Is the real part of man really immortal? Will he, as the moderns say, live forever somewhere? Or will he, as God says, surely die (that is, returned to the dust)?
The Tree of Life- In "CHAPTER XI. of The Problem of Immortality (1892) by E. Petavel, the author addressed pushback from traditionalist Professor Godet who contends that "the purpose of the Tree of Life was only the maintenance of physical life."— From section III of that chapter:
"According to the book of Genesis, God drove out the man from paradise 'lest he should put forth his hand and take also of the tree of life, and eat, and live for ever.' The fruit of this tree would have rendered the man immortal; the divine mercy desired to spare the transgressor the frightful; punishment of an eternal existence in sin. Thus there remains to the man only a dying life, during which he may still repent and obtain the divine forgiveness.
Professor Godet thinks that the purpose of the tree of life was simply to confer physical immortality. [That professor argued that] God wished to prevent 'the infinite prolongation of earthly life,' which for fallen man would have been 'the direst of calamities.' We would ask upon what grounds can such a restriction of the efficacy of the tree of life be based? The text does not make this distinction, which seems to be the result of a preconceived opinion; the death relates to the whole man without any restriction or reserve.
The reappearance of the tree of life in the future paradise confirms our interpretation. The identity of the tree is proved by the use of the definite article in the text of the Apocalypse. [It is called 'the' tree of life.] But there it appears that the fruit of this tree is the portion of the elect exclusively; those only 'have the right' to it who have 'washed their robes.' The tree of life does not grow on the desolate shores of the lake of fire and brimstone. Yet, according to the orthodox system, the inhabitants of that lake will have bodies, and since the purpose of the tree of life is, as stated by M. Godet, the perpetuation of the bodily life, the question naturally arises how the bodily life of the wicked is to be maintained. Is it to be supposed that at the last judgement God will by a stroke of omnipotence immortalize the bodies of the wicked? If so, how can it be explained that he does not do as much for the righteous? And then, what would be the value of the tree of life planted in the midst of the reconquered paradise? Has it no value? Ought it to be said of this tree, as of the barren fig-tree in the parable, that it deserves to be cut down because it cumbers the ground?Indeed, it would be dangerous, for it might lead astray by giving rise to the supposition that the wicked, deprived of its fruits, would not have immortal bodies, a supposition which would not be in conformity with the dogma that passes for orthodox.
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In the paradise of the Apocalypse the river of life is again Jesus Christ, and this 'living water,' with its unceasing flow, is at the same time the image of a perpetual life. It is added, 'He that will, let him take' of it. An optional immortality is thus distinctly formulated. A life indefinitely prolonged is a gift offered to all who desire to take possession of it. It appears in three words on the last page of the Bible, as a summary of the whole Bible so far as it relates to immortality."
E. Petavel concludes the argument:
"Both the tree and the river in paradise represent that which here below is represented by the elements of bread and wine; the body, the blood, the life of the only Mediator between God and man. For ever the members will depend on the Head, for ever the branches will derive their sap from the Vine, for ever the redeemed will say: 'If I live, it is not I, but Christ who liveth in me.'"
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