Адам жанының өлімнен кейінгі жағдайы туралы христиандық көзқарас

Belief that the human soul is not naturally immortal

Christian mortalism is the Christian belief that the human soul is not naturally immortal and may include the belief that the soul is "sleeping" after death until the Resurrection of the Dead and the Last Judgment, a time known as the intermediate state. "Soul sleep" is often used as a pejorative term, so the more neutral term "mortalism" was also used in the nineteenth century, and "Christian mortalism" since the 1970s. Historically the term psychopannychism was also used, despite problems with the etymology and application. The term thnetopsychism has also been used; for example, Gordon Campbell (2008) identified John Milton as believing in the latter. Christian mortalism stands in contrast with the traditional Christian belief that the souls of the dead immediately go to heaven, or hell, or (in Catholicism) purgatory. Christian mortalism has been taught by several theologians and church organizations throughout history while also facing opposition from aspects of Christian organized religion. The Catholic Church condemned such thinking in the Fifth Council of the Lateran as "erroneous assertions". Supporters include eighteenth century religious figure Henry Layton, among many others.

Since the phrases "soul sleep" or "soul death" do not occur either in the Bible or in early Patristic materials, an explanation is required for the origin of the term. Additionally, several other terms have been introduced which relate to the view. Modern theologians have used the term "Christian mortalism" and related wordings from the 21st century onwards.

Historically, Christian mortalists have advanced theological, lexical, and scientific arguments in support of their position.

Theological arguments which contended that the continued existence of the soul was not taught in the Bible were made by mortalists such as Francis Blackburne, Joseph Priestley, and Samuel Bourne. Mortalists such as Richard Overton advanced a combination of theological and philosophical arguments in favor of soul sleep. Thomas Hobbes likewise made extensive use of theological argumentation. Some mortalists viewed their beliefs as a return to original Christian teaching. Mortalists’ theological arguments were also used to contest the Catholic doctrine of purgatory and masses for the dead. The British Evangelical Alliance ACUTE report states the doctrine of soul sleep is a "significant minority evangelical view" that has "grown within evangelicalism in recent years". Although in modern times some have attempted to introduce the concept of soul sleep into Eastern Orthodox thought about life after death, it has never been a part of traditional Eastern Orthodox teaching, and it even contradicts the Eastern Orthodox understanding of the intercession of the Saints. Mortalists argue for soul sleep using Bible verses such as Psalm 6:5, 115:17, 146:4, Ecclesiastes 9:5, Luke 8:52 53, John 11:11–14, 1 Corinthians 15:51 54, and 1 Thessalonians 4:16 17. Mortalists point to Genesis 2 and Revelation 22, where the Tree of Life is mentioned. It is argued that these passages, along with Genesis 3:22–24 teach that human beings will naturally die without continued access to God's life giving power. As a general rule, soul sleep goes hand in hand with annihilationism; that is, the belief that the souls of the wicked will be destroyed in Gehenna (often translated “hell,” especially by non mortalists and non annihilationists) fire rather than suffering eternal torment. The two ideas are not exactly equivalent, however, because in principle God may annihilate a soul which was previously created immortal. While annihilationism places emphasis on the active destruction of a person, soul sleep places emphasis on a person's dependence upon God for life; the extinction of the person is thus a passive consequence of separation from God, much like natural death is a consequence of prolonged separation from food, water, and air. Mortalist writers, such as Thomas Hobbes in Leviathan, have often argued that the doctrine of natural (or innate) immortality stems not from Hebrew thought as presented in the Bible, but rather from pagan influence, particularly Greek philosophy and the teachings of Plato, or Christian tradition. Bishop of Durham N. T. Wright noted that 1 Timothy 6:15 16 teaches "God alone is immortal," while in 2 Timothy 1:10 it says that immortality only comes to human beings as a gift through the gospel. Immortality is something to be sought after (Romans 2:7) therefore it is not inherent to all humanity. These groups may claim that the doctrine of soul sleep reconciles two seemingly conflicting traditions in the Bible: the ancient Hebrew concept that the human being is mortal with no meaningful existence after death (see שאול, Sheol and the Book of Ecclesiastes), and the later Jewish and Christian belief in the resurrection of the dead and personal immortality after Judgment Day.

In the late eighteenth century, the standard Hebrew lexicon and grammar of John Parkhurst expressed the view that the traditional rendering of the Hebrew word nephesh as reference to an immortal soul, had no lexical support. Mortalists in the nineteenth century used lexical arguments to deny the traditional doctrines of hell and the immortal soul.

The eighteenth century mortalist Henry Layton presented arguments based on physiology. Scientific arguments became important to the nineteenth century discussion of soul sleep and natural immortality, and mortalist Miles Grant cited extensively from a number of scientists who observed that the immortality of the soul was unsupported by scientific evidence.

The mortality of the soul has had a number of advocates throughout the history of both Judaism and Christianity.

Modern scholars believe the concept of an immortal soul going to bliss or torment after death entered mainstream Judaism after the Babylonian exile and existed throughout the Second Temple period, though both 'soul sleep' and 'soul death', were also held. Soul sleep is present in certain Second Temple period pseudepigraphal works, later rabbinical works, and among medieval era rabbis such as Abraham Ibn Ezra (1092–1167), Maimonides (1135–1204), and Joseph Albo (1380–1444). Some authorities within Conservative Judaism, notably Neil Gillman, also support the notion that the souls of the dead are unconscious until the resurrection. Traditional rabbinic Judaism, however, has always been of the opinion that belief in immortality of at least most souls, and punishment and reward after death, was a consistent belief back through the giving of the Torah at Mt. Sinai. Traditional Judaism reads the Torah accordingly. As an example, the punishment of kareth (excision) is understood to mean that the soul is cut off from God in the afterlife.

