Christian Science Series, Volume 2

A Bound Volume of the Twenty-Four Semi-Monthly Numbers of “The Christian Science Series” (May 1, 1890 – April 15, 1891), Published by the Christian Science Publishing Society



Table of Contents



CHRISTIAN SCIENCE SERIES, VOLUME 2




The Human Soul

by Rev. George B. Day

And fear not them which kill the body, but are not able to kill the soul; but rather tear him wWch Is able to ddtroy both soul and body in hell.—MATT, x. 28,

FALSE premises in matters connected with the Science of being are not easily shown to be false. It is in the discord, the absurdity, or the contradiction of the conclusions drawn from them, that the error is made to appear. The great Teacher of men rarely assailed the fundamental errors of the l’eligous world. He was Content to show men that their practical maxims and their conduct were not in accord with their beliefs. The Greek conception of the dual nature of man had come into the thought of the Jewish teachers during the seventy years of the nation’s captivity. it had so leavened their modes of reasoning and reflection as almost to revolutionize their theology. We may fairly say that had it not been for the introduction of the metaphysical idea of the human soul, caught from the prevalent Greek philosophy, the Jew would have been content with his temple worship and sacrifices, and would never have felt the need of the synagogue or the expositions of the doctors and the rabbits. To have denied the existence of the human soul in the days of Jesus, would have been to have made with his hearers, an issue in which there could have been nothing but an affirmation on the one side and a. denial on the other. Neither position would admit of proof. It is just as possible—to-day to conceive of the personal man as a unit of being, or to regard him as a dual entity made up of an immaterial soul united to a material body. In Christian Science both are conceptions of a false mind.!. Neither is the truth; but it i:1 not possible to overthrow either by simple denial.

Physical Science would conceive of sin as organized matter animated by a life-force of the highest type, and capable of wonderful mental phenomena.

Christian theology, in common with the Jewish teachers and the Greek philosophy, asserts of man that he is an immaterial soul temporarily united with a material body.

Christian Science asserts of the man visible to sense and present to carnal consciousness, that he is an error of belief, without entity or substance of any kind.

In the text, Jesus has in view the theological conception, the truth of which he does not deny; but in his exhortation he aims to show that human conduct is not in accord with flux r1·Av!! l1=mt. hAliAf Why, in an age of persecution, fear men who can kill the body, but are not able to kill the soul? Why have you so little regard for him who has power to destroy both in Hell?

In our endeavors to reach the truth, it is of much consequence what may be the character of the error to be overcome. If error is multifold, it is more elusive. It must at: unifie<l, or in demolishing one element, another will take its place, and we shall be baffled. The mere conception of man as a dual being does not at first sight seem important; but when we consider that the claim of a human soul will obtrude itself as spiritual Lei-no, and demand our faith in it as the child of God, we can see that no other conception of spiritual being is possible until this claim be destroyed. It is the more deceptive in that a human ::;soul is coucP-lived to be immaterial, and yet substantive; invisible, and yet real; and when it is further called that it is immortal in its essence, and survive!-! the dissolution of the body, it leaves nothing more to be sought. Tlte human soul must—in its conception—be the reality of man, the offspring of the Infinite Father, the image and reflection of God. This is the current faith; and the aim of moralists and preachers is to teach men to care for the soul as the essence of being.

Around this central conception of the soul cluster a thousand discordant thoughts. Whence is a human soul? Did it come into existence of itself, and does it continue in existence by a self-contained power, or was it a creation? Has it a constitution, or character, and how did it come into this character, or constitution? Can its character cbaIJ.ge, and if so, by what forces is it mutable? Is it distinctively god or evil, or is it mixed in its inherent nature? While imprisoned in the body, does it control the body, or has the body a supremacy by which it fashions and molds the soul? These are pertinent q uestious which tend somewhat to reveal the falsity of the premise which so universally asserts the existence of this soul as the entity of man. But we shall catch a clearer view of this primal error when we consider, for a moment, the practical thought which seems to underly all the ethics of theology.

Man’s great duty, say our teachers, is to care for the soul. The body is of little consequence. It must soon disappear. The soul must live forever, either in happiness or misery. “We may not reject for the moment this universal exhortation of the pulpit, but we may inquire seriously again, who and what is the man that is to care for his soul. It is true that it is a popular conception, in the Christian world, that every man has a soul and a body; but it is such a conception as flows from the most thoughtful of Christian teachers, and therefore we have no hesitancy in pushing the inquiry to its limit. When we are taught that we have souls to save, who or what, we ask again, is the we whose duty it is and whose care it must be to look after the soul? If the soul is a possession, like the body, who he its possessor? i of the soul belongs to the man, assureu]y it is not the man. That supposed something which is able to conceive of the soul, and watch its Yal’ied changes from good to evil or the reverse, cannot be the soul itself.. While we retain that form of expression in which it is asserted that man is possessed of a soul and body, it is manifest that the man himself i::1 nndefine<l, and there is no conception of he; being present to thought. This is not new in metaphysics, But we present it for a purpose. If we vary the form of expression and declare that man is soul and body, we are still in darkness. Life is dual now, soul and body united. ,that will hole when soul and body are parted, and soul n.lono survives? If man is soul and body now, and soul is moul<leu to either good or evil in connection with the body, the power of change must exist in soul. If we suppose that body drags down the soul, and impedes its self-progressive tendencies, why should we suppose that in parting the soul should lose its power to rise? According to theology, the soul is pure in its initial conception, and only yields to evil through the hindmnce of the flesh. Who has, with authority, taught that when released from the flesh it will not rebound and rise? He can answer, who has discovered what that is, which we call the “I,” which even now is capable of resisting flesh, overcoming temptation, and of defying evil. If this I is the soul itself, then is it the nature of soul to be good and righteous, and when the impediments which have partially defeated its noble intent are removed, it must. ascend to purity and holiness. Here it is still to be perceived that the I of man, which is man himself when identified with soul, is a mystery of being yet unsolved.

In the almost universal conception of the Christian world, the soul includes the whole consciousness of the I except the body; mind and all its faculties, thought and memory, passions and affections, desires and appetites, are of soul and.not of body; these as clements of soul sul’vive“t.he extinction of the body. If this Le true, then is hell not only a possibility but a necessity. No conception more horrible ever entered huruau thought than that of a disembodied human soul still endowed with consciousness. Death, says Butler, may not be the extinction of om living powers. The conscious I may survive the dissolution, and the intellect with all its faculties may remain in active exercise. Thought goes on as it did before, But with no opportunity of expression. The architect still plans, all structures of beauty rise in imagination before him, delicatdy framed in marble, iron, and wood, until recollection recall that iron and wood are no more to him. The florist still busies himself with designs to produce through new seedli11gs,01· cross-breeding flowers of hue anu fragrance excelling all, only to awake to the fact that roses and pansies are to him forever lost. The farmer, whose sole thought has been to make his little domain fet·tile, aut. whose vision has always been of waving crops anu lowing herl:;, is bereft of his acres and well-filled barns. Tho general, whose mind teemed with stratagems of war, and whose delight it was to lead his army to battle, awakes to find that his soldiers have departed. ‘The preacher and the orator are without au audience. The ‘author can no longer pen his thoughts. That indeed must be a hell, when mind continues to play and its thoughts can only act and react among thcm:;elves.

We may conceive of one who, lying down to sleep, should awake to find himself devoid of all sensation,—hlincl, and deaf, and dumb. What agony to find that he ii; shut out entirely from the world he knew so well. Thus mu::;t it left with the disembodied soul every taste and every desire remaining, but each without possibility of gratification; longing for the pleasant sight of a green earth, a roseate sunset, a flowing stream, a blue sky, a bustling city, or a shady forest,—yet conscious that these are not-that if they were, there are no longer eyes to see them; craving the melody of’ sounds-yet finding there are no longer harps, or violins, 01· bugles, no longer the murmm· of pleasant voices, and that there is no ear to listen if there were; hungering for the daily bread which cometh not, thirsting for the grateful beverage which is not brought, and without palate wherewith to taste; surely, this would be a Gehenna surpassing that which the poets have figured in the abortive attempts of Tan- talus and Sisyphus!

Nor could a disembodied state he aught but hell even to the good man. The fond parent longing to caress his child would find no child to caress, and would have no hands wherewith to caress. The friend could meet no friend. The philanthropist would find no needy ones to relieve, and would be in possession of no means to bestow in pity. The patriot would have lost his conn try. The pious worshipper, without lips to voice a prayer or to sing a hymn of praise, could bend 110 knee in worship and must forever be debarred from meeting his fellow saints in a house of God.

But why ald another line to this impossible picture? No dramatic portraiture of scenes of human misery could half present the anguish which a human soul must experience, if death be not the destruction of the con1;Jcious, living powers. A mariner, the sole survivor of a wreck, drifting long days without food or ch-ink in his little boat under the rays of a torrid sun; the egg-hunter looking up the cliff a hundred feet above his head, with rocks and surf beneath, and espying that he hangs by a single cord of the rope cut by. the rock, are in paradise when compared with a soul which is separated from the body that united him to a world of beauty.

“The human soul is immortal and must survive the article of death in full possession of its living powers.” Whence came this horrible declaration? Is it not the voice of the serpent saying to the woman: “Ye shall not surely die “? No inspired lips ever gave utterance_to these direful words. up The soul that sinneth, it shall die.” This is nearer to the truth, and men would do well to take what comfort may be drawn from this opposite language.

But we must not overlook the fact that the immortEt,lity of the soul has become a belief, and is now the serious conviction of millions. What must be the result of such a belief according to the law of Science? The human soul itself is but belief. In Science it is without reality. It i::i error endeavoring to conceal the spiritual man, and hide the Truth of being. It seems to be reality,—to itself. Imprisoned in the body, it is falsehood- without a creator and fathers- less. Belief alone stands sponsor to its continuance. Can it be possible that Belief in its immortality can in a measure perpetuate its seeming existence? This is one of the questions of the hour. Human soul (is., the belief of soul, the lie of man) says, though consciousness: “I am man, and I alone am man. I exist and because it is belief it seems to be man. It might also add because it is belief: “I am pris- one in body. I came into existence with body and with body I will depart.” If this were tho voice of belief of soul, would it cease to seem to be when body should become extinct? For many generations. of the Jew, belief of soul was speechless. The living body claimed to be man. The dual nature was not in Jewish thought. When the body was gone the man ceased to be. “Man hath no pro-e(!linence over the beast,” said Solomon, “both die alike and go to one place!’ “There is no knowledge, or wisdom, or device in sheol whither thou goest!’ We do not ask of Solomon, or the ancient Jew, whether this faith was of the. Truth. We seek only to discover if their belief of man, which is all there is of the personal man, must coJTespond to consciousness;—or, to put the question in simple language, we ask: “Is death a finality to the belief which of soul and body asserts that it is an end?”. Then to the Jew, whose belief of soul was that it is the visible man and that death ends all, death ended all. He could in consciousness know no immortality of the soul, because there was no belief of the separate existence of soul. The belief of error is all that can prolong error. Hence to the Hebrew, whose teacher, Moses, had never are- need the thought of Hell, there could have been no Hell. If the Jew had retained the consciousness of only such error _ as characterized Moses, he would have been prepared to receive his Christ. Without the belief of any life save that of the animal, he would have welcomed the tidings of a spiritual life; and, empty of the thought of ch; soul’s immortality, he would have rejoiced to heat of the immortality of his Christhood. But, alas, when his Messiah came, the Jew was found in possession of a soul and of a soul that was immortal. He had no need of a Jesus. He had found a way, a truth and a life, and crucified the immortal one who came to bring life and immortality to light.

It ought to he a revelation to the would-be Christian that Jesus, the great Teacher, was .destitute of a human soul. By this is meant that tho Master never theorizes of himself as do the religious-teachers of themselves and their fellows. He did in<l.eetl distinguish between the spiritual man (the Son of God) and the carnal man (the Son of Mary). But of the “living powers” of the human self, and of their survival after death. there is no hint. With him immortality was not of human soul, but of God; and life was not of human powers, but of the Father. He spoke of soul, because this was an error of belief, among his hearers, which it was his purpose to destroy. “Fear him which is able to destroy both soul and body in Gehenna.” Of the belief of the unity of personal man, and his complete extinction at death, would Bring an—end to consciousness of error, because of that belief; must we say that the belief of soul and its continual existence, when separated from body, would preserve the consciousness which otherwise would cease? Who can answer? The. human soul is not even in conception the spiritual man. How can the man Christ Jesus be raised up in us while consciousness of carnal powers is the only belief of being? If belief prolongs consciousness of the present falsity, then must there be a hell to the belief of hell. Hell therefore is the creation of belief, and as real to that belief as the soul itself, of which belief among so many millions is now a consciousness. There is no limit or end to the conceptions of error, the belief of these conceptions is their only reality. The soul and its immortality is one of these conceptions, bell is another; and if the belief of it be intense and abiding, it must, perforce, like the present life, seem to be. He therefore, who without doubt believes in hell, will be thrust down to hell. But let it not be said that the Infinite Father of spiritual man has aught to do with he. Belief is its creator. Belief is its lord and master. The creator of the carnal man, the author of sin, that false claim of power, error, evil deception, this is also the founder of hell. But we must notice that there is always error within error, and that error will destroy itself. The belief of the immortality of the soul, is not even a belief. All that error can say of soul is, that its living powers will survive the dissolution of body. It cannot conceive of immortality; and in the voice of doctrine to-day we may know that it does not mean the words it speaks. Belief of human soul cannot conceive of perpetuity of consciousness. Human soul must be destroyed. Jesus knew better than human teachers, that their belief could not reach 1.mto immortality. “Fear him which is able to deatrolJ the soul in hell.”

Let it be noticed, that the Master al ways leaves it indefinite when he .alludes to the power that deals with error and evil. He never names it. The common reader would jump at the inference that Jesus teaches it is God, the Heavenly Father, that destroys the soul in hell. Whether it is friend or foe depends again upon belief. He that would destroy evil is God, if belief of evil desires destruction. It i!; Love that puts au end to misery. If disembodied. soul could be conceived as longing to be and taking delight in its disem-, bodied state, then it would be the devil which destroyed this consciousness. The Heavenly Father will in infinite wisdom at last dispel all error of belief through the revelation of the Truth and understanding of the Truth. But the human soul delighting in the falsity of its conscious being must regard the Father as its enemy; and it will go out withering in the light of Truth “with wailing and gnashing of teeth.”

Happily for the world, the belief of human soul and its disembodied immortality is beginning to fade. Physical philosophy has wounded it sorely. The old Jewish belief is revived in the new conception of materialism. Man is organism vivified by force. For soul, now read force. Man dies and then,—we know not what. We believe nothing. So teach the modern thinkers. And is it not better thus? Who could be more ready for the Science of the spiritual man than he who has forsworn the human soul? Assuredly it is better to have no belief than to believe the false to be the true. Belief emptied of error is prepared to receive the Truth. And we have confidence that in the spread of such infidelity as discards the belief of future misery, consequent upon a belief of immortal soul, the world is preparing to take into its embrace the spiritual man and he, Almighty Father. There is one soul which is infinite. The Heavenly Father i soul, and his children know no other. The false claim of a personal soul they have laid aside. An evil, lustful, malicious, carnal soul is without existence, save in the belief of it; and that belief is without any element of perpetuity. A faith in the unreality of the thoughts, the memories, the conscience, the affections, and the passions of the human soul, and consequently of that soul itself, through Divine Science has become a possibility. Thou:;ands are awake to the fact that the pleasures and pains of a carnal being can be overcome and destroyed by the perception and declaration of their falsity. These have no fear that when the body disappears the carnal mind will continue to war against Spirit, through endless ages. Sense and fleshly consciousness cannot stand up in the unequal fight against the Spiritual perception. The best affections equally with the vilest passions are sure to be devoid of good; and their disappearance from belief i::; welcome. Hence, to them there is no fear of death. They lrn.ve nothing to Le destroyed in hell. Truth is their Father, and to them He is the destroyer of all error; and He destroys painlessly the human soul that submits itself to destruction. He alone fears the God that will destroy the conscious belief of human soul, who desires to retain this soul. He who has seen its falsity, and prays deliverance from its <leceitful hours, will bring his soul to the God of Truth that it may Le consumed in the fire of Spirit. The human soul is the child of the devil; and its destruction will prove in the end to Le the revelation of the child of God.




The Seal of Love

by Kathleen

What is thy birthright, man,
Child of the perfect One?
That is thy Father’s plan
For Jlis bdovi•cl son:
Thou art the heir of Life;
Then life is always thine.
Proving its deathlessness
Shall be thy “following sign.”
Thou art Truth’s honest child,
Of sinless heart and pure.
As thy elder brother mild
Hide not thy “calling sure.”
Born of the perfect Love,—
Unfailing, tenders-; true,—
Thou art its carrier-dove,
Sweeping the wide world through.
Thy Father hath all power;
His wisdom is His throne.
In this portentous hour
His children claim their own.
Made in God’s likeness, thou,
Wearing Dominion’s crown,
Illusive self shall bow,
Borne by the Christ-love ,flown.
The dream of sense appears,
As Truth dawns on the i;;iglit,
A phantom of thy fears,
Fleeing before the light-.
The harmony divine
Enfolds thee in its joy.
Then bringest the ucw wine—
Gladness without alloy.
Thou hast the gift from God-
Dominion over all.
Take than the charmed rod;
Thou art not error’s thrall!
Sit on thy Fathcr’R throne,
Coheir with Christ, from Life,
Ruling with Him alone—
The Love that know:—i no stiff.




Medicine

by Dr. E. J. Foster Eddy

MEDICINE is from the Latin medes, to cure; the art of healing, preventing, curing “abnormal beliefs of the flesh.”

Theology has a sound basis but departs from Ch. Medicine has no foundation, and consequently the attempt to build a foundationless structure is vain. At the end of time the structure will be no nearer completion, nor will it become a greater source of safety.

Philosophy ascribes permanence, substance, we-n;istence, to the objects of the senses or outward universe. Mind, sentiment, morals, Spirit,—these are abstractions, transcendental, ghostly, unreal; but workshops, mines, money, stomach and appetite are impregnable realities. In the Science of Mind, demonstrable Truth is solid substance;—health, goodness, virtue, substantiality, Love. The causal side of existence, is the thought of God that gives meaning to time, space, immortality, and man; this is the stability of the universe.

The impalpable spiritual forces of God overflow the so-called chemic, electric, magnetic forces with one wave of spiritual glory. All .that is real and eternal is the agency of Spirit hid in the handiwork of creation.

“God is all.” The ideal is the real. We vainly seek help from material means and methods which have nothing in common with the spiritual that God has provided. The chimerical creations of mortal mind in opposition to the divine Mind, viewed in the light of Science, are nothing and worse than nothing.

The material medical practice commenced with the Pagan priests about 2687 Feb. c. It was necessarily a system of dissimulation and guessing. The object of this healing priest-: hood was to subjugate man and rule him with a lie; for if the truth were known their occupation was gone. The people were taught faith in fables; were forced to believe that things without life, sensation or intelligence, were gods; and that the mineral, vegetable and animal kingdom possessed intrinsic virtues and healing powers. to this false teaching these much abused, enfeebled intellects gave assent, and various decoctions of reptiles, Spanish flies, wood lice, mineral and animal poisons, excretions and mould from dead men’s skulls, are among the monstrous means employed for the prevention and cure of disease. The world to-day looks back upon the people of that period astounded at such stupidity and travesty of honesty; little dreaming that they themselves are being led in a similar manner. Faith in the doctor, even if he prescribes brown bread pills, chalk mixture, placebo, sac- charum lactia and medicines diluted until not a trace of the drug remains, does much for the patient; but the vehicle gets the credit.

Esculapius, called” the merciful healer,” performed wonderful cures through manipulation By a snake; but what of this history for an honorable profession, and what of the reputation acquired by making the people believe in the power of the old serpent resuscitated? Does material Medicine stand to-day in the stead of the snake of Esculapius? If the people have no faith in it the medicine is helpless, and if the physician is honest and has no faith in the snake the case is made still worse. Oases in point of faith in man and medicine have come under our observation. A lady was suffering intensely, and sent for her old family physician. He was not at home but his assistant, a young man, visited and prescribed for the case. No benefit being derived from the call the old Doctor was again sent for. Not knowing what the young man had given he gave the same remedy, and in the same way, which was followed by immediate relief; showing conclusively that the drug was no factor in the case. It was the man and the faith reposed in him. A Doctor was called to a very sick patient but forgot to take his medicines with him. Endeavoring to hide his stupidity from the family,. he called for a goblet, spoon, and water, and went through the manreuvre of preparing something. After having occurs. pied the usual time in preparation, he said: “this is a peculiar medicine and great care must be taken to give it according to directions.” The Doctor’s advice was carried out to the letter; and to the surprise of the physician even, the husband met the Doctor, and deeply in earnest, begged he would remember the medicine that he gave his wife, “it had such a charming effect”!

It makes no difference whether it is .aesculapius and bis snake, the pious frauds of Pagan pdests, mythological gods, heathen incantations, drugs or unmedicated pellets that are employed in medicine; they all have one and the same origin and end, as material means and methods. Both cause and effect are Mind. All good comes from the divine Mind.. The evil that seems good to material sense, is rendered thus by a false faith that belongs to the human mind.

These material methodij are the antipodes of Jesus’ mode and the healing he., commanded to he done by all them that shall believe. Wild the people gain a scientific Christian sense and understanding of this fact, the use of material medicine will be regarded as an innovation of ignorance, positively unchristian, and a relic of the dark ages calculated to turn away man from the living God.

The true educational process of Medicine is not in the line of error, but of Truth. The people must be taught God’s omnipotence; the power of Mind over matter, and not the power of matter over Mind or body nor the power of matter to heal matter. The value of a good doctor is above rubies; but good cometh from Spirit, not matter.

Job in his experience said, “Ye are forgers of lies, ye are all physicians of no value.” He must have thought as one who, when told by the doctor that there was not a particle of medicine in the bottle of dilution prescribed, 1·eplied: “then I might as well be cured by faith in God as faith in you,” and got well.

I would not be understood as disparaging the motives or endeavors of medical men. In the professional ranks of—Medicine there are intellectual, brave, noble men and women, philanthropists by nature but not by act. It is the broken cistern at the fount; the false theory of medicine; its material instead of spiritual nature ---;—yea, its Godlessness, that we deplore. Other foundation hath no man laid than is laid in the Christ power to heal.

Quackery in Mind-medicine is more odious than quackery in material medicine; and none are more condemnatory of this than Christian Scientists, who are competent to discover it. There is a criminal mind-practice that merits nothing let the gallows.

None are as severe on the popular practice of Medicine as its leading lights, advanced thinkers and men of experience in the medical profession. Dr. Todd writes, “medicine has never yet known the fertilizing influence of the inductive logic.” Thomas Carlyle writes, “this misnamed knowledge of medicine is none other than a practice of fundamentally fallacious principles, impotent of good, morally wrong.” Dr. Sir John Forbes writes, that no systematic or theoretical classification of disease or therapeutics agents ever yet promulgated, is true, 01· any thing like the truth.” Dr. Jackson says, “what is called experience in medicine, daily observa zion and reflection confil·m me in the conviction, is a fallacious guide.” Dr. Graham writes,” it hath been very rich in theory, but poor, very poor in the practical application of it; so far from contributing to the certain and speedy cure of disease, it hath in every age proved the bane and dis- grace. • Di’. Abercrombie writes, “it has been called by philosophers the art of conjecturing,—the science of guessing.” Dr. Curtis writes, “after such an exhibition of the fruitless, the melancholy, and often destructive and devastating results of medical theorising and experimenting for four thousand years, it is a matter of reproach.” Dr. Whiting writes, “the very principle upon which most of what are called the theories involving medical questions have been based, were never established. They are and always were false.” Dr. Chapman writes, “nowhere is the imagination displayed to a greater extent; and perhaps so ample an exhibition of invention might gratify our vanity if it were not more than compensated by the humiliating view of so much absurdity, contradiction and falsehood.” Dr. Bigelow writei:1,” the cure of disease is still an ineffectual speculation,” and Dr. Waterhouse said, “I am sick of learned quackery.”

Hippocrates, called the father of medicine, lived twenty- three hundred years later than :£scnlapius, and was more renowned. He continued in the same line as his predeces- sort, but hear what he wrote: “The dreadful failures in the practice of the art, which I can foresee but cannot avert, will drag down its credit anci expose its attempted cultivators# to universal dishonor.” Are these words, uttered centuries ago, prophetic? How can it be otherwise if the system has neither foundations, or sanction from our heavenly Father, but is in direct opposition to the methods, the teaching and example of’ Jesus? The Master Physician prescribed no tinctures, mixtures, powder, pills, no material medicine for the healing of disease; but demanded of his followers absolute fealty to Mind healing. His command “Thou shalt have no other gods before Me” precluded not only the mythological gods of medicine, but the mineral, animal and vegetable drug,.alias gods, in the practice of Medicine. In the first century, great was Diana. of the Ephesians. The heathen’s faith in this godless exceeded the Christian faith in St. Paul’s Mind healing. But Truth and Calvary rent · the vail of this temple at-om top to bottom. of Materia Meciica was the right thing, God would have given it authority and sanction. He certainly could not .have punished a man for obeying His law; but we read: “and Asa. in his disease sought not the Lord, but to the physicians, and Asa slept with his fathers and died.’,

The “certain woman” who came to Jesus for healing, and had suffered many things of many physicians’ had an expert-—rience similar to that of thousands in our time. A friend of mine believing he had. Typhoid fever in an aggravated form, employed the best physicians with no benefit. At last they said, “If he gets well it must be through some other power than medicine.” The doctors and their prescriptions were discarded and the patient was restored. It is needless to say that while the sick man lost faith in material medicine, he had no occasion to lose faith in God. Did Jesus say to his students: take the scalpel and dissect a man; become thoroughly acquainted with his anatomy and physiology, and then if he is sick you can heal him; or, go into the chemist’s laboratory, analyze the material elements of a dead body, and matter will instruct you how to heal a man?

Did Jesus say to his disciples, or to Christian Scientists, go, study Anatomy, number the bones, understand the joints, consult the marrow; that when a bone is broken or a joint dislocated you may take Christ, who never studied anatomy or bade any one study it, to set, replace or heal?

Jesus knew that bacteria and microscopic nothings formed no part of. Mind and being; once they had nothing to do with a man’s life or happiness. Did he, Jesus, say: go gain a correct knowledge of Pathology and Therapeutics, then follow thou me and heal the sick? What did he say to his disciples?—even this: “. Go ye into all the world and preach the gm:pel to every creature. In my name shall they cast out devils; they shall lay hands on the sick and they shall recover.” Were a favored few, only, commissioned to do this work? Hear Jesus’ words: “These signs shall follow them” [ all] “that believe.” Luke was a physician before he became a follower of Jesus, hut “he never read of his speaking a commendatory word for his profession.

When divine metaphysics has been brought into competition with l\fateria Medica, blind has been proven the Victor. During these many centuries, the anatomical and physio- logical construction of mortals has not changed; yet in four thousand years of experimenting, material medicine is no nearer perfection than when it began; neither has it seemed to have decreased the mortuary record.

When the popular practice of medicine and its hygienic laws, that give not a cup of cold water in His name, have been introduced among native who knew nothing about Hom(!!opathic Materia Medica. 7 the cultured modes of getting well and keeping well, it is said to have rendered them less hardy, and more susceptible to disease.

No wonder the more thoughtful are turning away from a profession that, seen through the mist of remotene:—sis black and blank, and under’ the rays of the sober sun of Science exhibits mildew; even a mode of healing that is utterly without” God or hope in this world or the world which is to comet”

Naturally, the nearer men approach to God, the more faith they have in Him; if they understand their true being, the farther’ must they be from material medicine as a source of health and strength, ani the less faith will be had in it. And above all, if we follow in the footsteps of Jesus, adopt his method, and do the works he did in the understanding of the Spirit, and in demonstration of Truth, we must leave matter physicians and medicine. “If the blind lead the blind, both shall fall into the ditch.” But if we follow where He leadeth, we shall be led a way from material things; from medicine, physiology, anatomy, hygiene, dietetics, and all material laws; from sin, sickness and death to health, harmony, happiness, holiness and Life; up to where we shall dwell in the eternal light of Love.




Homoeopathic Materia Medica, the Material Stepping-Stone to Christian Science Mind-Cure

by Dr. E. J. Foster Eddy

[Extracts from a paper read before the annual meeting of the Vermont State Homoeopathic Medical Society, May, 1888, by the Chairman of the Bureau of Materia Medica, E. J. Foster, M.D., C.S.D., who not only graduated from the Hahneman Medical College, Philadelphia, in 1869, but received a certificate from Dr. W. W. Keen’s Philadelphia School of Anatomy, and was two years in the clinic classes in two Allopathic hospitals.]

THAT which distinguishes Homceopathy from all other schools of medicine, is its materia medica, and its shibboleth is Similia aim.ilibus curanter. · Only in this does Homre-; apathy differ particularly from the regular schools of medicine; the college curriculum in other respects being virtually the same.

Samuel Hahneman, of searching and progressive mind, feed ncated in the old school of medicine, could not he satisfied with the hlintl Qu crnrli:11 wAy in whiP.’h t.hA rnAmhA1’R of that. profession were groping; nor was he content in the Stygian darkness-which surrounded them. Turning his eyes toward—the light he began to follow in a better way; a way that led out of the mazy intricacies of barbarism, ignorance, and superstition. He purified the nauseous compound, prescribing the one pure and cleanly drug; and not only this but he removed medicine far from the crude and material, by the use .of dilutions. He promulgated the law that Like cures Like, administered his dilutions with wonderful effect, and behold! the world was amazed at his practice and teaching.

All manner of evil things were said by his opponents concerning him and his method. He was even persecuted and ostracized; but see “how great a matter a little fire kindleth!” Homoeopathy has spread over the land, and its followers are numbered among the most intelligent men and women. It has brought the greatest revolution in material medicine, and .proved one of the greatest boons to sick and suffering humanity. It set aside the barbarous modes of torture; blistering, vomiting, bleeding, purging, salivating, tetoning, and burning. It brought light, pure air, refreshing water, cleanliness, and nourishment into the rooms of the sick and to the famishing in valid. In fact, the blessings it brought and the changes it wrought for the better are innumerable.

The spirit of the age leads ever onward and upward. Truth does not relapse; so we go no more back to the “wallowing in the mire.” The clanging bells of time are sounding the death-knell of old methods and medical practice. Hear some of the peals!

Dr. Jamison, of Edinburgh, said: “Nine times out of ten, our miscalled remedies are absolutely injurious to our

Mrs. Magendie, of France, said: “Medicine is a great humbug.n

Dr. Evans, F. For. Ch., London, said: “The popular medical system has neither philosophy nor common sense to commend it to confidence.”

Dr. Bostock said: “So far as the practice of medicine is concerned, the benefit is rather in anticipation than in existence.”

Prof. A. He. Stephenson, of the New York College of Physicians and Surgeons, said: “The older physicians grow, the more skeptical they become as to the virtues of medicine.”

Dr. Feb. Waterhouse, after lecturing for twenty years in the medical department of Harvard University, said: “I am sick of learned quackery.”

Dr. Cogswell, of Boston, said: “It is my firm belief that the prevailing mode of practice is productive of vastly more evil than good; and were it absolutely abolished, mankind would be infinitely the gainer.”

Dr. Johnson, Surgeon extraordinary to the King, said: “I declare my conscientious opinion, founded on long observation and reflection, that, if there was not a single physician, surgeon, apothecary, man-midwife, chemist or drug on the face of the earth, there would be less sickness and less mortality.” Dr. Trail said: “The critic who will take pains to examine the standard works of the most popular authors on theory and practice—God, Watson, Wood, Thacher, Eberle, Elliotson, Dunglison, and others—will find, on almost every page, the most contradictory theories supported by equal authority, and the most opposite practices recommended on equal testimony.”

Dr. Rush, of Philadelphia, after a life of long experience in wituessiug the effects of drugs upon the human constitution, declared to his medical brethren: “We have done little more than to multiply diseases and increase their fatality.”

Count Tolstoi, of Russia, said: “The invalid thinks to make his life secure by the use of medicines, and the medi- oines slowly poison him. If they do not bring about his death, they at least deprive him of life, till he is like the impotent man who waited thirty-five years at the pool for an angel to come down and trouble the waters.”

These are a few among many portentous declarations The time is coming when the nostrums of quacks, and the filthy and obnoxious medicines prescribed by Old School physicians, will be looked upon with disdain,.and will not be tolerated by enlightened people.

As the crude and excessively material in nature give way to the more subtle and immaterial, so in medicine, the baser must give way to the more refined and pure. Though Allopathy has been instrumental in robbing many and many a poor victim of his allotted time of life in this mundane sphere, yet she is not to be despised, since she gave to the world a Hahneman, who came as a purifier and refiner, one who taught the purest and best method of material medicine.

While he did not teach the absolute and exclusive use of high dilutions, yet that was his established practice; and among his most successful followers have been those who have conformed to his method. Among the most brilliant cures wrought by Homoeopathy are those accomplished by the use of high dilutions. In my own practice, of about twenty years, my grandest cures have been the result of high dilution. Time .and again has the homeopathic physician asked himself, as others have asked: Where is the medicine, the virtue, in these high dilutions? How is it possible that they can accomplish such stupendous results? Yet there before his eyes is the patient relieved of his ailments; and nothing else could do it, everything else imaginable having been tried in vain.

Following is a case in illustration, which occurred in the city of Montpelier, Vermont, and resulted in converting Dr. Fig. Ran. Brigham to a belief in high dilutions, which he subsequently prescribed until his death. The spring I was graduated from the Homoeopathic College in Philadelphia, 1869, I was called to see a case with Dr. Brigham, which had been in the hands of Allopathy for months, without any relief whatever. Dr. Brigham also had treated the case for some time, with no good results. After examining the case, he asked what I would give. I told him. He replied: “I have given that, and all other things that seem applicable.” I said: “You have not given it high enough.” He asked: dilution have you? 11 “Eighty thousandth.” He said: “Give me some, and we will make this a test case.” If took the dilution and administered it; a sudden change came over the patient, and she was restored. Many theories were put forth, and in different ways were questions answered, but not satisfactorily. In 1866, Mrs. Mrs. Feb. Fig. Eddy, a homoeopathic practitioner, solved the problem, and has given the correct answer to the world- an answer which will endure the test of all time: “Mind is all-in-all. Divine Mind and its ideas are the only realities.” Upon this foundation has she. built a most wonderful superstructure. From Homoeopathy has sprung another evolution which, in its power to reform, to heal, and to renew, is far greater; while its scope is far wider. It steps entirely out of and beyond the material and sensual into the wholly mental and spiritual. Its stately strides will be felt not only in the medical field, but in the theological world also. It is a harbinger of universal peace and harmony.

