So also in the sphere of Theology, he takes up traditional beliefs and makes them living and concrete, vitalising them by the force of his own originality. In his volume on _Dante and Aquinas_, Mr. Wicksteed has drawn out very strikingly the contrast between the two: between the “layman, poet, and prophet, and the ecclesiastic, theologian, and philosopher.” “Aquinas,” he says, “regards the whole range of human experiences and activities as the collecting ground for illustrations of Christian truth; Dante regards Christian truth as the interpreting and inspiring force that makes all human life live.”[193] This contrast comes out, as we shall see, with special emphasis in the conception of Purgatory, where Aquinas is thinking all along of the formal completion of the sacrament of Penance, while Dante, who, with most daring originality, makes his Mountain of Purgation the pedestal of the Earthly Paradise, is intent on the redressing of man’s inner psychological and spiritual balance. Eden itself is to be the immediate goal of penitence. Before this earthly life is superseded by the heavenly, man shall win his way to the primal Garden of Delight, and “experience the frank and full fruition of his nature, as God first made it.”[194] He shall have achieved inner balance and self-mastery. Says Virgil, on the threshold of Eden— Free, sound and upright is thy will.... Wherefore over thyself I invest thee with supreme control.[195] Libero, dritto e sano è tuo arbitrio, ... Per ch’ io te sopra te corono e mitrio. We may note then, in passing, that Dante, like all the best educators, has his eye on the “formation of character.” Such erudition, originality, insight, give promise that we shall find in Dante a real teacher; and the promise is abundantly fulfilled to those who tread the spacious halls of his School, which is his Poem.