The common conception of heaven has been of something quite apart from the existing world as we know it. Among all with whom I have conversed, I have not found one who expects to have a physical body in the future life. They have erroneously interpreted a "spiritual body" to mean a spirit body. This crude idea of a spirit body is a fair sample of a hundred other fancies and misconceptions. When the commonly accepted idea of heaven became as distasteful to the minister as it was to many of his congregation, he stopped preaching about it. The laity may no longer be seen enjoying a rapturous contemplation of future bliss. Instead, they accuse persons so inclined of other-worldliness, and point out to them that they are not as good as they might be here and now. So, for one reason or another we seldom give more than a furtive glance at that which lies beyond the grave. In proportion as the vision has gone from the mind, the sense has faded from the soul. The old picture of heaven has become altogether inadequate, and no other has been put in its place. Considering the sudden transition through which the world has been passing, possibly this stage of affairs was inevitable. 4. The growing habit of classifying the future with things unknown and unknowable At last there has arisen in the Church a considerable class that strives to discourage any effort to inquire into the future life. "One world at a time" is their motto. The future is classed among things unknown and unknowable. This type of mind is trying to arouse interest in the present by drawing attention from the future. Said a woman professor to a student: "If ministers would talk less of things about which they can know nothing and do more to help those about them, they would show more sense and accomplish a great deal more good." I think I know some ministers who might do more for their environments, but I happen to know of none who talk much about the future. This teacher so enthusiastic over a fragment of the truth has never suspected how meager and one-sided her education is. She has not grasped the thought of our age which recognizes, above everything else, the unity and solidarity of things. So she protests against any _rounded-out_ conception of life. It is not strange, therefore, that immortality is to her a disagreeable theme that she would like to see tabooed. A professional man once said to me: "When you came on the train the other day our mutual friend, Mr. A. said, 'There is the Parson,' and then nudging me remarked, 'Say, he knows no more about the other world than we do, does he?'"