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that shapes can be given to the conception of a correspondence
which shall bridge the grave such as to satisfy minds too much
accustomed to weigh evidence to put themselves off with fancies.
But whether the possibilities of physiology or the theories of
philosophy do or do not substantially assist us in realizing
Immortality, is to Religion, to Religion at least regarded from the
present point of view, of inferior moment. The fact of Immortality rests
for us on a different basis. Probably, indeed, after all the Christian
philosopher never engaged himself in a more superfluous task than in
seeking along physiological lines to find room for a soul. The theory of
Christianity has only to be fairly stated to make manifest its thorough
independence of all the usual speculations on immortality. The theory is
not that thought, volition, or emotion, as such are to survive the
grave. The difficulty of holding a doctrine is this form, in spite of
what has been advanced to the contrary, in spite of the hopes and wishes
of mankind, in spite of all the scientific and philosophical attempts to
make it tenable, is still profound. No secular theory of personal
continuance, as even Butler acknowledged, does not equally demand the
eternity of the brute. No secular theory defines the point in the chain
of Evolution at which organisms become endowed with Immortality. No
secular theory explains the condition of the endowment, nor indicates
its goal. And if we have nothing more to fan hope than the unexplored
mystery of the
