The New Schaff-Herzog Encyclopedia of Religious

THE NEW SCHAFF-HERZOG ENCYCLOPEDIA

RELIGIOUS KNOWLEDGE

KM BRACING

BIBLICAL, HISTORICAL, DOCTRINAL, AND PRACTICAL THEOLOGY AND BIBLICAL, THEOLOGICAL, AND ECCLESIASTICAL BIOGRAPHY FROM THE EARLIEST TIMES TO THE PRESENT DAY

Based on the Third Edition of the Realencyklopadie Founded by J. J. Herzog, and Edited by Albert Hauck

PREPARED BY MORE THAN SIX HUNDRED SCHOLARS AND SPECIALISTS UNDER THE SUPERVISION OF SAMUEL MACAULEY JACKSON, D.D., LL.D. (Editor-in-Chief)

WITH THE ASSISTANCE OF CHARLES COLEBROOK SHERMAN AND GEORGE WILLIAM GILMORE, M.A. (Associate Editors)

AND THE FOLLOWING DEPARTMENT EDITORS CLARENCE AUGUSTINE BECKWITH, D.D. JAMES FREDERIC McCURDY, PH.D., LL.D. (Department of Systematic Theology ) (Department of the Old Testament) HENRY KING CARROLL, LL.D. HENRY SYLVESTER NASH, D.D. (Department of Minor Denomination!) (Department of the New Testament) JOHN THOMAS CREAGH, D.D. ALBERT HENRY NEWMAN, D.D., LL.D. (Department of Liturgies and Religious Orders) (Department of Church History) (VOL. I.) FRANK HORACE VIZETELLY, F.S.A. JAMES FRANCIS DRISCOLL, D.D. (Department of Pronunciation and Typography) (Department of Liturgies and Religious Orders) (VOLS. II. TO XII.)

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[Printed in the United States of America] Published May, 1908