My own experience in medicine had led me to believe that there was acting a different force from that which was attributed to medicine, and that mind was the controlling power. Hence in this direction have I been looking for light, little dreaming the effulgence that was to satisfy my longing gaze. When my attention was first called to this new-old truth, I would not give it a thought. Then two of my former patients were cured by Christian Science Mind-cure; but I said:” It may do in some cases, especially if there is not much the matter with them.” In May, 1887, I went to see an old army friend, as I supposed for the last tiqie in the mortal body. The physicians bad given him up as an incurable, and seen to die. His disease had lasted over twenty years. To my emprise, I found my friend at work as if nothing had ever been the matter with him; and he was, as he said, perfectly well, having been cured by Christian Science Mind-cure. From this time, I began to investigate Christian Science for myself; to see what it was, and learn if it was better than the system I already knew. I took a course of instruc- tiun at Massachusetts Metaphysical College, presided over by Rev. Mrs. Eddy. Since coming from the Metaphysical Col. lego I have administered only mental medicine, and with much better results than I ever obtained from material medi. cine in like cases. Several cases of diphtheritic sore throat, with intense fever, were relieved in two calls. One case of erysipelas, spreading over the side of the head, I saw only once, for it disappeared the next day. Colds, coughs, and fevers are quickly relieved. It is the same with gastralgia, indigestion, diarrhc:ea, heart-disease, piles, rheumatism, and all cases that naturally come in regular practice. One lady, who had not been able to walk since the birth of her child ten or twelve years before, and who had employed twelve or fifteen physicians, is now walking, by the aid of this treatment.

Two cases of pleuropneumonia yielded quickly. The first was the. case of a young man, delirious when I first saw him-the worst case I ever had in this stage. He was up and dret:ised at the ninth call, and discharged by me as requiring no further treatment. The second patient, a more delicate woman, was taken similarly to the first. Her trouble yielded as readily as the other; and in about two weeks she went six miles to make a visit.

A very delicate little girl, taken with uncomplicated pneu. mania, was not confined to her bed forty-eight hours. A man who had a stone thrown upon his foot, causing swelling, stiffness, and excruciating pain, was relieved in a few moments. Many other cases might be cited, but these prove sufficiently, beyond all doubt, the meat and supremacy of Christian Science Mind-cure.

I have also tried this system of treatment in my obstetric practice, and with’,results vastly improved over those obtained in the old way. It has strangely sustained the patient during gestation, and immediately after confinement; and mitigated the pains during labor. Physicians, not in the line of Chris. tian Science, can testify as to their surprise at witnessing the labor of childbed rendered painless, by the aid of Christian Scientists. This, all must admit, is a new experience.




Fifty Questions Answered

by L. A. B.

WHAT is Christian Science?

Christian Science is Love manifested. 1 John iv. 9: Therein was the love of God manifested in us, that God sent his only begotten Son into the world, that we might live through him. Why call it Christian?

Because Jesus the Christ first demonstrated the truth of this divine Science. Col. i. 19: For it was the good pleasure of the Father that in him should all fulness dwell. What is Love?

The Scriptures declare that God is love. 1 John iv. 8. 16: He that loveth not lmoweth not God, for God is love, and we know and have believed the love which God hath in us. God is love; and he that abideth in love abideth in God, and God abideth in him. What is Life?

God is the only Life. “Truth demonstrated is eternal Life.”* John i. 4: In him was life, and the life was the light of men. John v. 26: For as the Father hath life in himself, even so gave lie to the Son to have life in himself What is Truth? • SCIENCE AND BB.A.LTD. Jesus said, I am the way, the truth, and the life. John xvi. 18: Howbeit when he, the spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; what things soever he shall hear, these shall he speak: and he shall declare unto you things that are to come.

“Substance; self-existent, and eternal Mind; Deity.”• Isaiah xi. 2: And the Spirit of the Lord shall rest upon him, the spirit of wisdom and u11derstnncling, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.

Habakkuk ii. 14: For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. In Colossians Paul tells of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge. What is man?

The child of God. “The infinite idea of infinite Spirit.” • Mal. ii. 10: Have we not all one Father? Hath net one God created us? Is the life of man in the flesh?

“God is Spirit, man made in the image and likeness of God must be spiritual.” * John vi. 63: It is the spirit that quickeneth; the flesh profiteth nothing: the words that I have spoken unto you are spirit and are life. Is man divine?

“Spiritual man is the idea of God, an idea that cannot be lost or separated from its Divine Principle.”* Isaiah xiii 16: For thou art our Father, though Abraham knoweth us not, and Israel doth not acknowledge us; thou, O Lord, art our Father; our redeemer, from everlasting is thy name. What dominion has man?

“Man reflects the dominion of Spirit.”• Gen. i. 26: And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and, over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. • SCIENCE AI’ HEALTH, Who has ever manifested this dominion?

Jesus the Christ. Col. ii. Do: For in him do welletb all the fulness of the Godhead bodily, and in him ye are made full, who is the head of all principality and power. Did Jesus claim this power?

Matt. xxviii. 18: And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. By what other name was Jesus called?

The Messiah. John iv. 5: The woman saith unto him, I know that Mesins cometh (which is called Christ); when he is come he will declare unto us all things. Where may we always find the Christ?

Matt. xviii. 20: For where two or three are gathered together art my name, there am I in the mirl8t of them.. Malt. xxviii. 20: And lo, I am with you alway, even unto the end of the world. What dues the name Jesus mean?

“Saviour.” Luke ii. ll: Fol’ there is born). to you this day in the City of David a. Saviour, which is Cbrii;t the Lord. Matt. i. 21: And thou shalt call his name Jehu; for he shall save his people from their sins. Who are his people? All who accept his word. Romans x. 18:. \Vbosoever shall call upon the name of the Lord shall be saved. 1 John iii. 5: And ye know that 110 was manifested to take away sins; and in his Ill is no sin. What is sin? “All unrighteousness is sin. 1 ’•1 John iii. 4: Every one that doeth sin doeth also lawlessness: alt(} sin is lawlessness. Who lives without sin?

Romans iii. 23: For there is no distinction; for all l1avo sinned, and fall short of the glory of God. Romans iii: 10: As it is written, There is none righteous, no, not one. What is salvation?

“Life, Truth, and Love, understood and demonstrated, as supreme over all.” • John i. 11, 12: He came unto his own, and they that were his own received him not. But as many as received him, to them gave he the right to become the children of God, even to them that believe on his name. What is it to believe?

“To be firm and constant in our understanding of spiritual Truth.”• Mark xi. 24: Therefore I say unto you All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them. What is prayer?

“Prayer cannot change the unalterable Truth, or give us the understanding of it; but a desire to know and do the will of God will bring us into all Truth.”* Matt. vi. 6: But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall recompense thee. Does God hear and answer prayer?

1 John v. 14, 15: And this is the boldness which we have toward him, that, if we ask anything according to his will, he heareth us: And if we know that he heareth us whatsoever we ask, we know that we have the petitions which we have asked of him.

Matt. xxi. 22: And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. What is the kingdom of heaven?

The God-given dominion of man. Matt. xxv. 34: Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. What is the first step toward this kingdom?

Matt. iv. 17: From that time began Jesus to preach, and to say, Repent ye, for the kingdom of heaven ·i::4 at hand. Is this a material kingdom?

“Jesus triumphed over the belief that matter is anything in and of itself, or has any authority over man. This kingdom was not material, but spiritual.”* John xviii. 36: Jesus answered, My kingdom is not of this world; if my kingdom were of this world then would my servants fight, that I should not be delivered to the Jew::;, but now is my kingdom not from hence. • SOIBCE AND HEAi.TB. When shall we enter this kiug<lom?

“On earth, here and now, man may realize its peace and joy, and enter upon his in heritauce.” * 2 Peter iii. 9: The Lord is not slack concerning his promise, as some count slackness; but is long-suffering to you-ward, not wishing that any should perish, but that all should come to repentance. What is repentance?

“To be sty for wrong-doing and seek forgiveness.”• Matt. iii. 8: Bring forth therefore fruit worthy of repentance. Luke v. 2!: But that ye may know that the Son of man hath power on earth to forgive:—ins (he said unto him that was palsied) I say unto thee, Arise, and take up thy couch; and go unto thy house. How did Jesus forgive sin?

By destroying it. “Jesus uncovered and rebuked sin before he cast it out. To the sick he said, ‘Lo, Satan hath bound thee.’ And to Peter he said,’ Thou art an offence.’ “• Gal. i. 4: Who gave himself for our sins, that he might deliver us out of this present evi! world, according to the will of our God and Father. Is man to forgive sin?

Matt. xiii. 21, 22: Then came Peter and said to him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times? Jesus saith unto him, I say not unto thee until seven times; but until seventy times seven. Has man power to forgive sin?. John iii. 21: But. he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God. John xvii 7: Now they know that all things whatsoever thou hast given me are from thee; for the words which thou gavest me I have given unto them; and they received them, and know of a truth that I came forth from thee, and they believed that thou didst send me. What does the word disciple mean?

“In Latin the word rendered disciple signifies student, and the word indicates that healing was not a supernatural gift to these learners, but their cultivated understanding of • SOIUCS AND HEALTH. the Divine Science taught by their :master.” • Mark iv. 34: But privately to his own disciples he expounded ail things. Were these teachings only for the twelve?

“Jesus bade the seventy disciples as well as the twelve, heal the sick in any town where they should be hospitably received. At another time he prayed not for the twelve only,. but for as many as should believe on their word.” * John viii. 31: Jesus therefore said to the Jews—which had believed on him, If ye abide in my word, then are ye truly my disciples.” What was his word?

“The Supremacy of Spirit-was the rock on which Jesus built.”* John xii. 46: I am come a light into the world that whosoever believeth on me may not abide in the darkness. What distinction did he give to his disciples?

Matt. v. H, 16: Ye are the light of the world. A city set on a hill cannot be hid. Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven. Paul said to the Philippians: That ye may be blameless and harmless, children of God without-blemish in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world. What does the serpent symbolize in the Scriptures? “Error. The false suppo1:,it.ion of a false sense.!Cl,. Rev. :xii. 9: And the great dragon was cast down, the old serpent, he that is called the evil and Satan,. the deceiver- of the whole world; he was cast down to the earth and his angeli:1 were cast down with him. Did Jesus refer to the serpent?

John iii. 14: And as Moses lifted up the serpent in the wilderness, even so must the Son of man be’ lifted up: that whosoever believeth may in him have eternal life. Did he speak elsewhere of being lifted up?

John viii. 28: Jesus therefore said, When ye have lifted up the Son of man, then shall ye know that I am he, and that. I • 8<1lB)ICB AlfD HEALTH, do nothmg of myself, but as. the Father taught me, I speak these things. John xii. 32: And I, if I be lifted upfrom the earth, will draw all men unto myself. Did Jesus fear the error?

Luke iv. 36: And amazement came upon all, and they spake together, one with another, saying, What is this word? for with authority and power he commandeth the unclean spirits and they come out. How did he meet the evil?

As something only known to mortal sense, to be. destroyed by the supreme power of Spirit. Matt. ix. 8: But when the multitudes saw it, they were afraid, and glorified Gold which had given such power unto-men. What is the scientific statement of being?

“There is no Life, Substance, or Intelligence in matter. Ali is Mind. Spirit is immortal Truth; matter is mortal error. Spirit is the real and eternal; matter is the unreal and tempoml. Spirit is God, and man is His image and likeness; hence man is spiritual us not material.”* Is this Truth for us, and now?

Matt. xxii: 32: I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living. John vi. 51:—I am the living .bread which came down out of heaven; if any air eat of this bread, he shall live forever: yea and the bread ,which I will · he is my flesh, for the life of the word. How may we gain this living bread?

“The scientific unity which exh-is between God and man must 1,e wrought out in life practice.”* What is the prominent thought given in Jesus teachings?

The reality and ever-presence of the life that is God. 2 Tim. i. 10: But hath now been manifested by the appearing of our Saviour Christ Jesus, who aolislied. death, and brought life and incorruption to light through the gospel.

Does the statement of Christian Science agree with these teachings?

The simple statement is this: that evil has no existence except in human thought, and Divine Mind, God, knows it & SOlESCE A:.D HEALTH. not. Matt. vii. 18: A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Why do we believe in sickness, sin, and death?

Because evil has been taught to be as real as good. Job said: What? shall we receive good at the hands of God, and shall we not 1·ecei be evil? In all this did not Job sin with his Lips. What is the only way to destroy this belief?

To understand the Science of Mind, as God, and accept the revealed Truth of Jesus the Christ. Matt. xvi. 17: And Jesus answered and said unto him, Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. What does Paul tell us of this revelation?

Now to him that is able to establish you according to my gospel and the preachh1g of Jesus Christ, according to. the elation of the mystery which hath been kept in silence through times eternal, but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith. What, then, i::; the duty of man?

To accept the manifestation of the love of God, and the revelation of the wisdom and power given by Jesus the Christ as the “works he should lo.” John iL 31: We know that God heareth not sinners but if any man be a worshipper of God, and do his will, him he heareth.

“Science is Mind manifested, Mind is God.” * For whom did Jei:;us demonstrate this fact?

For the enlightenment and salvation of the whole world. Matt. xvi. 17: And these signs shall follow them that believe: in my name shall they cast out devils: they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover. Why do we doubt these things?

“Material sense is human belief, fear, doubt.”• John ix. 29: We know that God hath spoken unto .Moses: but as for this man, we know not whence he is. John vii. 48: Hath any of the rulers believed on him, or of the Pharisees? .John xii: Nevertheless even of the rulers many believed on him; but became of the Pharisees they did not confess it, lest they should be put out of the synagogue.




Three Lessons

by Schiller

THERE are three lessons I would write,
Three words as with a golden pen—
In tracings of Eternal Light,
Upon the hearts of men.

Have Hope! Though clouds environ round,
And gladness hides her face in scorn—
Put thou the shadow from thy brow;
No night but has its morn!

Have Faith! Where’er thy bark is driven,
The calm’s disport, the tempest’s mi:·th,
Know this: God rules the hosts of Heaven,
The inhabitants of the earth.

Have Joy! Not love for one alone,
But man as man thy brother call;—
And scatter, like tlw ei,·ding sun,
Thy chariti<’s on all.

Thus gran these words-; upon thy soul,

Hope, Faith, :we Love, and then:—halt find,
Strength when earth’s sul’ges maddest roll,
Light when thou else were blind.
10 .Advancing Steps in Understanding.




Advancing Steps in Understanding

by M. S.

WHEN we first come into Christian Science, how little we know in the Spirit! In the letter, we hold many truth. These are spiritually discerned as we gradually destroy the errol’ biding them. Out or two ideas held in spiritual under. standing elevate thought. From this elevation we discover old enors, often seeming new. With our little understanding we destroy them; for the nn<lerstandi11g which is capable of discovering an error is equally capable of destroying it. Remember this! This destruction of darkness lets in more light necessarily; and again from our higher position we discover and destroy more error; thereby discovering or realizing (as the case may he) more truths.

Yesterday, in the flu way, described above, I realized a Truth which I had been repeating-in the letter ever since I came into the Science. For sernral weeks past the light has been breaking upon me in rapid flashes, leading up to this one; and I will speak of it-because I am thinking of it most to-day. I had gotten to the point where I realized for the first time that I must ‘not talk error. I saw that I was aggravating all evil Leliefo, by such words as: ’-’ If I could realize this as I will sometime,” “I am too selfish,” “I wish I could talk Science to people more simply,” “If I had the money, I would do thus and so;” also by speaking of the beliefs of faults in others, as: “Oh, he does not believe in the Science!” “If she were. more unselfish, she would receive a greater benefit.” “If he would think less of his beliefs of sickness allll more of the benefits received, he would improve faster,” and so on ad infinitum,. In this way I was more than aggravating error, I was believing it real,—else why deplore it? And, moreover, I was creating it in belief. Oh, blind that I was to create it all day, and then sit down a short time and endeavor to destroy it in treatment! Having finally arrived at a point where I realized suffi• eiently to demonstrate, I entirely refused to admit evil seeming, but firmly denied; following the denial by the opposed affirmatives of good. :For several days I continued this, and yesterday, as I sat talking to Be --, I said: “Everything I have touched since I began living this life of love, three days ago, has been a success. If we always Jive thus, I see we can demonstrate everything.” Immediately, looking down at the open Bible on my lap, I saw these words:, Love is the fulfilling of the law! “It was a new revelation to me. How often I had quoted the words, and then gone right on living Love’s opposites—and wondering why Love’s law was not fulfilled (or demonstraterl) more in my work in the casting out of sickness and sin if while now that I was living in Love, its laws were being fulfilled all around me. Try it, fellow-laborers. En tertn.in no thought of hatred or impatience toward anyone, no matter how people act toward you in belief. If yon really believe it a belief, an illusion, it will not make you resentful or angry, nor even sorrowful. Knowing it to be a false claim of intelligence, you will joyfully deny it and affirm its opposite reality, and what will happen? Hateful people will become sweet, and rude people gentle; the antagonistic will begin to agree with you; the skeptical will believe; the wicked wit experience a change of desire, and become better men and women; for you will be constantly destroying the illusions of sin, while affirming the realities of good, -:—and since all is Mind, these mental judgments shall prevail. Also, the beliefs of diseases under your care will melt away like snow beneath a tropical sun, and reveal eternal health to be the fact. A number of days have elapsed since I come menced this communication, and I have had more time to witness the fulfilling of this law. I will write more on the same subject soon. BELIEVE not each accusing tongue, As most weak people do; But still believe that story wrong Which ought not to be true.—SHERIDAN-




Why Are Ye Subject to Ordinances?

by J. P. F.

Wherefore i! ye be dead with Christ from the rudiments of the world, why, as though llvlng In the world, are ye subject to ordinances?—Col. II. 20.

THESE are the words of Paul to the Colossians, in the early Christian era. That colossal character, inspired by Truth, saw the vanity of adhering to ordinances which represent but the symbols or types of Christianity. To this—fact he calls the attention of his flock; telling them that as long as they adhere to ordinances, “Christ the hope of glory” has not risen in them, and that there can be no progress in such a line of conduct.

Lest the notion be entertained that Christian Science is radically hostile to ‘the ordinances of Protestantism, it may be well to state that nothing is farther from the true state of the case. It does look upon such adherence as childish and—vagl.\e, however. The Christian Scientist puts away childish conceptions, when grown to a higher consciousness. Nobler aspirations then appear, and he looks upon ordinances—not in contempt—but much as a mother would regard her daughter arrived at twenty and still carrying her doll. Christian Science does not forbid its adherents to partake of the eucharist, nor to observe the ordinance of water baptism. Though it does not declare such observance to be wrong, it does, however, with Paul, declare that to observers of these rites Christ is not yet risen, but is still dead; that by them the voice of Divine Revelation has not been heard nor heeded. Like the Marks of old they are still seeking their Lord. of Glory among the dead, and have not heard the voice of the angel, claiming: “He is not here, but risen.” He cannot be found in dead rites and ceremonies; but is discovered only through the Comforter- and then, when not bound by materiality.

Jesus teaches us that in silence and in Spirit only can we worship: hence Paul’s interrogatory in this epistle to the Colossians,—if it is true that you are dead to a carnal (mortal sense) and alive to Christ (Spiritual sense) who are · you still subject to ordinances? Paul sees an error in such profession, and kindly questions why such err is still adhered to, when so widely divergent from their premii:—be. He asks why, when then they have once departed from the rudiments which seemed a necessity, do they halt before they arrive at the “more excellent way” (absolute Truth), where all symbols are blotted out, nailed to the Close (as recorded in Col. ii. 14) by higher spiritual apprehension of the impersonal Truth. In such apprehension sin, sickness, and death are brought in sulijection proportionately to the overshadowing of Divine Consciousness over the creature. Then a spiritual growth is shown forth that takes no cognizance of error; one that is not subject to ordinances.

Paul says to the Romans (From. vii. 1, 2, 3), “Know ye not, brethren (for I speak to them that know the law), how that the law has dominion over a man as long as he liveth? For the woman which hath a husband is bound by the law, to her husband, so long as he liveth; but if the husband be dead, she is loosed from the law of the husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress.” Paul uses this forcible illustration to set forth the vanity of adhering to ordinances if we profess to have experienced true religion; to have been immersed with him, from an evil consciousness; to have been baptized with fire and the Holy Ghost (Divine Consciousness), and thus to become “dead unto sin.” If such setting forth be true of us, then we are no longer subject to material ordinances, and come not under the rebuke of St. Paul in this text. But if- yet “alive unto sin,” we are, perhaps unwittingly, adulterers or adulteresses of Truth.

Paul cautions all followers of the Truth to “Beware lest any man spoil you through philosophy or vain deceit,” since the Divine Teacher has blotted out the handwriting of ordinances that was against us, and has removed it from the midst, having nailed it to the cross.

As long as we remain subject to ordinances, Christ is not risen in us “the hope of glory”; this subjection implies that we still show forth Jesus’ dealt, instead of the Christ that lives. This is Jesus’ own declaration of the Christ: “Lo, I am with you always, even to the end of the world.”

Consciousness of the Christs omnipresence will give us an impress of immortality and divine light, and thus we shall hear the angel visitant, as did the women of old at the sepulchre: “Why seek ye the living among the dead? He is not here but is risen.” He has risen to a higher sense than mortal mind can conceive. This angel corroborates Jesus’ words: “They that worship the Father, must worship Him in Spirit and in Truth.” Truth cannot be understood in dead rites and ceremonies, but must be apprehended by a living faith or understanding that feeds on the hidden manna; hidden from the wisest of this world but revealed unto babes in Christ. This living faith takes of the things of God and shows them unto the creature, and the result is glorious;—rejoicing the creature. Having listened to the Comforter; having hushed the suggestions of mortal sense, in rapture he inquires: “Is our Lord risen indeed?” Yes, our Lord has never been absent save to the false mortal sense. To our clouded sight, he seemed to be gone and we knew not where they had laid him. But our vision is no longer beclouded by this veil of error, nor are we subject unto ordinances, if so be we have discerned our Lord and know—not hope merely,—that our Redeemer lives. We know this because we enjoy a peace all happiness that is hidden from the world of physical sense. We know it because the heavenly chord had been touched that vibrates health and holiness; there are for us no ordinances written by hand, but instead, “the glory of this mystery. •. which is Christ in you, the hope of Glory.” In this recognition is the generation of the upright; from it comes the birth of the Spiritual Man—the Melchisedec of God without human father or mother. This is the Immaculate Conception in which the material sense of life gives place to the real Life.

If we as mortals but knew our relation to God, we at once should forsake all human modes, nail them to the cross, know ourselves to be Spiritual beings born of Truth and Love, and “be at peace with God.” But, instead of knowing ourselves, we know only the mortal, the counterfeit man that masquerades in vanity; that “is not subject to the law of God, neither, indeed, can he,” but is either subject to ordinances, symbols, etc., or, to still grosser errors—all of which are but “other gods” and thus we become subject to bondage.

We are not unlike the Jews who, while enjoying freedom in their native Jerusalem, discourse). harmony with harp. and timbrel; but whom the Psalmist represents as answering, when asked to sing in the midst of their captivity in Babylon, “How shall we sing the Lord’s song in a strange land?” Their harps were hung on the willows; they had committed grievous sins. Then they humbled themselves and cried out: “0 God! deliver us, for Thy great name’s sake, and for the sake of Thy holy city.” In response the decree came: Let all such as desire, go up to Jerusalem to rebuild, to restore the destroyed city. Let them no longer mourn, but turn their faces toward Zion, the beloved city of God, and, after going down into the valley of mourning and humility let them again strike the harmonious chord. Now they turn towards Zion with a new song in their hearts; they no longer mourn, but are rejoiced by the joyful decree to go forward and rebuild the spoiled city. No impediment hindel’s these now resolute hearts, for they have in view the holy city; the city of their fathers—of Abraham, Isaac, and Jacob. Ancient Jerusalem symbolizes the New Jerusalem from heaven, the Christ of God. The Jews, when they turned to Spirit, were delivered for the sake of the “holy city”; that symbol has risen higher in thought so that the Christian of to-day comes to God for the New City’s sake, it. for Christ’s sake. In the deep humiliation of self, Principle becomes manifest. The Christian Scientist who has thus humbled himself hears the voice of the King of kings and Lord of lords; and the revelation of the new Jerusalem-Spiritual sense, or Divine Principle realized-follows, and a new creature in Christ Jesus appears. To arrive at this new creation no sacrifice of physical sense must be deemed too great, else this restoration, this new birth, cannot take place.

Historians say that the ancient Jews, in their exodus out of Babylon, walked with bleeding footsteps over the rocky road to Jordan. No effort or sacrifice was too great for them, because their eye was single to the holy city of God. Thus they regained and restored their beloved city, which subsequently became the centre of the greatest kingdom of the then known world.

This ancient captivity merely foreshadowed the condition of mortal mind in our own mental captivity to-day. Man, in material beliefs, is held in the bondage of sin 11.nd sickness by the king of errors, carnal mind; hence we mourn and suffer, and have come to doubt whether there ever can come any deliverance. In this extremity we become abased in our own estimation, and “man’s:; extremity is God’s opportunity.” Meekness moderates human vanity, and lifts mortals above the fleeting sense of matter, to a higher sense of the glory of God. Then it is that we begin to discern our Lord, the Christ- the, stranger to mortal sense—and to hear the words, “I am the Bread of Life.” As we listen hope springs up in our hearts. Hope takes hold of Spirit, and the Christ reveals to the creature the so long hidden things of God, and we make captive him whose captives we were. Our new thought discour15es harmony, health, and holiness; and” Jacob (the mortal body) shall no more wax pale nor be ashamed or afraid” (Isaiah xxix. 22), since divine Love has blotted out all fear and shame. Like Job of old, we see God made manifest in the flesh. In this way the creature, or old Jerusalem, is made a prac of God in the earth; and we become subject to divine ordinances of which the material aTe but types.

As long as we are subject to material ordinances, mighty demonstrations cannot follow. According to Paul’s teaching to the Colossians, if we “died jointly with Christ from the- elements of the world, why, as living in a world, are ye submitting to decrees... (which are all for corruption in the using up) according to the commandments and teachings of men,; which things have a wordy show of wisdom, but result in a non-apprehension of the Christ Principle.

Jesus’ words are: “This is my body which is given for you; this do in remembrance of rue”—Spirit; not in remembrance of flesh and blood which profiteth nothing and which has no part in the Kingdom of Heaven. To this kingdom the dead rite and ceremony but point, like a guide board at a cross road. Once on the road, we need not take · the guide board with us for reference. Therefore Paul virtually puts this question.: “If you are.on the road to eternal glory, why carry your symbols? Why are you still subject to ordinances that perish with the using?”

We need the bread and wine of inspiration, that comes down from heaven; and as often as we partake of this divine euchal’ist, it will bring to our remembrance the words and works of our Master, and blot out the ordinances written by hand.

For his mighty and holy demonstrations for the good of others, our dear Lord suffered violence,—drank the cup of sorrow; yet, with eye single to an eternal victory, he gave thanks as he drank. In this thought he enjoined his disciples: “Drink ye all of it.’,. In other words: for the Truth’s sake quit your:.—elves like men. As for me, so also will it work out for you an eternal :weight of glory, which the righteous Judge will give.both to you and to all them that love 1-me adhere to the Truth. This is the way, walk ye in it, Partake of the holy eucharist that elevates mortals to the consciousness (If Spirit, God, as all.

Returning to our text: Paul saw that the Colossians were still carnally minded since they yet commemorated the Lord’s death in symbols. Through revelation, Paul knew that the material symbols of water baptism, the use of bread and wine, belonged to the infancy of the church only. To the observers of them to-day, they but hide spiritual revelation; they prevent growth in grace. “Touch not, taste not, handle not, which all are to perish with the using”; yet we have called them ordinances by which to advance spiritually! Though hoary with time, this is ,but error. It is a fetich worship in him in whom Christ is not risen; while he in whom Christ is then leaves it,—as did Paul.

Mark the language used, quite generally throughout the Protestant denominations, in administration of the sacrament: “As you partake of this bread and drink of this wine, mag it preserve you, body and soul, unto everlasting life.” These words of the .ritual are but human additions gilded and burnished by human vagaries, and carefully interwoven and palmed off as the teaching of Scripture. We ask intelligent thinkers to compare the foregoing with our text; to detect the error (or bondwoman), and cast her out, for her offspring cannot be heir with that of the freewoman, i. era.: Cast out this theological error, for it is neither of God nor of Christ Jesus. We would inquire, in all love, of those who dispense material bread and wine, what body, what soul, is to be preserved to everlasting Life? Is it the carnal body and the carnal soul that sin? Surely these are the ones referred to, since they alone partake of the bread and wine. Hear the Divine Decree, immutable: “The soul that sinneth, it shall die.” What is this carnal mind, that would usurp the divine prerogative and change the Truth of God into a lie? Hear the declarations of the divine Teacher, that neither carnal mind nor carnal body can be preserved unto Life eternal; that neither can enter the Kingdom of Heaven;—the former being a sinner and the latter a negative that returns to dust: “He was a man-killer from the beginning; and in the Truth does not stand, because there is no truth in him.”... The Spirit is what gives Life: the flesh profits nothing; the declarations which I have spoken to you are Spirit and are Life. · 1 * Rotherham’s version, John vlll. 44, ad vi. 88.

How confusing are the ritualistic utterances connected with the administration of the eucharist-to say nothing of the vanity thereof! Bread and wine can never preserve mortal life eternally, and no other life partakes thereof. Is it not apparent, then, why Paul so sternly rebukes the continuance of these forms, by such as claim conversion and regeneration; by such as have taken upon themselves the name of Christ, and confessed or professed to walk in “newness of spirit”?

Paul saw that Christ had not risen in their hearts, hence, their lack of understanding. Paul himself had taught that the object of the sacrament was to i:;how the Lord is death until late come again to our coneeiousness. This Divine con- sciomme:,s had not yet replaced in the Colossians the vague mortal sense of life. They had not discerned the spiritual body of their Lorll, and were yet in sin and error. They professed to be true disciples, yet still knew Jesus the Christ after the flesh, which Paul abandoned in his more advanced experience. He declared: “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor. v. 16). The Spiritual Idea, the impersonal Christ, the IJOll· fleshly Saviour had risen distinctly to his perception. Matter no longer seemed to possess life. He no longer saw life and immortality in the belief of a human soul and body; for he himself had passed from death unto Life- had been raised with Christ from the death of mortal sense to Spiritual Reality.

These Colossians were sincere and honest. But they believed that the constant use of the sacred bread and wine, in some mysterious way not as yet comprebendeu, eventually would produce in them a fleshly body sinless as their Divine Teacher. While this part of their Belief seemed to them to deserve credit, they failed to remember their Lord’s statement, that flesh and Blood cannot enter the kingdom of heaven. As long as we are fleshly minded, we are like them more or less enveloped in mysticism. Jesus mode and practice partook not of Pagan mysticism, Grecian philosophy nor Jewish religion; therefore; flee Colossians could not understand the words: “Before Abraham was, I am.” Paul tried to show them that the material symbols were only the rudiments of a childish comprehension to lead into ways yet higher, nobler, grander. In the Epistle to the Hebrews he urges them to leave the “first principles” of Christ, and press on to perfection. He also states in that to the Corinthians that when he himself was a child, he acted childishly, but when he became a man, he put away childish things. He rebukes the Colossians for still adhering to childish things which they should have outgrown, and, like our dear Lord, nailed them to the cross, and passed on to greater achievements. “But,” some will say: “It was Jesus who did that. Do we dare compare ourselves with him?”

Our whole aim. is to become Christlike, and to show it forth in deed as well as word. These very persons have been heard to state in oral prayer that it was their sincere desire to be Christlike. Let us be consistent with Jesus and Paul as we advance in Christianity! To that end, let us blot out all the ordinances written by band, and nail them to the cross.

Christian Science, as did Paul, banishes material rites and ceremonies and follows Jesus in all his commands. When this is done his second advent, the Spiritual Christ’s appearing, is assured. When he thus appears to our enraptured view, all things become new, and the Scriptures are to us illumined with a new meaning. Men and women are to know the risen Christ as he is, Spiritual; not as he was in the flesh; since a knowledge of flesh is sin. The Scriptures are emphatic upon this subject. They state distinctly that Christ was made flesh, sin, for our sakes, but is now again transformed into that spiritual being which was his before the foundation of the earth. This same Divine Consciousness we are enjoined to gain, and thus become Christlike. Before this consciousness all errors, principalities, and powers,—all human modes and vagaries—must bow. When Divine Truth appears to our apprehension, we become like unto him in Glory; this glory knows not, and consequently is not subject to material ordinances. Stunned and bewildered by the brightness of this new light that exposes the error of time-honored customs, mortals cry out: “You have taken away my idols. Upon what can I now lean?” The answer comes: “No more upon the letter that killeth, but upon the Spirit which is Life; not upon the shadow, but upon the substance of things not seen.” SCIENCE AND HEALTH says: “Our; baptism is purification from the flesh. Our Church is built on Christ, the Divine Principle of the man Jesus. We can unite with this church only as we are new born of Spirit- as we reach the Life that is Truth and the Truth that is Life, bringing forth the fruits of Love, casting out error and healing the sick. Our eucbal’ist is spiritual communion with the Father, the one Spirit. Our bread is that which cometh down from heaven. Our cup is the cross-bearing inspiration of Love—the cup that our Master drank and of which he said’ “Drink ye all of it,’”




The Sacred Present

by C. H. Barlow

LooK hopefully forward, from life’s shining plow,
For the Spirit’s sure prompter and guide;
And find, in Love’s labor, the radiant brow
Of the promised Messiah and bride.
The Life-giving Power a wakes us to-day,
And we know the bright message is true;
For it works, as of old, in a marvellous way,
Forever revealing the new.

Let the ghosts of the ages past bury their dead,
With their grimly mysterious lore;
Their dark, lurid spectres and shadows of dread,
Shall trouble the Present no more.
The light of the Mind shines as bright as of old,
A type of the truly divine;
And its. Word is the same sacred Truth that was told
To the Seers of Israel’s time.

