877. Every one of the individual's rebirths or single earthly lives is thus the fragments that together will eventually form the world of the "resurrection" or the "kingdom of heaven". This kingdom is therefore not a special kind of "spiritual" or "mental" world but a physical way of being that is glorified by high-intellectuality or love, in which "righteousness dwells". Were it not for the fact that the physical way of being reaches such a stage, the fulfilment of the biblical promise of a "new heaven" and a "new earth" would be a total impossibility, just as the whole great process of Nature that clearly takes place before our eyes in the form of "evolution" would have to be totally meaningless, and life would have no logical plan whatsoever. But is it conceivable that a world redeemer of the calibre of Christ is by nature so naive and superstitious that such an all-important process as evolution, along with its consequences, which constitutes the main factor in every being's daily life, should never have come within the field of his sensory perception? Yes, this does indeed seem to be the case, as long as one considers his high-intellectual proclamations, his eternal words of wisdom and his tireless exhortations about neighbourly love to be of lesser importance or as something that only he himself is able to fulfil, but that remains impossible for human beings, and one therefore preaches that "grace" and "forgiveness of sins" are the absolutely only things that are needed in order to bring salvation. By thus placing the manifestations of Jesus to those with high-intellectuality totally in the shadow of his manifestations to the intellectually impoverished, one has used the formula the "forgiveness of sins" to obscure his mentality's highest radiation of light. Indeed, however divine and pacifying the sacraments might be to believers, they have become in fact a kind of Golgotha. Where should the intellectually oriented person turn when he (she) is unhappy? Such a being no longer has the ability to "believe". If it enters Jesus' own church, what it hears is the cry from both the altar and the pulpit: "He that believeth not shall be eternally damned. Only grace and the forgiveness of sins bringeth salvation". Would not such a being go away disappointed, never to return? Could not this be the reason that people are leaving the churches? When those who are unhappy and hungry for justice look for it in Christ's own church and are sent to "hell" with "weeping and gnashing of teeth", is this not in disagreement with this church's originator? Does he not say: "Come unto me all ye that are heavy laden, and I will give you rest"? Notice that he does not say: "all ye that believe". He would give everyone without exception rest, both troubled believers and non-believers who sought him. In this respect must it not be something of a continual crucifixion for him to see that his own church has become a tightly sealed tomb hiding the high-intellectual aspect of his manifestation, which was in fact a great pioneering work preparing the way for the "Helper, the Holy Spirit"? Do not his own clergy, albeit unknowingly, stand sentinel around this "tomb"? The threat of "eternal damnation to hell" – with its "weeping and gnashing of teeth" or an endless terror in the form of an inextinguishable fire that precludes any hope of deliverance for those who cannot believe in "grace" and "the forgiveness of sins" – keeps every intellectual being that is hungry for justice away from the blessings of Christianity.