is to find a new Life. To live is to correspond, and to correspond is to
live. So much is true in Science. But it is also true in Religion. And it
is of great importance to observe that to Religion also the conception of
Life is a correspondence. No truth of Christianity has been more
ignorantly or wilfully travestied than the doctrine of Immortality. The
popular idea, in spite of a hundred protests, is that Eternal Life is to
live forever. . . . We are told that Life Eternal is not to live. This is
Life Eternal--TO KNOW. Natural Law, Eternal Life, p. 216.

June 7th. From time to time the taunt is thrown at Religion, not unseldom
from lips which Science ought to have taught more caution, that the
Future Life of Christianity is simply a prolonged existence, an eternal
monotony, a blind and indefinite continuance of being. The Bible never
could commit itself to any such empty platitude; nor could Christianity
ever offer to the world a hope so colourless. Not that Eternal Life has
nothing to do with everlastingness. That is part of the conception. And
it is this aspect of the question that first arrests us in the field of
Science. Natural Law, Eternal Life, p. 216.

June 8th. Science speaks to us indeed of much more than numbers of years.
It defines degrees of Life. It explains a widening Environment. It
unfolds the relation between a widening Environment and increasing
complexity in organisms. And if it has no absolute contribution to the
content of Religion, its analogies are not limited to a point. It yields
to Immortality, and this is the most that Science can do in any case, the
broad framework for a doctrine. Natural Law, Eternal Life, p. 217.

June 9th. To correspond with the God of Science, the Eternal Unknowable,
would be everlasting existence; to correspond with "the true God and
Jesus Christ," is Eternal Life. The quality of the Eternal Life alone