The spheres swiftly roll on their frictionless way,
In silence resistless they fly;
And earth’s living spirits adoring obey,
Held by an invisible tie.
In silence He orders the glorious plan,-
The atom, the planet, the flower;
All things and all creatures, from lowest to man,
Are one in the grasp of His power.

And man? Must he. aimlessly wander alone,
In darkness without and within,
Uncertain, an outcast bewildered, to roam,
Left hopelessly cumbered with sin,-
Gazing wistfully backward, the slave of his fears,
For the sign of Truth’s marvellous ways,
Through the thick, ghastly shadows of long-buried years,
To the ashes of far distant days?

Must he still seek for wonders through dead sages’ eyes,
Distrusting the light of his own,
Ere his Saviour can come, in true fatherly guise,
And take the lost Prodigal home?
Then forward forever, from life’s shining plow,
Shall he look for the pure, living Word;
And find in Love’s labor the radiant brow,
Long-promised, of Bethlehem’s Lord.




The Spiritual Sense of the Scriptures

by A. De Long

“Search the Soripturea, be:!&use ye think In them to have Life age-abldln1, and they are they wblch testify ofme.” -,—JoH:S v. 39.

WE read our Bibles, but how many understand searching the Scriptures, as Jesus meant we should? Have we any idea of the great beauties and deep meanings of the inspired writings? Do we even begin to know what the Bible contains? How many of us have made a daily practice of skimming over one or more chapters, accepting all we could understand,—all that conforms to our material ideas of Life,—the rest remaining a sealed book to us. Perhaps we have contented ourselves with the thought, that it was never intended we should be able to solve the mystery of God’s word.

We read our Bibles, but do we “search the Scriptures?” Do we understand that we read?

“Searching” conveys the idea that there is something of value to be found; that in order to find it, some effort must be made. What is this something that is to be searched out? Is it not the spiritual interpretation of what we read,—the spiritual thought back of the historic fact, parable, symbol, or allegory?

There are two conditions of thought prevailing to-day in regard to “Holy writ.” In the first condition the Bible is read to learn what can be learned about the hereafter; and next to learn how to prepare for life in some future world. The reader, in the attitude of thought now considered starts with the declaration that man is both spiritual and material; that he is sinful; sick, and dying. He accepts without question the declaration, “All men must die.” He also accepts as an established fact that “sin and death are realities,” and reads his Bible, trying to make its teachings confirm these postulates.

From this material starting-point, he sees much that is mysterious and contradictory, and is driven to declare that the wisdom of God is far beyond man’s comprehension.

But let us now ask: If the Bible was intended for our guide to Life eternal (the object of desire of all mankind), would it have been so written that man could not understand its teachings? Would a father place in the hands of his child just beginning to master the rudiments of arithmetic, a Euclid, requiring him to fathom its teachings in order to work a simple problem? “If therefore ye being evil to begin with” (living in the sense material) “know how to be giving good gifts to your children, how much rather will the Father who is of Heaven give Holy Spirit to those who ask him?” (Luke xi. 13.)

What is this “Holy Spirit?” Is it not spiritual discern mont,—the Comforter that Jesus promised? He said: “It is profitable for you that I should depart, for if perchance I should not depart, the Advocate in nowise would come unto you.”

Here a condition of thought is treated that is just the opposite of that just considered. In this attitude we lose sight of the material, of personality, in order to realize the spiritual intuition which is the Advocate, or Comforter.

Through all the ages, humanity has been delving in the material, in the vain endeavor to secure this “pearl of great price.” Never, until SCIENCE AND HEALTH was brought forth, have we had the true light upon God’s Word I This is truly the third Book of which John the Revelator says: “The books were opened, and another Book was opened, which is the Book of Life” He speaks of this other Book as coming after. First, we had the Old Testament, the Book of Moses and the Prophets; then, the New Testament, the life and words of Jesus and the apostles; and finally the third Book, the key to the others, has come. This opens to us the spiritual thought back of the Mosaic teachings, and unfolds the hitherto hidden beauties of Jesus’ teachings and demomJtrations. It is, indeed, a Book of Life; since it illumines the Bible from Genesis to Revelation, and shows clearly that the Scriptures teach nothing but Life eternal.

Every lesson in the Bible has a spiritual fact back of what is apparent in the literal history, to the mere material consciousness. It is our work to search out this spiritual fact. How much clearer to us would become every verse in the Bible, were we to base our readings on the scientific statement of being, as given in SCIENCE AND HEALTH: “There is no Life, Substance, or Intelligence in matter. All is Mind. Spirit is Immortal Truth; matter is mortal error. Spirit is the real and eternal; matter is the unreal and temporal. Spirit is God, and man is his image and likeness; hence, man is spiritual and not material.”

If we read the Bible with the thought of our real, spiritual existence firmly fixed in the mind, and regardless of material claims, there will be no seeming inconsistencies in the Word of God.

Our realization of the fact. of spiritual existence must be dim at first, but consciousness of the spiritual would finally be so strongly brought out, that we should become blind to the claim material.

Sometimes it is said, “Christian Science alters the Bible to make it conform to its teachings.” Such is not the case. What is altered is our own sense of Life. When that becomes spiritual our understanding of God’s word is changed. We are then able to see above and beyond the letter, and to discern that Spirit, in the understanding of which the inspired writers conveyed the teachings of wisdom to the people. The writers of the Bible were inspired, but the translators were not. All Bible students agree that much of the original sense has been lost or perverted through it-translation. The allowing lines on this subject from SCIENCE .AND HEALTH, will explain this. 11 The Divine Science taught In the original language of the Bible, came through lneplra- triton, and nt!tld11 mplratlon to be uo,ler1<tood. Hence the ml,apprehen-lon of la spiritual meaning, an I we foul-stay event or the word, in some Instances by unln1pired wrlten1 who were but transcrlblng we it All Inspired teacher had said ••• But mlstakea ooula not wholly obscure the · Science of the Scriptures, seen from Genesis to ltevelation; or mar the demonstration of Jesus, and annul the healing of the prophets.”•

If we read the Bible with the endeavor to grasp the spiritual thought back of the material record, we shall see how perfect is the connection. Jesus’ and the apostles’ teachings of Life eternal; the falsity of error’s claims,—the claims of that fleshly mind that they so plainly declare has no power and no real existence,—are then clearly brought to our consciousness. Then we shall understand the declaration: “I” (the Truth) “am the Resurrection and the Life.” To prove the claim that sin, sickness, and especially death, are real and inevitable, we should not then quote such passages as: “The soul that sinneth it shall die,” before making a thorough study of all it might imply.

While in the beliefs of matter you say, “Soul is Spirit, Life, that which exists forever.” Then again you say, “Life is God, and man is made in His image and likeness.” You must mean by this that man considered as soul is in God’s image and likeness. But can you mean that a part of God enters man, and that then this soul or reflection of God sins and must die? If it sins does it reflect God? Then, according to this theory and the quotation, a part of God must be annihilated in this destruction of soul. Is this consistent? Webster gives the definition of soul as follows:—soul-The spiritual. rational, at Immortal 11ob8tance In man, wblcb dlstlngul1hea him from brutes; that part o man which enables him to I hlnk and reason; and whlob renders him a·.sutuect of moral government; the Immortality of the soul la II fundamental artlolll of the Christian System · the understanding, the Intellectual prlnolple; A haman being; 11, person; bear& affection. In scripture, apR9tlte. A famlllar compellation (?) ofa pnon, but often expressing some qualities of the mind, animal life, courage, tie, genel’O!llt7.

Now notice that according to the above definition “soul” in Scripture sometimes signifies appetite (sense). Then again, “often expressing some qualities of the mind.” It is this feature of the definition we wish to here bring out especially: “soul, sense,—some quality of mind.” ChriEltian Science teaches that all is Mind. The one per- •Soauo& ,UrD HEALTH, fOtb ed., pp. 188 and 193. feet Mind that is God can have no sense of sin, and man in reflecting Him must be equally pure. So this soul that sinneth must be the sense or condition of mind which admits the reality of sin and is not the condition of man made in God’s likeness. This sinful sense is the counterfeit, the false sense,—mortal mind,—which must be destroyed, must die.

How perfectly the teachings of Christian Science fall in with this line of definition! Instead of breaking up our foundation it builds it more solidly. Also the very passages of Scripture so often quoted to overthrow our doctrine of Life become the chief cornerstone in the building. There is no death to man, when found in the image and likeness of God. That which is immortal cannot be destroyed. The immortal lives forever. It is this false sense of life that must be destroyed, that must die. It is the sense that would place Life (God) in matter that dies. The only death there is is the destruction of this false sense. This destruction must come, sooner or later, to each and every one.

Jesus did not come teaching mankind how to die, but how to live forever. How many times he declared, “ye have eternal life,” not, shall have. “Verily, verily, I say unto you. He who hears my word and believes on him who sent me, hath life age-abiding, and into judgment comes not, but has passed over out of death into life,”-not “shall pass” but “has passed.” See also Saint John vi. 58-63, and Romans vi. 6-23. We need to realize that the main object of life is not to prepare for death, but to come into the sense of Life Eternal.

Instead of conforming to the literal and material sense of the Scriptures we must be “transformed by the renewing of our minds,” to that state of consciousness in which we become receptive of their true spiritual significance. There are no inconsistencies or contradictions in the Bible when rightly understood. But we must “search” the Scriptures as a guide to Life and not death to discern their symmetry and harmony. We shall not see the spiritual beauties of the Bible without searching diligently, and then but little by little. Many times we shall find verses whose spiritual sense will seem at first almost completely hidden to our perception.

But if we are persistent in denying the material claims sure to be whispered at the appearance of a wavering thought; for our adversary the devil is going about seeking whom he may devour, this sense or quality of mortal mind that is so desirous of holding to the material sense of Scripture, will be silenced

Even the lexicographer’s definition of words commonly used in the Bible, will often be found a great help in working out the Spiritual Truth of the Scriptures. The definitions of such words as” Adam,” “dust,” “day,” “ground,” and many others will help bring to .our consciousness the unreality of the material.

All through the Bible we find symbols of the two conditions of mind,—one, the spiritual thought, the other, material or sensual belief; one, the Truth, the other a supposition of error. The latter is a false claim, which in every parable or lesson given in the Scriptures is ultimately destroyed by Truth, or the right understanding of. God, as Life eternal.

In our subject verse Jesus says: “Ye reach the Scriptures because ye think in them to have Life age.abiding.” We think we have eternal Life, but do we realize it? · Realization is the height we should desire to attain. It is this for which we strive and search. But can we ever realize a spiritual Truth, while admitting a material supposition?

The Bible plainly shows from first to last, this dual nature of man forever at war. .As Paul III ol’t.he c1rnal mini!; •• Fur tran fbe )Rw of God It does not. ambrult itself,—neither, In fact can it;” 11111! •· For w!Jitt the tlt:i,b prefers Is death; but what the Spirit prefers Ll!ia and peace.” • • • “They who In desb have their bP.!ng cannot please God. But ye have not your bf>lng In flesh but In splrlt.—if atleast God’s Sph’lt la dwelling in you.” And, • • • “If Christ is In yon, the body, indeed, is dead because ofaln, but the Spirit Is Lite becanae of rlghteoU8D688.”

The right spirit in which to study the Bible then, is with desire to gain an understanding of Life eternal, to acknowledge no claims of error; to deny every thought of the carnal mind; to declare on the side of Truth; and to search out the spiritual fact, back of the letter.—“For the letter slays whereas the Spirit makes alive.” In proportion to our zeal and earnestness of purpose will be our enlightment. In Matthew vi. 22-23 we find these words. The lamp of the body is the eye i If, perche.nee, therefore., thine eye be single, the whole oftby body shall be lighted up; whereas, if perchance, thine eye be evil, the whole-0t’thy body ebaU be In the dark. If, therefore, the light which Is In thee is darkness, the darkness-how great if Nomen ran unto two masters be In service for either the one be will bate, and the other Jove, or one be will hold to, and the other despise. Ye cannot be In senlce unto God and unto mammon. “If, perchance, therefore, thine eye be single: “-

If in our study of the S01iptures, we admit but the one source of all-and that, good, the whole body shall be full of Light. We shall then plainly see the spiritual thought the inspired writers intended to convey, and be able to distil quish the spiritual fact from the history of error’s claim, that is so closely interwoven with the Truth. When we can separate the wheat from the tares, tell which is the real and which the unreal, great indeed will be that light.

“If, therefore, the light which is in thee is darkness, the darkness,—how great!”

If the light we seem to have on the Scriptures shows in. consistencies and contradictions, our light is surely darkness, and not that true spiritual interpretation. This interpretation reveals the Word of God as a continuous chain of revelation concerning the Life eternal, which Jesus came teaching and demonstrating.

It is this Life that is indeed the resurrection from our burial in material sense, the realization of the sense spiritual We must stand firm upon the declaration, “All is Mind,” and learn to “resolve things into thoughts,” as the Teacher says. Then we shall begin to perceive some of the great beauties of the Bible, and also learn how to live, instead of ever looking · to death as the portal to spiritual understanding.

The resurrection is going on here and now. Let us all strive to have part in this the first resurrection. Saint John the Revelator says: “Happy and holy, he that has part in the first resurrection!” This is the resurrection from sense to Soul, from sin to Holiness, from matter to Spirit, from death to Life.

Jesus, by his words in the lesson verse, meant that we should understand clearly the teachings of the Bible. He did not say that they were beyond our comprehension, 8 Homeward Bound Thoughts. although he did say, “Yet many things have I to be telling you; but ye cannot bear them just now.” This was because the condition of thought was too material to receive the true spiritual significance of all be taught. But he certainly implied that the time was to come when all would be plain to those who were watching for Truth’s appearing. The time of this appearing we know is here and now. “Behold, I am standing at the door and knocking! If perchance any one hearken to my voice and open the door, I will come in unto him, and will sup with him and he with me. He that conquers, I will give to him to take his seat with me in my throne; as I also conquered, and took my seat with my Father in His throne. He that has an ear, let him hear what the Spirit is saying to the assemblies.”




Homeward Bound Thoughts

by Rev. E. R. Hardy

THE reversal of mortal modes and methods translate human affections from sense to Soul—from the realm of the temporal and unreal to that of the eternal and real; revealing to us how Good, working by the law of Love, detaches our sense of Life from all that is unlike the Divine character.

To an evil sense, Good appears to be evil; hence, evil would inform us that “He is a friend of publicans and sin- ners/’—and, again,” He maketh himself as God.”

Did Jesus countenance evil? Did he ignore its false claims? On the contrary did he not declare against this mistaken sense Love’s Divine Wrath, even the wrath of God in judgment upon unrighteousness? This “Wrath” is not the retribution of an angry God, but it is Love’s smitten Rock, against which the waves of mortal sense lash themselves to fury and die, charging their self-destruction to God.

Mistaken views of Truth and Love fling open wide the portals of thought to erring human reason. Basing one’s estimates of manhood upon that alone which brings into demonstration harmony, purity and Love, removes the false estimates consequent upon a knowledge of personal good and evil, and blesses the human family in revealing to us the Divine order of God’s creation.

Christ (The Truth of Being) abolishes evil, “bringing Life and Incorruption to light;” but this is only accomplished through the right interpretation and application of the Christ Science. Its Truth is to-day silently distilling itself, through thought and action, upon what is termed human consciousness; until, like the dew which falls unobserved upon the tender blade of grass, human affections lift themselves in meekness to a recognition of that manhood above the claims of dust and evil Truth and Love are then seen to be the propagator of every manifestation of Life, wherein evil, sinful thoughts and desires have no place nor claim.

Much is being written and spoken concerning our Leader’s changed attitude of thought regarding the personal claims of evil. I fail to perceive, however, that in any word of hers she departs from her former teachings, when the spirit of SENSE AND HEALTH is understood.

It is said that ·” her views regarding the supposed subtleties and workings of a false personality are undergoing a radical change, becoming subdued and softened by her growing sense of a Love which’ covers a multitude of sins.’”

I do perceive on the contrary, in the mental horizon of the present hour, a growing demand which, in order to accomplish the ends of Wisdom, has compelled her to walk in the midst of her students as Jesus did at one time with his. After telling them to “Walk in the light, that darkness overtake them not,” it is recorded of him that “he went away and was hid from them.”

Our Leader has declared Love to be the fundamental of Science; but the Love. that is Divine, she tells us, is never separated from the Wisdom which says: “Thou shalt die” to all that appears to disrupt the harmony and unity of Good. Her present attitude of thought is set forth upon this question in SCIENCE AND HEALTH, and is summed up on page 215 in the following language:—“The maximum of good is no-day met by the maximum of suppositional evil To admit the reality of a false belief, or to flee before it, will involve you in hopeless error. There is but one way to handle sin, and that is to encounter it boldly. Expose it first, and you will be enabled to annihilate it afterward.”

The requirements of the hour upon us is this: O Watch lest ye enter into temptation.” The demands of Science are positive, radical, and unvarying, admitting of neither tentative theory nor of laxative principle. To be demonstrated however, its opposite supposed mentality must be met and mastered through the spiritual idea. of Love. Its methods are reformatory since it demands obedience to our highest sense of good, thereby leading mortals step by step out of sense and self, into the very government of Good (God)—the consciousness of the Divine Principle.

Thus does Science become the beacon-light of the Infinite upon the shores of time. It penetrates the darkness of human philosophy, reason, and blind belief with the rays of Truth; dispelling ignorance, and warning against the hidden shoals of a false personality,—a human sense of the Truth.. Here Love itself illumines our pathway, and we shape our course toward the quiet waters and calm atmosphere of spiritual understanding. Our Teacher and Leader seems very near to us all—as indeed she is—still, like boatmen beating their way up the channel of a stream, against tide and wind, all her students have yet to cross and recross the currents of mortal thought far behind her trackless course, ere we can “cast anchor” and safely ride the waves from whose crest she triumphantly beckons us onward and upward.




The Builders

by Longfellow

ALL are architects of Fate,
Working in these walls of Time;
Some with massive deeds and great,
Some with ornaments of rhyme.
Nothing useless is, or low;

Each thing in its place is best;
And what seems but idle show
Strengthens and supports the rest.
For the structure that we raise,
Time is with materials filled;
Our to-days and yesterdays
Are the blocks with which we build.
Truly shape and fashion these;
Leave no yawning gaps between;
Think not, because no man sees,
Such things will remain unseen.
In the elder days of Art,

Builders wrought with greatest care
Each minute and unseen part;
For the gods see everywhere.
Let us do our work as well,
Both the unseen and the seen;
Make the house, where gods may <lweII.
Beautiful, entire, and clean.
Else our lives are incomplete,
Standing in these walls of Time,
Broken stairways, where the feet
Stumble as they seek to climb.
Build to-day, then, strong and i-are.,
With a firm and ample base;
And ascending and secure
Shall to-morrow find its place.
Thus alone can we attain

To those turrets, where the eye
Sees the world as one vast plain,
And one boundless reach of sky.




Persecution

by S. J. Hanna

(An address delivered In Odd Fellows Hall, Denver, Col., May 18, 1890,) Wherefore, having this ministry, according as we received mercy, we are not faint hearted.—2 Floor. tv.1

PAUL knew what persecution was. So did his fellow apostles; so has every herald of a new unfolding of Truth. John the Baptist was imprisoned and then beheaded. Socrates drank the cup of hemlock from the hands of his persecutors, passing on with perfect composure, in the assurance that he was merely setting out upon a happy journey. By his death he attested to his disciples the steadfastness of his convictions, and thus accomplished more for mankind than would his continuance in the flesh.

John Huss and hosts of Christian martyrs suffered death at the stake, in testimony of religious convictions. Galileo was tortured into retraction of his theory that the world moved; but the world moved just the same. John Calvin was banished from Geneva, because of his, then, advanced religious thought. With the same degree of consistency and Christian forbearance which is sometimes exhibited to-day, he caused Servetus to be burned as a heretic.

Martin Luther was anathematized, and summoned before the diet at Worms. Why? Because it became evident to his adversaries that “this man must perish or the Roman Catholic Church will be lot in Germany.”

John Wesley was cast out from the church of the Establishment because of his Methodism. The clergy refused to cooperate with him, so that he was obliged to take laymen as assistants in his ministry. A biographer says: “His life was often in danger from the fury of mobs, and his delicate mind felt ;keenly the contempt of the higher classes, his equals. Yet he could say: ‘None of these things move me.’”

Have our Methodist friends forgotten the trials and tribulations of early Methodism? Have our Presbyterian friends forgotten the persecutions of Calvin? Have our Lutheran friends forgotten the experiences of Luther? Pioneers of advancement in religious thoughts, especially, have been opposed. All who have departed from crystallized thought and stereotyped expression, have been, in all ages of the world, hindered at every step, by persecution in some form.

Advanced thought and enlarged activities that spring therefrom interfere with established conditions. They unsettle old customs and traditions, disarrange social convention- alities, tend to overthrow dogmatic ideas, and disturb the sweet repose of mortal dreams. Of course they meet with opposition., That the thing opposed is not understood, only makes opposition more bitter. No prejudice is so strong as that born of ignorance. Its intensity is usually proportioned to the degree in which the object of its hostility is not understood. Many men are bitterly hostile to the Bible who have not looked inside its lids for years unless to find food for adverse criticism. Others talk, or babble learnedly- as they think- about it, who have never studied it. Still others condemn it, because they are too carnally minded to understand it. It requires no great genius to sneer at that of which one knows nothing, or of which he has no perception. It is no evidence of great talent to pass adverse judgment upon that against which bigotry has closed the under, standing.

Fear that Jesus’ establishment of a temporal kingdom would disturb material interests and overthrow their system of religious rites and ceremonies, impelled the Jews to his crucifixion. Could his mission have been accomplished without disturbing the equilibrium of their material affairs, and religious customs, without vexing the waters of the smoothly running river of mortal life, they had never nailed him to the cross. So too, fear that his disciples might yet realize this same kingdom, led to their persecution. Motives of self interest, of temporal advantage, intolerance of interference with creeds and dogmas—Ah, there’s the rub! So, every phase of spiritual thought that asserts its superiority to mortal laws, institutions, and seeming interests, meets with the bitterest opposition. Could the spiritual kingdom be established without disturbance to the temporal, the world would pay no heed to its unfolding. Men never object to a religion that does not encroach upon their daily, material lives. Religion as a mere abstraction causing no break in the routine of their sensual lives has always been to them well enough. Only when it has pressed in upon evil habits, or especially when its practical application has touched their pocket-books, the case has been different. Thus it is to-day. Mortal mind has not changed.

During the war of the Rebellion, the preacher in many places in the North who refrained from reference to the mighty upheaval, got along smoothly enough; but the slightest reference to the war sometimes sufficed to raise the cry of “politics in the pulpit,” and led to serious disturbance in the congregation.

In Leadville, so long as the preachers and church people closed their eyes to the wickedness about them, and allowed gamblers to lure young boys into their deus and to rob their victims with impunity, the gamblers had no particular objections to preachers and churches. But when the preachers and the churches began a crusade with a view to suppressing their nefarious business, the gamblers turned with all the full of incarnate malice, and threatened to kill the preachers and burn the churches.

So here in Denver, so long as the preachers and the churches sat calmly by and winked at the keeping-open of the saloons on Sunday, the saloon-keepers found no especial fault with them; but when they moved for the enforcement of the Sunday laws, wrath against the preachers and the churches knew no bounds.

So long as preachers content themselves with glittering rhetoric and elegant essays that touch no ones temporal interests and disturb nobody’s traditions or dogmas, so long they are regarded as a harmless something. .Hut let the thunderings and lightnings of Truth become so vivid .and loud and positive that the foundations of wrong and error begin to tremble, and the warfare upon the pulpit immediately begins.

It is in the name of God and religion that the edicts or mortal mind against Truth are issued and executed. In that name the Roman Inquisition did its horrible work; in that name has the earth been made to run red with human blood. No doubt the Romish Church acted conscientiously in its persecution of heretics, as the early Christians were called. No doubt very many of the clergy who are speaking from their pulpits to-day against Christian Science are conscientious in their action. They as fully believe they are doing God’s work, as did the Roman Church in its persecution of the Christians. No doubt many conscientious people, outside the clergy, oppose us because they do not understand what Christian Science is. Yet oppusitiun from this source, and especially front the clergy, is scarcely excusable; for all may understand it if they will. They can no more understand it, however, by standing aloof from it and criticizing it, than can men understand the Scriptures by never reading them, or reading them only to find grounds of cavilling. If ministers of the various denominations would give one half the time to earnest endeavor to learn what Christian Science is that they do to attempt to show it to be what it is not, and then would preach it as Christian Science from their pulpits, all cause for alarm about depleted congregations would disappear.

In Leadville, on last Sunday evening, the pastor of a leading church denounced Christian Science. Among other things be said: “To call it Science is a slander; to call it Christian is sacrilege; in the interest of the safety of society, the law will finally interfere to check this fanaticism.” He added: “But the unfortunate victims of this supreme delusion may be numbered by thousands.” A significant admis-

Several of the most respected and intelligent members of his congregation are victims of this “supreme delusion.” If, as the result of such attacks as this, upon a subject the first letter of whose alphabet this minister (as well as many others who are speaking against it) has yet to learn, these members should feel called upon to withdraw from his church, the cry would be raised that “Christian Science is breaking up the churches.” Will not our clerical friends some time learn that, until they first know something of what Christian Science is, the only point brought to the popular apprehension by their assaults upon it is their own utter ignorance of the subject upon which they assume to speak. Truth will survive the onslaught of our brother up in the mountains.

Christian Science by the very fact of its being a religion of action, a true ministry, rather than a religion of abstraction, will meet with opposition, and its apostles will encounter persecution. This has been its history, and this will continue in the future. Its Founder has prepared us for the ordeal through which its disciples must pass. The action of Truth in demonstration brings it in necessary conflict with old customs and habits. Its unfolding means the overthrow of materia medica; therefore most physicians oppose it. It tends to lessen the sale of drugs; therefore, few druggists will embrace it. It destroys the appetite for intoxicating liquors; therefore saloon-keepers will look on it with disfavor. Its understanding destroys the love of fashionable life and social follies; therefore, “society” so-called, will usually be found unfavorable to it. It does away with creeds and dogmas; therefore, most of our theological friends dislike it. Its Principle once established in human consciousness, the necessity for courts and lawyers will disappear; therefore, a good many lawyers will denounce it. When its fruits are more apparent, undertakers and sext-one will—and that before long—raise their voice against it.

In those days will be tribulation such as has not been seen since the beginning, and earth will echo the cry: “Why hast thou come hither to torment us before the time?, With all of earth’s principalities and powers arrayed against it, surely if it be not Truth, it will fail. If it be Truth, it will overcome the world, the flesh, and the evil The combined opposition and persecution of mortal mind in its multiform phases and methods will only serve to demonstrate the :firmness of its foundation. If it be not Truth, it will destroy itself, so that our disturbed friends need give themselves no further uneasiness concerning it.

The opposition to Truth is the testimony of its genuineness. If. Christian Science had nothing to oppose and overturn and destroy, there would be no reason for its appearance. If the world had been already conscious of the allness of Good, there would have been no need for the coming of the Christ, as God manifest in the flesh, and he would not have come. If there were no false sense of a mortal mind to be overcome_in the world to-day, there would have been no demand for Christian Science, and it would not have come. The necessity which brings it is at the same time its sole · opposer and the only opposition. It is the army of its opponents standing out in battle array, that calls for the marshalling of the hosts of Truth, to attack error and prejudice in its strongholds.

· Christian Scientists are under Divine orders to take their shields and swords and do battle for Truth. This is the Divine appointment. Shall we shrink because of opposition? Opposition will only stimulate our endeavors and call out our activities. Otherwise we are unworthy the name of Christian Scientists and unfit to be accounted servants of the Master. We must be able to say with Paul, “The noble contest I have contested, the race I have :finished, the faith I have kept,” or we cannot add, “there is lying by for me a crown of righteousness.” If we betray the Master, we shall receive deserved condemnation. If we remain faithful to God and our own true consciousness, we shall exclaim “Who shall separate us from the love of the Christ? Tribulation, or- distress, or persecution, or famine, or nakedness, or peril, or sword?” For we are “persuaded that neither death, nor life, nor messengers, nor principalities, nor things to come, nor powers, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” “For the momentary lightness of our tribulation, in a manner yet more and more excelling, is working out for us an age-abiding weight of glory.”

Need we stronger assurances? Can we not rest in these? The Scriptures teem with like assurances, and we should be recreant if we failed to repose upon them. We are the trustees of the largest trust given over to any age since the days of the apostles; humanity is our ceatui que trust, and Truth is the court to which we must make our final accounting. If we bury our talent, we shall receive, as we shall deserve to receive, the sentence of condemnation: “Take away, therefore, from him the talent, and give to him who has the ten talents... and the unprofitable servant cast ye forth into the outer darkness; there will be the wailing and the gnashing of the teeth.”

What matters it, then, if we be called lunatics? Was not the Master accused of being beside himself? Paul, when making his memorable defence before Agrippa was interrupted by Festus, who “said with a loud voice: Paul, thou art beside thyself; much learning hath made thee mad.” But Paul replied: “I am not mad, most noble Festus; but speak forth the words of Truth and tmberness.” The world, with its pride of intellect, and boast of learning, has not yet advanced beyond the point where the super-material is either the work of the devil, or of luitatics. But if we are lunatics, we are a happy lot. If we are under a delusion, as is charged, it is a beautiful and a healthful delusion, and the sooner all come under its benign influence, the better for their happiness and peace.

Again, we are called “cranks.” Those who thus allude to us have unwillingly selected a most apt and happy term. A crank performs a useful office. It makes things go around; and every time the crank is turned it describes a circle. This circle is a material emblem of that mighty circle of Truth, which it is our humble mission to bring men to the understanding that they are dwelling within. Let them call us cranks, therefore. We are cranks, and we want to be cranks. We will keep right on turning the crank, until all the inhabitants of earth, and every created thing thereon, shall be “freed from the servitude of coITuption, unto the freedom of the glory of the children of God.”

“For I reckon that unworthy are the sufferings of the present season to be compared with the coming glory to be revealed through us.” “For the eager outlook of Creation is ardently awaiting the revealing of the sons of God.” From Truth itself shall come our justification; from the Eternal Verities shall come our reward; from the Omnipotent Good shall come to us the undying peace, which passeth all understanding.

We care not for the glory that from one another comes. We seek “the glory which comes from the only God.” “We are not looking out for the visible things, but the invisible.; for the visible things are but for a season, whereas, the invisible are age-abiding.”




The Parable of the Tares

by W. F. Gross

“ALL is Mind.” All that exists is a mode of consciousness. There are two conditions of consciousness: one, the real, is immortal, is without beginning or end, and has in itself no sense of imperfection or discord; the other is mortal, has both beginning and end, and includes every form of evil.

The field in which the seed is sown ch the world. The world is to come to an end for us the harvest is the end of the world.” As we have before observed, immortal consciousness cannot have an end; therefore, the field referred to in the parable cannot be that consciousness. As there is be- hides this only the mortal sense of existence which comes to an end, mortal consciousness must be the field in which the seed is sown.

“He that soweth the good seed is the Son of man’ The perfect idea of Truth, imparts to mortal consciousness the thoughts of l:rood, which are the children of the kingdom of heaven. Jesus does not say that mortals, in whose thought the good seed is sown, are the children of the kingdom; but the seed that is sown, the ideas of Truth which he expressed, are the children of the kingdom. They are thoughts of immortality which can never become mortal or in any way be affected by evil. They dwell in eternal harmony. It is just as impossible for these children of the kingdom to bring out discord, as it is for God to fall or to become a tempting serpent. “Like produces like.” Anything that is not now the expression of Good never was and never can be a child of the kingdom.

Only in. a figurative sense, however, are these ideas of Truth sown in mortal consciousness. Strictly speaking, it is impossible for an immortal idea to dwell in mortal con:3cious- less, or for mortal, finite sense to comprehend immortality and infinity. The spiritual idea shines through mortals, and the mortal sense of things is destroyed. The concepts become more spiritual, but they are not absolutely true until all of mortal sense has disappeared. As high a sense of Good as he is able to receive continually comes to each mortal, and he is led successively to more and more perfect conceptions. Thus the leaven continues to work till the whole is leavened.

“While the man slept his enemy came and sowed tares., “The enemy that sowed them is the devil,” evil, or material sense; the supposition of a power and an entity besides Good. “The tares are the children of the wicked one.” Jesus does not say that mortals are the children of the wicked one; but the tares which are sown in mortal consciousness are the children, the thoughts of evil, error. These never did and never can express anything else. They are mortal and finite, and can never become immortal, infinite; they must always remain the mortal, finite sense of existence. As mortals awake from the sleep of error they see good and evil growing side by side; to root out the evil thoughts requires time and patience. The fit impulse is to immediately pluck out the tares; but, second thought shows that this will injure the wheat also. There is nothing left but to wait patiently for the harvest, and then the wheat can be gathered into barns and the tares cast into the fire.

“The harvest is the end of the world, and the reapers are the angels.” The end of the world is the end of the mortal sense of existence. “Angels are God’s impartation to man, not messengers or persons, but messages of the true idea of divinity flowing into humanity. These upward soaring thoughts never lead mortals toward self or sin, but guide to the Principle of all good, whither every pure and uplifting aspiration tends.” (Is. & Rah.)

These reapers gather into the storehouse of individual consciousness, the fruit of the good seed, but cast into unquenchable fire all the fruits of evil. To-day is the time of harvest. The world, material sense, is coming to an end. It is going out as it came in, for it is the falsity and not the truth of being. By the fruit we know whether the seed was good or bad. That is why we wait until the harvest, until we can see the fruit; then we can separate them.

