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In some forms of Christian eschatology, the intermediate state or interim state refers to a person's "intermediate" existence between one's death and the universal resurrection. In addition, there are beliefs in a Particular judgment right after death and a General judgement or Last judgment after the resurrection. As long as Christians looked for an imminent end of the world, they had little interest in an interim state between death and resurrection. Later, the Eastern Church came to admit of such an intermediate state, but refrained from defining it, so as not to blur the distinction between the alternative definitive fates of Heaven and Hell. In the West there was much more curiosity about the intermediate state, with evidence from as far back as the ''Passion'' of Saints Perpetua and Felicity (203) of the belief that sins can be purged by suffering in an afterlife, and that the purgation can be expedited by the intercession of the living. Eastern Christians too believed that the dead can be assisted by prayer.〔Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3), article ''purgatory''〕 East and West, those in the intermediate state have traditionally been the beneficiaries of prayers, such as requiem masses. In the East, the saved are said to rest in light while the wicked are confined in darkness. In the East, prayers are said to benefit even pagans.〔"Dead, prayer for the." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005〕 In the West, Augustine described prayer as useful for those in communion with the church, and implied that every soul's ultimate fate is determined at death.〔 In the West, prayer came to be restricted to souls in purgatory.〔 In the Middle Ages, the Western church offered indulgences for those in purgatory, which evolved out of the earlier practice of canonical remissions.〔"Indulgences." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005〕 While some Protestants, such as Anglicans and Lutherans, affirmed prayer for the dead, other Nonconformist Protestants largely ceased praying for the dead. Protestants denied the Catholic purgatory. Luther taught mortality of the soul, comparing the sleep of a tired man after a day's work whose soul "sleeps not but is awake" ("''non sic dormit, sed vigilat''") and can "experience visions and the discourses of the angels and of God", with the sleep of the dead which experience nothing but still "live to God" ("''coram Deo vivit''").〔Differunt tamen somnus sive quies hujus vitae et futurae. Homon enim in hac vita defatigatus diurno labore, sub noctem intrat in cubiculum suum tanquam in pace, ut ibi dormiat, et ea nocte fruitur quiete, neque quicquam scit de ullo malo sive incendii, sive caedis. Anima autem non sic dormit, sed vigilat, et patitur visiones loquelas Angelorum et Dei. Ideo somnus in futura vita profundior est quam in hac vita et tamen anima coram Deo vivit. Hac similitudine, quam habeo a somno viventia.〕〔J Fritschel : Denn dass Luther mit den Worten "anima non sic dormit, sed vigilat et patitur visiones, loquelas Angelorum et Dei" nicht dasjenige leugnen will, was er an allen andern Stellen seiner Schriften vortragt.." Luther und offene Fragen;", Zeitschrift für die gesammte lutherische Theologie und Kirche 1867 p657〕〔"Salomon judgeth that the dead are a sleepe, and feele nothing at all. For the dead lye there accompting neyther dayes nor yeares, but when they are awoken, they shall seeme to haue slept scarce one minute." - Martin Luther, ''An Exposition of Salomon's Booke, called Ecclesiastes or the Preacher'' (translation 1573). "It is certain that to this day Abraham is serving God, just as Abel, Noah are serving God. And this we should carefully note; for it is divine truth that Abraham is living, serving God, and ruling with Him. But what sort of life that may be, whether he is asleep or awake, is another question. How the soul is resting we are not to know, but it is certain that it is living." - E.M. Plass, ''What Luther Says'', Vol. 1. St. Louis: Concordia Publishing House, 1950. p. 385.〕〔"But the soul does not sleep in the same manner It is awake. It experiences visions and the discourses of the angels and of God. Therefore the sleep in the future life is deeper than it is in this life. Nevertheless, the soul lives before God." - J Pelikan, ed., ''Luther's Works'', Vol. 4. St. Louis: Concordia Publishing House, 1964. p. 313 (cf. misquoted "(like a person on earth.)" and misread in (Harold A. Schewe: ''What Happens to the Soul after Death?'' )).〕 Calvin depicted the righteous dead as resting in bliss.〔John Calvin, (Psychopannychia ), @ lgmarshall.org〕 ==Jewish background== (詳細はresurrection of the dead〔Belief in the resurrection "first became prevalent in Judaism during the time of the Maccabees, after 168 BCE." Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. p. 415〕 and thus no intermediate state. As with neighboring groups, they understood death to be the end. Their afterlife, ''sheol'' (the pit), was a dark place from which none return. By Jesus' time, however, the Book of Daniel () and a prophecy in Isaiah (26:19)〔Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.〕 had made popular the idea that the dead in ''sheol'' would be raised for a last judgment. The intertestamental literature describes in more detail what the dead experience in ''sheol''. According to the Book of Enoch, the righteous and wicked await the resurrection in separate divisions of sheol, a teaching which may have influenced Jesus' parable of Lazarus and Dives.〔''New Bible Dictionary'' 3rd edition, IVP Leicester 1996. "Sheol".〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「intermediate state」の詳細全文を読む スポンサード リンク
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