~\\ Animism 183 RELIGIOUS ENCYCLOPEDIA Annihilationism too received comforting promises from the angel. ANNIHILATIONISM. When the daughter was one year old the parents Definition and Classification of Theories (§ 1). prepared a banquet, and Anna sang a song of praise Pure Mortal ism (§2). similar to the Magnificat. When three years of Conditional Immortalityt} 3). age, Mary, having been dedicated before her birth Annihilationism Proper ($4). to the service of God, was brought to Jerusalem Mingling of Theories (§5). by her parents and given to the priests to be edu Early History of Annihilationistic Theories (J 6). Nineteenth Century Theories ( § 7). cated in the Temple. According to later apocryphal English Advocates ((8). legends, Joachim died soon after Mary's birth, and Modifications of the Theory (§9). Anna, " not out of sensual lusts, but at the prompt ing of the Holy Spirit," married first Cleophas, theories A term which designating unite in broadly contending a large that body human of to whom she bore Mary, the wife of Alphaeus, and after his death Salomas, by whom she became the i. Defini- ence beings altogether. pass, or are These put, outtheories of exist- fall mother of a third Mary, the wife of Zebedaus. The legend in this form, which owes its develop tion and logically into three classes, according ment to the luxuriant Anne cult of the later medieval Classifica- as they hold that all souls, being period, was known to Jean Gerson (d. 1429; cf. Theories, tion of death;mortal, or actually that, souls cease being to naturally exist at his Oratio de nalivitate virginis Marias, Opera, iii. 59). Conrad Wimpina (in his Oratio de diva; Anna; mortal, only those persist in life to trinubio, 1518), as well as Johann Eck (in a sermon which immortality is given by God; or that, though in vol. iii. of his Homilice, Paris, 1579), defended souls are naturally immortal and persist in exist the legend. ence unless destroyed by a force working upon Thus the most fantastic excesses of the Anne cult them from without, wicked souls are actually thus coincide with the Reformation epoch, and were destroyed. These three classes of theories may defended by Roman Catholic theologians of the be conveniently called respectively, (1) pure mor- most different schools,— not only immaculistic talism, (2) conditional immortality, and (3) anni Franciscans, but also Dominicans, Carmelites, hilationism proper. and Augustinian hermits. Even Luther, in his form The the common first of contention these classes of theis that theories human which life youth, when overtaken by a thunderstorm, cried to Anne for help, and vowed, if delivered, to become Mortalism. 2. Pure thatoutis bound of therefore being up with with the theentire the organism, dissolution man passes and of a monk (Kostlin, Leben Luthers, i. 49, Berlin, 1893). It was a firm belief in the popular mind of the time that Christ's grandmother preserved health, made the organism. The usual basis of rich, and protected in death. The pictorial repre this contention is either materialistic or panthe sentations of the fifteenth to the seventeenth cen istic or at least pantheizing (e.g., realistic); the tury dedicated to Anne are almost innumerable soul being conceived in the former case as but a as well as the Anne churches. In post-Reformation function of organized matter and necessarily ceasing times popes promoted the Anne cult; thus Gregory to exist with the dissolution of the organism, in XIII. in 1584 ordered that on July 26, the supposed the latter case as but the individualized manifes day of Anne's death, a double mass should be said tation of a much more extensive entity, back throughout the whole Church; and Benedict XIV. into which it sinks with the dissolution of the in his De festis Maria Virginis (ii. 9), recommends organism in connection with which the individ the veneration of St. Anne. In the Greek church ualization takes place. Rarely, however, the con St. Anne is also celebrated, partly by festivals tention in question is based on the notion that the (July 25 in commemoration of her death; Dec. soul, although a spiritual entity distinct from the 9, as the day of her conception; Sept. 9, as the day material body, is incapable of maintaining its exist of her marriage with Joachim), partly by a rich ence separate from the body. The promise of ascetic-homiletical literature, which reaches back eternal life is too essential an element of Christianity to Gregory of Nyssa, but without following the for theories like these to thrive in a Christian atmos later medieval legends of Western tradition. phere. It is even admitted now by Stade, Oort, O. ZoCKLERf. Schwally, and others that the Old Testament, Bibliography: J. Trithemius, De laudibue S. Anncr, Mainz, even in its oldest strata, presupposes the persist 1494; P. Canisius, S. J., De Maria deipara virgine, i. 4, ence of life after death, — which used to be very IngolBtadt, 1577; C. Frantz, Geechichte dee Marien- und commonly denied. Nevertheless, the materialists Annen-Cultue, Halberstadt, 1854; H. Samson, Die Schutz- heiligen, pp. 1 sqq., Paderborn, 1889. From the Protes (e.g., Feuerbach, Vogt, Moleschott, Biichner, tant standpoint: G. Kawerau, Caspar Guttel, pp. 16 sqq., Hackel), and pantheists (Spinoza, Fichte, Schelling, Halle, 1882; E. Schaumkell, Der Cultue der heiligen Anna Hegel, Strauss; cf. S. Davidson, Doctrine of the am Auegang dee MitUlalters, Freiburg, 1893; G. Bossert, Last Things, London, 1882, pp. 132-133), still deny St. A nna Cultue in WUrtiemberg, in Blatter fur wurttemberg- ieche Kirchengeechichte, i. (1886) 17, 64 sqq. For Anne the possibility of immortality; and in exceedingly in art: H. Detzel, Chriettidie /konographie, i. 66-80, Frei wide circles, even among those who would not burg, 1894. wholly break with Christianity, men permit them ANNET, PETER. See Deism. selves to cherish nothing more than a " hope " ATTNI CLERI: A method of repaying loans of it (S. Hoekstra, De hoop der onsterfelijkheid, for the erection of a church or parsonage, whereby Amsterdam, 1867; L. W. E. Rauwenhoff, Wijs- succeeding pastors contribute a portion of their begeerte van den Godsdienst, Leyden, 1887, p. 811; income in fixed instalments. cf. the " Ingersoll Lecture?"). Annihilationism THE NEW SCHAFF-HERZOG 184