Mortals ask: “What becomes of me in this harvest which is the end of the world?” Science replies: “The sense of physical personality comes to an end with the rest of the mortal sense of existence; but as individual you are immortal, an immortal idea of Truth. Mortal consciousness or material sense seems to hide from you your real identity. As the sense of evil is destroyed, man’s real identity appears to him, as it exists in the Mind that is God. The end of the world, mortal consciousness, comes to each one individually; and that end comes as fast as the claims of mortality are seen to be false. When the harvest is completed, when the last material conception perishes, then will the righteous shine forth as the sun in the kingdom of their




Thy Word Is Nigh

by C. H. Barlow

MAN longs, through life’s dark day of pain,
For one “far-off divine event.”
The poet sings with soft lament,
And dreams he makes God’s purpose plain.
The present, all bereft of power,
Is barren ground without a sign;
He searches for a scheme divine,
In far-off past and future hour.
On earth’s lone isle for starving souls,
Poor Spirit-Crusoes thus lament,
And hold this life as banishment,
Twixt past and future Heaven’s poles.
The sun sinks low in gloomy vales,
And guides no mourner’s lonely bark;
The past was bright, the present dark-
The far-off future holds the scales.
O blinded mortals! Know ye not,
That God is All, the last and first?
As in creation’s glad sunburst,
To-day He rules o’er human lot.
To search the future and the past,
E’en while ye strain those tearful eyes,
And seek, far-off, for Paradise,-
Beneath thy feet, Life’s pearl is cast.
As deathless as His Spirit free,
The Perfect lives and works to-day,-

As in the ancient Prophet’s lay,
Where there’s an open eye to see.
Of all that was and is to come,
The present holds the Mind and Cause;
And God lives in eternal laws,
And here, to-day, upholds His throne.
Then rise and greet the signs that prove
Unreal the ages’ long lament!

The “one far-off divine event”
Is no, and that event is Love.




Perception; Reception; Conception

by Rev. F. E. Mason

THESE words represent the three steps of spiritual development leading to the perfect manifestation of Truth:—first, Perception—the perceiving or discernment; second, Ret caption- the admission or entertainment; third, Conception- the apprehension or retainment.

These several footsteps which are necessary to development of the perfect manhood, of which Jesus of Nazareth was the highest manifestation to the senses, must be taken individually by each mortal before the characteristics of this wonderful man can be duplicated in himself.

These three mental conditions, which are vividly portrayed in the account of the Creation given in Genesis, correspond to the first three creative days therein described. The first condition is light: God said, “Let there be light” and there was light, and the evening and the morning were · the first day. Perception of light is the first step towards spiritual perfection, the beginning, the first realization of something beyond the material sense of things,—the recognition of a higher ideal.

And God made the firmament, Genesis declares, and the evening and the mornh1g were the second day. The firmament, according to human sense, is the air; spiritually interpreted, it is typical of that realization which transcends materiality, and discerns in the firmament of Mind, the true sense of manhood. It is the consciousness that spiritually is the true, and that materiality is the false. This realization marks the second footstep, and is reached through acceptance of spiritual facts in lieu of physical fallacies.

And God made the tree whose seed was within itself, and the evening and the morning were the third day. The third period of progression, which corresponds to conception,—full realization and manifestation, is that consciousness of Truth, which perpetuates itself through the understanding that Mind is all, and that matter is only the expression of the carnal sense of limitation. It is the realization of individual purity, whose germ is in itself, and bears fruit after its own kind.

These are the three footsteps by which all mankind must pass before true manhood can stand revealed. Every attribute that revealed itself through Jesus must be expressed through man. We can be like him if we will. If we grow better and better daily, must we not some time arrive at the full stature of the man Jesus—must we not express the purity and perfection which characterized him? Is not such a possibility desirable? Who would not be like the mighty Nazarene if be could? And all can if they will. Pure thinking and right living will bring about the desired result. Exertion, self abnegation, persecution for a little time,—and then, eternal joy and peace. Is not this worth striving for? Jesus says: “Behold, I come quickly; hold that fast which thou hast, that no man take thy crown.” Honest, sincere longing for Truth brings discernment of Truth; discernment of Truth leads to its reception; and reception of Truth should be followed by its complete comprehension and individual manifestation.

It is not the reception of the talents that counts; it is their employment. They who will employ them will receive a recompense worthy the effort. Ilut they who disregard the higher thought will be cast out into outer darkness by their own wilfulness; mental night will come upon them; for they will have excluded their own light.

“I am the door” said Jesus, and he marked every footstep in which all must follow. His first appearance in the manger corresponds to perception of Truth. In its infancy it is dressed in the swaddling clothes of ideality and humility; pure and spotless it is, conceived in the matrix: of Mind and born apart from materialistic belief. From this stage it develops into youth, and, in the temple of our thought, con- founds the doctrines and theories of worldliness that have found lodgement there. This is the period of reception, in which antiquated opinions and erroneous conclusions are destroyed, and the rational, pure sound reasonings of Divine Science take their place.

Still developing, it takes on the sense of perfect manhood, and brings all power and dominion. It makes man trium:—phant over the claims of the world and exalts him to the zenith of understanding, crowning him with the supreme light of spirituality.

These three steps Jesus manifested perfectly during the three years of his public minishy. If men would study more closely the life of Jesus and realize that it is but a. prophecy of their own life, they would more willingly make the attempt to be like him; but became they are taught to believe that Jesus was an exceptional being, endowed with talents and powers that put him beyond the possibility of of approximation they turn hopelessly away. Thus Jesus has come to be looked upon only as a prodigy; or perchance, it is denied that the mighty works attributed to him were really wrought, since they have never been imitated, and are seen to be contrary to” natural” law. Christian Science throws light upon this point. It proves that if it is possible for one man to manifest in himself purity, perfection and power, it is likewise possible for all mankind so to do.

Yea, Christian Science affirms that all mankind must do it, and Jesus himself declared that he was the way which all were to follow. Perfection is no special gift, But the goal and ultimatum of every child of God. Jesus is our” Princely Leader” and a divinely crowned being in that he realized the allness of spiritual facts, and conformed himself to them, thus becoming a living model for the world. This same sense of perfection must he consciously realized by every son and daughter of the Most High, for it takes all of God’s creation to fully express Him. Should one individuality be irrecoverably lost, the Science of Divinity would he imperfect; it would be minus this one expression, and hence finite. We miss the goal because we do not see the goal; but perfection was made as much for one as another, and all must sometime express it in its fulness. Jesus became the Son of God because he took possession of his birthright-” dominion.” We can do the same. God is not guilty offavorit- ism; the Bible emphatically declares that He is no respecter of person. Jesus was endowed with no gift or power of achievement that God will not grant, yea., that He has not granted to all. We shall each enjoy the boundless freedom of the Sons of God, when we silence the old-time lie that seeks to make us believe that men are not created equal, but that some are specially crowned with divine favors. Jesus,. the Christ, is but a type of you and me when we shall have put off the old man and his deeds, and shall have taken on the immortal sense of being. What the senses reported of Jesus was the Jew’s highest apprehension of perfection, but the belief that they could not be his equals crucified the Master and deprived them of the present living model of perfection. Jesus’ works were not supernatural, but divinely natural-natural to all mankind.

Man’s idea of God is not God’s idea. of Himself. This is proven by the fact that man’s view of God is constantly changing. Through all the centuries a higher and higher apprehension of Him has been developed. Jesus of Nazareth had an infinitely grander conception of his lt,ather, than any who preceded, or have followed him. It was this divine understanding that crowned him with mighty works, With higher understanding of God, comes a grander manifestation. of the Divine Nature. Jesus simply exhibited to the senses what a pure conception of God would do for man. If it is true that man’s conception of God is not God’s conception of Himself,—and it is demonstrated by the fact that it is continually going higher-may it not be true, also, that man’s conception of God’s creation, may not be God’s idea of it? Nay, does it not follow that such mm;t be the case? And that our conception of God’s universe is only a human conception—not a divine realization of it? May not, after all, the external world which we see be but a perversion of the true, spiritual universe? As he who looks through green glasses sees everything tinged and distorted, so he who looks through the conception of matter, sees everything from a material standpoint. What proof have we, then, that the world presented through this false medium is the true creation? None whatever. On the other hand, it is a logical deduction of Christian Science, that the external, phenomenal world is but the carnal sense of the true, spiritual creation. As the carnal thought is ever at enmity with the spiritual, it is a. necessary conclusion that the physical world is but a perversion of the spiritual, and that, as Longfellow well sung, “Things are not what they seem.”

We conceive that this world is beautiful,—wonderfully beautiful, but this judgment is merely because we have nothing higher with which to compare it. As our sense of beauty is improved, we shall not find here the beauty that now seems so wonderful. This conclusion will be seen to be entirely tenable, when we take into consideration that in many instances already, that which once seemed fair and perfect has lost its charm, because our appreciation of the beautiful has so changed and developed.

Nature expresses a higher degree of completeness and harmony than mortal man, because not under his direct control. and not subject except remotely to bis manipulation. Whatever man creates or can touch terminates in speedy death. Other embodiments are ofttimes perpetuated for ages and ages. Some species of trees live for centuries. Many animals are remarkable for their longevity, and others have restorative powers which would be astonishing if possessed by man, as, for instance, the lobster, which regrows a claw to replace the one lost. These works of creation which man believes to be most remote from him, express the greatest degree of harmony, as evidenced by the wonderful systems and perfection of the stellar universe. On the other hand, the more closely the objects of sense are allied to man, the more discordant they become and the less life they express. And why? Because mortal man is the cause of all discord and death, both in himself and in the universe in which he dwells. Being thus the cause of all in- harmony, the more nearly objects of sense are related to their supposed cause, mortal mind,—the more intense becomes the expression of discord and death. Of all living things mortal man is the most imperfect and the most unhappy. He is but a transitory being, his days are as the grass—the wind passeth over it and it is gone, and the place which knew it once knows it no more forever.

The average of man’s life is but thirty-three years. Moreover from a physical standpoint, he has far less with which to protect his life, than any creature on earth, for he is at the mercy of them all, even at the mercy of another man,—indeed his own kind is his worst enemy. Thus having himself had the naming of everything, he has named himself lowest of all; has made himself a slave to all that he has created. He has built himself up as a mortal, organic, structural being, subject to sickness, sin, and death. He has woven about himself a net-work of complexities, and has so tangled himself up in his own foolishness that his extrication seems almost impossible. For six thousand years the loom of materialistic speculation has been weaving this net-work of inconsistencies about him, making him a slave to his own imaginations. Truly has Job said: “Man is of few days and full of trouble.” The statement in the Bible, “As a man thinketh in his heart, so is he” has been to him a statement only, devoid of meaning. But now, thank God, he is arousing himself. He feels that his fetters are self created, and he longs to be free. He is-beginning to think for himself and to think rightly- and what are his conclusions? In the clear light which SCIENCE AND HEALTH throws upon the character of God, and God’s true creation, he sees that the universal discord of the physical world proves its unreality- proves that it is not the universe which in the beginning was pronounced “’ very good.” Moreover, man has an innate consciousness of perfection; which fact argues that imperfection is unreal, and that perfection must be the grand verity of being. Thus, when man ascertains by one means or another that that is untrue which all bis life he has deemed fixed and certain, he endeavors to find the true and the perfect. A conception of future perfection declares his present condition abnormal. This is the revelation of Truth—the conscious realization that that which is less than perfection is false and unreal. A spiritual perception is, therefore, the first step in spiritual development, but this step cannot be taken while holding the physical as all important. Trust in the physical hides from us the beauty and grandeur of the metaphysical. We cannot serve .God and Mammon; “Spiritual things are spiritually discerned;” it is impossible to apprehend the spiritual import of phenomena while looking through material eyei:i.

“This corruption must put on incorruption, and this mortal must put on immortality” ere the higher truth stands revealed. This transformation does not come at death, as modern Christianity teaches, but it is gained only by dissociating ourselves from materialistic beliefs and methods. Death is not a friend that confers spiritual freedom,—neither. is the tomb the matrix of eternal Life!. Such reasoning is fallacious and hinders man from beginning now his march toward the Promised Land of Spirituality. Salvation is not gained through the dissolution of the physical body, but by the disappearance of the false sense in which alone it has existence. Man will continue indefinitely to live in a physical apprehension of things, until the mind which evolves the physical surroundings is outgrown, until the carnal sense yields to the spiritual. Then things will be spiritually discerned. Materiality is a sense—a consciousness—and not a substance. It is subjective—not objective, and must be annihilated from within and not from without. Does not the science of Physics teach that no particle of matter is ever lost? It simply changes its manifestation, and though it disappears as one object, it reappears as another. Then it is impossible to destroy the physical world by external means; it must be changed by the renewal of the mind, since matter is but the phenomenon of mortal belief.

“Death is a mode of matter and does not advance Mind” to the embodiment of a celestial being. Man’s embodiment is but the garment of his thought, and the body always manifests the condition from which it has been evolved. That which is born of flesh is fleshly, and that which is born of Spirit is spiritual. The same thought is expressed by John in the words,” He which is filthy let him be filthy still,. and he that is righteous let him be righteous still,” showing that death does not and cannot alter the conception. Death is an effect of which the material thought is the seeming cause. An effect cannot alter its cause. Unless the cause is removed. or changed the effect will manifest itself not only once, but repeatedly, until the cause is changed or removed. As long ali the mind is polluted with corrupt beliefs, its expression will be corruption, for “the seed brings forth after its kind.”

Man must “come to himself” before he can comprehend the Father. We must have a higher idea of God before the manifestation of God becomes apparent to us. Since we, spiritually, are the image and likeness of God, this manifestation must appear to our consciousness, thus verifying the statement of Job, “Without my flesh shall I see God.” • Coming thus to ourselves, a higher understanding of ourselves is revealed- the power of God neutralizes the discords and weakness of the physical .body and conforms it to the idea of Infinity. This realization brings to our consciousness the thought that.. in our Father’s house is enough and to spare,” and a longing to reach home inspires us with a desire to work for His manifestation.

“Son, all that I have is thine,” expresses the Infinite’s bestowal of Himself upon all who com,ciously know Him,—not through faith merely, but through divine understanding. These words, “All that I have is thine” find an echo in Paul’s declaration that “all things are yours, and ye are Christs’ and Christ is God’s,” and bring to us the inspiring thought that man reflects every attribute of the Infinite, that man is God’s idea of Himself—the reflection of His glories- His consciousness! Every attribute of Divinity is individually bestowed upon man. Why should not man recognize and appropriate this immortal, Divine legacy? The first step toward this higher state is the perception of Truth. Reception of this higher ideal is the second step. For this reception preparation is necessary. As God is Love, we must manifest love in our present attitude of thought. If we do not love our neighbor whom we have seen, bow can we love God whom we have not seen? Love is the fulfilling of the law—without love we are as nothing. This is the most essential of all heavenly virtues, and the motive power which impels us forward. Only “the pure in heart shall see God, Jesus declared; hence, only a loving disposition is receptive of God’s grace, for love attracts love.

Having perceived and received this higher ideal we must live it. Thus we take the third step,—the conception or manifestation of the Truth. “He who knows the Truth and doeth it not shall be beaten with many stripes.” We must live up to our highest understanding, for those who comprehend this higher revelation must revoice it to the world. The question of the hour is not whether the world will suffer for not knowing Christian Science, but whether we will suffer through not telling it to the world. What we have received we must distribute. Jesus commands bis disciples in all times to go out into the “highways and byways” and compel them to come into the feast.

Again, he said, “If you love me, feed my lambs.” Are we obeying this divine injunction? Are we feeding the lambs of God, or are we letting them go hungry while we think to feed on the Heavenly Manna? Are we spreading abroad the glad tidings of great joy promised to all people? If we are not, we are disciples of Christ only in name. What Christian Science wants to-day, is not hearers of—the word, but doers of it. · Go to work in the vineyard—you who are holding backward. “The Lord hath need of thee.” Work mentally, audibly; work in every way to win people to the true God, and to break down the idols of the human heart. Too long have they led us astray. Open the hearts of mankind that the King of Glory may come in. Fill up the waste places; strengthen the hands of the weak; set up the standard of purity; lift aloft the Brazen Serpent of Wisdom, that all who understandingly see it may be saved from the punishment incurred by materialistic belief. Stretch forth the hand of Omnipotence and open ways through tossing seas, and across deserts of mortal passions or misconception to the Promised Land of Science.

If we who know this higher Truth do not reveal it to others, who will declare it to them? Most clearly—if we have apprehended the Truth—it will be our delight instead of a duty, to do this. This Truth has come to us that it may shine through us into hearts darkened by the shades of worldliness. Everyone needs this glorious sunlight. Through us it may flood the world with its brightness, and cheer hearts that are sad,. and soften the callous minds of the indifferent. Make the Church of Christ (Scientist) the Banner Church to the world. If we slumber by the way- side, enemies will enter our thought and sow tares of discord. We, whose garments are washed in the crystal waters of Infinite Love—let us turn our faces Zionward, where glisten the watchtowers of the Celestial City. That home is ours. Far too long has man been a sojourner away from heaven or harmony. Now that the way is again revealed, let us hasten joyfully toward the Father’s home. The Shepherd calls; the Shepherd leads, and the sheep know his voice. To pastures green and beside still waters he leads the way. Then let us follow—follow on to joy and peace and unutterable happiness. Then shall the perfect conception of heaven and harmony be made manifest, and death will have lost its sting and the grave its victory; for man will be the conscious reflection of the Infinite Mind, and will take possession of his birthright,—divine dominion. Behold He Cometh I 11




Behold He Cometh!

by Laura E. Carter

“COMFORT ye, comfort ye my people”
For, veiled no more, the oracle, divine,
Majestic, is revealed. His name is Love,
Eternal Life and Truth upon his rising shine.

Lofty and strange the words
By seer of Israel spoken.
Ages have waxed and waned,
The silence and darkness unbroken,
When, hark! from the wilderness cometh
The cry of the herald foretelling:
“Prepare ye: prepare ye the highway;
Make ready your souls for His dwelling;
For He cometh with power and glory;
His kingdom no longer is hidden.”
O Zion that bringeth good tidings,
Thy joy is no longer forbidden!

Roll back the stone; no more it keeps
The doorway, while the sentry sleeps.
Truth’s sacred light no more shall wait
While Herod guards the heavenly gate.

Roll back the stone; its shadow hides
The heart of Love that there abides.
O cross, and nail, and scourge, and spear,
Your cruel triumph ceases here!

Roll back the stone. He is not here;
But, lo! His messengers appear
Beside earth’s sepulchres, and say:
“He hath arisen! behold the way.”

Lift up your heads, ye gates of gold!
The prophet’s vision, seen of old!
Within that shrine the angels sing,
And crown the Galilean King.




Individuality vs. Personality

by Zoe Seymour Loveland

CHRISTIAN SCIENCE clearly distinguishes the subtile difference in meaning between the terms “individuality” and “personality!’ It is evident that neither the correct signifi. chance of the words nor the difference between them in generally perceived, as they are constantly misused, by Christian Scientists as well as others. “Personality” especially, because of its wrong interpretation, is degenerating into nothing but the ordinary cant of a stock phrase and contains as little meaning.

“Personality” does not of necessity imply form, nor have reference to the physical body; although the latter is one of its definitions. The key to its significance is found in the word “person,” meaning a mask, a part. Personality is suggestive of incompleteness and limitation, whether of a physical or mental character.. It is devoid of originality, never gives birth to ideas, and, although represented by num hers they exhibit nothing but a tedious monotony.

“Individual” means indivisible. Individuality is a state of oneness. .It is distinct in character, possesses originality, and although expressing a multiplicity of ideas, all of them beJ1,ring witness of the same source, each one is endowed with a distinctive identity. Individuality is the rythmio harmony of being, manifesting variety in unity. The blended beauties of a rich mosaic well express it.

Personality, a part, claiming the perfection of complete less, is necessarily discordant; controlled by impulse and policy, it is opposed to individuality that abides by wisdom and principle. Conforming all men alike to the graven image of carnal sense, personality endeavors to place the harness of its limitations upon the heaven-born Pegasus of individuality, vainly striving to yoke to the plough of mate-trial beliefs, its customs and traditions, that which forever reflects the infinitude of God’s creations. Leaning upon personality is depending upon the mask of appearances instead of discerning motives; following personality is blindly accepting the letter of a statement without any perception of its spirit.

Individuality, piercing beneath the exterior, perceives the actuating cause; it honors both letter and spirit, and because intuitively awake to truth, neither decrys nor misrepresents its instrument. An evil thought is as much personality as the veil of flesh. The word applies to all the inherent evil of carnal sense, and its every method of expression; while individuality portrays the infinite possibilities of man as the pure image of God.

Meanings are best conveyed by illustrations. The full significance of the terms “individuality” and “personality” is delineated in the biblical story of Abao.lom’o robollion against David, his father. Apart from the historical character of the narrative, it is a moral parable illustrating the individuality that expresses the good, and the personality that bears witness of the evil.

The vanity and arrogance, the pomp and display of Absalom, captivating tht;i eye of sense with his fair exterior, his flattering tongue and pleasing manners; deceiving and betraying By this fine appearance I Murderously ambitious,yet moulding men’s minds and hearts to his selfish purposes by an assumed solicitude for their interests, possessing the mesmerism of physical courage, Absalom stands as the fitting figure of the personality of material belief. Alas! it can be said to-day as it was said of old: “The hearts of the men of Israel are after Absalom.” By the deceptive mask of a. pleasing exterior, “Absalom stole the hearts of the men of Israel.” Of his followers it is said, “They went in their simplicity, and they knew not anything.” The disciples of per- sonaJity are always its dupes, tricked into its service by the mesmerism of the senses. “And the conspiracy was strong,” as it will continue to be while popularity is prefeITed to Truth, outward appearances to inherent worth; while physical our. age and numerical strength are accepted in place of the individuality of moral power. The traitor Ahithophel, espousing Absalom’s cause and · becoming bis counsellor—whose counsel it was said, “in those days was as if a man had inquired of the oracle of God—illustrates the wily counsellor of personal sense, the carnal mind, forever whispering into the ear of personality conspiracies against health, harmony end happiness.

The exterior of individuality is usually displeasing to the eye of personal sense, which never penetrates beneath it, and which looks contemptuously upon all that in any way presents an appearance of material weakness. But the star of individuality shines brightest in the darkest night. Never devoid of hope, trusting in the “unseen Power that worketh righteousness,” it draws its strength and inspiration from a Source unknown to carnal sense. “God chose the weak things of the world, that he might put to shame the things that are strong.”*

David, old, bowed with disease and remorse for a sinful past, and in fear fleeing with his few followers to the wilderness, does not present a pleasing picture to the pride of personality. Yet in his hour of seeming weakness he turned “from sense to Soul,” it and yearned for moral purity more than he desired the personal victory over his enemies. He denied himself the presence of the ark of the covenant, and its possible protection, until he should be found worthy of it in the sight of God; thus presenting the idea of individuality which will wear no crown but that of worthiness. David, bereft of the mental ability of his counsellor, found a companion, Ittai, an exile, noticeable for his faithfulness; and a friend. Hushai, whose virtue was obedience, and who ultimately defeated for the king the counsel of Ahithophel •Rev.Ver. New Tt4taroent. Faithfulness and obedience are the companion and friend of individuality. Faithfulness, that rare virtue, is an exile in the realm of selfishness, or personal sense, and becomes mani-. fest in proportion as the counsel of the carnal mind is disregarded. Obedience to the highest perception of Truth and Love, prompted by individual consecration, is the sure .defeat of the evil suggestions and false reasonings of the. carnal mind. David and his people were assailed by Shimei. A servant of the king, wishing to destroy. the reviler, was rebuked for his desire. “And as David and his men went by the way, Shimei went along on the hillside over. against him, and cursed as he went, and threw stones at him, and. cast dust.” Personality, a coward at heart notwithstanding its exhibition of flaunting courage, attacks individuality,. which it cannot understand but hates, from a safe place of retreat, first seeking out the vulnerable. point of human weakness displayed by its adversary.

Individuality is pursued by evil rumors, backbiting, and slander; through which mediums personality hurls its missiles of animosity and spite,—covering its object with the dust of its own imperfections, and thus hiding from itself the true proportions of. greatness. Individuality, in the ratio of its superiority, pay no hAArl to thP.RP. mAthoilR of Attack from personality but rebukes the sense of carnality that demands personal revenge. “Slander meets no regard from noble minds; only the base believe what the base utter.”

Ahithophel hung himself when he discovered that his counsel had been rejected by Absalom; and the latter perished by means of the same outward attractiveness that he had used to win the hearts of the people. “They that take the sword [the seductions of material sense] shall perish with the sword.”• The carnal mind, its beliefs and theories overthrown, dies strangled by its own logic.

The character of Joab, David’s general, savors of justice, since he pays no respect to person, but punishes the offence. Justice is the generalissimo of individuality, and wins in every encounter with personality. The spirit of prophecy, in portraying personality, cries: • Rev, Ver. New ‘l’eatameus.. “Come down and sit in the dust, O virgin daughter of Babylon,... thy wickedness shall he uncovered, thy shame shall be seen;... sit thou silent and get thee into darkness,... for thou shalt no more be called the lady of kingdoms,... for thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee,... and thou hast said in thine heart, I am, and none else beside me. Therefore shall evil come upon thee;... none shall save thee.”* Ofindividualityprophecy speaks, saying: “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem; loose thyself from the bands of thy neck, O captive daughter of Zion.” to




Two (?) Laws

by M. McM.

THE total incompatibility existing between mortal-mind law (?) and Spirit-law is one of the cardinal teachings of Christian Science. One is founded upon a complete acknowledgement of the actual existence of matter and its power for good or bad; the other upon the bold statement that there is no matter in reality, it being the most flimsy “shadow of a shade,” existing with its incidents only in a diseased mind led astray By distorted and unreliable senses. Mortal man, as well as Man the reflection of God, is so much a. law unto himself, that be is governed only by the law he recognizes. Although obedience in each case may be from totally different motives,—fear born of worldly policy in the one, and understanding, the child of love, in the other,—yet, after all, it is simply a question of “whom will ye select to govern.” “Know ye not that, to whom ye yield yourselves servants to obey, his servants ye are to thalll. whom ye obey; whether to sin unto death, or of obedience unto righteousness?” (Romans 6—16.)

The distinguishing characteristics between mortal (material) law and Spirit law (the law of Love), are as follows: The former is limited to certain conditions, the latter is applicable to all conditions; the former, however apparently good will sometimes work tribulation, the latter never can; the former is often seemingly good, up to a certain point, beyond which it is absolutely bad, while the latter is always good; lastly the former is mortal law and must go the way of all mortality, while the latter is immortal and in force for all eternity. To make the position of mortal law still less respectable, the defects noted above are recognized not only by the law makers themselves, but by those who profess to live by this law, and who attempt to enforce it upon others. Any fairly-read lawyer will admit that he is not infrequently meeting with reported cases which have been decided upon sound legal principles, yet whose authority when turned to for precedent, owing to the—peculiarity of the facts involved in special instance, results in injustice. In fact, almost any · well established principle of civil law carried to its extreme logical conclusions, can hardly avoid infliction of injury in some cases. Any doctor of medicine will admit that his best drugs are bad when given in so-called over-doses. Indeed far too much mother’s milk “sours the stomach” of the babe it is meant to nourish. Hence we have the codification of mortal law done into such wise sayings as: “You can get too much of a good thing.”... “One man’s meat is another man’s poison.”... “All things in moderation are good,” etc. In other words, if you wish to avoid a breach of mortal law, avoid both too much and too little; try till doom’s day to walk in that narrow path which Horace so beautifully calls the “golden mean,” and, as a consequence you will be respectably “gathered to your fathers,” through disease, somewhere within the mortal-made limit of threescore and ten years. Every one has heard of the prominent part that scientists (not Christian) permit “probable error” to play in their most careful observations and experiments, as well as of the rules had ,for-calculating admitted inaccuracy when applying these mortal-made laws-and that, too, while assisted by the use of the most finely adjusted instruments. Again, ail sources of human knowledge are known to be uncertain. The only means of enlightening the mortal mind is through the mortal senses; yet there is hardly a school boy in the country who has not a trick or two that will prove them every one liars. Enough has been said to show that mortal mind can only approximately know even mortal “truths,” because its sources of information, the senses, are not only inaccurate, but not infrequently are absolutely false witnesses; and further, to show that mortal or material law, however carefully made, is at best uncertaiff and continually subject to limitation if it is to avoid, even in mortal thought, its own stultification. Spirit-law is all good, all harmony, and deals solely and entirely with life. It is the very life of true life, to-ox-· intent with it, and without which there could be no life. It is Mind, all causation, all real means to real ends. Mortal or material law deals with matter only in the broad sense indicated in SCIENCE AND HEALTH, viz.: “that of which Immortal Mind takes no cognizance; that which mortal mind sees, feels, hears, tastes, and smells only in belief.” In Christian Science, matter is all that is not Spirit, and its reflection—if such expression may be used. With this in view, I would suggest as a concise definition of material or mortal Jaw the following: Those rules and regulations which mortal mind has established for governing matter either as a cause or as an effect. We all know that “matter disappears as Spirit appear;.” In like manner, in so far as Spirit-law governs us, to that extent are we released from the control of mortal law. In the transition from the dominion of one to that of the other there is no resting place. The struggle begins with the first glimpse of Spirit, and does not end until we know no mortal law. Attempt to rest on the way-and how soon our joints stiffen! Our next—steps, although in the right directmn, will be slow and full of pain, and sore will be the temptation to rest longer, to look back; but we must not yield. On the journey, through ignorance, or hampered by earlier education which we must forget, we will often find ourselves serving God in some things and Mammon in others. Never hope to reconcile the two services, for that is death. Sooner or later, we must either be wholly a slave to mortal law, or a free individual under Spirit-law; either servants “to sin unto death or of obedience unto righteousness.”

Let us be sure of the light we have; work with steady, honest purpose to make it brighter; walk only where it shows the way, and we cannot fall.

Our constant temptation is to secure the mortal pleasures without the mortal pains; which i:; simply a desire for the compromise we are taught to Le forever impossible.

We forget, for the moment, that one is as much the result of mortal law as the other; that they are twin offspring, congenital fallacies. The Jaw of compensation is the very foundation of mortal law, and those who practise under it must pay for what they get. If we yield to the pleasure of gluttony, we must yield to the pain of dyspepsia. Indulgence to excess in any sensuous pleasure will be followed by the pain of compensation. Mortal faculties are governed by the laws mortal mind has mode for thorn, just to the extent the individual acknowledges the force of those laws, and no farther. Just here comes the paradox to the unscientific: mortal man using with impunity mortal faculties, often in almost absolute disregard of the mortal laws established for their exhaustion and decay! This by the Scientist is clearly understood, for he knows his Mind-position determines exactly how far he can defy mortal law. He knows that “to whom ye yield yourselves servants to obey, his servants ye are;” that the plane of thought points out the master, even when the servant does not realize whom he is serving.

A marked example of this came within my own experience some time ago. One of my eyes became of little use owing to what seemed to me a film cast over its field of vision. Reading any ordinary print soon rendered the eye entirely useless and somewhat painful; but I could read ScIENOB AND HEALTH for any length of time, even in trying lights, without ill effects not only, but with marked benefit,—this, too, when my reading of1Science seemed chiefly distinguished by its lack of understanding. At first I attributed this relief to clear print and large type, and used SCIENCE AND HEALTH (I was “looking into” Christian Science then) as a restful recess from more secular reading. A little experience, how-. ever, told me that I was not giving credit where credit was due; and a few experiments on other subjects in larger type convinced me that the condition of my eye was directly dependent upon the plane or train of thought suggested by what I read; that it was wholly independent of what I looked at. My eye was directly responsive to a. mortal law recognized by me, viz: that the use of a sick member makes it to-se; yet, when my mind reached a higher plane, though only by suggestion, I unwittingly defied the mortal law. in the use of my material eye. We are continually witnessing examples of demonstration over the “bad” of a thing, when the operator himself was not yet sufficiently advanced to be free from the necessity of relying upon its” good,” as mortal mind would say. Although the pangs of hunger are frequently allayed and are easily subjugated by the declaration of Truth, yet I know of no Christian Scientist who pro. fesses to be able to abstain entirely from food; instead he takes little or no care as to what he eats, and suffers no. ill effects therefrom.

The mastery over all mortal law is, in every respect, like the mastery over those phases of it called sickness and sin; and the demonstration over these thus far within our observation has been sufficient to prove, satisfactorily, that the demonstration over death itself is but a question of” time “and faithful work. The power over sickness and sin is but an outward manifestation of our inward conquering of self;. that is, of our freedom from mortal or material law of the most subtle and insidious kind: for the power of healing is in direct proportion to the purity of the demonstrator’s life and thought governed by divine understanding.

For generations, the race has been taught that the so- called resistance of temptation it’9 particularly in its earlier stages, a matter of will; hence we see men whose especial weaknesses remain .temptations to. them all their lives, although they have had strength enough to resist them.

That, is Because the temptation has been recognized as such, and has been fought with pure strength of will, while the love of indulgence itself has never been killed. In Science, the temptation itself is never resisted; it is undermined. The individual, through his developing love of Truth, perceives the unreality of the temptation, sees it grow less and less till it no longer exists for him; and his life becomes pure, not from resisting evil, but because he knows it not.

In the accounts of Jesus’ temptations, it is represented that he, a man, conversed with a personal satan, or devil. There was no fight between the two, either physically or mentally. His battle was won on purely scientific principles;—yet, according to mortal law Jesus was guilty of rank foolishness if he hoped to win. To soldiers or to prize- fighters, the danger from an “enemy in the rear” is too well known to permit even consideration of the propriety of commanding an opponent to “get thee behind me;” but the thought that prompted those words meant Jesus’ victory, as it means ours if honestly uttered,—be the temptation wbo.t it may.

The whole power over mortal law,—be it the wiping out of sin and sickness, the forestalling of results recognized as consequent upon certain acts or facts, or demonstration over alleged animate or inanimate matter,—all depends upon our point of view and the trend and quality of our thought. Experiments to satisfy idle curiosity (playing with the power which is always and only at our command through the declaration of Truth), from frivolous or unworthy motives, will only all weight to the shackles which enslave us, even though it give us greater proof of what a mighty nothing is mortal law. True wisdom, to the Christian Scientist, is practically using the best means for the best ends, and implies the best motives. Intelligent understanding of the Truth, begotten of honest work through honest desire, is the whole and only secret of apprehending such wisdom; and through the law of Spirit alone can it be attained “Practise what you know well,” and you will wax strong; and by demonstration will “your light so shine before men that they will see your good works and glorify”—not you—but” your father in heaven.”




The Witness

by F. A. Fox

IT was just a swift, sweet thought of Love Divine,
That met me there alone at eventide;
And lo! a hallowed light filled every thought of mine,
And ‘there as if an angel spoke, close at my side:
“vVhy dost thou doubt about the Father’s will?
His way is perfect goodness—’ Peace, be still.’ “
Around me fell a chord of Harmony
Wherein was Purity and Love complete.
I listened—yes, “the Truth shall make you free.”
How tender was the accent, and how sweet!
And Hope arose to meet the heavenly call:
“Look unto me, fear not, for I am all.”
And now I know that thou doth surely dwell
Within the thought that lives and rests in thee;
And, knowing this, I know that all is well,
For thou, O God, art Love and Harmony.
Keep Thou and guide me in the Truth, the Way
That leadeth unto thee and perfect day.—F. A. Fox.




