"This is Life Eternal—that they might know Thee, the True God, and Jesus Christ whom Thou has sent."—Jesus Christ.

"Perfect correspondence would be perfect life. Were there no changes in the environment but such as the organism had adapted changes to meet, and were it never to fail in the efficiency with which it met them, there would be eternal existence and eternal knowledge."—Herbert Spencer.

ONE of the most startling achievements of recent science is a definition of Eternal Life. To the religious mind this is a contribution of immense moment. For eighteen hundred years only one definition of Life Eternal was before the world. Now there are two.

Through all these centuries revealed religion had this doctrine to itself. Ethics had a voice, as well as Christianity, on the question of the summum bonum; Philosophy ventured to speculate on the Being of a God. But no source outside Christianity contributed anything to the doctrine of Eternal Life. Apart from Revelation, this great truth was unguaranteed. It was the one thing in the Christian system that most needed verification from without, yet none was forthcoming. And never has any further light been thrown upon the question why in its very nature the Christian Life should be Eternal. Christianity itself even upon this point has been obscure. Its decision upon the bare fact is authoritative and specific. But as to what there is in the Spiritual Life necessarily endowing it with the element of Eternity, the maturest theology is all but silent.

It has been reserved for modern biology at once to defend and illuminate this central truth of the Christian faith. And hence in the interests of religion, practical and evidential, this second and scientific definition of Eternal Life is to be hailed as an announcement of commanding interest. Why it should not yet have received the recognition of religious thinkers—for already it has lain some years unnoticed—is not difficult to understand. The belief in Science as an aid to faith is not yet ripe enough to warrant men in searching there for witnesses to the highest Christian truths. The inspiration of Nature, it is thought, extends to the humbler doctrines alone. And yet the reverent inquirer who guides his steps in the right direction may find even now in the still dim twilight of the scientific world much that will illuminate and intensify his sublimest faith. Here, at least, comes, and comes unbidden, the opportunity of testing the most vital point of the Christian system. Hitherto the Christian philosopher has remained content with the scientific evidence against Annihilation. Or, with Butler, he has reasoned from the Metamorphoses of Insects to a future life. Or again, with the authors of "The Unseen Universe," the apologist has constructed elaborate, and certainly impressive, arguments upon the Law of Continuity. But now we may draw nearer. For the first time Science touches Christianity positively on the doctrine of Immortality. It confronts us with an actual definition of an Eternal Life, based on a full and rigidly accurate examination of the necessary conditions. Science does not pretend that it can fulfil these conditions. Its votaries make no claim to possess the Eternal Life. It simply postulates the requisite conditions without concerning itself whether any organism should ever appear, or does now exist, which might fulfil them. The claim of religion, on the other hand, is that there are organisms which possess Eternal Life. And the problem for us to solve is this: Do those who profess to possess Eternal Life fulfil the conditions required by Science, or are they different conditions? In a word, Is the Christian conception of Eternal Life scientific?

It may be unnecessary to notice at the outset that the definition of Eternal Life drawn up by Science was framed without reference to religion. It must indeed have been the last thought with the thinker to whom we chiefly owe it, that in unfolding the conception of a Life in its very nature necessarily eternal, he was contributing to Theology.

Mr. Herbert Spencer—for it is to him we owe it—would be the first to admit the impartiality of his definition; and from the connection in which it occurs in his writings, it is obvious that religion was not even present to his mind. He is analyzing with minute care the relations between Environment and Life. He unfolds the principle according to which Life is high or low, long or short. He shows why organisms live and why they die. And finally he defines a condition of things in which an organism would never die—in which it would enjoy a perpetual and perfect Life. This to him is, of course, but a speculation. Life Eternal is a biological conceit. The conditions necessary to an Eternal Life do not exist in the natural world. So that the definition is altogether impartial and independent. A Perfect Life, to Science, is simply a thing which is theoretically possible—like a Perfect Vacuum.

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