We have nothing to urge against this teaching of religion; we see the second death beginning in every man who is perverting freedom from its life-furthering office. We see in him that which he seems to have being taken away. Moreover, we are prepared to believe that the first death, willingly accepted (as we have also seen) as an element in purposive and potent life, is but the gate through which men pass to more of life. We may have our moments of doubt, because we cannot see with our eyes the other side of that gate, and the sense-habit is strong within us; but reason demands, as the Christian religion declares, that life that is growing here and is big with promise unfulfilled shall go on there. The Christian seems to know much of the other side of that gate that other people do not know. He talks of heaven, of paradise, of hell. We understand him when he talks of hell; there is so much evidence of that here and now. But we are less clear about his paradise, less clear still about his heaven. What does he really mean when he speaks, all too positively and definitely (we think), about these two? Undoubtedly most Christians have meant a good many things at which not a few of them will smile now. They have meant things that were certainly not of the mind of Christ, but of the unilluminated and uncriticizing and biased minds of other men. Sometimes they have pictured a man who is, even to our eyes, a mere beginner in the divine art of life, plunged, as it were, into a very sea of God, sent with all his mere beginnings to live as he may amid God's unveiled glories. That is not a picture which instructed and enlightened Christians favour now. Our friend to whom we so constantly appeal will tell us of Paradise, where Jesus and the thief were to meet together. He will speak of 'intermediate' purifying and enriching states through which the beginner passes, learning his art of life. He will assure us that he knows of very few who even to his poor vision seem fit to 'go to heaven,' fit, that is, to endure the full glory of beauty and holiness and truth resplendent and realized in the 'beatific vision' of God. And in this he commends himself. He is an evolutionist of the coming worlds, this believer in an advance through them towards the splendours of the City of God. And after all he has the collective voice of Christendom speaking with him. Only a minority of Christians from the beginning until now have not been evolutionists of the worlds to come.