The Christ

by H.

IN atmosphere of Love divine,

We live, and move, and breathe;
And if we feel and know it not,
Tis sense that would deceive.
The Principle of Being, Christ,
Is with us everywhere;
He holds us perfect in his love,
And we his image bear.
The mortal sense—we must destroy,
If we would bring to light
The wonders of eternal Mind,
Where sense is lost in sight.
With Christ, the Principle, the Head,
We in one Body move;
In harmony, and peace, and joy,
In Life, and Truth, and Love.—Rah.




Vicarious Sacrifice or Atonement

by J. F. Linscott

THE subject of vicarious sacrifice is one that has ever been distracting to men; one that ever will be so until placed in the realm of spiritual law, and determined by the spiritual reasoning of Science. The understanding of vicarious sacrifice, produces the atonement of man as an idea of Mind, with the Mind that has begotten him.

We are called upon first to analyze and synthesize the two words of our subject with the two verses of our text. They are both Latin words with clear definitions. Vicarious means, “to change,” “alteration,” “turn”; also, “the position, place, or office of one person, assumed by another.” Sacrifice, to ’ make pure” or us holy.” Thus, in putting them together, we have the idea of making pure, holy; changing, by the substitution of another character, other than ourselves. In the teaching of our text, it refers directly to Jesus the Christ; or the true man, in place of our false concept of man. Now we shall find our double texts full of doctrine as taught in Scripture—especially in the New Testament “And, inasmuch as it is in store for men once for all to die, but after this, judgment; thus, the Christ also, having once for all been offered for the bearing up of sins of many, a. second time, apart from sin, will appear, to those who for him are ar<lently waiting unto salvation.” So far as we can see to-day, man in his mortal or temporal consciousness- under the period of generation, or multiplication, and with only a :flickering belief of God as Father and Creator- is dead; “dead in trespasses and in,”—lost—away from his Father’s house, Mind, and without a true sense of his origin or destiny. His religion, philosophy, science, and consciousness of being are founded on the evi- dence of the thing formed- as earth, shrub, beast, bird, and human body. He lives, moves, and has his being under this belief, or evidence of things seen as matter, substance—sepal rate and distinct from Mind. To him, as a material. man, matter produces its own life, intelH.gence, action, mind; and, possibly, a soul that shall exist forever. This is the carnal mind which is at war with the Divine Science of Being, as demonstrated by Jesus; and was called by him “death! This carnal mind claims that the words “let them have power and dominion” exempt man from the arbitrary law that governs planets in a system of worlds like ours. It suggests that he is free to obey or not the will of the Mind which is the Principle of being. It cannot see that this must be a passive Principle, as the law of Love must be; a Principle that must be sought andsurren<lered to,—just as the pit-iuciple of Music, or Mathematics-if we would work out the problem of true existence in divine harmony of Principle and rule.

Races of men on the earth may have done this in prehistoric ages; indeed, this is almost implied by references to extinct Scripture made by Moses-or the author of Genesis, whoever he may be. But this question has no place in our discussion. So far as our data go, and as to the man, we now consider him to be dead to the true sense of being. He has not the consciousness of the Author of his being, the Author of his faith, as a supreme ruling power. He has always by faith recognized a supreme intelligence, though in ignorance and fear of it. His ignorance and fear have led him to all the efforts of reconciliation recorded in the history of sacrifices, whether of things, animals, or human beings. These histories prove him dead to the sense of the real sacrifice which divine il! telligence requires of its human children. We cannot say God has appointed this state of ignorance or death, but we infer all humanity are subject to it, through ignorance. In the Vatican version we find: “as it awaits all men to die once, but after this a judgment.”

It will be interesting to make a short excursion into the heathen idea of reconciliation with his God,—or Gods.

It has ever been a central thought of sacrifice—in heathen- dom, in Jewry and in Christendom—that we must give the purest and that which we love most. Thus we see that manifest in “the sacrifices of fruits of the field, and fruits of the herds’—the lamb having been the type of purity in all times. Yet, in many nations, the great feasts have been celebrated with both voluntary and involuntary offerings of human beings. Voluntary offerings have been a custom of some nations. Beautiful young men have come forward and said: “Here am I.” These were then looked upon as deified. The people of all grades worshipped them, flocked about them in state pageantry and in ragged poverty. · They were feasted, petted, pampered and gorgeously arrayed, and triumphantly marched through villages and cities, escorted by priest, prophet, and king. Song, dance and all musical inventions, contributed to the daily homage rendered by the people. When the supreme hour has arrived; when the Voluntary martyr, with the majestic tread of a conquering hero has ascended to the altar, has laid thereon his kingly apparel and jewels, has with smiling countenance leaped on the fagot-pile and waved a farewell, the torch is applied-and in belief he ascends to the blest abode of Deity, carrying with him the sins of his nation. Deity is now supposed to be satisfied with the loyal subjects- the majesty of Divine law has been met—and the people are free to go on for another period of time in their ignorant idolatry.

Man’s desire to be at peace with God has also been manifested in arbitrary sacrifices of both friend and foe. The more the Divine favor was sought for some special purpose, the costlier, the more numerous the offerings. Passing from the simple offering of a flower, fruit, or lamb, as a portion of what God had given to His children, we have pages of history filled with startling, but well attested monstrosities. Read Gibbon’s history of Rome, during the palmy days of the Republic, for the slaughtering of men to the glory of God. The German tribes, even after they were converted to Christianity, continued to offer up their prisoners; while the Franks offered sacrifices to their ancient gods and to Christ at the same time. The practice of the king of Dahomey, and the fruitless efforts of our own government in connection therewith, form a weIJ-known illustration of the firm hold this kind of murder for the honor of Deity has had on human consciousness.

Yet, I contend that there is a Divine order of vicarious sacrifice that fulfills the law that is Love; that Jesus taught it, Ii bed it, demonstrated it, from the lowest to the highest perception of it; that this sacrifice understood, accepted in love, is the “Law of the spirit of life,”—is scientific,—is teachable-and is the only true atonement (or atonement) taught in the Gospel; and, :finally, that it is Christian Science, or the Science of Jesus’ teaching.

As our text says, “it is in store for,” or it awaits, “me once for all to die,” and does not say “man,” we are therefore called upon to distinguish between the words “man,” and “men.” Man, in Science, is the one Man in the image and likeness of the one God. This is the abstract or infinite Idea of the one, eternal Mind that is God, our Father. This is the Man made in His image and likeness. The one Man to whom was given power and dominion over the fish of the sea, the fowl of the air, the cattle of the field,—over all the earth and every creeping thing upon the earth. I say it was given in the beginning; and this gift of dominion was the only begotten Son of God—Christ Jesus.

Reasoning from the abstract to the concrete, or from absolute to relative, we say Jesus the Christ, or Christ Jesus, always meaning the one man to whom has been given the absolute power of the Father. He was temporarily manifested to mortal sense as Jesus, the manifested; while God and bis Christ (i. he., Will, Purpose, and Intelligence) were the manifesto—“the infinite idea of Infinite Spirit, the spiritual image and likeness of God.” • This man was never capable of sin, sickness or death. This is the Christ of God, • Souls .AND li.B:ALTB. the” Anointed One.” Let us remember, when we use that term, that oil is ever the symbol of Spiritual Kingdom; while water is the type of material sense, of the kingdom of this world. The tendency of oil is always to rise on top of water; it cannot be kept under water, and Jesus went straight up out of the water. If we have a fair sense of the term “Christ,” as a manifesto, and of Jesus as a manifested, we can proceed to use the thought of the manifesto, or the Christ that was once offered for the sins of many—or “men.”

Now we come back to the first text concerning “Men” who are created in God’s image, and in Man’s own image. “So God created Man in his own image, in the image of God created he him. Male and female created he them.” Now logic has taken us to a Scriptural statement that we are all created in Christ, the Man who is the image and likeness of God-who was once offered for the sins of many.” We should keep clear in thought, that this was not an offering on a given historical date only,—but a manifestation in history to human sense. Why this was so, must be considered in another study. We only give the thought of the writer of Hebrews: “Whereas in many parts and in many ways of old, God spake to the fathers in the prophets, at a last stage of these days He spake to us in His Son; whom He appointed heir of all things, through whom also He made the ages” (or worlds). Yes, the worlds are all created in Him, and we are all created in Him. We are ignorant of this—and this’is our sin. A knowledge of Him will make us like Him, for we shall see Him as He is—and we cannot see Him as He is except we are like Him. Now, do we honestly desire the vicarious sacrifice of Jesus the Christ? This is a solemn, sacred question.

We must not expect to deceive Him. cc God is not mocked! “We can play the actor in many parts and deceive mortals, or satisfy them with an imitation; but divine Intelligence must be acted out in “Spirit and in ‘truth.” Our sacred text in. the Vatican version reads thus: “So, also the Anointed one having been once for all offered for the many- to bear away sin -...—will appear a second time without a sin-offering, to those who are expecting him in order to salvation.”

This sin-offering was Jesus in the image and likeness .of sinful flesh, yet without sin because he acted out, demonstrated, his knowledge of “men’,” true origin and destiny, as of divine Intelligence, or one with God in thought and action. He showed us that a complete, honest surrender of self on God’s altar, will bring the divine fire which. consumes all unlike itself. He did it; he told men how to. do it, and men demonstrated it in part before his eyes. He thus proved, to their own satisfaction, the Principle and rule he-taught, by which he lived, to be Truth; and it gave them power and dominion over the world, the flesh, and the devil, in the degree they obeyed bis words understandingly.

But how is he “vicarious” for us? How does he put himself in our place, and change, or turn us? We must eat him. Not in a cannibalistic sense, but in a spiritual sense—in a purely spiritual sense. We believe him to be the very best teacher of salvation from sin and self that has come to our earth, because he has demonstrated the highest. We say “teacher’ and that thought brings us to a fact on the plane of every consciousness, viz: that all teachers teach themselves to their students by their words; because the words are expressions of the oonecious and nnconecioul!I thought. This is the real existence, or consciousness, of the teacher at the time of teaching, and it becomes the disciples’ own at all subsequent times if the teacher’s words abide in the disciples. [Many of us have h3:d the malicious thought of false teachers to root out, proving this true on a low plane.] Coming thus to his own words, we feel an assurance that “they are spirit and they are life;” for we also have proven his statement true, in part.

But have we only to deal with words? How are we to eat him?

Why! earn the right to eat; seek, knock, ask; strive, stimulated by honest desire to know and obey, and Jesus will come to you in his words; he will—come in as he did to the disciples-” the doors having been fastened,” •-for • John up, 26. New T,l!taui1it. rerer B frum Roiberham t.uroughout. material sense cannot keep him out. When he is come in, he will sup with you—and you with him. You will eat him, and he will devour the false material consciousness of being, and bring your immortality to light. His words are himself—the pure, spiritual idea of Mind, God expressed in words—and the heaven and earth shall pass away, but these words shall never pass away; for God Himself is eternally breathing to us his breath of “Life, Truth, and Love,” in wmds which finite consciousness can apprehend on all planes. Jesus is in his place as a “teacher come from God”-- with nothing but a knowledge of the life that is God to teach. When he tells us to eat his flesh and drink his blood, he holds us to a figure of thought. We cannot eat the flesh of a man without getting some blood with the flesh. We cannot eat a man, or think of eating a man, except the man who eats and the man eaten are in a material sense,—and the man eaten disappears. That we may not miss the true sense, he says: “I am that bread of Life.” We are to eat him as bread; and bread eaten is no longer in sight. With this .thought in view, together with what he said to his disciples concerning the expediency of his going away, i. be. getting out of their material sense as flesh and blood, so that the Comforter (the Holy Spirit, the Christ, or spirit of Truth manifested by the Jesus), might come to them, and bring to their .remembrance all the ideas of God and man he had uttered at the command of God the Father,—we are justified in declaring that we are not to look for the coming again of Jesus the Christ in “the likeness of sinful flesh.” what then? why, look for him in the Scripture! as be was manifested in Moses and the prophets, and in Jesus, obey hie.words of command; growing thereby more and more like Mary, like John, Peter and Paul, like Jesus, watching and parrying the thrusts of the enemy at every point; destroy wherever that enemy builds, liberate victims bound by bis lies, his false claims of a life, substance, and intelligence apart from Mind, God. Thus we shall find a mount of transfiguration in the New Testa. meet. Jesus will take the honest, impulsive Peters, the calm, rational faith of James and the pure, affectionate John upon this mount. and the life of Jesus will be manifested. Moses and Elias will be there, talking with Jesus concerning his disappearing from human sense; the heavenly cloud will shut out all human sense for a season; and we shall hear the only voice that Moses, Elias, and Jesus heard and declared. That voice will be the voice of Eternal Intelligence, that formed the universe and our real bodies; the voice that was spoken, in all ages, to those who had ears to hear. We shall come down from the mount with an “Alas it for me, it is, if, perchance, I be not telling the joyful message,” healing the sinning and sick and declaring this Truth to all that maketh a lie.

This thought is not far-fetched, for it is Divine law that has been fully demonstrated by Jesus—and there is but one law for all; all promises are fulfilled through obedience to Jesus’ commands. Then if we are looking for him with a vision that sees beyond the historic Palestine—if we trust the promise he there made that he would be with all those who believed on him through the word of his disciples—this present looking must be purely ideal, and undertaken with the understanding that the purely ideal is the real and eternal. True Substance and Intelligence are ever ideal to material sense. His words help us to a nearer vision: “If any one desires to come after me, let him deny himself, and take up his cross daily and be following me.” This daily denial, and daily declaring him to be our life, our strength, intelligence, and substance, is our daily dying to self, to selfishness—belief of Mind in matter, unbelief in the Father’s promise and commands—and is the receiving of his character.—If we have rio other mind than the Mind that was in him, that Mind will produce the same character, the same love of the Father, and by our declaring him aright, will bless all who know him less than we do, Thus, in the divine order the Christ- who was once for all, and from all eternity, given for all men who have come into the temporal or material consciousness, which is sin—is ever present with all men, knocking at the door of the heart, saying: “behold, I am standing at the door and knocking; if perchance anyone hearken to my voice, and open the door, I will come in unto him, and will sup with him, and he with me.” Have we opened the door—havE) we received his understanding of the impersonal Christ, that is, without a sin offering- who demands. our bodies as a living sacrifice—which is our reasonable service? If we have, then he. is in us and rules he; and we are no longer sinners, but children of God, heirs of God, joint heirs with Jesus the Christ to the Intelligence of our Father Then we say: “But now (on Truth), thou art our Father; we are the clay and thou our potter; and we all are the work of thy hand.” Then we declare .to th world: ,c Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and. the sheep of his pasture.” “For the law of the Spirit of Life in Christ Jesus freed me from the law of sin and death.” Yes I Through the teachings of Christ, Truth, and the spirit of obedience,—we pass from death into Life; by the true doctrine of substantiation, or the vicarious, sacrificial atonement—atonement—of Christ, the Son of God. He has put his own life and charac1 or in the place of the false concept we were bound with, and that—false concept is gone—where? Into the swine—and the swine and all into the sea of their native nothingness. Our sin, which was ignorant or wilful disobedience of Spiritual Jaw, is “forgiven,” or us i-emitted “- or, with a better word, we say it .is destroyed; just as darkness is destroyed by light, or ignorance by wisdom.

Our faith becomes experience, and experience leads to understanding; and understanding is demonstration that brings the knowledge of God, which is Eternal Life—or salvation from sin, sickness, and death. We have proven this true in part, and have an increasing understanding; thus is justified our faith that the Principle and rule is Truth in its entirety. It is the Scriptural teaching of the New Testament. It is classified knowledge of it, capable- of demonstration; hence scientific. It has been proven by thousands to be a purely practical, evangelical religion, and science as well.

If we have truly surrendered to the Divine Principle of our being, the Christ, then we have Paul’s thought in his letter to the Galatians, to whom he was explaining this thought of vicarious sacrifice of Jesus, the Christ. He writes: “In conjunction with Christ, I have become crucified; nay, living no longer am I, but Ii king in me is Christ: while so far as I now live in flesh, in faith I live, the faith of God and Christ who loved me and gave himself up in my behalf”-—i. be. for that false consciousness which I surrendered to him. That left Paul an ambassador of God in Christ’s stead, as he wrote to the Corinthians: “So that we, from to prison, know no one according to flesh: if we have even been getting to know Cbriet according to flesh; 011 the contrary, now no longer are we getting to-II now him. So that, if unyoue 114 in Christ, there left a new creatlou: the oM thlnga passed away, by bold I there Is come Into existence new things, But they all are of Uoc.l, who rPco11cllecl us to himself tbronRh (;hrll’t, anrl gave unto us the ml11it11ry of the reoon• ciliatlon; how tb11.t God was in Chrl11t, reconciling a world to himself, not reckoning to them their offences; and did put In us the wool of the reconcillatlo11, For Christ then, we are am:—1ssiirlors as If G0tt were beseeching tbrouh us: we entry, for Christ, Be reoonellt,d unto God 1” “Wherefore we are not faint-hearted, but even though our oat- ward man Is corrupting, nevertheless our Inward Is renewing day by day.”

All this study brings us, who have made a profession of Christianity, in the same divine order in which Paul held himself.

The responsibility of our action is ever measured by our hearing of the command. Woe to those who hear and do not obey. The self-condemnation will give more sorrow than the hate of the world, and thus Jesus says: “my yoke is easy and my burden is light.” He is in us, now we are in him. All reflect the Eternal Mind, that is the Father, as his pure, spiritual ideas. This Mind, given free course, will send us into the world to do its will; to preach Truth; Christ as the Saviour from sickness, sin and death, regardless of all formalism, symbols of worship, or man-made remedies. Thus we enter into vicarious service, in divine order; our service becomes vicarious sacrifice, for we preach Truth, as it is taught be does, in God’s words, that came through Christ Jesus. This Truth transforms mortal consciousness from ignorance to a knowledge of the Life that is in God, and makes men one with the Father. They come to know Him to be their true being, and they act in harmony with their understanding, and lo the will of God on earth.

Our vicarious service will bring to us the sufferfog that came to the Master, from the malice of the world, but it must not Le mistaken for punishment. The Father gives us Himself as an armor. The suffering that comes to us in our sense will hive us nearer to Him who works through us, and our example will be a witness for those who persecute us. All these things will work together for our good, and for the good of those for whom we labor. Our understanding will increase with our scientific labor, and will be the power of his resurrection in the degree of our knowledge; and the resurrection of those, also, who accept him by scientific faith, and press on through works until they prove his promises true by experience, which is demonstration. All Christians will he healed through understanding of and obedience to the one Life that is God; and these, in turn, will heal others. We must not expect to know it all before we begin; we only gain spiritual knowledge by works. Our logic will be philosophical until we prove it true in action; then it becomes scientific or classified knowledge—or understanding-of spiritual law.

The art of swimming is known by action in the water. life our statements are divine in their order, they will be proven true in our action; our Religion will be scientific, and our Science will be religious. Then all shall understand the teachings of Jesus to be that those who live wholly for others, live most truly to God, and for themselves. It is the divine plan to honor and glorify himself through the glorification of his children—with the glory that they all had with him before the foundation of the world.

Once for all, understand that the use of blood of animals was only a symbol in the ceremonial law of Moses. All things in the tabernacle and the tabernacle itself were sprinkled with blood; for under the law there was no remission of sins without the shedding of blood. Paul explains: “It was necessary, therefore, for the glimpses, indeed, of the things in the heavens, with these to be receiving purification; but, the heavenly things themselves, with better sacrifices than these.” That is, “our bodies a living sacrifice,”-wholly-which is acceptable unto God.” Blood is the type of the life-giving spirit which is “Christ the power of God,” that “is inwardly working within you, both the willing and the inward working in behalf of his good pleasure;”...”for his workmanship are we, having been created in Christ Jesus for good works which God before prepared that therein we might walk;,... “according as he chose us in him before a founding of a world, that we might be holy and blameless in his presence;”... “who will transfigure the body of our humbling, of like form with the body of his glory, according to the inward working whereby he has power even to subject the all things to himself.” ...”He that conquers shall inherit these things; and I will be to him a God, and be shall be to me a son.”




Science and the Senses

by Rev. Mary B. G. Eddy

[Brief notes of address at National Convention, Chicago, June 13, ’88.]

THE National Christian Scientist Association has brought us together to minister and to be ministered unto; to mutually aid one another in finding ways and means for helping the whole human family; to quicken and extend the interest already felt in a higher mode of medicine; to watch with eager joy the individual growth of Christian Scientists, and the progress of our common cause in Chicago,—this miracle of the Occident. ‘We come to strengthen and perpetuate our organizations and institutions, and to find strength in union,—strength to build up, through God’s right hand, that pure and undefiled religion whose Science demonstrates God and the perfectibility of man. This “consummation devoutly to be wished” must begin with individual growth. The lives of all reformers mm,t attest the authenticity of their mission, and call the world to acknowledge its divine Principle. Truly is it written: Thou must be true thyself, if thou the Truth wouldst teach; Thy heart must overflow, if thou another’s heart wouldst reach.

Science is absolute and final. It is revolutionary in its very nature, for it upsets all that is not upright. It annuls false evidence, and saith to the five material senses, “Having eyes ye see not, and ears ye hear not; neither can you understand.” To weave one thread of Science through the looms of time is an omen of miracles. The risk is stupendous. It cost Galileo what? This awful price: the temporary loss of his self-respect. His fear overcame ‘his loyalty; the courage of his convictions fell before it. Fear is the weapon in the hands of tyrants.

Men and women of the nineteenth century, are you called to voice a higher order of Science? Then obey this call. Go, if you must, to the dungeon or the scaffold; but take not back the words of Truth. How many are there ready to suffer for a righteous cause, to stand a long siege, to take the front rank, face the foe, and be in the battle every day?

In no one thing seemed Jesus of Nazareth morn divine than in his faith in the immortality of his words. He said: “Heaven and earth shall pass away, but my words shall not pass away;” and they have not. The winds of time sweep clean the centuries, but they can llever fear into oblivion his words. These still live, and speak louder than of yore. They are today as the voice of one crying in the wilderness: “Make straight God’s paths; make way for health, holiness, universal harmony, and come up hither.” The grandeur of the word and the power of Jesu::,’ presence are again casting out evils and healing the sick; and it is wuiGpered, “This is Science.”

Jesus taught by the wayside, in humble homes, He spoke Truth and Love to artless listeners and dull disciples. His immortal words were articulated in a decaying language, and then left to the providence of God. Christian Science was to interpret them, and woman was to waken the dull senses, intoxicated with pleasure or pain, to the infinite meaning of those words.

Past, present, future, will show the word and Spirit of Truth--=- healing the sick and reclaiming the sinner—so long as there remains a claim of error for Truth to deny or destroy. Love’s labors are not lost. The senses that grasp neither the meaning nor magnitude of self-abnegation may lose sight thereof; but Science voices unselfish love, unfolds infinite good, leads on her forces, and will finally show the fruits of Love. Human reason is inaccurate; and the scope of the senses is inadequate to uttering the word of Truth, to teaching the eternal.

Science and the eve personal senses are antipodes; they are the spirit, and the flesh, which cannot harmonize.

Science speaks when the senses are silent, and then the evermore of Truth is triumphant. This spiritual monitor understood, is coincidence of the divine with the human; the acme of Christian Science. Pure humanity, friendship, home joys, the interchange of love, bring to earth a foretaste of Heaven. They unite terrestrial and celestial joys, and crown them with blessings infinite.

The Christian Scientist loves man more, because he loves God most. He understands this principle,—Love. Who is sufficient for these things? Who remembers that patience, forgiveness, abiding faith, and affection are the symptoms by which our Father indicates the different stages of man’s recovery from sin ard his entrance into Science? Who knows how the feeble lips are made eloquent, how hearts are inspired, how healing becomes spontaneous, and how the divine Mind is understood and demonstrated? The alone knows these wonders who is departing from the thraldom of the senses and accepting spiritual Truth,—Truth which even blesses this adoption by the refinement of joy and the dis- miasal of sorrow.

Science and the senses are at war. It is a revolutionary struggle. In this nation, we already have had to: which began and ended in a contest for the true idea; for ‘human liberty and rights. Now cometh a struggle for the freedom of health, holiness, and Heaven, which must be determined on the side of immutable Good.

The true sense of Being establishes harmony, and enters into no compromise with finiteness and feebleness. It under- mines false foundations, physical laws, breaks their chains, and sets the captive free; opening the doors for them that are bound.

He who turns to the bodily senses for evidence, bases his conclusions on imperfection; but Science saith to the body, “Be ye also perfect.”

The Science of Omnipotence demonstrates but one power; and this power is Good, not evil, Mind,—not matter. This virtually destroys matter and evil, including sin and disease.

If God is all, and God is Good, it follows that all must be Good; and—no other power, law, or intelligence can exist. On this proof rest premise and conclusion, the facts that disprove the evidence of the senses.

God is individual Mind. This one Mind and His individuality comprise the elements of all forms and individualities, and prophesy the nature and stature of Christ.

A personal God, as often defined by lexicographers and scholastic theologians, is only a sort of infinite finite, au in-. limited man,—a theory to me inconceivable. If the unlimited and eternal Mind could originate in a limited body, Mind, would be forever limited, and God would be a physical being.

God is infinite, individual, incorporeal Love. He is universal and primitive. His character admits of. no degrees of comparison. He is not a part, but the whole. In His individuality I recognize a loving Father and Mother, whose nature and form are divine, not human. If this is what is meant by divine personality, I believe it; but in no other personality do I believe,—and because the term is so often misused I hesitate about employing it in any sel)se.

God’s ways are not ours. His pity is expressed in modes above the human. His chastiseme as are the manifestations of r.:ove. The sympathy of His eternal Mind is expressed in Divine Science, which blots out all our iniquities and heals all our diseases. Hum au pity often brings pain.

Divine Love supports harmony, denies suffering, and destroys it through sympathy with Truth. Whatever seems material, seems thus only to the material senses, and is out the subjective state of mortal and material thought.

Science, not myself, has inaugurated the irrepressible conflict between sense and Soul. I might war with this sense as one that eateth the air, but for the Science that out- masters it, and ends the warfare. This proves daily that “one with God is a majority.”

Science defines omnipresence as universality; that which precludes the presence of evil. Omniscience is all-science. This verity annuls the testimony of the senses which say that substance is perishable. To sentient matter a rock is substance, but to intelligent Spirit, Soul only is substance; substance far more impregnable and solid than the rock,—for one is temporal, while the other is eternal; even the eternal “substance of things hoped for,” the ultimate and predicate of Being.

Mortality, materiality, and destructive forces, such as sin, disease, and death, mortals virtually name substance; but these are the substance of things not hoped for. For lack of knowing we felt substance is, the senses say vaguely: “The substance of life is sorrow and mortality; for who knoweth the substance of good?” In science, form and individuality are never lost; for outlines are thoughts, individualized ideas, which dwell forever in the divine Mind,—tangible, true Substance, because eternally conscious. Unlike mortal mind, which must be ever in bondage, the Eternal Mind proceeds not from the temporal.

Neither does the temporal form the eternal. Mortal man, as mind or matter, is neither the pattern nor Maker of immortal man. Any inference of the divine derived from the human, either as mind or body, hides the actual power, presence, and individuality of God.

Jesus’ personality in the flesh, so far as material sense could discern it, was like that of other men; but Science exchanges this human concept of Jesus for the divine ideal, even his spiritual individuality, which made him Immanuel, or” God with us.” This God was not outlined. He was too mighty for that. He was eternal Life, infinite Truth, universal Love. This individuality of Jesus was forever with the Father. Hence his saying, “He that hath seen me hath seen the Father.” Even while his personality was on earth and in anguish, his individual being was at rest in the eternal rhythm of harmony. His unseen individuality, so superior to that which was seen, was not subject to the temptations of the flesh, to laws material, to death, or to the grave. Formed and governed by God, his individuality was safe in the sub. stance of Soul, the Substance of Spirit,—yea, the Substance of God, the one inclusive Good.

In Science all being is individual, for individuality is endless in the calculus of forms and numbers. Herein sin is miraculous and supernatural, for it is It in the nature of God. According to Christian Science perfection is normal, not miraculous. Clothed and in its right mind, man’s indi- vidu&.lity is sinless. deathless, harmonious, eternal. His materiality clad in a false mentality, wages feeble fight with his individuality,—his physical senses with his spiritual senses. The latter move in God’s grooves of Science; the former revolve in their own orbits, and stand the friction of false selfhood until self-destroyed.

In obedience to the divine nature, man’s individuality reflects the divine law and order of Being. The question here arises, How shall we reach our true selves? Through Love. The Principle of Christian Science is Love, and its idea represents Love. This divine Principle and idea are perfect and demonstrated by the healer.

I want my original to be perfect and immortal? I must gain this ideal, and discover my own individuality. To do this I must love if another hates. I must gain a balance on the eide of Good, my true Being. This alone gives me the forces of God wherewith to overcome all error. On this rests the implicit faith engendered by Christian Science, which appeals intelligently to the facts of man’s individual Being in Science, which enables him to disdain the fears and destroy the discords of his personality in the material senses.

On our master’s individual demonstrations over sin, sickness, and death, rests the anathema of the senses; and this demonstration is the foundation of Christian Science. His physical sufferings, which came from the testimony of the senses, were over when he resumed his individual Being, and had shown us the way to escape from this materiality.

Science has no conflict with Life or common-sense. It is in harmony with Life and all its glorious phenomena. It upholds Life, and destroys the too common sense of its opposites—death, disease, and sin. Science is an everlasting victor; and the vanquished are unknown to Science, the omnipresent Truth. I must ever follow this line of light and battle.

Christian Science and the life of Jesus the Christ constitute my ideal; and the individual and his ideal can never be severed. And here be it known that if either is misunderstood or maligned, it eclipses the other with the shadow cast by this error and darkens the mind of the misjudger.

Nothing appears to the physical senses but their own subjective state of thought. The senses join issue with error; they pity what has no right either to be pitied or to exist, and what does not exist in Science. Destroy the thought of sin, sickness, and death, and you destroy their existence. “As a man thinketh, so is he.”

Because God is Mind, and this Mind is Good, therefore all is Good and all is Mind. God is the sum-total of the universe. Then what and where are sin, sickness, and death?

Christian Science and Christian Scientists will, must, have a history; and if I could write the history in poor parody on Tennyson’s grand verse, it would read thus:—Traitors to light of them; Mrs. Rid. ‘us to left of them, Priestcraft in front of them,

Volleyed and thundered! Into the jaws of hate, Ont through the door of Love, On, to the blest above, Marched the one hundl’ecl. Love Your Enemies. LOVE YOUR ENEMIES.




Love Your Enemies

by Rev. Mary B. G. Eddy

LOVE is the fulfilling of the law; it is grace, mercy and justice. I used to think it just, to abide by our State statutes; that if a man should aim a ball at my heart, and I by firing first could kill him and save my own life, that that was right. I thought also, that if I taught indigent students gratuitously, afterward assisting them pecuniarily; that if I did not cease teaching the wayward ones at close of the class- term, but followed them with precept upon precept; that if my instructions had healed and shown them the sure way of salvation, I had done my whole duty to students: that further, if certain of those students only envied, and reported most flagrant falsehood about me, and “hated me without a cause,” that I—aiust uncover somewhat of their real (?) natures, in pure charity to mankind in general.

I now know that Love metes not out human justice; but divine mercy. If my life were to-day attacked, and I could save it only in accordance with common Jaw by taking another’s, I would sooner give up mine. Now, I must love my enemies, in all the manifestations whereby and wherein I love my friends. I must be careful not to expose their faults; but to do them good, whenever opportunity occurs. I see that for me to measure out human justice to those who persecute and despitefully use me, would be returning evil for evil; that all retribution belongs to God; that my part is to return blessing for cursing. If special opportunity for doing good to my enemies occur not, I can include them in my general effort to benefit the race. Because I can do much general good to such as hate me, I am doing it with earnest care; since they permit me no other way; though with tears have I striven for it. When smitten on one cheek I have turned the other; I have but two to present for blows.

I want to take by the hand all who love me not, and say to them: “I love you, and would sooner pluck out my heart than to harm you. Because I feel thus, I say to you: Hate no one; for hatred is a plague spot that kills at last, and will bring suffering upon suffering to you throughout time—and beyond the grave.”

To my friends let me say: If you have been badly wronged, forgive and forget. Do not resent an injury; and, above all, do not fancy that you have been wronged when you have not.

The present is ominous; the future, big with events. Every man and woman to-day should be a law of Love to themselves. The means for sinning unseen and unpunished have so increased, that, unless one be watchful and steadfast in Love, one’s temptations to sin are increased an hundred fold. Mortal mind, at this period, mutely and secretly works in the interests of both good and evil, in a way I east understood; hence the awful danger of yielding to temptation in ways that, in former periods in human history, were impossible. The action and effects of mortal mind, in its silent arguments, are yet to Le uncovered and properly dealt with by divine justice, wisdom and Love.

In Christian Science, the law of Love rejoices the heart; and Love is Life and Truth. Whatever manifests aught else in its effects upon mankind, demonstrably, is not Love. I now reckon my sense of Science, and obedience to God, in equal measure; fulfilling the law of Love by doing good to all, imparting, so far as I can reflect them, Truth, Life, and Love to all within the radius of my atmosphere of thought.

The only justice of which I feel at present capable is mercy and charity toward every one; with special care to mind my own, and not another’s business.

The ingratitude, misjudgment, and sharp return of evil for good—yea the real wrongs (if wrong can be real) which I have long endured at the hands of many- have most happily wrought out for me the law of loving mine enemies. This law I now urge upon the solemn consideration of all Christian Scien fats. Jesus said: “For if ye love them which love you, what thank have ye? for sinners also love those that love them.”




Hymn

by O. K. B.

Father Omnipotent,

All-Good, All-Glorious,
Thro’ mortal discord
Thy Truth is harmonious.

O! Thou Adorable,

Only and Perfect One,
Make us to image Thee
Thro’ Thy beloved Son.

Clothed with humility,

Sandaled with Truth and faith,
Deathless He journeyed tlll’o’
That valley-shadow, death.

