“Father, I will that they also… be with me where I am; that they may behold my glory…”
John 17:24
“And they shall see His face; and his name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.”
Rev. 22:4-5
“God hath made many fair flowers, but the fairest of them all is heaven, and the flower of all flowers is Christ.”
Samuel Rutherford
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Subsections
Bible Verses: Degrees of Reward in Heaven
Beatific Vision
Reformed vs. Aquinas
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Oder of Contents
Articles 6
Books 4
Quotes 5
Latin 3
Historical Theology 10
On Lutheranism 1
O.T. Saints went Directly to Heaven 5
Intermediate State 6+
Soul-Sleep 2
Communion with Departed Saints 1
Knowledge of Others in Heaven 8+
Displeasure & Repentance in Heaven? 1
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Articles
See also ‘Expositions of the Lord’s Prayer’ on the Preface and 3rd Petition.
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1500’s
Ursinus, Zachary – 4. What is the difference between Christ’s Ascension & ours in The Sum of Christian Religion: Delivered… in his Lectures upon the Catechism… tr. Henrie Parrie (Oxford, 1587)
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1600’s
Perkins, William
‘The Creation of Heaven’ in An Exposition of the Symbol, or Apostles’ Creed… (Cambridge, 1595), p. 68
Perkins (d. 1602) was an influential, puritan, Anglican clergyman and Cambridge theologian.
The Foundation of Christian Religion, Gathered into Six Principles an appendix to A Golden Chain (Cambridge: Legat, 1600)
6th Principle: Estate of Men after Death
6th Principle Expounded
Rutherford, Samuel – pp. 286-90 of Christ Dying & Drawing Sinners to Himself… (London: 1647)
Ambrose, Isaac – ‘Heaven’s Happiness’ on Lk. 23:43 in Ultima = the Last Things… or Certain Meditations on Life, Death, Judgment, Hell, Right Purgatory & Heaven… (London, 1650), pp. 197-222
Ambrose (1604-1664) was an English, presbyterian, puritan minister and a preacher to King Charles I. He was ejected from the Anglican Church for non-conformity in 1662.
Turretin, Francis – Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1994), vol. 3, 20th Topic
12. ‘What is the difference between the church militant and the church triumphant?’ 632
13. ‘Will the saints glorify God not only with a mental, but also with a vocal language? And will there be a diversity of languages or only one?’ 635
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1700’s
à Brakel, Wilhelmus – ch. 103, ‘Concerning Eternal Glory’ in The Christian’s Reasonable Service, vol. 4 ed. Joel Beeke, tr. Bartel Elshout Buy (1700; RHB, 1992/1999), pp. 357-73
a Brakel (1635-1711) was a contemporary of Voet and Witsius and a major representative of the Dutch Further Reformation.
Edwards, Jonthan – ‘Nothing upon Earth can Represent the Glories of Heaven’ in Works, 22 vols. (Yale Univ. Press, 1992), 14:137-60
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1800’s
Alexander, Archibald – ‘Heaven’ no date or source info, 4 paragraphs
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Books
1600’s
Love, Christopher – Sermons 1-10 on Col. 3:4 in Heaven’s Glory, Hell’s Terror, or Two Treatises: the one concerning the Glory of the Saints with Jesus Christ as a spur to Duty… (London: Rothwell, 1655), pp. 1-138
Baxter, Richard – The Saint’s Everlasting Rest: Or, a Treatise of the Blessed State of the Saints, in Their Enjoyment of God in Heaven… (London, 1650) 848 pp. ToC IA ToC 450 pp.
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1700’s
Mather, Increase – Meditations on the Glory of the Heavenly World. I. On the Happiness of the Soul of Believers at the Instant of their Separation from their Bodies. II. On the Glory of the Bodies of God’s Children in the Resurrection World, when they shall be as the Angels of Heaven. III. On the Glory of Both Soul & Body in the Heaven of Heavens, after the Day of Judgment, to all Eternity (d. 1701; Boston: T. Green, 1711)
Mather, Cotton – Coelestinus: a Conversation in Heaven, Quickened & Assisted, with Discoveries of Things in the Heavenly World… by Dr. Increase Mather, Waiting in the Daily Expectation of his Departure to that Glorious World (d. 1728; Boston, 1723) 205 pp.
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1800’s
Patterson, Robert M. – Paradise: the Place & State of Saved Souls Between Death & the Resurrection (Presbyterian Board of Publication, 1874) 220 pp. ToC MOA
Patterson (1832-1911) was a presbyterian minister in Pennsylvania.
