| Show AFTER DEATH professor charles A briggs of union theological seminary famous tor for the controversy regarding the bible of which he some years ago was the center has recently devoted a series of articles in the church union to the exceedingly interesting and important question of life beyond the grave from the scriptures he draws the conclusion that death does not substantially change the conditions of existence the departed ones retain their personality their character cha racer their reasoning power affections moral energies and wilt will and sufficient resemblance to their present appearance to be recognized by their friends there is in all this nothing new all who entertain an intelligent belief in a future state agree that life beyond the grave must be a continuation of this life memory does not cease the scholar does not forget his scholarship the unlearned does not by death become a scholar any more than by a nights sleep and awakening in the morning he becomes the possessor of learning good deeds or evil de deeds eds are not forgotten in death friends are not forgotten undoubtedly those whom we have learned to love in this world and who are worthy lof of affection affect lo io will be loved hereafter with still more intensity and purity for to is it not expressly stated that his holy passion to Is stronger than death and that it Te remains mains together with faith and hope even when other gifts of grace are no longer needed so far all believers in immortality agree professor briggs however goes one step further than most moat protestant Ghrist christians ians and points out that this belief necessarily leads to another that spiritual progress is possible beyond the grave and that consequently it Is our duty to pray for the departed ones just as it Is incumbent upon us to remember in our prayers out our living friends and even enemies on this subject he argues there Is an unreasonable prejudice among most protestants against pray ers era for the dead this prejudice practically destroys communion with the saints in the other world but the practice of prayers tor for the dead goes back to the most primitive times among the christians and still earlier among the jews and all antiquity is in its favor if there is any progress in holiness for our friends who have gone into the blessed life it is a privilege and it is a duty for us to pray for them that they may make that progress in the divine grace such prayer forthe for the departed friends Is a wholesome religious exercise which enables us in a simple and natural way to commune with them As we pray for their advancement we feel reasonably certain that they are joining with us in prayer for our mutual advancement since my attention has been called to the matteri matter I 1 have observed a considerable amount of such prayer for the dead unconsciously ly yet logically and no less truly offered in funeral addresses and prayers even among the most radical protestants A christian who thinks that the initial of salvation must begin in this world before death will limit his prayers for the dead to their growth in grace and holiness but a christian who thinks that salvation may begin after death will naturally extend his prayers so as to include the conversion and regeneration of the dead in his prayers for the dead each christian will make his practice of prayer conform in a measure at least to his theory of salvation thus prayer for the dead is a privilege and a duty for all who practice prayer for the living and sacrifice tor for the dead is a duty for all who practice sacrifice for the living the dead saints and the living saints are so unit ed in one holy communion that in all religious activities all saints share alike the reasoning is scriptural and logical and in full accord with the doctrines and practices of the early christians it would undoubtedly have obtained among the protestants too but for an overzealous over zealous anxiety in the early stages of reformation to purge the church of romanism which resulted in many instances in the rejection of truth as well as error for even admitted that prayers for the dead would do no harm it is gratt gratifying to see the subject again placed before the christian world in a manner to cow com mand attention for it cannot fall to commend itself to the consideration of those interested in obtaining an understanding of the future state of man the fact once admitted that spiritual progress or retrogression to is possible pos siUle on the other side of the veil it follow that not only prayer but atoo also the other means of grace given for the conversion and regeneration of man are necessary since it Is perfectly dear clear that as there is but one savior there is also only one way to salvation alli sufficient for both living and dead prof pro f brig briggss Is reasoning leads directly to the acceptance of the distinctly i latter day saints doctrine concerning the necessity of entering into covenants for the dead it if they still live retaining their personalities characteristics and moral energies why should the living pray for them and do no more tor for the salvation of the living prayer is not the limit of miss missionary lolia energy nor can it be for the demartz departed ones in connection with this subject it ft may be well to note that the scriptures Scrip S enata t turea a clearly indicate the essential 11 identity in form and appearance atter after death eath i those who rose at the crucifixion of christ matt 27 53 were evidently recognized by the people who saw them and pauls teachings on the resurrection confirm this view but it is ib also indicated that there is a difference in this life to some extent a morally deformed being can hide the deformity under pleasant physical features respectability ability can be affected where none exists this is impossible on the other side death certainly tears the mask from the countenances of men and women and they appear in their true nature reflecting that which is within and therefore the ancient prophet speaking of the resurrection truly observes many of them tham that sleep in the dust dual of the earth shall awake some to everlasting life and some to shame and everlasting contempt how can it be otherwise when the outward appearance pe arance to is as is imperfectly the ease case in this thi life a true counterpart of the inward nature |