Waked from the Adam dream,
Freed from the law of sin,
Ours is the law of Life
Christ Jesus ushered in.

We are the after-fruits

Of that Tree of Life, I Am,
Planted in Moses and
Seeded in Abraham.

Branched in Daniel,
Joshua, Isaiah;
Fruited in Christ at last—
Perfect Idea.

O I Thou Adorable,
Only and Perfect One,
Make us to image Thee
Thro’ Thy beloved Son.
Our true inheritance

Make us to rise and claim;
Truth’s mighty works to do
In the Almighty Name.

Our foster-father, sense,

Too long we’ve served. Unbound
Now, like the Prodigal,
Husks lying all around,

Humbly we turn to Thee,
Thy Fatherhood to prove.-
Sin, sickness, death below,
Life, Truth, and Love above.

Father Omnipotent

All-Good, All-Glorious,
O’er mortal discord,
Thy Life is victorious.

O! Thou Adorable,

Only and Perfect One,
Make us to image Thee
Thro’ Thy beloved Son.




Jesus the Christ, and Man

by J. F. Bailey

I AM the Way, the Truth and the Life; no one comes unto the Father except through me.... He who has seen me has seen the Father.... Believest thou not that I am in the Father, and the Father in me?... Now, in Us last day, the great one of the feast, Jesus was standing; and. he cried aloud, saying; if perchance anyone be thirsting, let him be coming unto me and drinking; he who puts faith in me according as the Scripture said “Rivers out of his belly shall flow, of living waters.” But His spake he concerning the Spirit, which those who had put faith in him were about to be receiving ;for not yet was there Holy Spirit, because Jesus was not yet glorified.” * from lack of understanding of God as Divine Principle, and of the real consciousness of man the Christian world has no adequate idea of the deep import. of these, and all words of Jesus. The explanatory phrase added by John to the last of the above quotations, explains nothing to the thought limited by belief of matter. It is a greater riddle than the words • Jno. xiv. 61 fl, 10; al Yii. 3,-:m. All references to the Kew Tei<tament l1ereln niiule arc to Rotberlmm’s literal tr.J.nslatlon: those to the Old Testament arc, unless otller- wi&o notou. to tho ltevitdun, Wld generally tho marginal reading is the one given. they are supposed to explain, and has stood unexplained, a pointer to one of the greatest mysteries of Being, and a perpetual witness to the blindness of belief. Interpretation is possible only in the realization of Life as God, in which the phrase, as well as the words it explains, were uttered and written. Understanding of the statement of Principle and idea, in Science and Health, is the key to this and to all the mysteries of the kingdom of Heaven. It is in the light of this revelation of God as Principle, not person, and man as His manifestation that the following exposition is given.

In the account of Creation it is said” and God created man in bis own image, in the image of God, created He him.” This is a simple declaration of a fact in the reality of Being. Jesus gave the expression a broader meaning, and expanded it into a statement of existence, relation and operation of God and man, when he said-speaking of himself as type of universal man—“The Son cannot be doing, of himself, a single thing, save perchance, anything he may see the Father doing; for what things soever He may be doing, these the Son, also, in like manner does.” *

David, in the words, “I shall be satisfied when I awake with tlJ,y form,” recognizes a present consciousness of himself, in man, different from that belonging to him by the above statements; let he defines it as a sleep, or dream,—not a real condition,—awaking from which man will find himself, still, and always to have been in the Divine order of existence. Jesus carries the conception of man still higher, and enlarges the horizon, in the prayer, or realization, “Not for these alone-the disciples there present- “but also for those who put faith through their word in me... that all may be one, .•• that they may have been perfected into one; and in the first epistle of John it is said” like ‘him shall we be.” Paul enlarges on all these expressionfl, when he says, “in one Spirit, also, we all into one Body were immersed,” and ye are Christ’s body, and members in part... growing into a holy Temple of the Lord,... into a habitation of God, in Spirit,—and still further, in the words “One Body and one Spirit... one • Jno. v. 19. God and Father of all, He who is over all, and through all and in all.”

In the words “We shall see as we are seen” Paul further clearly states that God sees man, always in his own likeness, and that this is the reality of Being. So early as in the sixth chapter of Genesis, man’s present consciousness of himself is declared both temporal and mistaken in the words, “My Spirit doth not strive in man to the age; in their erring they are flesh.”• The passages are without number, in both the old and new Testaments, in which the above conceptions are expressed in varying forms and degrees of fulness. But it is impracticable to here make other references than those necessary to the development of the thought to be brought out. In the eighth of Romans, Paul writes: “For the eager outlook of Creation is ardently awaiting the revealing of the sons of God, in hope that even Creation itself shall be freed from the servitude of corruption in to the freedom of the glory of the children of God. For we know that all Creation is jointly-sighing and Jointly-travailing in birth throes until the present time.” Here is an unmistakable declaration that man is not alone in the thraldom of material sense, but that “all Creation” is in the same bondage of corruption, us not by choice,” but through man. Also, the oneness of “all creation,” in an inseparable bond of unity, and its final, entire, glorified consciousness, is taught with equal distinctness. But Jesus went still further. In words that have no meaning not absolutely puerile from any standpoint possible in the old thought, he declared, “Now is there a juc.lgme11t of this world, and the ruler of this world shall be cast forth outside” (then, at that time). Paul speaks as though he understood that this had been actually accomplished By Jesus, for he says-referring to the objects of his mission and suffering,—“that, through means of his death, he might paralyze... the adversary-death, referred to by Jesus as “the ruler of this world,t’-and that he might release these as many as by fear of death •.. were liable to servitude.’ John had the same understanding, for he speaks of Jesus as “undoing” the work of this same adversary and “loosing” the captives. • Young’s literal translation.

How is it then, that almost two thousand years after the supposed completion of the work of emancipation, and when, unless Jesus and the apostles, and the Psalmist and all the prophets and seers were self-deceived, or were falsifiers, man ought to be free from “the ruler of this world,”-how is it, that his rule seems yet unbroken? Jesus brought “Life and Immortality to light.” His life-mission was their perfect dmonstratiori, made on the open stage of the universe, with humanity as onlookers. How is it that mankind-those who profess to be his followers, in the front .rank-are still in a bondage, to appearances as abject and helpless as before his long-heralded, accomplished, and glorified career?

It will be useful to here resume the plain teachings of the Scriptures thus far brought out, concerning man, and as to Jesus’ work in his behalf. They are: (1) Man the image and likeness of God; Jesus amplified .this into the conception of humanity as the reflection of God, doing all that He does, and nothing but what He does; (2) God sees His creation, man included, as when at first He saw it “all good” and “blessed it.” His verdict, as recorded in the first chapter of Genesis has not been reversed, nor the blessing changed to a curse, as inferred from the allegory in the second of Genesis; it may, therefore, still be consistently held that He declared himself truthfully as “the same yesterday, to-day, and forever;” (3) there is a seeming, mistaken, temporal, human consciousness of man as material, and in bondage to the five senses; it is spoken of as a dream, from which an awaking is promised; (4) ultimate realization of oneness of humanity with Christ in God, Spirit is not only foreseen, but by Jesus himself declared as actually accomplished in his glorification, after the crucifixion. Paul confirms this, and states as actual fact that there is one Spirit, and one body—God, over all and through all and in all, and that man is “growing” into realization of this fact. He also sets forth the unity of man and the “all creation” as inseparable, and their final glorification as one. Man, collectively, is declared, also, an“holy temple of the Lord” an“habitation of God”; (5) through obedience to Jesus’ words, in understanding of Truth, man may become “really free” from thf:l claims of mortality, sin and sickness. That there may be no mistake Jesus himself has .gone all over this way, to leave” a pattern,. for following “on his steps;” (6) Jesus declares that there has been “a judgment of the ruler of this world”- the adversary, death,—and that he has Been “cast forth outside.”

Glorious and inspiring picture I Or, cruel mockery and burlesque of human suffering and sin? Which? There is no need to waste time in examining the vagaries of Theology, medicine, and the rest of human philosophy and science “the foolishness of men”—for the causes of the difference between the Scriptural statements of the reality, and the appearance to the personal senses. SCIENCE .AND HEALTH, in its plain statement of Principle and manifestation, and its opening of the spiritual sense of the Old Testament and of Jesus’ and the apostles’ words, shows us a plain way out of the fearful dilemma; it destroys to us the veil of material sense that has hidden the inspiring reality of Being, and introduces into the freedom of the Son of God-makes us thus “really free,” according to the word of Jesus.

The propositions drawn from our present understanding of SCIENCE AND HEALTH, from which elucidation of the words of the Master that head this discussion can be entered on are the following:

God is Divine Principle, Spirit; He is infinite and One; the spiritual man and universe are His expression or manifestations; as He is One, they are one, in Him, hence there is one consciousness of—man and the universe—God, who is thus, literally, and not in a figure, “all, and in all, and over all”; man really lives now, as from eternity, in this consciousness of God, and is progressing as one man, and not as testified by the personal senses—as many, out of the erring sense and into perfect realization of the one consciousness, in God; Jesus first, of humanity, reached this perfect realization not for himself, nor in a personal consciousness, but as a simple, supremely natural factor of universal consciousness; by the fact of priority he became a pattern for all, a “first fruits,” and was, and still remains our beloved elder Brother—the “Princely Leader,” and “King” in the march of humanity and the all Creation towards realization of the one glorified con sciousncss.

The Scriptures are, understood spiritually, the embodiments of progressive realizations by universal, spiritual man—whose consciousness is Principle—of “the eternal verity and unity of God, the universe. and man.”* SCIENCE AND HEALTH,—as the last of these unfolding of Principle, is also, as proven by its works, in healing sick and sinful consciousness-” the greater works” spoken of by Jesus-the highest. The Scriptures, or Sacred Writings including SCIENCE AND HEALTH in the term, are therefore, literally, and demonstrably—in the understanding of SCIENCE AND HEALTH-the “Word of God.” They contain, or rather are, in their spiritual sense, the history of man; really he has no other history. There is no progress, individual or collective but that towards realization of Principle, and its .manifestation as all.. In its progressive degrees this realization is the one, constant quantity, that constitutes man’s history. Incidents in consciousness are all that mark the steps in this way to oneness with Christ in God. Incidents cognized by the five personal senses, that mostly make up what is erroneously called human history” are, to the knowl- 11 edge of all, constantly falling away and disappearing · in oblivion. All history and all consciousness is thus, con- stand’ tending to resolve, and resolving itself into this one fact—allness of Principle. Is not this in harmony with the sacred Writings and the words of Jesus? Is not this “perfecting into one,” and practically making God “all, and in all, and over all”? Will Christianity join issue with Chris-. tian Science on these propositions, or bow to them? If not willing to bow to them,” Why make long prayers about it and ask to be Christlike?” to

In the progression toward complete realization of consciousness as reflection of Principle, recorded in the Scriptures, time is not a factor; the progression is not going on in time, but as unfolding-in the everlasting now of Life. Tlii’) explains in part, (the rest will be seen further on) Jesus’ words “Now is the ruler of this world cast forth outside.” The theatre of the progression, as evidently, is not space, But state or condition of consciousness. It does not know persons, nor rest on personality. Moses, David, Jesus, Mary Baker Fig. Silly, are culminating points or tide mark’, that individualize, or rather personalize, and thus make apprehensible to mortal sense, the successive stages of its approach- towards realization of oneness with P1fociple.

Principle is infinite Intelligence; only ideas can express Intelligence; ideas must be infinite in “diversity, classification, and individuality,”* or they would not manifest Infinity. Creation-or, more exactly, manifestation of existence-is thus limited to ideas, and is inclusive of all ideas. Principle is the Intelligence, Life and consciousness of its ideas, as the sun is the light, and beat, and life of its rays.

All ideas of Principle must be embraced in this unity, for division of consciousness can be conceived only as a.nuihila. zion. The eternity and immortality of consciousness-neces sary conditions of its existence-preclude, then, any other conclusion than that of the absolute oneness of all existence, in the consciousness and Life that is Principle. The term Man is generic for “the minutiae and infinity of individuality” that reflect God’s individuality,” “from infinitesimal to immensity.”* The “all Creation” of Paul, in the under. standing of Truth brought to light in SCIENCE ANJ;> HEALTH, is seen to consist of ideas that manifest infinite Intelligence; whose existence is in the unity of consciousness of the one Mind, or Principle of all, and which must therefore be a unit. Thus man is, as manifestation of Divine consciousness, literally, the “temple” or “habitation” of God.

Infinite Principle is one only by existence as consciousness of each of the units it includes, and thus in the total of these units; “Progress” of “humanity” is in its units; degree of realization of itself as one instead of many, at a given epoch, is measured absolutely by the total made up from the real. nation in each unit, of itself, as manifestation of Principle. Realization by every human unit,. of Principle as its conscious. less, and of itself as existent as factor in the totality of exist- once-is the goal of humanity. Each unit of all existence must forever remain a unit, or Principle would cease to be infinite “in diversity, classification and individuality,”-ne. cessary conditions of Principle’s existence as infinite. But consciousness of distinctness or indidcluality-in unity of Principle, replaces that · of separateness in personality, or selfishness. Thus, in the ratio of progress toward consciousness as reflection of Principle, the distinctness of individual. it becomes clearer and more real. Its immortality is founded in the essential nature of Principle. It can never be lostin the General consciousness.—, nor can that——be lost———or————a.hsorbAd Principle, or Principle in it, any more than the rays of the sun are confounded, or are absorbed in the sun or it in its rays. Manifestation can never return into Principle, 01· be absorbed bit, and was never in it.* Their- mutual and immortalinteg:—city and oneness are equally assured by-the essential nature of Principle. Principle llever had a “beginning,” nor ever up created” its manifestation. Essence, .or Principle, could never be without existence, nor could manifestation exist without essence. fit

Principle subsists ai a unit; it exists as unity of infinite particulars. Each particular, though distinct, exists only as factor of the one Consciousness or Substance of the infinite unit of existence and has otherwise no conceivable significance or expression.

The hour in which consciousness as reflection of Principle was to become real to the infinite Man—in the unitary type Jesus-and the dream of sense to be thus broken for humanity, was “the last day of the feast, the great one, of mortal ► mind beliefs. “Jesus;, stood in the temple of Mind-the one human consciousness- and “cried aloud.” To the false mortal sense of life as personal, Jesus was personal To the prophets and seers that were before him, he was” the Christ.” Through the teachings of SCIENCE AND HEALTH, the Christ is discerned as the idea .in universal consciousness of God as Principle, Spirit, all, and man his reflection, therefore spiritual, immortal, and perfect; not two, but Loth distinct, and one and inseparable, as Principle and manifestation. This idea, Immanuel, God with us, was seen by them to be the predestined Redeemer from the false sense of life as material and its consequences—sin, sickness and death. This Cb1·ist idea. was present as a day star’ in—not outside • SCIENCE AND Health, 1’, 1138, the word in, it ijol]U(Og 4li’J> liEAl,TB, rip 378, of, or objective to—the universal consciousness, from the “beginning” of the dream of mortal sense. It shone in the highest realized- sense of this one consciousness of Principle as manifested in its units known as Abraham, Jacob, Moses, Samuel, David, Isaiah, and the whole list of leaders, ju<lges, prophets, and seers. But it always subsisted, eternally perfect, in the divine consciousness manifested in the infinite man. In realization to mortal sense, only, is it progressive as unfolding.

The entire history of the Israelites, their ceremonial law, the Judges, Psalms, and prophets, spiritually understood through SCIENCE AND HEALTH, record and symbolize, fore-. tell and celebrate, the progressive advance of humanity towards, and attainment of its ideal—exclusive conscious- less of existence .as reflection of Principle. The growing clearness of perception was not personal to or in the prophets and seers, but universal. David, Isaiah, Daniel, · and Malachi, spoke not in personal, but from universal consciousness, and consciously so to themselves as shown in their “thus saith the Lord,” and “the word of the Lord,” and like terms. They are the voice of man. They manifest the highest realized consciousness of Principle, and are thus the voice of God. It is the universal consciousness that groans, in the prophets and the P::;almist, over the oppressions of material sense, and exults in the final triumph of the Christ- idea over animal magnetism

It is the condition of “sensuous belief in matter” that is the “land of death-shade,” the “wilderness of the sea,” “cap- tivity,U” destruction,” “pestilence,” “open sepulchre,” and other like terms of the prophets and the Psalmist. Anh.ial magnetism is “the terrible one,” the “oppressor,” the “ox- actor’ the” man of Sin,” “man of this world,” “man that is of the earth,” “Babylon,” the” adversary,” the” destroyer.”’ Opposed to this mortal belief, everywhere in the Scriptures, is the Christ-idea, that is to break the “rod of the oppressor,” and set free his captives, the captives in belief of material sense. He is the.,. Messiah,” “Anointed One,” “King,” • Mortal mln1l, acting from the basis of scnsuoud 1.Jclief in matter, is animal magnetism. ScIE..’WE AXP HEALTH, Pp 42. “Prince of Peace,” “Wonderful,” “Counsellor,” “Mighty God,” “The First and the Last,” “Holy One,”“Faithful and Real,” “The Lamb,” and“Word of God.”

The nothingness of material sense was demonstrated by Jesus in his earth-mission; its supposed power was paralyzed, and it “cast forth outside,” in the successive demonstrations that followed-the crucifixion. Because there is a single consciousness, that exists not in time, but as unfolding in everlasting Now the work of Jesus was done for all, and all had actual participation in it. Hence Paul’s words “Because one in behalf of all died, by consequence they all died.”

Because of the nature of Principle and idea, as above set forth, each unit of consciousness must enter into fruition of Jesus’ work, as type,·by repeating his demonstrations, following in Lis steps. The way to do this is fully explained in Us- JtNOE AND-HEALTH-which is the fulfilment of Jesus’ promise, “I will not leave you orphans: I am coming unto you.”

SCIENCE AND HEALTH reveals the spiritual sense of the Scriptures by introducing man into spiritual understanding of Principle and Idea-the standpoint from which they were written. Suppose observations made on the surrounding country from the top of a mountain, in a clear day, to be put into the hands of a man at its foot, and buried in thick fog. What idea could he form of the statements made and the objects described? The Scriptures give the facts of Spirit, Principle, as seen in the elevations of Spiritual, universal consciousness. Those in the beliefs of mate-trial sense-whether translators, commentators or learned preachers- are at the foot of this elevation, enveloped in the mists of the false Sense of life as material, and are feeding readers and hearers on their imaginations of what the inspired writers describe instead of facts of vision. This teaching is called by the prophets “whisperings” or “chirpings” “from the dust.” In realization of spiritual sense, gained through living in constant acknowledgment of Principle and idea, as unfolded in SCIENCE AND HEALTH, the real. universal Sense of Life as God, replaces the false sense of life as material. Then man “abides” in Christ, and Christ” in him.” For the foregoing it is apparent how” he who has seen” the Christ, that is, understood him, has” seen the Father”; and how the Christ-idea is” in the father” and the .Father “in the Son.” The “Son” is Divine Principle, realized as manifestation or reflection.

Bondage to the sense of life as material, mortal, is the only bondage of humanity and of“all Creation.” Understanding of the Christidea destroys the seeming limitations of sense, and thus sets man “in a large place.” No man can “climb up” to this God-consciousness, but by accepting Jesus as the way in demonstration, and this reveals the Truth and the Life. It can’t be done in theory or opinion, nor collectively. Each for himself must go this way, for Principle is one, in its units. Jesus to himself was not personal. He lived and spoke, consciously, as reflection or Principle. It was this that said, in acknowledgment of Principle as consciousness, Intelligence and Life of its idea, “I and the Father are one,” and that said, also, “the Father is greater than I,” (greater than man inclusive all God’s ideas) for “Principle is not in its ideas.”• If it were, they, not Principle, would be “greater.” “The greater cannot be in the lesser.”t It was in the consciousness as Christ-idea-individual in personality, according to the mortal sense, but to himself universal and indivisible in the ever-present now If Life-that Jesus saiu“Before Abraham was, I am.” To mortal sense, Jesus stood in the material temple of Solomon; to his own realization he was manifestation of infinite Principle,—a unit of universal man- and it was literally to humanity that he” cried aloud., He himself plainly declared this, but it- as all else in bis words—has waited on the understanding of SCIENCE AND HEALTH,—“What things I heard from him, these am I speaking into the world,” that is, into universal consciousness. It is in this consciousness of Divine Principle as a.111 and of the unity of all existence in Him, that the vitality and universality of Jesus’ teaching-its “inspiration “-consist. The same is true of all the sacred writings including SCIENCE AND HEALTH. Whatever is not uttered in this acknowledged consciousness of Principle perishes, nay, it is never SCIENCE AND HEALTH p. said. This explains the gradual fading out of“literature,” sermons, books of Divinity, philosophy, medicine, “natural” science, fiction,—all the” works,. of mortal mind, that seem to live for a longer or shorter “time.” But all that exists not in the eternal, universal, Divine order of consciousness as reflection of Principle,—acknowledged and realized as all- has oblivion before and behind it, and thus never is, nor exists. The Jesus- the Christ-idea- must Le born to each individual man—idea of Principle- and through following “on his footsteps” as a “pattern” he must “either through a belief of death or a better understanding of the Science of Life” *—come into this consciousness of Principle. The Christ-idea must pass through, in each individual, all the stages manifested in Jesus—must confound the “teachers” in the temple of mortal mind, must cleanse lepers, open the eyes of the blind, make the deaf to hear- must open the prison house of mortal belief, and let the prisoners go free, must die to personal sense, “be jointly-buried with him in the baptism of his death to be raised with him in his resurrection.” All this must take place in individual consciommes, because there is none but the individual consciousness as universal. Not by “healing” others, but ourselves; “Physician heal thyself” is the word of Christian Science. If the healing is. done in ourselves it is done for humanity. As manifestation of Love it cannot help healing others. This condition of realization is “rivers of living waters” that” out of his belly shall flow. “This reference is to the passage in the fourteenth of Zechariah in which Jesus’ teachings and demonstrations are foretold. Understanding of Principle is contrasted with “vain knowledge” of personal sense, which Job says, using the same figure, “fill his belly with the east wind “-that is, emptiness, nothingness-the universal Scriptural designation fur material sense.

John’s explanato1y phrase, refel’l’ed to at the beginning of this discussion, and the relation to this generation “of II the new Revelation in SCIENCE .AND HEALTH,—just as distinctly foretold by the prophets, by Jesus, and by the Revelator I old, as was Jeans’ coming, by the sacred heralds who preceded him-will now be cousi<lerecl. • SOIK.KCK ANI H:ALTH. it\A




The Senses of Spirit

by J. F. Bailey

IN the present, human sense of Life, two lines of testimonies—one related to ideas of Immortal Mind, the other to images of what is called matter- seem to contest at every instant possession of consciousness. But that there far a. human ego or couciousness, or that each human being is an ego or consciousness- Christian Science shows to be error. God, Good, Infinite Mind, is the only Ego the only True and Divine One. This Ego expresses Himself, or is reflected in ideas. These ideas—the spiritual universe and man, embracing “the minutiae and infinity of individual- ities “..—tare for convenience of a term comprehensible to human sense, spoken of.as His Creation. By the term “Creation” or “beginning” is meant “the eternal verity and unity of God, the universe and man.”+ It is a bridge or resting place for. finite sense on its way to God. For God being uncreated His manifestation must be eternal and immortal.

Because the Ego, God, is Intelligence, ideas (the only expression of intelligence) can alone manifest or reflect Him; because He is Spirit, ideas are spiritual; because He • To the q•11::sl Ion” What is the ego; whence it <Jrigln; what. Its 1lef’liny? “Chrlstl,m Science replies, “It 11’ Spirit or Soul, not physical sense. There le but one Mimi, and the rierl’Onal eurrenilerflito th-, l<’ut]rnr, from whom make indlvltluality ill retiecte1leplrltwuly.” tSCIKNO& AND HEAL“fll, 1’• 432. is Substance, ideas are substantial, are not subject to decay, and are things, not shadows; because He is Real, and is Life, ideas are real, and are living; because He is Infinite, Spirit and its ideas fill immensity, and nothing else has place OR’ presence.

These “f:itatements” of Deity, or Principle, and His reflections are the touchstone by which all that claims to be something is tried. Only ideas can be things, or real; and they are recognized with certainty by their conformity with the statements. Whatsoever does not conform to them is not, and cannot be.

Ideas of Truth, Beauty, and Good are, then, not only real and tangible existences, or thing, but are the only things. Ideas are not human conceptions about Truth, Beauty and Good. The human ego which. forms or entertains conceptions is error of personal sense, or the false sense of life as personal. I it has neither entity nor identity, and thus does not exist. The Consciousness or Soul of ideas is God, whose Life, Love, and Intelligence they reflect Mind does not think; it is intelligence; its ideas do not think; they are the reflection or embodiment of Intelligence and make it manifest, or “show it forth.”

Since God is infinite, nothing less than an infinite number of ideas, and all possible ideas, can express Him. to Intelligence cannot be person, but is Principle, and is embodied in its ideas. Each idea of God must be coeternal with Him; his completed manifestation must Le to-existent with Him. “Creation” contradicts and nullifies the conception of Infinite perfection. All conceptions of creation, or of continual fire-creation or of pro-creation, are excluded by the terms “Infinite,” and “Eternal.”

Since God is One, His reflection must be one, and the mortal sense of “minds many and bodies many “of inuit be false. This is evident enough in logic, but without practical demonstration of the falsity of the sense presentation, this statement would be as empty as the doctrines of current Christianity. Disappearance of the illusive appearances of the false sense and their replacement by real objects of the true one is the only possible demonstration. Christian Science meets this issue, for it teaches how to realize demonstrably, God as Spirit or Principle, and man as His image and likeness, therefore spiritual,—to progressively replace See ScmNCPJ .urn HttALTR, pp. let and 165. fit” We have not 88 much a.uthorlt by I up Di vine Silence for considering Gail mn.soullne For we have for considering Him feminine, for femininity lives the last (and therefore the htibest)Jdea or Deity.” SOIEllO.B: AND HEALTH. p. 444. i; SOIENCII: AND HEALTH, the false consciousness. of life in personality, or as “minds many, and bodies many,” by the single consciousness- God,—with one embodiment-Man

Man is generic and stands for all ideas of the spiritual universe The “senses” are modes of perception inherent in consciousness, or Spirit, not in man. God alone is conscious; the senses are modes of His conscio11sn is of himself, and ideas, or man, reflect this consciousness. The term “senses” in connection with man has a relative and limited nieauing; man has no senses except as the seeming of the five personal senses give place to conscious existence—and then my as reflection of Principle. “Thinking” is unfolding of spiritual ideas, in progress; the term describes the passage out of the false consciousness of self intelligence, into realization, or conscious existence as reflection of ideas. The term “consciousness” used in relation with man expresses state or condition of realization of unfolding of Principle; it refers to or embraces that which has passed from thinking or unfolding- through disappearance of supposed sense limitations—into realized existence. It signifies reflection of God’s consciousness of Himself The sentence in SCIENCE AND HEALTH, “Life and blessedness are the only proof of existence whereby you can recognize it,”’ and the Psalmist’s words, “In thy presence is fulness of joy; In thy right hand are pleasures forevermore,” are only different forms of statement of the allness of Spirit, and the reality and harmony of existence realized as spiritual. The senses are the expression of this state of fruition that is in God and is reflected in man. The progression of these states is Scientifically expressed by Paul in the sequence of the words, “righteousness, peace, and joy in Holy Spirit,” §-first, righteousness, rightness- the false consciousness of self replaced by reflection of Principle; then, peace—consequent cessation of seeming conflict between true consciousness, that reflects God, and false that seems to reflect self; then, joy,—full fruition as reflection of Principle. God is the only indi vid uality. The term “indi vidna1ity” in connection with man, refers to conscious reflection of unity •:\Inn 1111011·,1 Ji:w,i 110 ntl1er :\Hn<l than God. • In reality he was not. It is only a ,lulu. Zion that he so,—me to lut.Ve another my: null this delui<lon is thel11verte11imag., of l\llnd, In everything turned UflBl«le down, fil.neylng that Soul Is In body, S1,lrlt flu n11U.ter, fmmnr- tal\ty Ill 1).IOfll\lll by, the l111i11lte in the ftnlte, ami PrlnCl[tle in fragmentary lilt:ais.—::iCH’.NCB fit RcrnNOEANO Hll:ALTn, p. 131. fit Me is His image and llkenes, and conciou1<nrs is In 0111, not hn,1,·,.... in tho <11vi11011equc1H’e the l’elli<e ofm11.11 are even >’fiir1tual atlad1e,1 to Soul, in.—td1t<l of water. Scll’:NCR AND J[:ALTH, Jl. 164-. “Ml\n’t1 C<IIINJIOU8IUm1, thought,anil miuu, are borrowed §Uowaus xiv. 17. of Principle; it is manifest to finite sense as difference of realization in the factors of the compound idea—Man. These differences—since ideas are infinite in number—are infinite. There can be no sense, or mode of perception, no consciousness, and-no individuality, but spiritual.” God is Mind, and God is all; hence all is Mind.” *

The Scriptures. everywhere teach the reality and allness. of spiritual sense. They as invariably treat the supposed life of material sense as “blindness” “deafness” and “brutishness.” The injunctions are repeated and express against reliance on, or recognition of it. All that is said against “carnal mind” and“flesh”—the burden of the New Testament; the Psalmist’s prayers against and denunciations. of “enemies”; what is said about “heathen,” the “wicked.” the “nations,” “Babylon, and synonymous or equivalent words and phrases throughout the Old Testament- all are directed against the conception of supposed life in the material senses.. This is quite apparent- once attention is directed to it- even to a reader of the Bible who still holds to the reality of material beliefs. But with the complete admission of Life as Spirit, and man as spiritual, the true sense of the Scriptures, as also spiritual, is everywhere apparent through the letter.

“Spiritual things are spiritually discerned.” A reader sees in any book, only the reflection of his own consciousness. Conviction of the reality of sensual life gives its own color to all that is seen through it. “Ye cannot sene Goes and mammon.” Through the false consciousness of life as material, the reality of Being as spiritual cannot shine. Hence, all that relates to” life” is, in the Scriptures connected, with the sense of Life as God, or spiritual sense, and “death. is the universal designation for burial in beliefs of life in personal sense.

Only the slightest reference can here be made in illustration of these statements:—The Ptmlmist says, “Open Thou mine eyes that I may behold wondrous things out of thy law,” also, “0 taste, and see that the Lord is good,” and “How sweet are thy words to my taste”; so, Job says, “cannot my taste discern perverse things?”; Jesus declared, (’ It is Spirit that gives Life; the “flesh-life in the senses-” profits nothing”; his injunction “judge not according to appearances” (Or. opsis-sight,of the’eye), and the reproach, Ye 11 judge after the flesh; “his citation from laiah, “With hearing.Rhall they hear, and in nowise may understand, And seeing shall they 1:1ee, and. in nowise may perceive,”—SCIENCE AND HEALTH. p. 424, expressed more forcibly still in his own words, “Neither a sound of Him at any time have ye heard: nor an appearance of Him have ye seen,”—his constant denunciation of “the, world,” and declarations of the oppositeness between it and himself and his teaching- are the emphatic, sweeping, and all-inclusive condemnation of material sense. Our Master summed up the whole in the cutting words, “Ye are of your father, the adversary.... He was a man-killer from the beginning, and in the Truth does not stand, because there is no truth in him.”

These references are made only as hints to the reader still holding to belief in the material senses, but willing to be convinced that it is error. No adequate illustration of their dealing with this subject, can be given by references to the Scriptures. They are, as is SCIENCE .AND HEALTH, nothing but a presentation of Spirit as all, and material sern:1e as falsity and illusion. But in SCIENCE AND HEALTH the propositions are stated more explicitly and exactly than in the Scriptures, and, by scientific arrangement of facts of consciousness they are proven inductively. It is in this sense that it is a “Key” to the Bible. The study of SCIENCE AND HEALTH, combined with honest Living of its teaching, estab. fishes the reality of Life as Spirit and man as spiritual on the basis of realization. In the understanding thus enlightened the spiritual sense of the Scriptures is reflected as in a mirror. To resume this part of our subject: There are none but spiritual senses; there is only one consciousness or individu• ality-Goa., reflected or expressed in man and the spiritual universe; “facts” are only spiritual, and the only “things” are ideas of Spirit; there is no “world” but the spiritual; no “life” but the Life that is God-not” from” or “of” God; God is Life; God is not person and hence man is not per. sonal; man sees; hears, tastes, smells, and feels, now and here, only as reflection of the One Consciousness, God, or Principle—hence, spiritually; the degree in which corresponding “statements,. of Deity, man, and the universe are admitted and realized marks the stage of liberation from the seeming of error, through disappearance of the false consciousness of life and intelligence in matter, known in its individual expression as self-consciousness.

Says a reader, “This is well as theory, but here is this body, and all that is about me; they. are stubborn facts.”

Christia.11 Sdence admits their reality to you, but proves that this seeming reality exists only as false sense of life; it shows, also, the way to resolve these” stubborn facts” into their original and actual nothingness. By simple, clearly expressed processes, every human being can, here and now, demonstrate the Principle of Life, and spiritual existence as the only fact. Through faithful adherence to the rules given in SCIENCE AND HEALTH, every one may live, daily, con. sciously, as reflection of immortal, spiritual-- ideas, instead of in what are called “thoughts.” · Thoughts are without principle or entity, and have only an ephemeral, seeming, exist- era-price in the false. or dream consciousness-partly race beliefs, and partly creations of supposed self-intelligence.

The consequence of this living is realized at once in rel. ative harmony and oneness with Spirit. This is termed by Jesus passing “over out of death into Life:” “He who hears, (understands)” my word, and believes, (is firm, constant) ·“in Him who sent me, has Life age-abiding, mind into judgment comes not, but has passed over out of .death into Life.” The words “has passed over,” preclude reference to a” future state,” and make it clear that Jesus bad in mind the precise idea here set. forth. In the understanding of christian Science destruction of mortal thoughts, in realization of Immortal Truth is daily experience. Mortal thoughts are illusions of mortality, sin, and suffering. The human body is their reflection, and that changes as thoughts present to consciousness are changed. Our bodies become immortal as reflection of Principle replaces the false consciousness of self. The reflections of Principle—ideas- “into judgment come not.” Jesus said “now cometh the ruler of this world’s-death-and findeth nothing in me;” Jesus had “overcome the world “-i. be., mortal thoughts had given place to reflections. of Principle, and there was nothing in his consciousness to die. His “resurrection” from mortal thoughts had been progressive, as ours must be; it embraced hb; whole earth-career. The sepulchre and the forty days of probation that followed were only the final acts in the object lesson. of that career. The footsteps of his demonstration—even to the “ascensi1m”—are all taught in SCIENCE AND HEALTH. They are our way.

