I will trouble the reader with only one other word.
(e) The word (katakrinein). Its meaning is—to condemn. It is a stronger word than [Greek: krinein] to judge, but there is nothing in it that corresponds to that awful meaning supposed to reside in the word "damn." And yet the translators did not hesitate to give it that meaning.
How did they treat this verb, [Greek: katakrinein]? Just as they treated other verbs and nouns, when they wished to bolster their theological idea. In seventeen instances in the New Testament they translated it rightly as "condemn," but in Mark xvi. 16 and Rom. xiv. 23, doctrinal preconceptions prevailed, and so these two passages were rendered—"He that believeth not shall be damned." "He that doubteth is damned if he eat."
And for centuries, an everlasting hell-fire has been read unto the mistranslated word.
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I might continue in this strain at great length. The quotations I have given may be taken as samples of many more. It is surely time that the sad and sombre clouds of so-called orthodoxy should be dispelled by the rising beams of the Sun of Righteousness.
The word "for ever," taken in its rigid literal sense, is a stumbling block to many. I lately asked a very eminent man in England, the president of a theological college, how he would get over that difficulty. He replied that he believed that the word "aion" would more fully meet the case, and that that word would more exactly accord with the capacity of our finite mind, the word "forever" expressing an idea entirely beyond our comprehension. That seems to be good sense, and more in harmony with the whole trend of Revelation.
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I have issued this treatise under an assumed name; not because I am specially careful of my reputation, but rather because I wish the work to be regarded solely on its own merits. If any reader feels disposed to write me, either briefly or more at length, and whether in criticism or commendation, I shall be glad.
Address,