in Christian dogmatics the name of eschatology has been applied to this topic. The earlier type of eschatology Jesus himself has rendered forevermore impossible. It is likely that the first objection _we_ feel to apocalyptic eschatology lies in the fact that it was expressed in terms of an erroneous cosmology and is therefore incompatible with our modern view of the world. But as a matter of fact apocalyptic eschatology vanished from the vital creed of the Church long before the cosmology upon which it was founded was proved to be false. It was Jesus who brought it to an end. Another sort of eschatology promptly took its place—another heavenly hope, which was substantially not apocalyptic. Yet this doctrine too—the early Christian notion of the soul and of heaven—was necessarily founded upon the opinions of ancient science. The doctrine of the soul and the doctrine of heaven, being less directly affected by the findings of modern science, have been more slow to change in conformity with our changed view of the world than has, for example, the doctrine of creation. But in their old form they are none the less incompatible [pg 045] with our modern thought; and for this reason we feel forced to put _every_ sort of eschatology aside, we are no longer able to place the heavenly hope, and the heavenly mindedness which it prompts, in the central position which belongs to them. That is to say, we urgently need to express the Christian doctrine of the soul in terms of the highest modern psychology and to express our heavenly hope in terms of a modern cosmology. We need a new cosmology! That may seem to express an unpractical and fantastic desire. But it will not so seem to any one who knows what his theory of the soul and his grandiose cosmology meant practically and religiously to Gustav Theodor Fechner,_(_12_)_ or who has experienced what this may mean for the orientation of his own personal religion. The old view of the world has passed away: we have been too slothful and cowardly to take full possession of the new. There is really nothing in the modern view of the world which effectually precludes us from directing our hope and orienting our life towards the Beyond, as did Jesus in his way, and as the early Church did in its way. From the moment that Jesus passed into the invisible and was there felt and recognised as the correspondent [pg 046] of our religious faculty we find that spatial terms better express the substance of our heavenly mindedness than do temporal. We “seek the things that are above, where Christ is, seated on the right hand of God.” To recognise that our “citizenship is in heaven” is not to render ourselves inept for the performance of our duty upon earth. Rather it needs to be reflected whether, without the detachment, without the superiority to earthly circumstance, happy or untoward, which comes from setting our “mind on the things that are above,” we possess any fulcrum for doing a real work upon the world.