The class of theories to which the designation a question of salvation by a gift of grace to ever of " conditional immortality " is most properly lasting life or of being left to the disintegrating applicable, agree with the theories effects of sin. The point of distinction between 3- Con- of pure mortalism in teaching the theories of this class and " conditionalism " is that ditional natural mortality of man in his en- these theories with more or less consistency or Immor- tirety, but separate from them in heartiness recognize what is called the " natural tality. maintaining that this mortal may, immortality of the soul," and are not tempted and in many cases does, put on im therefore to think of the soul as by nature passing mortality. Immortality in their view is a gift of out of being at death (or at any time), and yet God, conferred on those who have entered into teach that the actual punishment inflicted upon living communion with him. Many theorists of or suffered by the wicked results in extinction of this class adopt frankly the materialistic doctrine being. They may differ among themselves, as to of the soul, and deny that it is a distinct entity; the time when this extinction takes place, — they therefore teach that the soul necessarily dies whether at death, or at the general judgment, — with the body, and identify life beyond death with or as to the more or less extended or intense pun the resurrection, conceived as essentially a recrea ishment accorded to the varying guilt of each soul. tion of the entire man. Whether all men are sub They may differ also as to the means by which the jects of this recreative resurrection is a mooted annihilation of the wicked soul is accomplished, — question among themselves. Some deny it, and whether by a mere act of divine power, cutting off affirm therefore that the wicked perish finally at the -infill life, or by the destructive fury of the death, the children of God alone attaining to punishment inflicted, or by the gradual enervating resurrection. The greater part, however, teach a and sapping working of sin itself on the personality. resurrection for all, and a " second death," which They retain their common character as theories is annihilation, for the wicked (e.g., Jacob Blain, of annihilation proper so long as they conceive the Death not Life, Buffalo, 1857, pp. 39-42; Aaron extinction of the soul as an effect wrought on it to Ellis and Thomas Read, Bible versus Tradition, which it succumbs, rather than as the natural New York, 1853, pp. 13-121; George Storrs, Six exit of the soul from a life which could be Sermons, ib. 1856, p. 29; Zenas Campbell, The continued to it only by some operation upon it Age of Gospel Light, Hartford, 1854). There are raising it to a higher than its natural potency. many, on the other hand, who recognize that the soul It must be borne in mind that the adherents of is a spiritual entity, disparate to, though conjoined these two classes of theories are not very careful to in personal union with, the body. In their view, keep strictly within the logical limits of however, ordinarily at least, the soul requires the 5. Mingling one of the classes. Convenient as it body either for its existence, or certainly for its of Theories, is to approach their study with a activity. C. F. Hudson, for example (Debt and definite schematization in hand, it is Grace, New York, 1861, pp. 263-264), teaches that not always easy to assign individual writers with the soul lies unconscious, or at least inactive, from definiteness to one or the other of them. It has death to the resurrection; then the just rise to an become usual, therefore, to speak of them all as ecstasy of bliss; the unjust, however, start up at annihilationists or of them all as conditional ists; the voice of God to become extinct in the very act. annihilationists because they all agree that the souls Most, perhaps, prolong the second life of the wicked of the wicked cease to exist; conditiona lists be for the purpose of the infliction of their merited cause they all agree that therefore persistence in punishment; and some make their extinction a life is conditioned on a right relation to God. protracted process (e.g., H.L. Hastings, Retribution Perhaps the majority of those who call themselves or the Doom of the Ungodly, Providence, 1861, pp. condit ionalistis allow that the mortality of the soul, 77, 153; cf. Horace Bushnell, Forgiveness and Law, which is the prime postulate of the conditionalist New York, 1874, p. 147, notes 5 and 6; James Mar- theory, is in one way or another connected with sin; tineau, A Study of Religion, ii., Oxford, 1888, p. that the souls of the wicked persist in existence after 1 14). For further discussion of the theory of con death and even after the judgment, in order to ditional immortality, see Immortality. receive the punishment due their sin; and that this Already, however, in