108 II. CORINTHIANS 5, 1.

resurrection body. If this be the correct view, then the pas- sage throws no light on the state of the soul between death and the resurrection. It treats solely of what is to happen after Christ's second coming. 3. The third opinion is, that the house into which the soul enters at death is, so to speak, an intermediate body ; that is, a body prepared for it and adapt- ed to its condition during the state intermediate between death and the resurrection. This, however, is not a scriptu- ral doctrine. Many philosoi^hers indeed teach that the soul can neither perceive nor act unless in connection with a body ; nay, that an individual man is nothing but a revelation of the general principle of humanity m connection with a given cor- poreal organism, as a tree is the manifestation of the prmcijole of vegetable life through a specific material organization. As therefore vegetable life is, or exists, only in connection with vegetable forms, so the soul exists only in connection with a body. Thus Olshausen in his Commentary, 1 Cor. 15, 42-44, says, Wie ohne Leib keine Seele, so ohne Leiblichkeit keine Seligkeit ; Leiblichkeit und die dadurch bedingte Personlich- keit ist das Ende der Werke Gottes. " As without body there is no soul, so without a corporeal organization there can be no salvation; a corporeal organization, as the necessary condition of personality, is the end of God'^s work." Still more explicitly, when commenting on verses 19 and 20 of the same chapter, he says, Ein Fortleben als reiner Geist ohne korperliches Organ erkennt der Apostle gar nicht als Moghch- keit an ; die Lehre von der Unsterblichkeit der Seele ist der ganzen Bibel, cbenso wie der Name, frcmd — und zwar mit vollem Recht, indem ein personliches Bewusstseyn ini ge- schaffenen Wesen die Schranken des Leibes nothwcndig vor- aussetzt. "The continued existence of the soul as a pure spirit without a body is to the apostle an impossibility. The Bible knows nothing of the doctrine of the immortality of the soul ; the very expression is strange to it. And no wonder, for self consciousness in a created being necessarily supposes the limitation of a bodily organization." Of course all angels must have bodies, and of course also if the soul exists between death and the resurrection it must have a body. Strange to say, however, Olshausen, despite his maxim, "no body no soul," admits the existence of the soul during the interval be- tween death and the resurrection, and yet denies that it has a body. His utterly unsatisfactory attempt to reconcile this contradiction in his theory is, first, that self-consciousness in