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2000’s
Donnelly, Ed – Biblical Teaching on the Doctrines of Heaven & Hell (Banner of Truth, 2001) 127 pp. ToC
Roberts, Maurice – The Happiness of Heaven Blurb (RHB, 2009) 129 pp. ToC
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Quotes
1600’s
Samuel Rutherford
“When we shall come home and enter to the possession of our Brother’s fair kingdom, and when our heads shall find the weight of the eternal crown of glory, and when we shall look back to pains and sufferings; then shall we see life and sorrow to be less than one step or stride from a prison to glory; and that our little inch of time-suffering is not worthy of our first night’s welcome home to heaven.”
“Sure I am He is the far best half of heaven; yea He is all heaven, and more than all heaven.”
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1800’s
Robert Murray M’Cheyne
‘The Church in Sardis’
“There was a little Christian child who was asked, when she was dying, why she was so happy? ‘Because,’ she said, ‘I am going to be with Christ.’ ‘But,’ they said to her, ‘perhaps Christ will leave heaven.’ ‘Ah! Then,’ she said, ‘I will leave it, too, and go with Him.’ It is our very heaven to be with Christ; we shall see eye to eye.”
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John ‘Rabbi’ Duncan
“Till He comes it is the reign of hope; when He comes it is the reign of grateful remembrance.”
“I would see Jesus. I am thinking on his name distantly, but I would see Him.”
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Latin Articles
1600’s
Martinius, Matthew – A Theology on the Singular Person of our Lord Jesus Christ in Two Natures… (Bremen, 1614)
ch. 21, ‘Ubiquity is confuted out of the predicted leaving of the Lord from this world’ 975
What then is the genus of Heaven? 1,032
Of the Time Heaven was Founded 1,038
Where the Heaven of the Blessed is? 1,040
The Third Heaven is the Place of Whom? 1,041
Whether the Supreme Heaven, or of the Blessed, will perish or be
. burned? [No] 1,045
In what way the world will perish? 1,070
What may the character of the future state of the world be after the
. Last Judgment? 1,078
Whether in Heaven life is temporally successive? 1,090-1111
Voet, Gisbert – Syllabus of Theological Problems (Utrecht, 1643), pt. 1, section 2, tract 6 Abbr.
On the Separated Soul of the Blessed (Place, Felicity, Intellect & Will)
2. Of the Heaven of the Blessed
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Historical Theology
Ancient History to Middle Ages
Wright, J. Edward – The Early History of Heaven (Oxford, 2002) 325 pp. ToC
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Intertestamental Era to the Medieval Church
Simon, Ulrich – Heaven in the Christian Tradition Blurb (New York: Harper & Brothers, 1958)
“The title… suggests that the broad sweep of Christian history will be previewed. In reality it is a study of heaven looking at Old Testament and New Testament texts, supplemented with references to inter-testamental literature, rabbinic sources, and the apostolic fathers;” – John H. Duff
Russell, Jeffrey Burton – A History of Heaven: the Singing Silence (Princeton Univ. Press, 1997) 250 pp. ToC This covers 200 BC to 1336 AD.
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The Whole of Church History
McDannell, Colleen & Bernhard Lang – Heaven: a History (Yale Univ. Press, 1988) 425 pp. ToC
Ch. 6, is on sixteenth, seventeenth and eighteenth-century Protestant and Catholic conceptions of life after death. For a review, see Duff, pp. 4-5.
McGrath, Alistair – A Brief History of Heaven in Blackwell Brief Histories of Religion (Blackwell Publishing, 2003) 215 pp. ToC This study is thematic rather than chronological, and surveys literature more than theological works.
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Early Church to the Post-Reformation
Crippen, T.G. – ‘Final Blessedness of the Saints’ in A Popular Introduction to the History of Christian Doctrine (Edinburgh, 1883), pp. 250-53
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1600’s to Present
Smith, Gary Scott – Heaven in the American Imagination (Oxford Univ. Press, 2011) ToC Has coverage of the puritans, Edwards, the Great Awakenings, etc.