speaking of extinction we punishment, whether it be conceived as infliction are passing beyond the limits of " conditionalism " from without or as the simple consequence of sin, pure and simple and entering the region has much to do with their extinction. When so 4. Annihila- of annihilationism proper. Whether we held, conditionalism certainly falls little short of tionism think of this extinction as the result of annihilationism proper. Proper: the punishment or as the gradual Some confusion has arisen, in tracing the his dying out of the personality wi tory of the annihilnt ionist theories, from confound de.1 the enfeebling effects of sin, we are no longer ing with them enunciations by the looking at the soul as naturally mortal and re 6. Early earlier Church Fathers of the essential quiring a new gift of grace to keep it in existence, History Christian doctrine that the soul is not but as naturally immortal and suffering destruction of Annihila- self-existent, but owes, as its existence, at the hands of an inimical power. And this tionistic so its continuance in being, to the becomes even more apparent when the assumed Theories, will of God. The earliest appearance mortalism of the soul is grounded not in its nature of a genuinely annihilationist theory but in its sinfulness; so that the theory deals not in extant Christian literature is to be found with souls as such, but with sinful souls, and it is apparently in the African apologist Arnobius, at 185 RELIGIOUS ENCYCLOPEDIA Annihilationism the opening of the fourth century (cf. Salmond, becoming really popular, it has commanded the pp. 473-474; Falke, pp. 27-28). It seemed to attention of an influential circle of theologians him impossible that beings such as men could and philosophers (as J. Rognon, L'ImmortaliU na either owe their being directly to God or persist tive et I'enseignement biblique, Paris, 1894, p. 7; in being without a special gift of God; the unright but cf. A. Gretillat, Expose de thiologiesystematique, eous must therefore be gradually consumed in the IV., 1892, p. 602). In Germany, on fires of Gehenna. A somewhat similar idea was teenth 7. tury Nine- Cen- thattheceptance, other it has althoughhand, been it has it most is met precisely scientifically with less there ac- announced by the Socinians in the sixteenth cen tury (O. Fock, Der Socinianismus, Kiel, 1847, pp. 714 sqq.). On the positive side, Faustus Socinus Theories, developed, and has received the adher himself thought that man is mortal by nature and ence of the most outstanding names. attains immortality only by grace. On the negative Before the opening of this half century in fact it side, his followers (Crell, Schwaltz, and especially had gained the great support of Richard Rothe's Ernst Sohner) taught explicitly that the second advocacy (Theologische Ethik, 2 vols., Wittenberg, death consists in annihilation, which takes place, 1845-47; 2d ed., 1867-72, §§ 470-472; Dogmatik, however, only after the general resurrection, at iii., Heidelberg, 1870, §§ 47-48, especially p. 158), the final judgment. From the Socinians this and never since has it ceased to find adherents of general view passed over to England where it was mark, who base their acceptance of it sometimes adopted, not merely, as might have been antici on general grounds, but increasingly on the view pated, by men like Locke (Reasonableness of Chris that the Scriptures teach, not a doctrine of the tianity, § 1), Hobbes (Leviathan), and Whiston, immortality of the soul, but a reanimation by but also by Churchmen like Hammond and Warbur- resurrection of God's people. The chief names ton, and was at least played with by non-conformist in this series are C. H. Weisse (PhUosophische leaders like Isaac Watts. The most remarkable Dogmatik, Leipsic, 1853-62, § 970); Hermann example of its utilization in this age, however, Schultz (VorausseUungen der christlichen Lehre is supplied by the non-juror Henry Dodwell (1706). der Unsterblichkeit, Gottingen, 1861, p. 155; cf. Insisting that the " soul is a principle naturally Grundriss der evangelischen Dogmatik, 1892, p. 154: mortal," Dodwell refused to allow the benefit of " This condemnation of the second death may in this mortality to any but those who lived and died iteelf, according to the Bible, be thought of as without the limits of the proclamation of the Gos existence in torment, or as painful cessation of pel; no " adult person whatever," he insisted, existence. Dogmatics without venturing to decide, " living where Christianity is professed, and the will find the second conception the more probable, motives of its credibility are sufficiently proposed, biblically and dogmatically "); H. Plitt (Evan- can hope for the benefit of actual mortality." gelische Glaubenslehre, Gotha, 1863); F. Brandes, Those living in Christian lands are therefore all (TSK, 1872, pp. 545, 550); A. Schaffer (Auj der immortalized, but