Persons sometimes ask, What is the advantage of studying the Fathers? why
cannot we be contented with the light of Scripture? Those who study them
reply, that one use at least is, that by their help the obscure parts of
Scripture, where some truths are but hinted at or supposed, are brought
forth into light and clear outline.
An instance of this, and a very unobjectionable one, is to be found in the
doctrine of Irenæus, and not of him alone, as to the intermediate state.
We know from Scripture that there is an unseen state to which Christ
descended(492); and that the just after death go to paradise(493), and are
with Christ(494). If the parable of the rich man and Lazarus is taken
literally, it seems to be implied that the good and bad are separated in
that state, and yet that they are capable of holding intercourse with each
other; and there seems to be a hint that the state of the dead is, in some
sense, a state of confinement(495). Beyond this we have little, if any
thing.
Our views, however, such as they are, become confirmed and acquire
definiteness, as we find the same subjects treated of or alluded to by
Irenæus.
He treats the parable I have spoken of, as not strictly a parable, but a
relation of real occurrences(496); and asserts that it shows us that the
soul, in a state of separation from the body, retains its individuality,
so that disembodied souls may know each other, and hold mutual
intercourse; and that each class of persons has its appropriate habitation
even before the day of judgment(497). Accordingly he affirms that Christ
observed the law of the dead, and departed into the midst of the shadow of
death, where the souls of the dead were. And conformably he teaches us
that the souls of his disciples will at death depart into the invisible
place destined for them by God, and there remain, waiting for the
resurrection(498). And this invisible place he declares to be paradise, to
which Enoch and Elias are already translated with their bodies,
anticipating immortality(499). But to those who have died he declares that
this state is a state of condemnation, even to those who are found in
life(500). For he believed that the souls of the just, although in death
and consequent condemnation, would retain the Spirit of God, and
consequently the seed and pledge of a new life(501); and that by means of
this same Spirit they would rise again at the last day, being quickened by
the Spirit, even as their Lord was(502).
There is another branch of this subject; viz. the employment of our
Saviour while in the intermediate state. Irenæus thought, as did other
Fathers, that our Lord went and preached the Gospel to those who were
dead, there being forgiveness to whosoever would believe in him, so
preaching to them; and that those who in old times had hoped in him, and
foretold his coming, did then believe in him and obtain remission(503).
Here again we have a definite meaning given to passages of Holy Writ,
respecting which we may discuss and have discussed endlessly, resting in
the mere light of Scripture. And that being the case, it appears more
rational to accept the interpretation furnished by early writers, who are
in all probability in this and other cases giving us views which had come
down from the Apostles themselves.