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assume that the righteous and the wicked at death enter some temporary and provisional
abode, and do not at once enter upon their eternal destiny? In what sense is the intermediate
state only transitional? How did the notion of purgatory arise? How do Catholics conceive of
the purgatorial fire? Is this fire merely purifying or also penal? What sound element do some
Lutherans recognize in the doctrine of purgatory? What mixture of heresies do we meet with in
Millennial Dawnism? Does the intermediate state, according to Scripture, represent a third aion
between the aion houtos and the aion ho mellon? Is the Scriptural emphasis on the present as
“the day of salvation” in harmony with the doctrine of a future probation?
LITERATURE:
Bavinck, Geref. Dogm. IV., pp. 655-711; Kuyper, Dict. Dogm., De Consummatione
Saeculi, pp. 25-116; Vos, Geref. Dogm. V, Eschatologie, pp. 3-14; Hodge, Syst. Theol. III, pp. 713-
770; Shedd, Dogm. Theol. II, pp. 591-640; Dabney, Syst. and Polem. Theol. pp. 823-829; Litton,
Introd. to Dogm. Theol., pp. 548-569; Valentine, Chr. Theol. II, pp. 392-407; Pieper, Christl.
Dogm. III, pp. 574-578; Miley, Syst. Theol. II, pp. 430-439; Wilmers, Handbook of the Chr. Rel.,
pp. 385-391; Schaff, Our Fathers’ Faith and Ours, pp. 412-431; Row, Future Retribution, pp.
348-404; Shedd, Doctrine of Endless Punishment, pp. 19-117; King, Future Retribution; Morris,
Is There Salvation After Death? Hovey, Eschatology, pp. 79-144; Dahle, Life After Death, pp.
118-227; Salmond, Chr. Doct. of Immortality, cf. Index; Mackintosh, Immortality and the Future,
pp. 195-228; Addison, Life Beyond Death, pp. 200-214; De Bondt, Wat Leert Het Oude
Testament Aangaande Her Leven Na Dit Leven? pp. 40-129; Kliefoth, Christl. Eschatologie, pp.
32-126.