If we should ask what happens to the soul of a good man when he dies, the answer would probably be that he has gone to heaven.  Of a little child it would be said at his death, that he has become an angel in heaven.  But this would be quite untrue, because it contradicts the Bible.  The Bible teaches that there will at the end of the world be a day when all the dead shall rise and stand before the Judgment Seat of Christ, to be judged for the deeds done in the body, whether they be good, or whether they be evil.  But if a good man’s soul goes straight to heaven at death, without waiting for the Day of Judgment, he practically has no Day of Judgment at all.  He escapes it.  The

Bible also teaches that before the Day of Judgment there will be a general Resurrection of all, both of the just and of the unjust. [14]  But how can one who is already in heaven, while his body lies in the grave of corruption,—how can he, being already glorified and even now beholding the vision of God, to any intelligible purpose, or for any conceivable end, take part in the general Resurrection?  Why should he, as it were, come away from heaven and rise from the dead, in order to be judged?

Thus the popular belief, that the souls of the righteous pass straight to heaven, and the souls of the wicked go straight to hell, is against the plain teaching of the Bible.  But the Bible not only contradicts this popular and careless fancy.  It asserts what is directly contrary to it: it asserts positively, I mean, that there is an age-long period between death and the final state of happiness or misery, during which period the soul is separate from the body

and remains separate.  We are, according to the Bible, destined to undergo three great changes in the mode and nature of our existence.  In the first period, while we are here in this our life on earth, the soul and spirit are united to a material and tangible body of flesh and blood, suited to our life here.  The second stage begins at death, the name we give to the separation which then takes place between this material fabric of the body and the incorporeal part of us; and then the soul and spirit dwell disembodied for a time.  There follows at the Resurrection the third period, when the soul and spirit are reunited with the body, but with the body now so spiritualized and refined as to suit the heavenly existence.  The second of these two periods, coming between the first and the third, is therefore fitly called the intermediate or middle state, the state in which the disembodied soul dwells apart from its material tenement. [15]

What has the Bible then to say about this Intermediate State?  I will not ask you to listen to the comments or interpretations of the early Christian writers, although, of course, very great respect is due to what they say.  I will only beg of you to pay common attention to what the Bible itself says.

Now, first, I will point to the words which our Lord spoke from the Cross, just before His Death, to the thief who was also slowly dying at His side.  “To-day,” He said, “shalt thou be with Me in Paradise.”  So then within a few hours,—it was then not yet mid-day—they were both to be in Paradise.  They both died before sunset, and at their death both entered Paradise.  Their dead bodies were left behind upon the Cross.  What then entered Paradise?  Not their bodies, but the spiritual or incorporeal part of them.  Was Paradise then another name for heaven?  It cannot be; our Lord did not go to heaven until the day of His Ascension,

forty-three days after His death.  For, after His Resurrection, He said to S. Mary Magdalene, “I am not yet ascended to My Father.” [17]  With His risen body, united again to His human soul and spirit, He went to Heaven, His whole human nature now being, by His Resurrection, again completely one.  But into Paradise only part of His human nature passed, the spiritual part of it, along with the spiritual part of the thief’s human nature.  Our Lord’s soul and spirit came back, as we know, from Paradise on the third day.  The soul and spirit of the thief remain there still.  So then this is what our Lord Himself teaches us as to the state of the disembodied spirit, that at death a just man’s spirit does not go to heaven, but into a sphere of life which is called Paradise.

But, if this be so, why, it may be asked, did not our Lord speak in plainer and more definite language?  Such a truth, it may be urged, a truth which so much

concerns us, ought not to depend upon a single text.  I do not propose to ask you to be content with an inference from a single text.  But it may be that our Lord did not say more than this about the great truth with which we are dealing for this reason, that the disciples whom He gathered round Him, being Jews, perfectly well knew what He meant by Paradise.  This single reference, therefore, is enough to show that what was a common and prevalent belief among the Jews was a true belief,—a belief which our Lord not only recognized, but by recognizing established and sanctioned.  But if we are once clear on this point, we shall find the belief more plainly set forth by our Lord in another place.  What then is the belief that we have learned from this single passage?  We have learned this, that the human spirit of our Lord, and the spirit of the dying thief did not pass at death to heaven, though if any spirit should ever be fit to pass at death to heaven His spirit was fit, but to a state which He called Paradise.

Now, there was another expression used in the ordinary Jewish language of the day for the state to which the blessed dead passed at death.  They were spoken of as at rest “in Abraham’s bosom.”  Of a very holy man they would say, “This day he rests in Abraham’s bosom.”  So that in the minds of the Jews and therefore of the disciples the term “Paradise” meant exactly the same thing as “Abraham’s bosom.”  We have learned what “Paradise” meant.  Therefore now we know what “resting in Abraham’s bosom” meant.  It meant the Intermediate State. [19]  The scene then in the narrative of the

rich man and Lazarus, which follows the deaths of the two men, belongs not to the final state of happiness and misery at all, but to the Intermediate State.  The joy is the joy of the Intermediate State.  The suffering, which is in such strong contrast to the joy as to be divided from it by a deep gulf, so that the joy cannot be tinged with the misery, nor the misery relieved by the joy,—this suffering also is the suffering of the Intermediate State.

The reality then of the