3. In the third and last place, however, as above inti- mated, the intermediate state trill not be a period i>f un- consciousness. This might be hastily inferred from the insulation of the spirit from all sources of external knowledge and impression. But it has still left to it the whole inner world of thought and feeling : memory is busy with the past, and hope is active with anticipa- tions of the future; the direct comforts of the Holy Spirit also are by no means denied during this expec- tant period, and none can tell how greatly these and all the foregoing emotions may be intensified by the rapt state of the disembodied soul. Examples like those of Paul "caught up into the third heavens," of Tennent in a prolonged fit of catalepsy, and of others in similar extraordinary states of spiritual elevation, might be cited to show how far such an abrcption of bodily func- tions is calculated to enhance the perceptions of celestial verities ; but these, it must be borne in mind, were real- ly experiences in the flesh — although Paid seems doubt- ful whether he was not actually " out of the body," and at least intimates that such mental exaltation would be possible if he were released from earth ; they are, there- fore, not strictly in point as proof. On the other hand, general observation and experiment show that all tem- porary collapse or extinction of the bodily functions — as by accident or disease affecting the brain or nervous centres — is attended by suppression in the same degree of the mental faculties; but these, again, are symptoms occurring under the joint relations of soul and bodj-, and therefore no sure indications of what might take place in a disembodied state. Accordingly, we fall back upon the position most agreeable to our native aspirations, and most conformable, as we think, to the teachings of revelation, that the soul, immediately after passing out of the body, enters upon a condition of conscious happi- ness or miser}', according to its previous fitness and hab- its. In a word, we see no reason why, when set free from connection with the body, the spirit should do oth- erwise than continue to exercise the emotions and in- tellections which had already become customary with it. Until its reunion with the body, however— a space, as we have seen, of practically no account to itself, at least in point of duration — it can receive no new expe- rience, and be subject to no external influences, imless they be purely spiritual. See Heaven.
See Hagenbach, Hist, of Doctrines ; Bp. Law, Theory ofRelirjion; Eees, Cyclopwdia, art. Sleep of Soul ; Tay- lor, Physical Theory of another Life ; Tucker, Liyht of Nature ; Brougham, A'«/«n// Theology ; Stuavt, £ssays; Abp.Whately, On Futui-e State; Les Horizons Celestes; Barrow, Pearson, Bull, On Ajiostks' Creed; Bp. White, Lectures on the Catechism; Archibald Campbell, View of the Middle State ; Watts, World to Come ; Watson, Theolog. Institutes; Hall, Purgatory Examined; INI'Cul- lough, On the Intermediate State; Meth. Quai-t. Review, 18o2, p. 240 ; Bavlie, The Intermediate State of the Bless- ed (Lond. 1864) ; Shimeall, The Unseen World (N. York, 18fi8) ; Freeirill Baptist Quarterly, April, 1861 ; Presb. Quart. Per. October. 1861; Christian Rev. April, 1862; Boston Per. .Ian. 18(i4.
Interment. See Burial.
Internal Dignitaries was the name by which, in the English Church, under the "old foundation," the dean, precentor, chancellor, and treasurer of cathedrals were known. See Walcott, Sac. A rcheeol. p. 331.
Internuntius or Internuncio, an envoy of the pope, sent only to small states and rejjublics, while the real nuncio is the representative of the papal see at the courts of emperors and kings.
INTERPRETATION
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INTERPRETATION
Interpretation, Bihi.icai,, or the science of sa- cred /fermeneulics, as it is more technically called. In treating tliis, we shall largely avail ourselves of the arti- cle on the subject in Kitto's Cyclojmdia. For practical rules of interpretation, see IIkkmeneutics.
1. Defiiiilion and Distinctions.— \. There is a very an- cient and wide-spread belief that the knowledge of di- vine things in general, and of the divine will in partic- ular, is by no means a common property of the whole luiman race, but only a prerogative of a few specially- gifted and privileged individuals. It has been consid- ered that tliis higher degree of knowledge has its source in light and instruction proceeding directly from God, and that it can be imparted to others by communicating to them a key to the signs of the divine will. Since, however, persons who in this manner have been indi- rectly tauglit, are initiated into divine secrets, and con- sequently ajipear as the confidants of Deity, they also enjoy, although instructed only through the medium of otiiers, a more intimate communion with (iod, a more distinct perception of his thoughts, and consequently a mediate consciousness of Deity itself. It therefore fol- lows that persons thus either immediately or mediately instructed are supposed to be capable, by means of their divine illumination and their knowledge of the signs of the divine will, to impart to mankind the ardently-de- sired knowledge of divine things and of the wiU of De- ity. They are considered to be interpreters or explain- ers of the signs of the divine will, and, consequently, to be mediators between God and man. Divine illumina- tion, and a communicable knowledge of the signs and expressions of the divine will, are thus supposed to be combined in one and the same person. See Revela- tion.