A closer examination of the nature and claims. of the material sen::;es and their testimonies, arid a comparison of them with the “statements” of Principle and its manifestation as given above, will make clear the proposition under discussion. It will show through proof from demonstration,—not opinion, or theory—how disappearance from consciousness of the claims of the false sense must follow understanding of their falsity.

The senses allege matter as their embodiment. Matter itself cannot be examined, for it has never been discovered. There is—matter advocates themselves, being the witnesses—only an opinion or belief, that it exists. Neither analysis nor microscope have detected or revealed a single atom; yet all the wisdom of the learned of this age rests on the “atomic theory,”—a supposition that something exists which nobody has Been able to find. Tired of hunting for atoms, these-learned men are now giving up this theory for that of “points of force”—another supposition.

The reality of matter is the question at issue. It presents itself as supposition, in :first instance, not as phenomena. It must, then, be examined as supposition; a supposition exists only in mind, and its proof must be estaulishedin Mind, before its alleged phenomena can fairly be brought into question. If matter be not substance then all its alleged phenomena are suppositions with nothing back of them. Is taking for granted the point at issue, or examination of witnesses and testimonies, more likely to lead to a correct result? O, the foolishness of human learning! It has begun by admitting the question at ism. It lets in the, testimony for Life and Love only on a vain plea of extenuation, in a case already-by the fatal au mission- adjudged to siclrness, sin and death. Humanity is less kind and less just to itself than to its own crin1i- nal:;. In its courts every man is held innocent till proven guilty.. Christian Science reopens the case, in appeal to Principle, and tests by its “statement” the evidence, and the credibility of the witnesses on which judgment has been entered

Images of vision and other sense impressions, resting on the belief or hypothesis of substance-matter, and supplemented by another hypothesis-that of life, sensation and intelligence, or pain and pleasure, in matter-the whole testified to by the five so-called personal senses, are all the proofs of matter, and make up the supposed life of personal, or material, sense. Each of the five senses adds to, modifies, or (and not unfreqne11tly) contradicts the testimony of its fellows, as to numbers, qualities, and characteristics of the supposed objects of sensation. To these impressions succeed others in which their snppoi:;ed cause figures as an object of desire or aversion, or as indifferent. Loves, friendships, pleasures, pains, rivalries and e11mitiPa succeed in series and circles that she SQIENOE AND IIEA.LTU, l’P• 361 372. in turn extend and multiply till crowded out or buried under newer impressions from the same sources. Matter, and the so-called life of personal sense exist, to human apprehension, only in these sense impressions in their several stages of development. But at—no stage are they more than repetitions or amplifications of supposed sensations; they have no prin- ciple or entity and can have neither intelligence nor existence.

As to the witnesses, the history of material, or “natural, scieuee itself is largely a record of impeachment of their testimonies. Especially is this true of optics in relation to the leading witness—Sight., “The Illusions of Vision” or “What Sight does not See, are names that tell more truth than” The Science of Optics.” The errors and the dis- agreements of the senses, among themselves, are so notorious that no observer in “natural” science accepts, in any instance, their combined, unconfirmed testimony. Their unreliability is not a secret with the learned, but is matter of common notoriety. Is not the widespread ·scepticism concerning the senses a sign of the fall of their empire?

Their testimony, besides, is only hearsay. They testify only to impressions. Their own existence is a supposition, in an endless series of suppositions. Their testimonies about matter is all there is of “the senses.” What witnesses, and what testimQnies! In a human court of justice a dog would not be condemned to go without his dinner on such testimonies, of witnesses thus discredited. The whole systeni of material belief, with all its momentous consequences of sickness, sin, and death, has no other foundation! “Awful in- realities” “that seem real until God strips off their disguise I” *

The whole noisy procession of the senses is but a series of suppositions that start in a supposition of substance-matter; the added supposition of life, sensation, and intelligence in matter makes the entire basis on which the unfolding of the drama, the tragedy, of “material sense” goes on; a thought structure; au endless series of suppositions; “shadow of a shade.”

The universal sense of humanity has always condemned the whole superstructure, as unreal and worthless. This decree is registered on the pages of poets, moralists, orators and theologians, as well as in utterances of the prophets, and goes up to heaven in one unending wail of weary earth- pilgrims. • SoinoE AND 111’:ALTJJ, p. 408,. Why, then, is the tyranny of the false sense still borne? Because that real objects or ideas, and sense impressions seem to mix and lie blended in a common consciousness. The .two lines of testimonies seem to reach consciousness by the same channels, and to be taken account of through faculties or attributes belonging to .an entity called “the human soul,” that cognizes both ideas and sense impressions. Neither. in human philosophies or theologies has there been found. a way to separate the two lines of testimonies, and to eliminate those of sense from which come the discords of mortality. It is this apparent impossibility—real as long as the conception of a human soul or ego that originates or cognize or receives, thinks about and passes upon both ideas and · sense impressions, is entertained- that has held humanity in bondage to the seeming of sense. The human soul, that judges and forms conceptions about ideas that reflect God, Principle, and that knows their opposites is the man in the allegory in Genesis, to. whom the Lord God brought His creations to be named. This man has never existed.

Tim statement of Principle brought to light in SCIENCE AND HEALTH, breaks the bondage to sense; it id the ’- criterion” by which the offending elements can be separated and eliminated. It establishes the One Intelligence and its expression—ideas-as all. The revelation of Good as supreme, destroys the childish conceptions of personal God, personal man, and personal devil, and .sickness, sin, and death are then’ found to be illusions of a false sense of Life.

Material sense is a supposition of another intelligence thail God. Divine Principle- His opposite.. Matter is its supposed embodiment. This supposed entity of error counterfeits Principle and its reflection; claims to be the creation of Good, to know both good and evil, and in this to be like God. · To be consistent its supposed creations are held to be both good and evil.

Through the statement of Principle in SCIENCE .AND HEALTH, it is proved that evil’s claims to good cannot Le good: that its pretended pleasures and virtues are of the same web as its vices and pains. They are all alike sinful illusions that must give place to the true sense of Life and Love.

The seeming of the false sense are mixed up with every relation,. thought, and impulse. How are they to be dealt with? Social, philosophic, scientific, and religious systems, legislation, and jurisprudence, are mainly based on its false conceptions They all, in dealing with the problem, •SolEMOS .A.:—111 HEALTH, p. 100. start from the same point,—they accept material sense as a fact just as legitimate, and just as real as spiritual sense. The governing human thought of to-day-evolution—goes further; it holds the spiritual to be either the product of the material, or dependent on it for manifestation and growth. From this standpoint nothing can be done but what they do—moderate, as far as possible its repulsive expl’es- sons and repress and punish the more violent exhibitions.

And where stands Christianity? Jesus taught, God is Spirit: Man is His Son, therefore spiritual; it is Spirit that gives Life, the flesh profiteth nothing.” From early, post- Apostolic times, Christianity has possessed traditions of the works and teachings of Christ, without their power; not feeling in itself strength to grapple with the “adversary,” it “made agreement with him” on the opposite basis to that laid down by Jesus. It has al ways been hand in hand with “the wild,” for it has said with it, “the pleasures of sense are sinful’ only in excess; regulated by temperance, and governed by laws of morality, indulgence is virtue.” To this false sense of life, Principle has said from the beginning “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put Liller for swflet, and sweet for bitter.”

Christian Science now states anew, and furnishes the proofs of the problem first completely demonstrattd by Jesus—ANNIHILATION OF MATERIAL SENSE. It calls pleasures and virtues—as well as pains and vices, of the false sense—before the judgment seat of Spirit. No crrn:ade against family, Church or State is preached. Christian Science knows no good or bad persons, 110 holy or righteous; hence, it regards neither family, chmch or-state. It says wit!, Jesus “Whosoever may do the will of my Father who is in the heavens,”—all that reflects P1fociple—“he is my brother and sister and mother.” It is the reign of impersonal Good—the kingdom of heaven upon earth.

All that to each member of family, Church and State, to each one of us—to you, reader, and to me—seems to say—“I the,” “I think,” “I enjoy,” “I suffer,” “I do good,” or” 1 do evil”—is the criminal cited to the bar of Principle. Every testimony, of so-called good, pleasure and virtue, as well its a<lmilted evil, pain, and vice, that comes through the five personal senses and every so-called thought related to it, is equally a sinner before the Truth of Being, now brought to light in the statement of Divine Principle. These are to he destro,p•,l, mrs rather they are to disappear—for there is 11ot.Jdi1g to destroy—to every individual consciousness. Realization of existence as reflection, instead of “naming,” and “miscreating,” is the coming of the kingdom of God Family, Church, and State will be transformed by the renewal of the mind of each individual through the Mind that was in Christ. Illusions of supposition—“thoughts” of material sense,—give place, in demonstration. to ideas reflecting Life, Love, and Truth.

What is lovely and of good repute among men, in personal sense is-as material-one with what is called vice and crime. Tried by the law of Principle “Thou shalt have no other gods beside”—not “before”—“Me,” to sense phenomena seemingly opposite, are resolved into absolute, essential unity. To the eye, as sensual, that sees only illusions of succession (time) and separation (space) they are disconnected and even contradictory; to the Scientific observer, seeing as reflection of Principle, they are an unfolding in orderly and necessary procession—the “order “of discord and death,—of the inverted sense of life as material and personal.

“Material sense” is the term that expresses the error of belief in matter or per:mnality, collectively; considered in its individual manifestation it is called “self.” When it presents itself under fair names and appearances, it i:1 no less self ish, no less the opposite of Principle. When it hates and murders, it is the same as when it caresses, or founds a theological seminary. Can a false claim to good be other or less, than evil? Evil that wears the mask of good, is worse than evil that is self-proclaimed. The nearer the counterfeit comes to the reality, the greater its power to deceive and seduce. The fair appearances of sense as wife, child, father, mother, lover, or friends, are its decoys- the sirens that lull into the sleep that is death. “By their fruits ye shall know them,”—they alike end in death—they all die, all are under the curse, “Dust thou art, and unto dust thou turnest back.”+

When the thin disguise of the false claim to good is suddenly torn off, it shows itself the child of the “father of lies” The dream is as unlovely and ignoble in its ending, as its beginning and existence have been illusive and false. The expression of parental sorrow, of grief or disappointment of friends, or married partners is, “what a return for my care, or my kindness, or my tenderness I, This is the viper stinging itself to death. All that is born of personal sense speaks, even in its supremest modes or moments, out of the dust. Charitable and religious observances, justice, virtue, right, in • SCIENCE AND HEALTII, pp. 125, 127. tDeut. v. 7, Reviled ver. all relations-as material-have for their supposed principle, “so much for so much”—they reflect “self,” in its limited, strictly personal, or its larger, collective sense instead of Divine Principle, or Love. “In the markets of the world, .Are all things bought and sold.”

That the good and evil, pleasure, and pam of sense, are identical, is proven by the transformation of either into its supposed opposite. Love or friendship change to coldness, jealousy or hatred, and these again pass into their opposites, by gradations that are impel’ceptible. They are imperceptible because they do not exist. Gradations are illusions of sense. They do not exist in Principle. The essential’ oneness, and that as evil, of the so-called opposites of the false sense is also proven by tbir mingling together.

Love that is Principle cannot change into its opposite, nor can its opposites be mixed with it. It cannot work good at one moment, and evil at another. This is the touchstone that understanding of Principle gives to each i11dividunl by which to “judge the world.” And “the world” is here, in each individual consciousness-the only worl<lthatwill ever be judged, and everlasting now is the only day of judgment. is there any one who has not proven the uncertainty, the doubt and fear that attend possession of the so-called goods of personal sense? These are the witnesses of Principle—the attestation of its all-presence, that proclaims belief at every instant a cheat; that stamps the. possessions of sense as all, alike, stolen goods. The thief always trernlilc·:-:. Love of wife, husband, parent, chUJ, friend-- as material- and greed, covetousness, license and crime—all, alike,.. believe and tremble.”

“Growth, maturity, and decay are inherent conditions of every mortal thought. Goods and evils, vices and virtues, pleasures, and pain,—in root and in branch, they are dead; they are born dead; they are never horn; their seeming birth is a birth of oblivion and death. In every one the end is present from the beginning. The decree of Principle, “Dust thou art, and unto dust thou turnest hack” gives them not even the brief lease of life they claim. They are false in that as in all he. For Principle is all; the illusion never is, nor even seems to be.




Spiritual or Eternal Life

by Mrs. G. P. Noyes

“FoR this is Life Eternal that they might know Thee—the only true God—and Jesus Christ whom Thou hast sent.”

We gather from these words of Christ that those who know God are immortal—have everlasting Life. Who then is God, and how are we to know Him? We have the sacred Scriptures to teach us, but they are to the material, and carnal mind, as a sealed book; the Truth which lies hidden there, cannot be discerned through material sense of man. The Truth, and meaning of the word of Christ, comes only through exercise of spiritual sense, or spiritual perceptions, the opposite of the material, or carnal mind. By reversing the meanings apparent to mortal sense, or fleshly mind, we are able to get a glimpse of Truth, which followed leads to understanding of God. In this process lies the secret of Christian Science. Personal sense tells us, that matter is real, because visible to material sight, and that it possesses qualities defined as shape, color, resistance, etc., and that Spirit is unsubstantial, unreal, because it possesses none of these or other visible qualities. Spiritual sense declares just the contrary- that this” Scientific statement of Being,” the gauntlet is thrown down to the whole material world of beliefs. Thus, their enmity is incurred, as the beliefs of the world are not spiritual, but material. The carnal mind does not know God, or Truth-and if the carnal mind cannot know God, how can it know the Son, or the spiritual man.

Christ says, “Had they known the Father, they would have known. me.” Had they known Him, they would not have crucified the “Lord of Glory.”

It is necessary to know the Truth, to know God, and to understand God. in order to know His only Son, the spiritual man. Thus knowing, all is known, and the true relationship to Jesus Christ is entered into “Heinous and we in Him.”

If the statements of Christian Science had met with universal approval, there would have been reason at once to suspect they were not of God, or not true,—for truth must be opposed to the material world, or world of sense; these two can never be in harmony with each other. There must he warfare, until the final extinction of error, and the victory” is entered upon that awaits the soldiers of God or Truth. Christ came into the world that men might learn God, through him, and when they knew God, they would know him—the true spiritual man, of whom he was the type,—not after the flesh, but after the Spirit “To know” him means to know his spiritual capacities, his mental attributes, and his character, which in its likeness to the Father, gave the power to perform his mighty works. It .was in his · true likeness to God, he became one with Him. He came to teach God to the world, that in knowing God, it might know him. ;As he himself states it, O he came to bear witness to the Truth,” and as we know that his mission was to bear witness to God, we can see that he esteemed the Truth and God to be one. He was also manifested, that he might destroy evil, and its works-which must necessarily be that which is opposite to God, or Spirit, and to · himself the spiritual man. It follows then that evil, or matter, as the opposite of God, or Spirit, and the evil or material man as the opposite of the spiritual man, or Christ, is to be destroyed. “Behold, I show you. a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump, for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible shall put on incorruption, and this mortal must put on Immortality, so when this corruptible, shall have put on incorruption, and this mortal shall have put on Immortality, then shall be brought to pass the saying that is written, ‘death is swallowed up in victory.’” O death where is thy sting, O grave where is thy victory.”

Christ is to destroy the works of the devil, or the material, and Paul says that the mortal, or material, is to be saved, by being changed into the Immortal or spiritual. What light does Christian. Science give us upon this apparent contradiction?

This Science repeats the statement of Jesus Christ, saying that the material, or mortal, must die, or go out; that it need not die or go out through what is commonly called death, but that the false sense of the man, must be changed to the true sense; or, in other words, the false opinion, that man has of himself, can be changed for true understanding.—and he will find as the result of that process, that he is truly spiritual, instead of material,.as he has hitherto conceived himself to be. Thus the old man is laid off with his deeds, and he takes on the new man. That they will not all sleep, meaning the sleep of death, and that this change will occur without the sleep of death taking place with all and consequently the grave will have no victory to boast of—and man finds that in the belief of dying, or going out, he is material, and the Truth of being, or the Christ is revealed to him, and he learns that he is the son of his Father that is in Heaven. He can then shout with Paul-” O death, where is thy sting, O grave where is thy victory “—for all of him has died, that ever will die,—that is, the false sense of himself, which he comes under through blindness as to what is truly God, or Spirit, and what is not. When it is learned what God our Father is, we shall know ourselves as the children of God; for the Son is a likeness of the Father, or the Father manifested.

· In this latter part of the nineteenth century, Christian Science, Divine Science, or the Science of God (any one of these names is equally correct) .has been given to man.. This Science comes to teach, how to distinguish between Truth and error, or Spirit. and matter, and to show us how to destroy the evil, material, or wrong conception of Being. Divine Science has come with the light, that enables us to discriminate between the true and the false,—that is, with the fan in its hand, wherewith the chaff, is to be separated from the wheat, and the chaff or false is to be destroyed.

It demonstrates that that which is to be destroyed is in no true sense man, but is that which “seemeth to be, and is not,”—that which in no true sense is our real self, for the spiritual man the man that Spirit has created is one with itself, and can never be destroyed, or put out, but lives and reigns forever with the Father.

This Divine Science teaches the true relationship of man to God, and the true brotherhood of man: Christ says, “I pray not for the world, but for them which Thou hast given me,” and again He says, “I pray not for these alone, but for all those who may believe on me, through their word-That they all may be one, · as Thou Father art in me, and I in Thee, that they also may be one in us, that the world may know that Thou hast sent me.”

The disciples had come into the real understanding of Being, and had found in Truth, and in fact, that they were the sons of God. The fact was demonstrated by their doing the same mighty works that He had done. As all men are brought into that true understanding of Being will not all do the same mighty works?

The disciples did not obtain eternal Life, or the knowledge of God through death, but through the instruction of their Master, and through his demonstration over all forms of evil and disease, culminating in his final demonstration over death. He thereafter stated that he had destroyed hell, and the grave, meaning the false sense of life apart from God, which a material man has, and thus showed him, his own, true, deathless being. The true intent, and purpose of this Science is to teach man this,—how to recover his lost estate, and kinship to God, without feeling that he must pass through the tomb. Jesus told us that he had done ALL for us.

All who investigate this Divine Science which cornea knocking at the door of the human mind, will become satisfied that the claim made for it is not unfounded. What can be the office of Divine Love but to save men from themselves- from their false sense of self,—to awaken them to a true perception of Good, and to destroy the evil which appears to be a part of their Being?

The objection is often made, that only God can destroy evil. The answer is that the claim of Christian Science is that the Truth, and God are one, and when the Truth is. learned, that is, as Truth dispels, or, destroys error,—when the false conditions of evil have gone down before its light,—then Truth proves that it is God that has been manifested. as Paul says,” The Spirit of Truth in Christ Jesus has made us free from the law of sin and death.”

The question was asked of the Saviour “Art Thou He that should come or do we look for another”; the reply he gave · was to direct the inquirers’ attention to the works that were being done, and they were told to relate them to John. This was as much as to say; The proof of Truth’s presence among you is its demonstration over disease, and error, which should convince all that Truth is being revealed, and that it is among you. Just as sure as it is the Truth will the demonstrations increase in numbers and in power, until the whole world is awakened to the inquiry, what is this wonderful Science that is healing all manner of disease? that is reforming the drunkard, and making good men and women from bad ones? The works shall be done that Jesus said his true followers should do. “And these signs shall follow them that believe; in my name shall they cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing it shall not harm them; they shall lay hands on the sick and they shall recover.”

All of these wonderful works lose their mystery and seem divinely natural instead of supernatural, to those who understand Spirit or Good as the real, and true, and matter and evil as the unreal. Men are renewed through the “renewing of your (their) minds and as a result of that renewing they are able to see and appreciate their true likeness to their Creator. It may be asked, What is this that you call material man, and that we see with these eyes. Said Christ to the the devil, and the works of your father ye will do, for he was a lie and the father of a lie,—thus implying that material or mortal .man is from a wrong conception of God; that, in fact there was no Truth in him, or in the false idea of God that had given him birth, calling them both lies,—words with which Christian Science is in strict accord, when it declares material man, to be an error of statement, and an unreality, and that the spiritual man is the real, true, and only man, the divine Son of a Divine Father.

A true sense of the spiritual man Jesus Christ, can only be arrived at by right idea of God This is the only way to right apprehension of Being. We come to the Father, by acknowledging that the spiritual is the real, and only, and denying the reality of the false conception, or the material man, and accepting the spiritual as our real, and true self.

The character of the work of Christian Science, proves true its claim to be divine for it consists in doing good, and in demonstrating the Truth. It is thus the crown is won, that the true knowledge of God is cached.

There is an old story to the effect that two brothers were travelling in a very cold country. Before their journey was ended, the cold grew very intense, so intense, that one of them succumbed to it, and fell upon the snow in a stupor; the one who still retained consciousness, knew the inevitable result of that condition, and although nearly ready to fall beside his companion, he had consciousness enough, to apply himself, to the task of restoring his brother; in consequence of the vigorous efforts, he was obliged to put forth, and in the determination to succeed, he forgot his own suffering, and by the time that he had restored animation to his companion, he himself was in a glow of warmth. His efforts to save another resulted in his own salvation. So, in the Science of Truth, others must be ministered to in order that the benefit of the Truth may be received. In destruction of sickness, and error, to others’ sense they are destroyed to ourselves. Such efforts must result in unselfishness of purpose; they have an uplifting and elevating effect upon the character, and such work followed, and persevered in, must ultimately result, in destruction of the false sense of self. Would not obliteration of selfishness in ourselves and in all men bring Heaven here, and now? Would not the rule that is golden be, then, fully observed?

Christian Science must lead to destruction of the false self, or the false sense ()f self,—which gives the material man, his selfish nature. This will bring out the unselfish nature, or spirit of the Son of God, who never thinks of self, but only of the good of all, even unto the laying down of the sense of life as personal, in order- that all may see the true Immortality—of Being and their true relationship to him. If he could be victor over death, all can be victors likewise; for, as be says,—“nothing is impossible to God!’ When it is realized that God is working with us, and for us, the fact will be recognized that all men, now, can be victors as well as he, over every false claim of evil. Then man wm enter into his dominion over the earth that God originally gave him.

In conclusion, in order to realize the Truth of Christian Science a constant, and unceasing watchfulness must be maintained against our common enemy, “mortal mind, acting from the basis of sensuous belief in matter,”-animal magnetism. One not a Scientist will not fully comprehend the importance of this advice. The silent action of sensuous belief in matter is the pernicious, aggressive, and subtle foe, that has to be met in every human consciousness. It falsely claims power, and intelligence, and it must be met in its attempt to crush out, and destroy, the new-born Truth. It must be handled as we handle the illusion of mortal mind called disease But this foe is in ambush, and it is so much the more dangerous than an open foe. in dealing with the belief called disease, it is plainly manifest to the senses. Disease is based on ignorance, the opposite of Intelligence, and it is dislodged by the divine light of Truth. But this worse and greater evil,—action of sensuous belief in matter, or animal magnetism-is hidden in the recesses of mortal mind, as the serpent in the path of its prey. Like that creature it disdains any but living prey; the thoughts that have been q uiokened, and made alive to the Truth, are its chosen victims.

This foe of humanity must be met on the strictest line of Christian Science. It is the greatest evil of the age, and it has appeared simultaneously with higher understanding of the Truth known as Christian Science. The opposite of divine Love is bate, or malice, and they are destroyed by the same rule that destroys disease. As Love appears to the mental vision,—all-powerful Love, before which no error, or aught that is unclean can stand-this enemy disappears. It is far in the case of health; it cannot be cultivated, but is brought out by destruction of its opposite. So with this higher claim of an evil mortal mind to have power. Love is not brought out by cultivath1g it, but by annihilation of the false claim which obscures it.

Those who are working in Divine Science should never fail or forget to meet this, its subtlest enemy. As the clouds and mists of envy and malice disappear, and all forms of error are destroyed, the glorious radiance of Divine Love, will appear and in the brightness of its rays, will be revealed the sons and daughters of God.

SCIENCE and the five personal senses are antipodes; they are the spirit, and the flesh, which cannot harmonize.—Serve, No. 10, 1890.




Life

by O. D.

“THE gift of God is eternal Life.” Then Life not given by
God is temporal or time life. Christ never recognized any other
Life but the God-life.—“Ye will not come unto me that ye may
Have Life,” he said to the moving, breathing multitude that came
To see and bear the miracle worker. He realized that the Life
That begun and ended was not Life, but death. “The day thou
Eatest thereof thou shalt die,” was the doom of the knowledge
Of any Life but the God-given. “No man taketh my life from
Me.” He who expressed life,—the divine Idea of Life could
Not be separated from itself. It could take upon itself the like-
Less of flesh—to show man his dominion over the lie of death,
But itself was the gift of God—“Eternal life.,

Life is so much more than just the opposite of death. We
Cannot think or it separate from motion; but the life that Jest
Laid down and took up was only to the finite senses to whom it
Seems to exist in matter. The mighty Life, the Infinite Life,
The power and strength that eternal Life expresses in spiritual
Man we catch glimpses of when “we stand by the bed of
Death where all material remedies have failed and catch the
Trumpet word of Truth. There. is no deat/1,/” Fts. & He. The
Waters of the River of Life, of which if a man drink he shall not
Thirst, is, “to know God, whom to know aright is Life everlast-
In.” Man never was- never can be separated from Life, any
More than power, or strength, can become weakness. This under-
Standing of man’s majesty by the Scientist will heal by the
Courage it gives. vVhen it first dawned upon me, the effect upon
The patient held in thought, was a raising from death, and it has
Never lost its brightness, but gains in power as longer glimpses
Of its Truth are revealed.

ALL who are inquiring about Christian Science should be are-
Fuel to shun those who teach and practice in the name of Science,
Without knowing its fundamental, which is Love.
—Series, No. 3.




The Spiritual Senses

Continued

by J. F. Bailey

The words “as material,” used to qualify the statement that the goods and pleasures of sense are evil and that continually, require elucidation.

SCIENCE AND HEALTH says, “This depraved mortality, misnamed mind, would become extinct, and mortals would be annihilated, were it not for man’s indissoluble connection with God. This unison Jesus brought to light in Divine Science; showing, through the law of opposites, that a mortal man is not the reality of man, hence this unreal man disappears to admit the reality.’ * 1

It has been already said that man sees, hears, feels, tastes, and smells spiritually—and not materially- now. Every- one, with a moment’s reflection, will admit a present consciousness of perceptions that have not originated in sense testimonies, and whose characteristics mark them as distinct from amplifications of sense impressions called “thoughts.” Such are conceptions of pure mathematics, of harmony, perceptions of ideas that are, and always have been, true, and of which change cannot be predicated,—all summarized under the names, Truth, Beauty, and Good. What is it takes place when a proposition involving such perceptions is under consideration? Is it not compared, mentally, with concepts of Intelligence or Good as they exist in individual consciousness? Impressions from the senses- in every mental operation of this- sort-are recognized as outside, disturbing elements, and are, as far as possible, carefully shut out. The expressions, “I see,” “I understand,” “as it seems to me” or “as I look at it,” “it does me good,”—and also “it smells good,” “it tastes good,” (when applied to moral conditions,)-or their opposites, and counties::; others are daily used to denote operation of spiritual, i. be. purely mental, cognition. These expressions are involuntary but distinct, acknowledgments that man is spiritual, and carry the admission that- the senses, or modes of perception are also spiritual. Understanding of the statement of Principle shows that they are the only modes, and demonstrates through their disappearance in realization of the Truth of being that the others are suppositions of a false sense of life.

Again, such expressions as, “his standard is a high one,” “its, or his, principle is good,” and their opposites; also such as “tried by the standard of right,” plainly refer to the condition of consciousness, or state of reflection of Intelligence and Good. They are all direct, though involuntary, acknowledgments of Principle,—as understood in Christian Science,—as the standard or“criterion” by which to i udge(” discern” or “sift” is the root meaning of “to judge “) all thoughts and actions. Thus Principle, God is, and is unconsciously acknowledged to be, “judge of all the earth.”

When it is said that one is“clouded,” or does not “see” clearly, or is “blinded.”-what is it that is clouded or blinded? and what is it that blinds or clouds? What is it that “hides” a conception, or causes a proposition to be “clear,” or“evident;” or the contrary? Such expressions are plain declarations of Truth of consciousness, and are to be taken literally. The relative freedom from sense testimonies and their amplifications is all that is in question in any case, as to perfection of this consciousness, and fidelity of its testimonies. Debauchery, anger, jealousy, passion,—all exaggerated forms of selfishness, or Sense consciousness, so called,—are more or less complete “blindness” to Good. In the modified or moderated forms, esteemed, by those in beliefs of sense as harmless, natural, or even good, they only hinder instead of seeming to suspend or to destroy spiritual perception or consciousness.

These illustrations show that actual, present existence of spiritual senses or modes of perception, having nothing to do with personal sense, or supposed sense modes of perception,—also that objects or things that are not of or from, be. cause they cannot be cognized by or through, them,—are facts of universal consciousness. They also make clear by another line of proof that consciousness which is reflection of ideas of Principle, and supposed consciousness of sense impressions are not attributes, modes, or states of an entity common to both, called human soul or intelligence; they war one against the other; presence of one is absence of the other. In other words, operation of each of these modes or supposed modes of perception, and existence of their respective objects and hence, existence of the consciousness itself,—but always only as to individual realization of them-depend on exclusion of the objects or supposed objects of the other. Consciousness as reflection of Principle, and supposed consciousness of sense, are in their action as light and darkness-seem- in opposites. They are only “seeming” opposites, because that sense impressions and with them their supposed consciousness and entity—the human soul—all disappear together, even as seeming,—just as errors of numbers,—before understanding of Principle and idea, which is thus demonstrated to be the only Entity and existence. These conclusions, too, all inhere in universal acknowledgment, voluntary and conscious, or vice versa, of One Intelligence or Good as Supreme. In this acknowledgment, it will appear further on, Divine Principle is, now and here, in “this world,” “all and in all.”

“The fading forms of matter are fleeting thoughts of mortal mind, that have their day before the permanent perfection of Spirit shall appear.... Mortals mu::;t look beyond fading, finite forms if they would gain the true sense of things.”• ’”’SCIENCE .Am HEAL’.rll, Pl’• 125,127,

Time and space are conditions of matter; like matter, then, they are suppositions of the false sense; reasonings or illustrations based on them, or that are mingled with those of the false concepts, must be untrue. They are manifestations of personality- belief that good and evil, real and unreal mingle, and find embodiment in a human soul. Jesus “brought Life and Immortality to light,” that is, as.their Demonstrator; SCIENCE AND HEALTH means and is, their consciousness as present realities.

As conscious idea or reflection of Principle, man is acts. all free from limitations of time and space. “Time an is “long” or” short,” now, to every one,” according to the good it unfolds.”* Space, now, is recognized as condition or state. That man lives, now, free from their limitations is testified in common forms of speech. Intense enjoyment in pleasures of sense is, now; obliviousness to time; time “seems;, short, i. be, it ceases to seem; realized existence as reflection of Principle is absolute freedom from time or space limitations. Those in like conditions of thought in error “seem” “near”; in the thought of Truth they are near; the sense of body as material is recognized as only seeming separation. Close self-impection reveals that what is true in exaggerations of sense conditions must be true in all degrees or gradations of these conditions:!: for gradations are themselves illusions of false sense.

The senses tel:!tify falsely in all. What they testify to as mere obli viousuess of limitation in their seeming of pleasure or love, is proof absolute of their own nothingness, and demonstrates the Truth of being. That which is, to ‘the senses mere obliviousness to supposed realities of their conditions is, in fact, actual realiz,tlion of eternity and inuuor- tality. Unconscious testimony i::; thus-as has been seen concerning other conditions of so-called matter—borne to the Truth of Being. Man as mortal feeds on the husks of being, but In finite Father,—“not without witness left He himself,—doing good,—from heaven, unto us.•.. filling full of food and gladness your hearts.”t In the very tumult “Scn:NoE AND HEALTH, 11. 531: see” Day.” facts xlv. l(>.17: therhaw’s literal translation. and orgies of the senses, at the feasts of idols, while the false senses testify to nuisy revelries of passion and appetite, the “good from heaven “- unrecognized freedom from their supposed limitations—attests its own allness, and writes, at each instant, across every weight of sense,” God hath numbered (Heb. counted) thy kingdom, and brought it to an end,” i. be., it never is, it “ceases,” even in the seeming, to exist. The “Sound of gentle Stillness”—heard in oblivion to alleged reality of matter or sense conditioned as “time,”- never ceases to utter” Men, why these things are ye doing?” “The joyful message unto you (us) to be turning from these meaningless tlting8 unto a Living God,” or real Good is thus seen to Le, never, for an instant, without proclamation. The witness of Spirit is never absent, and God never ceases to be “all and in all and over all.” Immortal man cannot shake off or lay down immortality, because it is not his to lay down; idea of Principle to false mortal sense lost in illusion, lives immortally, and not sensually or temporarily, even in its own (seeming) kingdom, because God is Life, and is, therefore, and always, all;” Because I live ye shall live.” In conscious acknowledgment of Principle man finds all, and has all, for, in Him are all things; without such acknowledgment what he seems to have ceases. at every instant, even to seem. Conscious reflection of Principle is actual, present living in unfolding and condition or state instead of in seeming of time and space; acknowledgment of the seeming as something, constitutes their only reality, and that reality is strictly relative to the degree of admission. We are free, now, to live consciously and to our own sense, in time” or II cc eternity,” and we do live in eternity, alone. It is a false, mental condition, or rather, acknowledgment or supposition of such condition—for there is no such condition—that binds us. Acknowledgment and realization of Principle sets us free. A seeming claim of a false mentality is all that stands between humanity arid absolute freedom from · claims and supposed conditions of the senses. Through understanding and firm holding to the statement of Principle and idea, as revealed in SCIENCE ANI HEALTH, the false claim is annnllec.l (for all is Mind) and man here, for there is no here but infinite Now, stands- progressively, and relatively to his own realization—untrammelled—the image and likeness of God. This is the consciousness from which were uttered by our dear Master and Brother, these words—“for what things soever He may be doing, these the Son also: in like manner does,”

The meaning of the phrase, “as material,” on which turned the significance of the discussion as to essential oneness of supposed goods and evils, pleasures and pains of the personal senses, is now made clear.