in two classes: some " by the Neige des Lebens, Gotha, 1884; Was ist Gliick t pleasure of God to punishment," some " to reward 1891, pp. 290-294); G. Runze (Unsterblichkeit by their union with the divine baptismal Spirit." und Auferstehung, i., Berlin, 1894, pp. 167, 204: It was part of his contention that " none have " Christian Eschatology teaches not a natural the power of giving this divine immortalizing immortality for the soul, but a reanimation by Spirit since the apostles but the bishops only," God's almighty power. . . . The Christian hope of so that his book was rather a blast against the reanimation makes the actualization of a future antiprelatists than a plea for annihilationism; blessed existence depend entirely on faith in God "); and it was replied to as such by Samuel Clarke L. Lemme (Endhsigkeit der Verdammnis, Berlin, (1706), Richard Baxter (1707), and Daniel Whitby 1898, pp. 31-32, 60-61); cf. R. Kabisch (Die Escha- (1707). During the eighteenth century the theory tologie des Paulus, Gottingen, 1893). was advocated also on the continent of Europe The same general standpoint has been occupied (e.g., E. J. E. Walter, Prufung einiger wichtigen in Holland, e.g., by Jonker (Theologische Studien, Lehren theologisches und philosophisches Inhalts, Ber i.). The first advocate of conditionalism in French lin, 1782), and almost found a martyr in the Neucha- was the Swiss pastor, E. P^tavel-Olliff, whose first tel pastor, Ferdinand Olivier Petitpierre, commonly book, La Fin du mal, appeared in 1872 (Paris), spoken of by the nickname of " No Eternity " followed by many articles in the French theological (cf. C. Berthoud, Les Quatre PetUpierres, Neuchatel, journals and by Le Probleme de I'immortaliti (1891 ; 1875). In the first half of the nineteenth century Eng. transl., London, 1892), and The Extinction also it found sporadic adherents, as e.g., C. H. of Evil (Eng., 1889). In 1880 C. Byse issued a Weisse in Germany (TSK, ix., 1836, 271-340) and translation of E. White's chief book. The theory H. H. Dobney in England (Notes of Lectures on not only had already been presented by A. Bost, Future Punishment, London, 1844; new ed., On (Le Sort des mtchants, 1861), but had been taken the Scripture Doctrine of Future Punishment, up by philosophers of such standing as C. Lambert 1846). (Systeme du monde moral, 1862), P. Janet (RDM, The real extension of the theory belongs, however, 1863), and C. Renouvier (La Critique philosophique, only to the second half of the nineteenth century. 1878); and soon afterward Charles Secretan and During this period it attained, chiefly through the C. Ribot (RT, 1885, no. 1) expressed their general able advocacy of it by C. F. Hudson and E. White, adherence to it. Perhaps the more distinguished something like a popular vogue in English-speaking advocacy of it on French ground has come, how lands. In French-speaking countries, while never ever, from the two professors Sabatier, Auguste Annihilationism Annunciation THE NEW SCHAFF-HERZOG and Armand, the one from the point of view of the total extinction of the souls of the wicked, 186 ezegetical, the other from that of natural science. but rather, as it is commonly phrased, their " trans Says the one (L'Origine du ptche dans U systems formation " into impersonal beings incapable of theologujue de Paid, Paris, 1887, p. 38): " The im moral action, or indeed of any feeling. This is penitent sinner never emerges from the fleshly the form of conditionalism which is suggested by state, and consequently remains subject to the law James Martineau (A Study of Religion, ii., Oxford, of corruption and destruction, which rules fleshly 1888, p. 114) and by Horace Bushnell (Forgiveness beings; they perish and are as if they had never and Law, New York, 1874, p. 147, notes 5 and 6). been." Says the other (Essai sur VimmortaliU It is also hinted by Henry Drummond au point de true du naturalismetvolutionniste,2Ae&., 9. Modifies- (Natural Law in the Spiritual World, Paris, 1895, pp. 198,229): "The immortality of tions of the London, 1874), when he supposes man is not universal and necessary; it is subject Theory, the lost soul to lose not salvation to certain conditions, it is conditional, to use an merely but the capacity for it and established expression." " Ultraterrestrial im for God; so that what is left is no longer fit to be mortality will be the exclusive lot of souls which called a soul, but is a shrunken, useless organ have arrived at a sufficient degree of integrity ready to fall away like a rotten twig. The Alsa and cohesion to escape absorption or disintegra tian theologian A. Schaffer (Was ist Gluck f, Gotha, tion." 1891, pp. 290-294) similarly speaks of the wicked The chief English advocate of conditional im soul losing the light from heaven, the divine spark mortality has undoubtedly been Edward White which gave it its value, and the human personality whose Life in