Soul sleep evidently persisted since various Byzantine writers had to defend the doctrine of the veneration of saints against those who said the saints sleep. John the Deacon (eleventh century) attacked those who "dare to say that praying to the saints is like shouting in the ears of the deaf, as if they had drunk from the mythical waters of Oblivion." Pope John XXII inadvertently caused the beatific vision controversy (1331–1334) by suggesting that the saved do not attain the beatific vision, or "see God" until Judgment Day (in Italian: Visione beatifica differita, "deferred beatific vision"), which was a view possibly consistent with soul sleep. The Sacred College of Cardinals held a consistory on the problem in January 1334, and Pope John conceded to the more orthodox understanding. His successor, in that same year, Pope Benedict XII, declared that the righteous do see Heaven prior to the final judgement. In 1336, Pope Benedict XII issued the papal bull Benedictus Deus. This document defined the Church's belief that the souls of the departed go to their eternal reward immediately after death, as opposed to remaining in a state of unconscious existence until the Last Judgment.

Soul sleep was a significant minority view from the eighth to the seventeenth centuries, and it became increasingly common from the Reformation onwards. Soul sleep has been called a "major current of seventeenth century protestant ideology." John Milton wrote in his unpublished De Doctrina Christiana,

Gordon Campbell (2008) identifies Milton's views as "thnetopsychism", a belief that the soul dies with the body but is resurrected at the last judgment. however Milton speaks also of the dead as "asleep". Those holding this view include: 1600s: Sussex Baptists d. 1612: Edward Wightman 1627: Samuel Gardner 1628: Samuel Przypkowski 1636: George Wither 1637: Joachim Stegmann 1624: Richard Overton 1654: John Biddle (Unitarian) 1655: Matthew Caffyn 1658: Samuel Richardson 1608–1674: John Milton 1588–1670: Thomas Hobbes 1643–1727: Isaac Newton 1676–1748: Pietro Giannone 1751: William Kenrick 1755: Edmund Law 1759: Samuel Bourn 1723–1791: Richard Price 1718–1797: Peter Peckard 1733–1804: Joseph Priestley Francis Blackburne (1765).

Belief in soul sleep and the annihilation of the unsaved became increasingly common during the nineteenth century, entering mainstream Christianity in the twentieth century. From this point it is possible to speak in terms of entire groups holding the belief, and only the most prominent individual nineteenth century advocates of the doctrine will be mentioned here. Others include: Millerites (from 1833), Edward White (1846), Christadelphians (from 1848), Thomas Thayer (1855), François Gaussen (d. 1863), Henry Constable (1873), Louis Burnier (Waldensian, d. 1878), the Baptist Conditionalist Association (1878), Cameron Mann (1888), Emmanuel Pétavel Olliff (1891), Miles Grant (1895), George Gabriel Stokes (1897). Primitive Baptist Universalists, some Lutherans, the Seventh day Adventist Church, Advent Christian Church, the Afterlife group, Christadelphians, the Church of God (Seventh Day), Church of God (7th day) – Salem Conference, the Church of God Abrahamic Faith, and various other Church of God organizations and related denominations which adhered to the older teachings of Herbert W. Armstrong's Worldwide Church of God, and the Bible Student movement. Jehovah's Witnesses teach a form of thnetopsychism, in that the soul is the body (Genesis 2:7) and that it dies (Ezekiel 18:20; Ecclesiastes 9:5,10). They believe that 144,000 chosen ones will receive immortality in heaven to rule as kings and priests with Christ in Heaven (Rev 7:4; 14:1,3) but all the other saved will be raised from the dead on the last day (John 5:28,29) to receive eternal life on a Paradise Earth (Revelation 7:9,14,17). Seventh day Adventists believe that death is a state of unconscious sleep until the resurrection. They base this belief on biblical texts such as Ecclesiastes 9:5 which states "the dead know nothing", and 1 Thessalonians 4:13–18 which contains a description of the dead being raised from the grave at the second coming. These verses, it is argued, indicate that death is only a period or form of slumber.

The orthodox Christian belief about the intermediate state between death and the Last Judgment is immortality of the soul followed immediately after death of the body by particular judgment. In Catholicism some souls temporarily stay in Purgatory to be purified for Heaven (as described in the Catechism of the Catholic Church, 1030–1032). Eastern Orthodoxy, Methodism, Anglicanism, and Mormonism use different terminology, but generally teach that the soul waits in the Abode of the Dead, specifically Hades or the Spirit World, until the resurrection of the dead, the saved resting in light and the damned suffering in darkness. According to James Tabor this Eastern Orthodox picture of particular judgment is similar to the first century Jewish and possibly Early Christian concept that the dead either "rest in peace" in the Bosom of Abraham (mentioned in the Gospel of Luke) or suffer in Hades. This view was also promoted by John Calvin, although Calvin taught that immortality was not in the nature of the soul but was imparted by God. Nineteenth century Reformed theologians such as A. A. Hodge, W. G. T. Shedd, and Louis Berkhof also taught the immortality of the soul, but some later Reformed theologians such as Herman Bavinck and G. C. Berkouwer rejected the idea as unscriptural. Opponents of psychopannychism (soul sleeping) and thnetopsychism (the temporary death of the soul) include the Roman Catholic Church and Eastern Orthodox Church (that also teach about Intercession of saints, connected to this subject), most mainline Protestant denominations, and most conservative Protestants, Evangelicals, and Fundamentalists.