It may be one of which we cannot see the end, and we shall certainly require faith to believe that it leads to the right destination, but the point is that it is a vista and not a cul-de-sac.
This is where I am convinced that the adoption of some hypothesis of the same general order as that which I have been advocating would prove of definite value to the Church and that is why I am so strongly of opinion that the Church, by which term I mean more especially those whose business it is to concern themselves with the general trend of Christian policy with regard to contemporary thought, ought to encourage and not to deprecate or oppose attempts on these lines.
In thus venturing to criticise the Church, I should like to make it clear that I only do so because I am convinced that the Church is a vital and indispensable part of human life, and because I wish to see her influence increased and extended rather than diminished. If I thought otherwise I should not take the trouble even to criticise.
So far I have said nothing about the religious significance of the four-dimensional hypothesis as such; considered that is to say as to its four-dimensionality and not merely in its capacity as a hypothesis.
The reason for this omission is simply that I do not consider that there is any such significance.
In the main concept of existence in four-dimensional space after death there is, so far as I can see, nothing either to contradict or to confirm anything taught by the Church except the bare fact of survival which both affirm.
I have carefully omitted all reference to the descriptions of post-mortem existence which have been obtained from time to time through mediumistic sources. Any such discussion would be both lengthy and out of place as it would involve a detailed critical examination of both the authenticity and interpretation of the pronouncements.
The only point about the four-dimensional hypothesis as such which I think at all likely to be called in question from the religious point of view, is that involved in the suggestion that Consciousness persists after death, not in the form of "pure essence" but embodied in some form of vehicle.
But this is a matter which is fully included under the general arguments I adduced in favour of the legitimacy of investigating the "Cosmic mechanism" to the utmost and there seems to be no need for a separate re-discussion here.
It is interesting to note however that a large number of the early Christian thinkers adhered to the view that "the soul" had some sort of material or quasi-material vehicle. A number of quotations on the subject are given in M. Leon Denis' book "Christianity and Spiritualism."