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1600’s to 1700’s
Almond, Philip C. – Heaven & Hell in Enlightenment England (Cambridge: Cambridge University Press, 1994) 240 pp. ToC Covers 1650-1750
Duff, John H. – ‘A Knot Worth Unloosing’: the Interpretation of the New Heavens & Earth in Seventeenth Century England PhD Dissertation (Calvin Theological Seminary, 2014)
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On Lutheranism
Quote
Francis Turretin
Institutes of Elenctic Theology, vol. 1, 5th Topic, ‘Creation’, 6th Question, p. 447
“IV. …This must be opposed to the Lutherans who hold that heaven to be uncreated and feign that it is illocal (illocale) and incorporeal and everywhere (in order to weaken the argument drawn from the ascension of Christ to Heaven against the ubiquity [everywhere-ness] of his body).”
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The Old Testament Saints went Directly to Heaven upon Death
See also, ‘On the Limbo of the Fathers’.
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Bible Verses
Ps. 16:11 “Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.”
Ps. 17:15 “As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.”
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Westminster Larger Catechism #86
“Q. What is the communion in glory with Christ, which the members of the invisible church enjoy immediately after death?
A. The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness,[l] and received into the highest heavens,[m] where they behold the face of God in light and glory,[n] waiting for the full redemption of their bodies,[o] which even in death continue united to Christ,[p] and rest in their graves as in their beds,[q] till at the last day they be again united to their souls.[r]…
[l] Heb. 12:23.
[m] 2 Cor. 5:1,6,8. Phil. 1:23 compared with Acts 3:21 and with Eph. 4:10.
[n] 1 John 3:2. 1 Cor. 13:12.
[o] Rom. 8:23. Ps. 16:9.
[p] 1 Thess. 4:14.
[q] Isa. 57:2.
[r] Job 19:26,27“
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Articles
1600’s
Turretin, Francis – question 11, ‘Whether the souls of the fathers of the Old Testament were immediately received into heaven after death or were cast into limbo. The former we affirm; the latter we deny against the papists’ in Institutes, ed. James Dennison Jr. (P&R), 12th Topic, ‘The Covenant of Grace’, pp. 257-62
Rijssen, Leonard – Controversy 7, ‘Of the limbus patrum – Were the souls of Old Testament believers at the entrance of Gehenna or the edge (limbo) of hell, excluded from salvation until the resurrection of Christ from the dead? We deny against the Papists’ in A Complete Summary of Elenctic Theology & of as Much Didactic Theology as is Necessary trans. J. Wesley White MTh thesis (Bern, 1676; GPTS, 2009), ch. 18, ‘Last Things,’ pp. 248-49
Rijssen (1636?-1700?) was a prominent Dutch reformed minister and theologian, active in theological controversies.
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2000’s
Barth, Paul – ‘Heaven or Hades? Old Testament Saints in the Intermediate State’ (2024) at Purely Presbyterian
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Quote
1600’s
William Perkins
Works of William Perkins (RHB), vol. 3, pp. 47-75
“Out of this translation of Enoch we may learn:
…
Thirdly, whereas the papists hold that all the fathers who died before Christ were in limbus and came not in heaven till Christ fetched them thence and carried them with Him at His ascension, here we learn it is most false and forged. For here we see Enoch and afterward Elijah were in heaven both in body and soul many hundred years before Christ’s incarnation, whereby (as also by many other evidences that might be brought) it is apparent that limbus patrum [‘the limbo of the Fathers’] is nothing but a device of that heretical Church of Rome.
Against this ground, being the very words of the Old Testament, no man can take exception. And here in a word, let us all mark the high and sovereign authority of God’s Word, which even the Holy Ghost Himself vouchsafes to allege for the confirmation of His own words.”
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On the Intermediate State: After Death, before the Resurrection
See also, ‘On the Body-Soul Relationship’.
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Articles
1500’s
Bullinger, Henry – 10th Sermon, ‘Of the Reasonable Soul of Man; and of his most certain salvation after the death of his body’ in The Decades ed. Thomas Harding (Cambridge: Parker Society, 1850), vol. 3, 4th Decade, pp. 365-408
Zanchi, Girolamo – ch. 28, ’Of the State of Souls after Death & of the Resurrection of the Dead’ in Confession of the Christian Religion… (1586; Cambridge, 1599), pp. 258-63
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1600’s
Maccovius, John – ch. 18, ‘On the State of Souls before the Resurrection’ in Scholastic Discourse: Johannes Maccovius (1588-1644) on Theological & Philosophical Distinctions & Rules (1644; Apeldoorn: Instituut voor Reformatieonderzoek, 2009), pp. 265-71
Maccovius (1588–1644) was a Polish, reformed theologian.
