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In literary usage the name is sometimes applied in a wider and more general sense to any place or state of restraint, confinement, or exclusion, and is practically equivalent to "prison" (see, e.g., Milton, "Paradise Lost," III, 495; Butler, "Hudibras," part II, canto i, and other English classics).The not unnatural transition from the theological to the literary usage is exemplified in Shakespeare, "Henry VIII," act v, sc. In this article we shall deal only with the theological meaning and connotation of the word.In Matthew , it is spoken of under the figure of a banquet "with Abraham, Isaac, and Jacob in the kingdom of Heaven " (cf.Luke ; ), and in Matthew under the figure of a marriage feast to which the prudent virgins are admitted, while in the parable of Lazarus and Dives it is called "Abraham's bosom" ( Luke ) and in Christ's words to the penitent thief on Calvary the name paradise is used ( Luke ). Paul teaches ( Ephesians 4:9 ) that before ascending into Heaven Christ "also descended first into the lower parts of the earth," and St.The New Testament contains no definite statement of a positive kind regarding the lot of those who die in original sin without being burdened with grievous personal guilt.
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Though it can hardly be claimed, on the evidence of extant literature, that a definite and consistent belief in the limbus patrum of Christian tradition was universal among the Jews, it cannot on the other hand be denied that, more especially in the extra-canonical writings of the second or first centuries B.
C., some such belief finds repeated expression; and New Testament references to the subject remove all doubt as to the current Jewish belief in the time of Christ Whatever name may be used in apocryphal Jewish literature to designate the abode of the departed just, the implication generally is In the New Testament, Christ refers by various names and figures to the place or state which Catholic tradition has agreed to call the limbus patrum.
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