theory, the beginning of the embryo will be two-fold, the unity of the somatic with the psychic principle.

The spiritual man begins to live in Christ by the Holy Spirit conformably to the same law. It is the man, the whole man, not the soul only, who is created anew by birth into the kingdom. Spiritual birth is organic. Personal being in the totality of its constitution is the subject of the transition. A member of Christ is from the very beginning of his new existence potentially threefold, the principle of the resurrection body being a factor of his constitution as really as the soul. The type and law of the spiritual man is the type and law of trichotomic existence. Or, if a dichotomic anthropology be accepted, we shall have to hold that the type of the spiritual man is dichotomic. In either case the somatic principle is an essential factor of the unity of a member of Christ.

Spiritual growth in the Church militant, the epoch of transition from the earth into Paradise, and progressive development in the communion of love with Christ in the nobler service of Paradise, are each and all the unfolding of the infinite fulness of the birth of the Spirit into the kingdom.

If we reflect upon the problem consistently with these anthropological principles, the resurrection body will have to be regarded as the ultimate product of the potential principle immanent in the spiritual man from the beginning of his life-union to Christ. As the earthly organization of the body becomes by development from the mysterious beginning of the embryo, so the resurrection body of the righteous becomes by development from the embryonic beginning of the new man.

2. Sound as may be this method of reasoning, it is

incomplete, for it recognizes but one aspect of anthropological truth. Another essential fact enters into the solu

tion of the problem.

The material organization of the natural body is not purely an evolution from within. The development of the somatic principle, whether in the embryo or in the child, depends moment by moment on a corresponding environment, the external natural world being the neces sary condition of natural evolution, especially of bodily growth. Food and drink, air and light, supply the material which natural life assimilates, transforming it into the constituents of the natural body. In the absence of an objective world adapted to and complementing natural life, the type of man's existence is not active, nor can it be. The pabulum of development and realization is wanting.

In this respect also the spiritual body is analogous to the law of the natural body. Neither is purely an evolution from within. Though the new life in Christ quickened by the Spirit is a mystery which from its inception includes potentially the resurrection body, yet the new life does not of itself produce the resurrection body.

In the new life the type and law of the resurrection body are potential forces, but the life is not its own pabulum. From itself exclusively it cannot evolve the glorified form of organization. For the pabulum of complete organization the spiritual man, like the natural man, depends on a corresponding environment, an external homogeneous world. That necessary environment is the

'Says Newman Smyth: "The chosen metaphor for the marvellous change and perfection of the earthly is the growth of the seed into the green blade and the full-grown ear. It is important not to lose this

new cosmos, the final creation of the immanent Christ, which will reach its consummation at His second coming. Until then the righteous will not possess the mature glorified embodiment. Being neither in the natural body, nor clothed with the resurrection body, but living in a spiritual form supported by and corresponding to the environment of the intermediate realm, they will be cor poreal in principle rather than actually. The law of their intermediate life of blessedness is somatic, but the operation of the law is in a relative sense suspended.

3. In the final catastrophe when at the second coming the new heavens and the new earth will supersede the existing cosmos and the blessedness of Paradise, the condi tions and relations of the righteous will be changed.

In that final epoch of their history they will be released from incompleteness and from the suspense of the ultimate perfection. Spiritual life will unfold itself in a form fully answering to its own law in the bosom of the world to come. That world will supply the needful pabulum of the spiritual body. From the paradisaical realm the righteous will go forth in a new corporeal organism, the building from God, a house not made with hands, eternal in the heavens,' a building which will be the structure of the form-producing type of Christ's life in His members, the necessary material being given by the new environment, the perfected condition of the cosmos.

Two factors will enter into its construction: the oue being the internal principle, the type and law of its organization, the other its external requisite conditions. Of the

primary truth of the scriptural doctrine that the resurrection is according to law." Old Faiths in New Light, by Newman Smyth, p. 362. 12 Cor. v. I.

mysterious interworking of these complemental forces, the spiritual body of the spiritual man, as the logic of Scripture and Christian reasoning justifies us in believing, will be the product.

CHAPTER VI.

THE RESURRECTION OF THE WICKED.

§ 378.

The resurrection of the dead in a corporeal organism is to be predicated of two classes, the righteous and the wicked. Whilst the one class will go forth from the intermediate realm according to the law of the Spirit of life in the Second Man, the other class will go forth according to the law of sin in the fallen life of the first

man.

The resurrection of the wicked is for Christian reason the most obscure question in eschatology. Respecting the prospective fact there is no ground for doubt. The problem arises in the endeavor logically to adjust the fact to the fundamental principle of eschatology.

1. In Scripture there are but few data apart from the unequivocal prophecy of the fact; for Messianic revelation as to its essence is the positive manifestation of God in the mystery of life-giving and redeeming love, and with this positive manifestation the books of the Bible are chiefly concerned. Sin, the abnormal power in this world and in the world to come, appears in Scripture rather as the dark background of the kingdom of God than as its theme.

Our Lord and His apostles teach unequivocally that the

wicked will be raised from the dead. Says Christ: "Marvel not at this; for the hour cometh, in which all that are in the tombs shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judg ment." Paul teaches "that there shall be a resurrection both of the just and unjust." Many other passages set forth or imply the same fact, such as Matt. xxv. 31-46; 1 Cor. xv. 22; 2 Thess. i. 7-9; Rev. xx. 12-15. As the righteous go forth from Paradise so the wicked shall go forth from the prison of Hades in the day when God shall judge the secrets of men by Jesus Christ.'

2. On the basis of scripture teaching the resurrection of the wicked has always been a part of Christian belief. Says the Apostles' Creed: "From thence He shall come to judge the quick and the dead." Judgment is both neg ative and positive, denying admission to the glory of the kingdom to one class, opening the door to another. The wicked will be raised up and, as the word 'judge' implies, they shall appear before the tribunal of Christ, who will render to every man according to his works, approving those that have done good, condemning those that have done evil.

The Nicene Creed uses nearly the same words: “And shall come again with glory to judge the quick and the dead."

The Athanasian Creed asserts the resurrection of the wicked explicitly. It says: "From thence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies, and shall give account for their works. And they that have done good 'John v. 27-29; Acts xxiv. 15.

2 Rom. ii. 6, 16.