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1700’s
à Brakel, Wilhelmus – ‘The State of the Soul After Death’ in ch. 100, ‘Concerning Death & the State of the Soul After Death’ in The Christian’s Reasonable Service, vol. 4 ed. Joel Beeke, tr. Bartel Elshout Buy (1700; RHB, 1992/1999), pp. 316-17
a Brakel (1635-1711) was a contemporary of Voet and Witsius and a major representative of the Dutch Further Reformation.
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2000’s
Barth, Paul – ‘Heaven or Hades? Old Testament Saints in the Intermediate State’ (2024) at Purely Presbyterian
Feser, Edward – pp. 497-500 in Immortal Souls: a Treatise on Human Nature Ref (Editiones Scholastica, 2024), pt. 4, ch. 11
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Quote
1600’s
William Pemble
Vindiciæ gratiæ. = A Plea for Grace, More especially the Grace of Faith… (London: 1627), pp. 125-26
“For affections or passions in man, they are of two sorts:
1. Sensual belonging to the sensitive appetite and directed by the fantasy: these are common to brute beasts with us, and arise from one like temper and constitution in both. The object of these is all natural good or evil.
2. Rational, appertaining to the reasonable appetite or will, and guided by the understanding. These are proper to man, and they have their original from the substance of the reasonable soul, in which they always remain, not only when it is in the body, but even when tis severed from it. For fear, hope, love, hatred, joy, grief, etc. are in the damned and blessed spirits as well as living men. The object of these properly human passions is all moral and spiritual good or evil.
I need not among so many learned, artists stand curiously upon the distinction of these two sorts of passions in man: the identity of names in both sorts has caused some confusion, but in reason the diversity of their nature is evident.
Wherefore I go on to see what is meant by excitation or stirring up of the affections: whereby we can understand nothing else but their right and orderly motions about their proper objects. As in the particulars, sensual passions are then duly excited when they are moved about any natural good or evil, according to the instinct of nature in brute beasts and according to the same instinct of nature in man, but guided and moderated by right reason. Reasonable affections are then duly stirred up when their motions about all spiritual and moral good or evil are conformable to the quality of the object affected and to the rules of a rightly informed understanding.”
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That a Human Person does not Cease to be Human at Death, but Remains a Human Person as their Soul continues after Death
Intro
The Medievals typically denied this, holding that a human person ceases to be human in death, though their soul survives. This was due to the Aristotelian way of defining a human as a rational animal. If a person ceaes to be an animal, that is, inclusive of something being alive and having a body, then it would seem that it ceases to be a rational animal, and hence human.
This becomes a theological issue in considering Christ at death, whether the 2nd Person of the Trinity ceased to bear human nature (and hence the personal union of the two natures, i.e. the hypostatic union)† in the intermediate state.
† If one of the natures ceases, there is no longer a union between two natures; and was the Logos ever united to something other than a human nature?
Mastricht argues, contra Lombard, Aquinas and others, that Christ remained a human through death in the true and proper sense, despite his soul and body being separated, largely because Mastricht believed Scripture does not allow for the ceasing of Christ’s human nature or the hypostatic union. Yet the ground for this, for Matricht, was Christ’s hypostatic union yet being joined to Christ’s separated body and soul. Yet, the hypostatic union is not something other humans have, and hence Mastricht says regular persons in death are “not men, except equivocally.”
Feser, a contemporary Romanist philosopher, below argues human persons remain human after death (albeit in an unnatural and incomplete state) and provides an Aristotelian, metaphysical framework for this. He also argues that this general “survivalist” position is a possible (or even likely) interpretation of Aquinas.
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Articles
1600’s
van Mastricht, Peter – 3. ‘Was Christ during the three days of his death and burial a true man?’ in Theoretical Practical Theology (RHB), vol. 4, bk. 5, ch. 13, Polemical Part, §XIII, pp. 466-68
“The Reformed acknowledge that Christ truly died, and therefore the natural union of the body and soul was taken away for those three days, and hence he was also certainly a dead man, but yet he was also a man in the true and proper sense, because otherwise: [Mastricht gives eight Scriptural and theological reasons]…
If they should allege to the contrary that with the union of the essential parts of the body and soul taken away, a man in the true and proper sense would not survive, then I would grant that, with all union of those parts taken away, a man in the true and proper sense would not survive, but since, in agreement with all Christians, in the incarnation a twofold union was procured by the Holy Spirit—one natural, through which he was a living man, and the other personal, through which the same person was not only God but also man—when the former ceases, nevertheless the latter remains. So then, because the essential parts of man in death were not deprived of all union (as ordinarily occurs in the dead, who for this reason are also not men, except equivocally), but only the union that makes a living man, we conclude that he nevertheless throughout the three days of his death and burial remained a man in the true and proper sense.”
