). He also translated D. Schenkel's Das Charakterbild Jesu (Wiesbaden, 1864) under the title Character of Jesus Portrayed (2 vols., Boston, 1866).

FURRER, HANS KONRAD: Swiss Protestant; b. at Fluntern, near Zurich, Nov. 5,1838; d. at Zurich Apr.14,1908. He studied in Zurich (1857-62) and was ordained to the ministry in 1862. In 1863 he made a tour of Palestine, and in 1869 became privatdocent for Biblical archeology in the University of Zurich. He held various pastorates in the canton from his ordination until 1876, when he became pastor of St. Peter's, Zurich. He began to lecture continuously at the university in 1885, and in 1888 was appointed professor of the general history of religion. In theology he was a liberal conservative. He wrote Wanderungen durch das heilige Land (Zurich, 1865); Yortrtige iiber religi6se Tagesfragen (1895); Katholizismus and Protestantismus (1899); and Vortrdge caber das Leben Jesu Christi (1902).

FURSA (FURSEY, Lat. Furseus), SAINT: Irish monk and missionary; b. of noble family probably in Connaught; d. at Macerie (Mazeroeles, on the Authie), in Ponthieu (northern France), Jan. 16, probably 650. He was brought up in Munster under monastic discipline and lived the usual life of an Irish monk, founding a monastery at Rathmat, probably in the northwest of County Clare. For ten years he went up and down in Ireland preaching repentance and judgment. Then with his two brothers and two monks he

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traveled eastward, and in 637 (7) was received by King Sigbert of East Anglia and assisted him and Bishop Felix (see FELIx, SAINT) in establishing Christianity among the only half-converted peoplc. He built a monastery at Cnoberesburg (Burghcastle, 5 m. from Yarmouth), then, with a single companion, retired to a hermitage. After a year the menace from Penda, the heathen king of Mercia, drove him away, and he went to France. He found refuge at the court of the young Clovis II., king of Neustria. Erchinoald, mayor of the palace, gave him land at Latiniacum (Lagny-sur-Marne, 18 m. e. of Paris), where he built a monastery in 644. He was buried at P6ronne (75 m. n.n.e. of Paris) and was long honored there. Miracles were attributed to him even in his lifetime.

Fursa was noteworthy chiefly for his visions, which were probably due to cataleptic attacks. He saw and conversed with angels, was attacked by demons, and beheld the awful torments of the wicked; impend ing calamities were foretold to him. He would relate what he had seen, says Bede, only to those who wished to hear " from holy zeal and desire of information." Similar visions were not uncommon experiences of the monks. The narratives of them were highly popular and constitute a distinct class of medieval literature (of. Plummer's Bede, ii. 294-295, Oxford, 1896, and, for Fursa's visions, Olden's Church o f Ireland, pp. 87-90, London, 1895). BIBLIOGRAPHY: Three lives of Fursa in ASB, Jan., ii. 36 55, of which the first and best, by an anonymous writer, is also in J. Colgan, Acts Sanctorum, i. 75-98, Louvain, 1645, ASM, ii. 300-315, and De Smedt and De Backer, Actor aanctorum Hibernia, pp. 77 sqq., Edinburgh, 1888. Consult: Bede, Hiat. eccl., iii. 19; J. Lanigan, Eccl. Hiat., ii. 448-464, 4 vols., Dublin, 1829; J. O'Hanlon, Lives of the Irish Saints, i. 222-286; Hist. litt&aire de la France, iii. 613-615; J. Corblet, Hagiographic du dioc"e d'Amiena, vol. ii., Paris, 1870; G. Grat$macher, in ZKG, six. 2 (1898), pp. 190-196. FUTURE PUNISHMENT. New Testament Doctrine (§ 1). Historical Christian Belief (§ 2). Tendencies of Recent Discussions (§ 3). Two Leading Views (§ 4). Endlessness (§ 5).

This presentation is limited to punishment after

death; all reference to earthly punishment is not

excluded, but this is considered only so far as its

nature and aim have a bearing on the future state.

In the New Testament punishment is

r. New Tes- part of the eschatological program

tament which follows upon the judgment (q.v.).

Doctrine. The wicked are sent into Gehenna (q.v.),

or into a condition designated vari

ously as unquenchable fire, the undying worm, outer

darkness, weeping and gnashing of teeth, eternal

destruction, and the second death (Mark ix. 43, 48;

Matt. xxv. 30; II Thess. i. 9; Rev. xx. 14; cf. II

Pet. iii. 7, and Jesus' parables of judgment-the

tares, the drag-net, the wedding guest, the virgins,

and the talents). Punishment is described as posi

tive (as above), as natural (Gal. vi. 8; Col. iii. 25),

and according to degree of guilt. The finality of

punishment is supported by contemporary Jewish

belief, by the term Gehenna and destruction (Gk.

olethros, apbleia), by the parables of Jesus in which

finality is implied (Matt. xiu. 39-43, 47-50), by the