I know men refer this, as many other things no better,
to Jesus. I find no satisfactory evidence that he taught
the resurrection of the body; there is some evidence that
he did not. I know it was the doctrine of the Pharisees
of his time, of Paul, the early Christians, and more or less of the Christian churches to this day. In Christ's time in Judea, there were the Sadducees, who taught the eternal death of men; the Pharisees, who taught the resurrection of the flesh and its reunion with the soul ; the Essenes, who taught the immortality of the soul, but rejected the resurrection of the body. Paul was a Pharisee, and in his letters taught the resurrection of the dead, the belief of the Pharisees. From him it has come down to us, and in the creed of many churches it is still written, "I believe in the resurrection of the flesh." Many doubted this in early times, but the council of Nice declared all men accursed who dared to doubt the resurrection of the flesh. I mention this as absurd and impossible, because it is still, I fear, the popular belief, and lest some should confound the doctrine of immortality with this tenet of the Pharisees. Let it be remembered the immortality of the soul is one thing, the resurrection of the body another and quite different.
What is this future life? what can we know of it besides its existence? Some men speak as if they knew the way around heaven as around the wards of their native city. What we can know in detail is cautiously to be inferred from the nature of man and the nature of God. I will modestly set down what it seems to me.
It must be a conscious state. Man is by his nature conscious; yes, self-conscious. He is progressive in his self-consciousness. I cannot think a removal out of the body destroys this consciousness; rather that it enhances and intensifies this. Yet consciousness in the next life must differ as much from consciousness here as the ripe peach differs from the blossom, or the bud, or the bark, or the earthly materials out of which it grew. The child is no limit to the man, nor my consciousness now to what I may be, must be hereafter.
It must be a social state. Our nature is social; our joys social. For our progress here, our happiness, we depend