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2000’s
Feser, Edward – pp. 497-502 in Immortal Souls: a Treatise on Human Nature Ref (Editiones Scholastica, 2024), pt. 4, ch. 11
“There are two main views. One of them has come to be called corruptionism, and it holds that at death the human being ceases to exist (unless and until God resurrects him), even though the soul carries on. The other view is called survivalism, and it hold that the human being persists in existence after death and even before any resurrection, though only as constituted by his soul…
…the position I favor is the survivalist one. For I have said that after death the human being persists, albeit in a severely reduced or incomplete state. Now the survivalist view is characterized as the view that after death but before the resurrection, the soul constitutes the human being…
a form qua [as] form exists only together with the substance of which it is the form. However, since the substance of which the human soul is the form is not entirely coporeal, that substance subsists and continues beyond the death of the body because the death of the body involves the cessation of only the corporeal aspect of said substance, not the incorporeal aspect. Hence, because the substance that the human soul is the form of persists beyond the death of the body, the soul persists beyond the death of the body…
this thing that exists beyond the death of the body is also a substance–albeit an incomplete one–and, since this incomplete substance just is the human being in a radically impaired state, it is quite natural to say that the soul that survives death just is the human being surviving death (again, in a radically incomplete state)…
…For the corruptionist position holds, again, that at death the human being cease to exist, even though the soul carries on. Yet the human being is the substance of which the soul is a form. So, if the human being ceases to exist at death, then that means that the substance of which the soul is the form ceases to exist at death. And in that case, how could the soul carry on? How could a form exist apart from the substance of which it is the form?…
There are two further important arguments for survivalism, one philosophical and one theological. The first is this… just as it is the human being who sees, and not the eye, it is the human being who thinks, and not the intellect. The eye sees only in a loose sense, and the intellect thinks only in a loose sense. Now, on both the survivalist view and the corruptionist view, the intellect survives the death of the body and thought occurs as well. But if thought occurs and if on Aquinas’s own principles it is strictly speaking only the human being, and not the intellect, which thinks, then it follows that there must be a sense in which the human being survives as well.
The second, theological argument is this. Being a Christian theologian, Aquinas holds that, after death, the soul is rewarded, punished, or purged in light of the deeds of this present life. But it makes sense to reward, punish, or purge only perons, not mere parts of persons. It makes no sense, for example, to speak of rewarding or punishing Bob’s foot or hi pancreas for Bob’s good or bad deeds.”
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Latin Articles
Voet, Gisbert
Syllabus of Theological Problems (Utrecht, 1643), pt. 1, section 2 Abbr.
tract 3
Appendix: Of the Perfection of Regeneration Following & of the Perfection of Sanctification in Death or After Death
tract 6
On the Life & Operations of the Separated Soul
On the Knowledge of the Separated Soul
On the Adjuncts, Properties & Affections of the Separated Soul
2. Of the Separated Soul in Specific
On the Separated Soul of the Blessed (Place, Felicity, Intellect & Will)
On the Separated Soul of the Damned (Place & Punishment)
1. Of the Intermediate State of the Body in General, or of the Cadaver (Before & After the Whole Dissolution of it)
2. On the State of the Body in Specific (Of the Blessed & Damned)
‘Some Problems on the State of Souls After Death’ in Select Theological Disputations (1669), vol. 5, pp. 533-38
Maccovius, Johannes – Tract on the Soul having been Separated ToC in Metaphysics, a Tract of the Same [Author] is attached on the Soul Having been Separated, now first forged (Leiden, 1650) The larger Metaphysics work is the same as that below edited by Heereboord.
