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But what could possibly be meant by this except that our life or righteousness in Christ, not only in this life but in any other, is, in the words of the author of Colossians, "hidden with Christ in God" (3:3)? The openness of Christian existence never ends even when the perfect has come because our life or righteousness is never our own but always God's, never "domestic," but always "alien."

Wiki MarkupThe conclusion seems all too obvious, then, that my understanding is entirely justified: "\[T\]he symbols of resurrection and immortality must be taken as pointing not to some other life beyond this life but to the abiding significance in God of this life itself. Which is to say that the only immortality or resurrection that is essential to Christian hope is not our own subjective survival of death, but our objective immortality or resurrection in God, our being finally accepted and judged by \ [God's\] love, and thus imperishably united with all creation into \ [God's\] own unending life" ("The Meaning of Christian Hope": 206).

In sum: The point of Luther's distinction between vita domestica and vita aliena and mine between subjective immortality and objective immortality are not different but the same.

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