264 PSYCHOTHERAPY : SCIENTIFIC AND RELIGIOUS chap.
part of the cynic to wonder whether theologians and philosophers have started with the hope of immortality and have manufactured a soul out of the materials before them, which would be capable of fulfilling that hope, or whether they were first attracted to the belief in the existence of soul and, to avoid the pain of watching it die, imagined an immortality for it. Either of these may be true though there are other possibilities. However that may be, there is one aspect of personality which must not be allowed to recede out of sight it is something which grows, and the growth proceeds as long as the personality is before us. Perhaps the question should be tackled from the opposite side, when it would be necessary to show that disbelief in immortality is reasonable. Dr. W. Brown27 (p. 312) aptly says, ' Those who think that a disbelief in immortality is justified by science and philosophy are the dupes of their own cleverness and erudition. The advance of science has freed us from crude superstition and its savage terrors but leaves us with the larger hope rj i\ms fieydXrj, kclXos 6 Kivhwos the spacious hope, glorious is the adventure/ Materialistic conceptions of the souls were acceptable until anatomy became more popular, when it was necessary to give the soul a definite structure, and a well-defined means of operating the body which it has attached. As a last resort the connecting link was found in the pineal gland, but when science had driven it from even this refuge, it came to the conclusion that there could be no such thing as a soul, and all that remained of the human personality after its death was the energy generated by the process of the body's decomposition. The Church itself, ever since St. Paul, has spoken in materialistic language about the soul, this kind of theology reaching its reductio ad absurdum in the work of St. Jerome, who said : 'If the dead be not