Christ was published first in 1846 thereby becoming obliterated. " The forces out (London), rewritten in 1875 (3d ed., 1878). His of which it arises break up and become at last again labors were seconded, however, not only by older impersonal. They do not pass away, but they are works of similar tendency such as George Storrs's transformed." One sees the conception here put Are the Wicked Immortal T (21st ed., New York, forward at its highest level in such a view as that 1852), but by later teaching from men of the stand presented by Prof. O. A. Curtis (The Christian ing of Archbishop Whately (Scripture Revelation Faith, New York, 1905, p. 467), which thinks of Respecting the Future State, 8th ed., London, 1859), the lost not, to be sure, as " crushed into mere Bishop Hampden, J. B. Heard (The Tripartite thinghood " but as sunk into a condition " below Nature of Man, 5th ed., Edinburgh, 1852), Preb the possibility of any moral action or moral con endary Constable (The Duration and Nature of cern . . . like persons in this life whose personality Future Punishment, London, 1868), Prebendary is entirely overwhelmed by the base sense of what Row (Future Retribution, London, 1887), J. M. we call physical fear." There is no annihilation Denniston (The Perishing Soul, 2d ed., London, in Prof. Curtis's view; not even relief for the lost 1874), S. Minton 1868), (The J. W. Glory Barlow of (Eternal Christ, London, Punish- from suffering; but it may perhaps be looked at as marking the point where the theories of anni 8. English ment, Cambridge, 1865), and T. Davis hilationism reach up to and melt at last into the Advocates. of(Endless Scripture, Suffering London, not the1866). Doctrine Less doctrine of eternal punishment. Benjamin B. Warfield. decisive but not less influential advocacy has Bibliography: Ad exhaustive bibliography of the subject been given to the theory also by men like Joseph up to 1863 is given in Ezra Abbot's Appendix to W. R. Parker, R. W. Dale, and J. A. Beet (The Last Things, Alger's History of the Doctrine of a Future Life, also pub lished separately. New York, 1871; consult also W. Reid, London, 1897). Mr. Beet (who quotes Clemance, Everlasting: Punishment and Modern Speculation, pp. 311- Future Punishment, London, 1880, as much of his 313, Boston, 1874. Special works on annihilationism are J. way of thinking) occupies essentially the position C. Killam, Annihilationism Examined, Syracuse, 1859; I. P. of Schultz. " The sacred writers," he says, " while Warren, The Wicked not Annihilated, New York, 1867; N. D. George, Annihilationism not of the Bible, ib. 1874; apparently inclining sometimes to one and some J. B. Brown, Doctrine of Annihilation in the Light of the times to the other, do not pronounce decisive Gospel of Love, London, 1875; S. C. Bartlett, Life and judgment " between eternal punishment and Death Eternal. A Refutation of the Theory of Annihila annihilation (p. 216), while annihilation is free tionism, Boston, 1878. The subject is treated in S. D. F. Salmond, Christian Doctrine of Immortality, pp. 473-499, from speculative objections. In America C. F. Edinburgh, 1901; R. W. Landis, Immortality, pp. 422 Hudson's initial efforts (Debt and Grace, Boston, sqq.. New York, 1860; A. Hovey, State of the Impenitent 1857, 5th ed., 1889; Christ Our Life, 1860) were Dead, pp. 93 sqq., Boston, 1875; C. M. Mead, The Soul Here and Hereafter, Boston, 1879; G. Godet, in ChrtHenne ably seconded by W. R. Huntington (Conditional Evangtlique, 1881-82; F. Godet, in Revue Theologique, 1886; Immortality, New York, 1878) and J. H. Pettingell J. Fyfe, The Hereafter, Edinburgh, 1889; R. Falke, (The Life Everlasting, Philadelphia, 1882, com Die Lehre von der ewigen Verdamniss, pp. 25-38, Eise bining two previously published tractates; The nach, 1892. On conditional immortality, consult W. R. Huntington, Conditional Immortality, New York, 1878; Unspeakable Gift, Yarmouth, Me., 1884). Views J. H. Pettingell, Theological Tri-lemma, ib. 1878; idem. of much the same character have been expressed Life Everlasting. What is it t Whence is it t Whose is it f also by Horace Bushnell, L. W. Bacon, L. C. Baker, A Symposium, Philadelphia, 1882; E. White, Life and Lyman Abbott, and without much insistence on Death : A Reply to J. II. Brown's Lectures on Conditional Immortality. London, 1877; idem, Life in Christ. A Study them by Henry C. Sheldon (System of Christian Doc of the Scripture Doctrine on ... the Conditions of Human trine, Cincinnati, 1903, pp. 573 sqq.). Immortality,be found in Newthe appropriate York, 1892. sections Further of discussions most works may on There is a particular form of conditionalism systematic theology and also in works on eschatology requiring special mention which seeks to avoid and future punishment See, besides the works mentioned the difficulties of annihilationism, by teaching, not in the text, the literature under Immobtality.