1. On the Soul having been Released 341
2. On the Soul having been Brought Back 367
3. On the Separation of the Separated Soul with Respect to Accidental Properties 386
4. On the Operations of the Soul 398
5. On Considerations of the Separated Soul with respect to Itself 403
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On Soul-Sleep, or the View that Souls upon Death Cease to be Conscious until the Resurrection
Article
1600’s
Voet, Gisbert – pp. 1-6 of Appendix to the Disputations on Creation, 2nd Part (1643) tr. by AI by Onku in Select Theological Disputations (1648), vol. 1
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Book
1500’s
Calvin, John – Psychopannychia: or the Soul’s Imaginary Sleep between Death & Judgment in Tracts Relating to the Reformation tr. Beveridge (Edinburgh: Calvin Translation Society, 1844-1851), vol. 2, pp. 413-90
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On our Communion with Departed Saints
Article
1600’s
Baxter, Richard – ch. 10, ‘Directions about our Communion with Holy Souls Departed, & now with Christ’ in A Christian Directory… (London, 1673), pt. 3, Christian Ecclesiastics, pp. 758-62
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We will be able to Know Each Other in Heaven
Quote
William Bucanus
Institutions of Christian Religion... (London, 1610), ch. 39, ‘Of Eternal Life’, p. 488
“Shall men know one another in this eternal life?
Yea verily, for they shall be full of the Holy Spirit, and of wisdom, as Adam before his Fall, keeping as then the integrity of God’s image, acknowledged Eve, whom he had never seen, and whence she was, being told of no man, Gen. 2:23. As Peter on the mountain, receiving only a certain taste of life-eternal in his mortal body, knew by inward revelation Moses and Elias, whom he never saw, Mt. 17:3-4, yet this shall not be a carnal, but a spiritual knowledge.”
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Articles
1600’s
Turretin, Francis – Question 11, ‘Will the Saints in the Other World Know One Another? We Affirm.’ in 20th Topic, ‘The Last Things’ in Institutes, vol. 3, pp. 630-32
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1800’s
Foster, Randolph Sinks – ‘The Doctrine of Recognition’ in Beyond the Grave: being Three Lectures before Chautauqua Assembly in 1878, with Papers… (NY, 1879), pp. 189-238
Foster (1820–1903) was an American, Arminian bishop of the Methodist Episcopal Church.
Woodruff, Purl G. & Jonathan F. Woodruff – Recognition of Friends in Heaven Indiana Conference (Indianapolis, 1887) 45 pp.
J. Woodruff was a minister. The authors take the Bible as authoritative.
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Books
1800’s
Kerr, John J. – Future Recognition, or the Blessedness of those ‘Who Die in the Lord’ (Philadelphia: Hooker, 1847) 170 pp. ToC
Kerr was a Protestant Episcopal Church clergyman in Philadelphia.
Killen, J.M. – Our Friends in Heaven, or the Mutual Recognition of the Redeemed in Glory Demonstrated 15th ed. (1854; London, 1873) 270 pp. ToC
Killen (1815–1879), D.D., was a minister in Comber, co. Down, and was the brother of the Irish presbyterian, ecclesiastical historian, William Dool Killen (1806–1902).
Bickersteth, Robert, et al. – The Recognition of Friends in Heaven (London, 1866) 320 pp. ToC There is a collection of excerpts from divines on pp.191-224.
Bickersteth (1816-1884) was an Anglican Bishop of Ripon.
Hodge, J. Aspinwall – Recognition After Death (Robert Carter & Brothers, 1889) 185 pp. no ToC
Ziegler, Henry & Peter H. Anstadt – Future Recognition of our Friends in Heaven… Together with the Requisites to Recognition… Also extracts from the writings of Harbaugh, Schmucker, Stork, Luther, Melanchthon, Knapp, Calvin, Tillotson, Doddridge, Baxter, Melville & Others… (York, PA: 1895) 195 pp. ToC The excerpts from theologians are on pp. 83-131.
Ziegler (1816-1898) was a Lutheran minister and professor in the Pennsylvania and Maryland area. Anstadt (1819-1903) was a Lutheran minister in the Pennsylvania area.
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Will there be Displeasure & Repentance in Heaven?
Bible Verses
Rev. 7:7 “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.”
Rev. 6:9-10 “And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, ‘How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?'”
Rev. 8:3-5 “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.”
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Affirmative
Article
Baxter, Richard – pp. 16-27 in section 3 of Catholic Communion Doubly Defended by [Against] Dr. Owen’s Vindicator… (London: Parkhurst, 1684)
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On the Glorified Soul
Article
1600’s
Bucanus, William – ‘What shall be the State of the Godly Souls?’ in ch. 37, ‘Of the Last Resurrection’ in Institutions of Christian Religion... (London, 1610), pp. 463-64
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Related Pages
Bible Verses: Degrees of Reward in Heaven
Bible Verses on Degrees of Punishment in Hell
On the Renovation, New Heavens & Earth & Believers’ Eternal Home