[Footnote 10:  The Hope of Immortality, page 337.]

We do not know that death forever determines the condition of the soul.  On the other hand, as I grow older, the idea seems to me to be opposed to Scripture, to the analogies of nature and history, to reason, and to the universal moral sense.

If any one should object to prayers for the dead because the privilege and duty seem so distinctively a doctrine of the Roman Catholic Church, my only reply is that we should never ask who are the advocates of any teaching, but, only, is it true?  Each branch of the church emphasizes some phase of truth.  The Roman Church has given more prominence to prayers for the dead than Protestants, and because of that it will have the gratitude of many honest souls who cannot believe that they are entirely and forever severed from those whom they have loved and still love.

I am well aware that there are many difficult questions concerning this subject which it is impossible for me to answer.  Some truths are clearly revealed and of others we have only glimpses.  Concerning some we feel more than we know, and feelings which are not selfish are prophetic.  What an earnest and inquiring spirit feels must be true is quite as likely to be found true as conclusions which seem to have been reached by a process of faultless logic.

I fully believe that we are justified in praying for those who have departed this life, that the good may grow better, that the clouds which obscure the vision of the unbelieving may be removed, that all taints of animalism may be washed away; and that we should pray even for the wicked, that the disciplinary processes through which they are passing may some time and somehow lead them to submit their wills to the love and truth of God.  We may pray for our loved ones, not simply by way of asking something for them, but in order that there may be a meeting place,—­a time for communion and fellowship between those here and those beyond the veil.  That meeting place must be found in our common approach to God.

Does this teaching seem mystical and fanciful?  What if it does?  It is in line with the human heart’s deepest desires, and with the soul’s immortal aspirations.  What they most earnestly affirm in their hours of deepest need, and highest illumination, cannot be altogether without foundation in reason and in the Scriptures.

The unity of life cannot be too strongly emphasized.  Life is one.  It is all under the eye and in the strength of God.  It has to do with spirit; death, if there is any such thing, has to do with matter.  Spirits always grow because they always live.  The universe is not composed of two hemispheres, in the upper one of which are to be gathered all the good and in the lower all the evil.  It is saner and better to believe that the universe is a sphere in which, in their own places, are all the spirits of men, some beautiful with the holiness of God; some only beginning to rise toward Him, like seed that has broken the soil and begun to move toward the light; and still others like seed whose possibilities are all hidden, but which are not destroyed and which some day also will hear the divine call, feel the touch of God’s light, and begin to move toward Him.