· From the standpoint now gained, birth; death, and all intermediate phenomena of sensation can be declared “the dream without a dreamer,”* whose causeless, shadowy seemings are external to real consciousness, and can therefore · be gotten rid of; or, in the graphic language of Scripture, in consciousness of Principle they “have ceased,” i. be. they never were nor are. The sacred Writings—the Bible and SCIENCE AND HEALTH—can be understood only from this standpoint of true consciousness. To say that one understands the “spiritual sense of the Scriptures. sig. nifies nothing but that reflection of Principle—“the real light which enlightens every man: coming into the world “- the real all of every individual consciousness—is become conscious in the individual through acknowledgment. It thus becomes real to him, that is, the spiritual sense of the Scriptures, is his own consciousness.—the Spirit jointly wit.. nesses that we are children (be is child) of Spirit,” that is, reflection. This condition can be entered on, only by actual separation from illusion first, through acknowledgment and then living as conscious reflection of Principle.

This separation cannot be effected by “thinking,” or in or through “thought.” Thought, in beliefs of the senses, is illusion of self-intelligence. “Thoughts” are without intelligence or entity. Their seeming life and intelligence is no more than that of motes seen in a sunbeam. or as said in SCIENCE AND HEALTH, they“chase each other like snowflakes drifting to the ground.” They belong to illusion of consciousness, are evolutions from the supposition of life and intelligence in •8ctRNCFl ANI HFlALTH1 pp. 116, 423. matter. As such, they are, as already seen, external to own- sciousness. Rigid application of the statement of Principle and idea excludes the seeming of sense impressions or thoughts. Conscious living as reflection of Principle, implies realization of the senses as spiritual. But consciousness of life as material and of Life as God, cannot both be present in the same instant any more than light and darkness; so much presence of the one, so much absence of the other. Thus, again, is shown how man passes “in this world” “over out of death into Life.”

It must be noticed here, that” thoughts “of good are illusion, and just as unreal, until lived, as thoughts of evil. “All is Mind,” and because Mind and its ideas are realities, no one can “think” himself out of sense into Soul. Actual living as reflection of Principle, in realized freedom from fleshly covet- flings—the whole list of “works of the flesh”*- and conscious reflection of their opposites, is the only” way” to Life. There is an error, the spawn of theosophy and evolution, that is palmed off In hungry inquirers for Truth as Christian Science, which must here be pointed out. It steals the statement of Principle of Christian Science, in part,—the “God is good, God is all, all is good,” but it leaves out the rule—living as reflection of Good—by which this formula of Christian Science is progressively brought out as reality in human Consciousness, in coincidence with fading out of sense material. This error has painted the grand watchword of Christian Science on its banner, and chants it in the avenues of mortal thought. Erring beliefs that have “strayed into a temporary loss or absence of Soul” to and that have only the sense of good that knows the good of sense, are caught by the false note. Only ideas that reflect Good really know Good, and are the “sheep” I csus spoke of, that hearken to the Shepherd’s voice. To erring beliefs that is a pleasing voice that promise relief from so-called evils and pains of sense,—all that they yet feel as burden and really want to get rid of; it seems a hard master that calls for surrender of present sense of good, as well. Belief of good as all, and which claims to see only good, Galatians v.10-25. “\SclNCE AND HEALTH, p. ii, while yet immersed in sense, is really belief of good of sense, disguised, and is worse than error that claims to see both good and evil. It accepts the premises of Christian Science, but jumps the middle term,—annihilation of illusion of self through progressive substitution of conscious reflection of Principle.—and clamors that it is already in the conclusion—sense of Good as all. It claims to be in “the likeness of his resurrection” without having first “come to be of joint growth in the likeness of his death.”

Those who have heard of Christian Science only as a way out of pains of sense, are caught by this delusive proclamation of good as all. But exchange of belief in god and evil for belief in good-to its present sense—as all, is changing mud for slough. To the dream 01· illusion of conditions of matter is added the still worse illusion of being out of them. The dream of matter has been broken by the cry “Awake, thou that sleepest’—the shining of the Christ has been seen, only to be followed by deeper sleep, and dream of being in the light and seeing.

The case is still worse of “those who were once for all illuminated” by Christian Science, “and have tasted God’s utterance to be sweet,” but have turned aside to walk in seemingly pleasant by-ways of this error. “For if, having escaped from the pollutions of the world, in a full knowledge of the Lord and Saviour Jesus Chrh;t, but by the same, (the higher claims of evil here clescribd) having again got entangled, they are defeated, the last state has become,. for them, worse than the first.. •. There has befallen them that of the true proverb ‘A dog, having returned unto his own vomit,’ and ‘a sow that was washed to wallowing in the mire.’”

Christian Science is not pleasing theory, or lip service, or dreaming of good, it is not an opiate to false sense of life in material pleasures and pains. That the “leaves of the Tree” may heal” the nations” (false thoughts of sense), the statement of Principle and idea must become more than a meaningless jingle of its words of hope They must be made the “criterion” of every thought and impulse in sleepless discrimination between ideas of Principle and socalled thoughts, or sense impressions. suggestions of appetite, false claims to be of all forms of selfishness, must be met with statements of Principle, and cease through its understanding. The false “I” of personality that, in the mortal dream, usurps the place of the real Ego of man, must .be hunted fit? exter- ject to heal he imply repeating my words-by right t..’\lking all wrong acting.—and you will le dl!!appointetl.—SOJECIC AND HEALTH, )l. 218. ruination, and the “Living and Real One”—Divine Principle- enthroned in consciousness of existence as His reflection.

Is error in mathematics ever destroyed till seen to be error And can the error that two .times two is five ever present itself to the thought in which the truth that two times two is four has become fact? So infallible and so simple—so <leD’.loustrable is true Christian Science Mind-healing! fully · so simple an operation does reality of spiritual sense replace illusion of personal sense.

Science AND HEALTH says “The adult no more comprehends his own being than does the child,. and he must be taken out of bis darkness, before he can get rid of the illusive sufferings that throng it.’ 1 It teaches, also, that there is no “I” that grows more perfect in disappearance of sense- illusion. Seeming of an “I” that cognizes ideas of Principle, is a necessary incident of false sense of life-a factor of the whole appearance of error. The seeming that there is embodiment of the supposed life and intelligence of persona] sense, and will to do both good and evil, is seen, tried by the statement of Principle, to be error. The more sharply the lines are drawn between true consciousness and Entity and supposed entity and modes of action, the more surely and rapidly will the true answer to the problem of existence—harmony-be reached.

The supreme folly and wickedness of the error that steals the blazon of Christian Science as a higher hiding place-that deludes men with the false dream of harmony attained without uncovering and renouncing of false sense-is now fully apparent. The “mighty works” of Jesus “were done on the platform of the nothingness of matter and evil; but it was with him a nothingness demonstrated in perfect consciousness of Life as God, and in reflection of Principle as all. To take up the formula of Christian Science in statement of Principle, and apply its conclu::,1011 that “there is no evil” to present state of realized consciousness, is the highest form of blasphemy of Principle, yet reached.

All that is contrary to science of mathematics is contrary to its Principle, one error is not more contrary than another, and no error, as error, is nearer to Truth than another. Error that most nearly simulates Truth, that says with pious air “I am good,” is less. likely to be detected as error, and is therefore more mischievous, than when it is without disguise. The ideas of Principle all declare “Thou causes me to know the path of Life; Fulness of joys is with Thy presence, Pleasant things by Thy right hand forever I” *

God is the Principle of all that represents Him, and of nothing else, for there is none beside Him.” it Then, all that does not represent Him is supposititious Supposed existence consists in assumed absence of Pl’incipie it and is nothingness. One supposition that there is something besides Principle, that is, of its absence, is as contrary to the Truth of Being, as another. The supposition of an “I” other than God,—“self” in all its multiplications,—is opposite to the statement of Principle and idea. There can, therefore, be no human “I,” that “thinks,” or has, or forms conceptions about ideas- that is entity of thoughts, or looks at manifestation of Principle. The statement of Principle and idea from whatever point of view excludes any such existence. That I” the II supposed embodiment of the false sense of things is “like an atom of dust thrown into the face of spiritual immensity, is a flickering sense, instead of an abiding consciousness of being.”§ “He was the real light which enlightens every man coming into the world.” II

There is no man who does not see and hear spiritually, and in whom, dimly or brightly, all the modes of spiritual per ception are not in constant exercise. For Life is God; the sense of life as material is error of sense, a seeming that ceases as realization of Principle is gained. This is the universal consciousness, in which, with infinite differences in realization all individuals of humanity, end “all Creation,” are united in one Life. In this real unity all men and all families of men, are now one, and ever have been. · The aggregate realized consciousness, or degree in which humanity realizes reflection of Good or Principle, is its aggregate, present sense of Life. But the ideal consciousness towards which it is ever tending is not its creation: it already subsists, eternal, immutable, real, ever and all, prei:;eut; it exists as divine, uncreated ideas that have reflected forever infinite Love and In telligence of Principle. In sudden crises of danger or extremity men are occasionally set free from many conditions of so-called material existence. Striking instances of heroism or self-devotion are not exhibitions of a human soul that rises, but manifest partial cessation of false, mortal sense of limitation. As illusion fades, its supposed embodiment- personal I-disappears, and the true Ego and immortal, perfect embodiment is revealed. to SCIENCE il.—O HEALTH, p. 154. “WE AND HEALTH, p. 127. §SCIE.. John i, ti, Rotherham’s translation.

Lack of conscious acknowledgment and reflection. of Principle constitutes evil, and its supposed absence—as in errors of numbers,—is its only reality; sensuality- beliefs of per. sonal sense—is the only evil. There is no other “sin,” no other sickness. These beliefs, whether called, in the false sense, good or evil, have neither similarity nor difference; they are essentially one. They are all repetitions of the supposition of matter, and of life in matter; therefore sensual and mortal, therefore equally contrary to the statement of Principle and idea, therefore unreal To belief, evil and suffering have many names, many notes, but they are a dreary monotone, the wail of humanity, in dream of sense.

It is now evident how, were the false sense of life in matter all, in any human consciousness, or in every one, that man or all men would, by the fact, cease to be. For Principle is all that lives. Evil could not seem if Principle or Good were not. But what is apparent to the senses is not Good, nor is evil a form of Good, or on the way to become Good; nor is Good the life of evil. Are errors that seem Truth until the Principle of mathematics is better understood- something? Have they existence or being? or has mathe.. matics made them? or are they parts of mathematics-? or does mathematics keep them in being? or is it the reason of their being? Is there any relation of cause or effect, or dependence or communication between them? Do they “meet or mingle in fount or stream”?

All the blunders of schoolboys and learners have not changed the Truth of mathematics, or made one error real No more can errors of sense of life” as material” change the Truth of being, or introduce one note of discord in its grand symphony. Principle has not made and does not—know its counterfeits or seeming:,. Life remains the only fact, and the seeming dissolve and fade out before its better understanding. They never subsist nor exist; they simply are not. Understanding of Principle and compliance with-rule-living as reflection of Principle-demonstrate Life, Truth,. and Good as all, eternally and immutably. It is thus evident that, in the degree statement of Principle and idea is apprehended,—that all thoughts and impulses are referred to it, and its leadings are followed, Principle becomes the acknowledged,—as it is al ways the real,-” judge of all the earth.” Suppose that all men were to agree to hear, and that they would only hear suggestions from their highest sense of Good, and to do nothing contrary to it,—would not the suggestions of appetite, and claims of unreality-manifestations of sin and • BolEN.OB ill BlU.LTK. sickness—begin to disappear, and Love and Good to appear? This is what moralists and Christians have all been aiming at. They have failed because they had not the statement of Principle and idea. They have supposed the reality of the evils they propose to destroy, and of their continent or entity- the personality, or human soul. They made the false sense factor of their sense of life. Can truth of mathematics be brought out where error is an accepted factor?

On this false theory, all men,—Christianity in the lead I- are taking just the opposite course to that supposed above. They are clamoring-and that against admitted universal facts of consciousness-that they do not see and hear spiritually, but materially, are affirming that God is shadow instead of the only Life and reality, and that matter and discord are reality Thus they side with mortality and discord against Principle and humanity,—and believe themselves “without God,” and therefore “without hope” of release from evils that are only necessary sequence of their own error. And yet, as has been fully shown, the very breath in which these false declarations are made, bears witness to Him, and is His Life I

Now, Christian Science simply acknowledges to be true what everybody is unconsciously and at every instant, affirming,—that man is spiritual, and sees, hears, tastes, smells, and feels spiritually and not materially. It teaches how, simply by rejection of false testimonies to come consciously into possessions that are ours all the while; to let go of what everybody wants, but has failed, to get ill of, because of their assumed reality. Manifestations of evil and suffering are only reflections of sick and wicked “thoughts. us Let us change thought and its reflections must change.

Is it not manifest that men can never realize Principle and idea while denying their reality and allness, and conceding to seeming opposites equal or greater power, and the added advantage of actual possession of the field? The statement of Principle and idea is the Archimedes lever, the philosopher’s stone, the fountain of Youth, for it brings realization of Prin- ciple-Life, Love, and Truth as all-all, and .more than all, humanity has ever dreamed of Good. As long as evil of personal sense could hide under the false claim to be good and real, it could not be eliminated any more than error of numbers that seems truth of mathematics. But from the standpoint of demonstrated reality and allness of Principle, falsity and consequent unreality of matter-consciousness are seen, and false delights of sense give place to real delights of Good mrs be continued.) (.Lorre AN




Delusions

by S. J. H.

A.m>.for this.ea.use God:sball send them—strong delusion, that they should believe a true: That they might bedamnell who believe not the truth-2 TRESS: 11, 12,

CHRISTIA.N·Science is said by many people to be a. delusion; and its disdples and adherents are charged with being under a delusion,—one minister of the Gospel having seen fit to denominate it. “the supreme delusi9n.” It is sometimes called foolish, ridiculous, absurd; and its believers referred to as” cranks,” etc., etc. Many of those who thus refer to us are quite as honest in their belief in what they charge us to be, as we-in ours that we are nothing of the sort. l\lanifestly, either one or the other is right, and one being right the other must be wrong. Either we are under a delusion. or those who thus accuse us are themselves under one. Which then is deluded,—the Chri::;tian Scientist or his accuser?

Before answering this question, it is but fair to inquire of our accusers if they know what Christian Science i::J. If they reply in the affirmative, and still insist that it is a delusion with deluded followers, we are in position to meet them in argument upon common ground. If, on the other hand, the reply is that they do not know, there seems no room for argument. It won be in the line of supererogation to undertake to convince a man that he is wrong, upon · a subject of which he knows nothing. One could not persuade another that the Greek language is not a great and useful language, if he had never learned the Greek alpha- bet or looked into a Greek Lexicon. It would be difficult to convince him that Astronomy is not a great science, if he were totally ignorant thereof. It would seem waste of time to attempt to reason him into the beHef that two and two make four, if he had never taken a lesson in arithmetic,—to explain a proposition in Euclid, if he had never looked into a book of Euclid. Is not one who after severely criticis- in the Bile admits that he never read the Bible in his life, open to the charge of inconsistency? If he assume to tell us about the Congo country, its climate and productions, the habits and customs of the people, yet admits he has never’ been there-nor even read any authentic descl’iption thereof- may we not be pardoned if we decline to argue the subject with him?

What do men accomplish when by force of argument they attempt to annihilate that of which they have not the slightest knowledge—even though the argurneHt be embellished with invective, ri<licule and superciliousness? What convincing point do they gain? Is it unreasonable to ask these to withhold judgment, to refrain from ad verse criticism, until they know something of the subject they assume to judge and criticise?

As a matter of sober inquiry, who is likely to be most deluded; those who have earnestly been studying and investigating Christian Science for years, or those who have never looked into its text-book nor given it a .single moment’s serious consideration? This is a fair question; let us follow with others equally fair. If one has never read a word of Christian Science, how does he call it a delusion; and if he has never endeavored to inform himself as to what it is, what right has he to denounce it? Supposing that he has heard it adversely criticized by others, how does he know that those others are competent to tell him what it is arnl is not. Go further, and grant that be has read its text-book, SCIENCE AND HEALTH, and proves unable to understand it, can he he sure that the difficulty is not with himself rather than with Christian Science? Is he really competent to pass upon. its merits or demerits until he does understand it? Is it either wise or just, even after having made unsuccessful effort, to cast aside,and denounce it in face of the fact that thousands of others equally intelligent claim to understand l\Ild know it to be true? Should not this latter fact move him rather to more diligent seeking to learn if it be truth, or at leal-it to maintain an attitude of respectful silence till the revelation to himself come?

How shall any call our doctrine a delusion until they at least know what it is that we are deluded about—and how obtain this information without investigating the subject with something of the same care and earnestness given it by others who believe in and adopt it? Until they have done this, may we not fairly say that in any event they are laboring under the delusion of ignorance of the subject while we are laboring under a delusion of the understanding of it- in part, at least? Which is most Hkely to be right which is entitled to the highest degree of respect- the delusion of ignorance or the delusion of understanding? (We use these words “ignorance” and “understanding” here in the limited sense—as applied simply to the particular subject under discussion).

We have thus far treated the subject as purely theoretical, as if Christian Science had nothing beyond theory to offer in support of its claims. We would be quite willing to oppose theory to theory with any other system of religion or cure, were it necessary; but it proves not to be so. The adherents of Christian Science have the same right to point to and support their religion that other men and women have. If able to say that through their understanding of Christian Science they have found a happiness, a satisfaction, a peace that they never before knew; that through Christian Science they have been healed of a disease or complication of diseases that the best medical skill in the land had failed to cure—and know whereof they affirm—who has any right to assert that they are laboring under’ a delusion? In all the world, who is there able to disprove and do away with the facts of another’s individual experience? When all other available means had failed to effect a cure, and Christian Science had been appealed to as a · last resort with the result of a cure, who can say it was not Christian Science that effected it?. Had the. cure been wrought by established systems, · by drugs prescribed by physicians, wonld’not medicine have had unquestioned credit of that cure? Had electricity been the agent employed, would there have been any hesitation about yielding to electricity the credit?

It would seem that so long as the means employed pertain—to the realm of the material, so long as it is cognizable to the five senses—whether it be abominations concocted under the name of allopathy,attenuated.nothingness of homoeopathy, hot or cold applications of some water-cure, manipulations of massage, or vile decoctions of the “patent-medicine.—man ,._ it is considered quite right. In mythological days,_the gods of Apollo answered the popular purpose. In .the days of ..Esculapius, a snake satisfied the demands of the people. In the days of Hippocrates, one or to mineral poisons were sufficient. And. so along down the ages first one thing and then another. has- filled humanity’s requirements; the main requisite being that it be something manifest to the senses, to · human touch, smell or taste—and the worse the smell and taste, the better I

Within the recollection of many of us, blue mass and cupping were the great cures. If the .patient, by reason. of extraordinary bodily vigor survived these, bleeding was resorted to, and that frequently proved .fatal. It has been charged that George Washington was bled to death.

By no one is the practice-of bleeding, of excluding pure air from the sick-room, of denying cold water .to fevered patients, more emphatically condemned than by the medical profession of to-day; yet physicians practising then and thus were just as honest and sincere, just as zealous in their work, as are ours of to-day. Can our medical brethren point _ to any. better record of mortuary statistics now than then? Are there relatively fewer deaths and correspondingly leaner cemeteries to indicate proportionate increase of medical success? Have they so far outgrown the errors and traditions of the past that Hogarth’s. caricature has lost its significance?. He represents three learned doctors of medicine in one room disputing as to the ailment of a patient. while the patient lay dying in the next room. Is there nothing of the same sort to-day? Confessedly there is. Then is it .possible to claim that the profession has advanced so very much beyond the traditions of the past? Can it be claimed—that it has passed beyond the stage of guess-work and experiment; that it is an exact science- or anything approximating an exact science? If physicians make this claim, can they substantiate it? Why so many deaths, so many graves; so many widows, widowers, and orphans in the land? If the science be worthy the name of science-, ought it not to be able at least to prolong man’s life to its usual span of threescore years and ten? Does it do this? Let inscriptions upon the tombstones in our cemeteries answer.

If the medical profession was wrong in its methods fifty or a hundred years ago- as by admission of its own members it was,—who shall declare it to be right to-day? If its members were wrong then, they were laboring under a delusion,—and if not absolutely right to-day, they are still laboring under a proportionate delusion, are they not? All that is not real, that is not true, is delusion. If truthfully stated by its own members that the medical profession of the past was deluded, may not the future point back to the present as a period of Stygian darkness in the same ranks? Who then shall be the judge as to what delusion is? Who is competent to pass upon this question, and render just verdict?

When we talk about delusions, we are opening up—a wide subject. If we trust to material sense, to merely human per- ceptioi1, we are living in perpetual delusion on all sides. Where.shall we tum to find—no delusion? if we look sky- ward,_ the blue empyrean seems as real as the earth beneath. is it not delusion? Trusting to mortal vision, limitless space seems measured by the naked eye; but, since the telescope has aided that moral-tal vision, immeasurable distances are opened up in the starry sphere-and astronomy indicates another delusion. Those myriads of mere specks of light, visible only when our sun is vanished in nightly shade, what are they? Each fixed star is the central sun of a system of worlds, like that of which our globe forms but a part-and in comparison with even the smallest of which our-own sun is insignificant. If we trust physical sense, we must believe the earth. to be stationary, with its sun revolving about it; yet, when the whole world as firmly believed this as we now believe the reverse, Galileo taught otherwise, and was accounted an imposter and a lunatic. Prior to his time humanity was under a delusion, was it not? Also, trusting · physical sense, the moon would seem not more than a mile away from our earth; yet mathematics declare it to be 238,—546 miles distant-while humanity for ages has believed in a flat earth instead of a round.

Again: Material sense tells us that color is inherent in grass, flowers, leaves, in all that manifest .it; but science long since abandoned that theory for the one maintaining color to be reflected from the waves of light-,—again to shift to the later discovery that color, and all sense of color, is in the human visual organs (natural science, not Christian Science). So long as the two former theories were adhered to, humanity was under a delusion was it. not? Did we trust our mortal vision, darkness must be believed to be as-much of an entity as light; but science affirms that darkness is but the absence of light. So we might continue almost indefinitely to cite instances of well-established delusions of material sense, but space forbids.

So far as the physical senses are concerned, we find we are to-day living in delusion, that we can testify to nothing real; since the “real” of to-day proves. the unreal, the in-. perfect, the useless-hence. the delusion—of to-monow. No better evidence of the delusiveness of material sense is needed, than the fact that it is constantly changing. Says that eminent philosopher, Henry Drummond: · “All the boasted science and philosophy of this day will soon he all. But yesterday, in the University of .Edinburgh, the greatest figure in the faculty was Sir James Simpson, the discoverer of chloroform. The other day his successor and nephew, Professor Simpson, was asked by the lib1adan of the Uni, verity to go to the library and pick out the books on this subject that were no longer needed. And his. reply to the librarian was this: ‘Take every text-book that is more than ten years old and put it down in the cellar.’.. In every branch of science it is the same.’ Now we know in part. We see through a glass .darkly.”’ Is there anything per- ceptil,le to the human senses, that is going to last, or that is not subject to change, discord and decay?

Can anyone mention anything pertaining to human affairs, that is not delusive? If not, is it not somewhat rash on the · part of our. adversaries to charge us who claim the delusiveness of material sense, with being under a delusion? Have not our medical friends who, in common with all others, have been pinning their faith to the material, been laboring under a terrible delusion in the ages of the past?

Now about our theological fra friends: has there been no delusion among them? Only recently they met together for the purpose of revising their creed. One point discussed with a view to :rejecting it, we understand, was the doctrine of infant damnation. During all the year they believed in this, they were laboring umler a delusion. Also, what about. our orthodox friends who believe in the resurrection of the physical body in the exact form visible Before death? From the standpoint of physical perception, can anything be more delusive than this? Also what about our Catholic friends, and their doctrine of transubstantiation? They maintain that the bread and wipe of the Eucharist become the physical body and blood of Jesus Christ_:._regardless of the number of places in which the Eucharist is administered at once. From the standpoint of material sense, this is about the most delusive theory conceivable; yet millions of people in the ages of the pa::;t adhered to this Belief, while millions of Roman Catholics in the world to-day still labor under this particular form of delusion. Shall our still .comparatively small band of Christian Scientists At, singled out as the only people in the world who are laboring under a delusion? If we are deluded it is at least evident that we have hosts upon hosts of company

It would seem to be only a question as to the- kind and degree of delusion. If all in the so-called mutei:ial realm is delusion, and there is nothing above or beyond that, then all must be delusion; but, if there is anything beyond the material, confessedly, by all, it is the spiritual. If the spirit. gal is fixed, permanent, unchangeable, as all believing in the least in the spiritual claim it to be, it is and must be the only thing that is not delusive. Clnistian Science teaches, and is endeavoring to convince sceptical humanity. that all is spirit- gal, and that therefore there is no d;lsion except”” the delusion of human sight and material sense: that if we will but read and understand the sacred Scriptures in their spiritual sense, instead of vainly trying to understand them from a material standpoint, we shall have no difficulty in dispelling the material delusions and attaining to the spiritual discernment that God is our life and strength,—that through Him all sickness can be destroyed without the aid of poisons, drugs hypnotism, electricity or any other human agency. Christian Scientists have demonstrated this in thousands of cases all over our land. There have been multitudes cmed by Mind alone. Who may deny or dispute the fact? If one or two persons claim to know that such cures have Been wrought, and are able to point to the fact, will the denial of a hundred persons knowing nothing whatever about it prevail? If two witnesses come into court and swear that they saw a murder committed, and a hundred who know nothing about it come in and swear that they did not see it committed, does that disprove the fact that it was committed? Assuredly the jury would believe the two who knew about it. Is not Christian Science entitled to as fair a trial at the hands of the public as any other calling, medical or theological? Then why discriminate against it? We are living among the lying wonders of human understanding, because we have received not the love of the Truth that we might be saved; “and for this cause God has sent a, strong delusion that we should believe a lie.” The only way we can get out of the lie of material sense is to grow in spiritual under standing, thus to learn that God is the real and only Good. · Scientific Healing. 9




Scientific Healing

by John F. Linscott

THE nature of Divine healing is conveyed in three words: Sin, Grace, Glory. It is the almost universal belief of the world, that the testnnony of the · present consciousness of things seen, is of God; while instead, it is belief.in a manifestation of life, substance and intelligence apart from Him. This is the abstract of sin. Its concrete is expressed in the.. · many manifestations of the flesh enumerated by Paul. · What-. ever the manifestation of error in the person, whatever the so-called disease of the flesh, the fundamental cause is sin, i. he,: had all mankind continuously lived in obedience to the first commandment, there never would have been the beliefs of sickness and death now manifest. Thus, we al ways. proceed to destroy the sin instead of the effect of sin; to remove the case, and the effect disappears.

Our power. to heal is always proportionate first, to our scien tine understanding of the. statement. of the letter; second, to the degree in which we have imbibed theSpiritwhiQh is Love. Without the letter, or statement, scientifically understood,. by practitioner or preacher, the healing will not be scientific or. divine in its character; because language is the vehicle that conveys to the concrete thought (to the sinner) the ilea of the’.’ fulness of the Godhead,” consciousness of the mind, purpose, and power of the Life Truth and Love that is Goes, At the outset, the patient’s faith rarely goes beyond the point of willingness to try the Science.: He does not understand it, does not believe in it, but desires to be healed of disease. The factor his asking for this, gives to the scientific preacher of the.letter · in Science, the right to declare in silence to the sinner the Truth as taught by Jesus—as explained’ in the vernacular of the present .day by SCIENCE AND HEALTH.,

How is the healing accomplished? The Scientist knows that the “physical 11 testimony—before him is the result of believing a lie; of believing in God in a vague, un<lefined manner, perhaps;but also,believing in a. life and power apart from Him. This. mental conviction makes of the patient. a “house divided against itsdf,” and leaves Jam open to the various beliefs of the “world, the flesh and the devil.” Our term in Science to express this is “animal magnetism,” i. be.: the magnetism that prevents mortals from taking conscious possession of their rightful heritage of knowing and obeying God, Truth. We know from our statement, in logic, that if Goel is all—if He is omnipotent to omniscient, omnipresent, and omni-active-His only quality love, harmony,—all which does not express Him must be of mortal origin; must be a belief of mortal mind, therefore temporal; and because temporal, flu steal to God, Truth, and unknown to Science. Thus to the Scientific the patient is never sick, but is laboring under a belief of sickness that to himself seems real, but to the Scientist is the opposite. The belief, whatever its type; has manifested itself in the unconscious thought through unconscious fear, without which it would be impossible for disease to enter and manifest itself. The fact that error has been able to enter through this door into the consciousness of the patient, assures us that Christ, Truth, can also enter there. The error entered unannounced and made its impression, and the Truth.can as silently enter and do its work of destruction to the error.

The quality of error in any form is darkness; the quality, of Truth, a] ways Light: and error has no more power to withstand Truth than darkness to withstand light. We really flash Light into darkness when we declare, “God is all, and Man is His image and likeness forever, We have never seen this perfect man, but we have really believe the word of God, and so, declare him to the person to whom we preach the Word. We have proved the doctrine of Raj Jesus true, that it is of God. It is impossible for us to declare Truth in Science to a person without quickening his unconscious faith; for the word of God is Spirit and Life, and gives” life more abundantly.”

Those coming for healing know nothing of the beliefs of mortal mind by which they seem depleted, nor will they. understand the process by which they are restored it without explanation; it is therefore m,cessary, at some time, and on some plane to meet their apprehension, to instruct them regarding both the Principle and rule by which Truth destroys error. Though at the outset the majority are not ready for audible instructions in. our abstract statements, if they have been helped they are glad to listen. ·

We may not see in the patient the full fruits of our seed- sowing, but we know the Truth, that the words of God can never be lost. We have planted the grain of mustard seed that brings forth fruit after its kind; have hid the little leaven that results in continuous quickening of the sense of divine consciousness, or atonement. If we understand our scientific statement of being, backed by the definitions of our technical terms, we will understand Jesus the Christ, and thus we will preach him. We will be preacbe1s of the go:::pel of the kingdom of God, and it will heal the sick; and thus we will obey the divine command. Persons who four years ago had a few treatments, or a few silent sermons in Science, who then were apparently far from the kingdom and had since passed from my own thought, recently met and told me of their conversion to the way of life in Truth. Because I infinite Principle ever works out its own infinite purpose in perfecting its own infinite idea, we only preach Christ, Truth, the divine Principle.

Our·theolngy is our life. We must live it, or we will be a sounding-brass and tinkling cymbal when we preach it. All nrnst know it, from the least to the greatest in mortal he lief; land we can aid by purity of life, by loving our frirncls all our enemies alike, by reviling it again, when reviled. This keeps closed the channel by which lust, hatred, malice, the subtleties of error in the name of Truth, can enter from house.

If men are living in conscious violation of the Golden Rule, if in vicious habits they are violating moral law, they can be healed only as the belief of profit or pleasure in these indulgences is destroyed. They can be healed by nothing less than the word of Truth understood by the silent preacher who lrnows Life, Truth and Love to be the everpresentpower of Goel. it i:-; a 11 exceedingly difficult matter to report a case of healing in Science. The phenomenon of disease can be removed by mesmerism while the patient remains unquick- enecl by divine Principle, Truth; for this reason, Jet our work be carefully scientific and left to bide its time. Six months will give warrant for our report, if the person evidences the performance of Truth’s office. We must all go higher and reflect more Science in the letter, and vastly more love that is Life. SCIENCE AND HIDALTH,




Immortal Law

THE law of God is not a law of mandate or of prohibition; “shall” and “shall not” come not within its scope. The one for whom it exists is.not constrained by it, yet it is as unyielding as adamant. Obedience to it is ideal freedom; its slightest infringement is death. It curtails not a wish of him for whom it is made, yet even a wrong thought is instantly followed by the direst penalty. It speaks not of punishment for the breach of a single clause, yet on every side is it hedged in by destruction to him who living. under it makes one false step. What is this law which permits all, that orders nothing to be done, prohibits nothing, and yet is so terrible when the slightest deviation from its precept occurs?

. It is the law of real existence, of harmony, which is the essence of all divine forces, in combination making the true and only Life. It is the secret of immortality, the vital of man, the Principle in which he exists, the basis of eternal being it and last, the resultant joint and several of all those spiritual powers which Science says God is.

Perfect being only can have perfect life, and perfect life can only be through perfect harmony. In mortal, so-called life we know that friction is one with the invincible law of destruction; it is one of the essentialities of supposed material existence. Without it mortal man could not seem to live. The vital necessity of friction in this life of error, be it that of 150.calle<l thought or matter, is the very antipode of the essential of Life, or Spirit. Without friction perpetual motion would be possible, but only by friction can any motion be made effective. This is one ofthe thousand examples of so-called mortal law; the necessity that is the cause, is the destruction of the result; the best and vital being but error, like all error, kills itself.

Even in this grating, jarring life most of us can imagine a harmony in which conceptions of matter play no part, yet there is no understanding of what living under its law would he; it is only a vague, ideal peace, a happiness that must 1,e exquisite because sorrow and conflict are unknown to it. Yet this is the immortal law of God for man, by which he lives, and moves and as his being in God,—is His expression, and reflects Him, all through that perfect harmony by which alone God is and man exists.

God is Life eternal, and man the coexistent expression of that Life. Discord, error and disease are the enemies of all existence, the destroying companions of decay, the forerunner of death; the essence of wasting sorrow, manifest alone in mortal mind and its expression. These maggots of belief feed upon their own progenitor, who knows not the law that stops their breed. Only eternal Life has no destruction, no decay, and anything that knows these gnawing terrors cannot be within the law of harmony. Everything that for a moment seems to live except in perfect peace nmst wear away in time, hence harmony means the sense of Life in which eternity is realized. Can there be. real harmony which far not everlasting? Not unless we say discord has entity and can outlive harmony. One of the two must exist; one of the two must be the stronger and outlast the other. Bott, cannot be, for discord cannot Live with harmony, and harmony with discord is but discord’s self. Harmony is perfect and can be nothing else. “Sweet bells” may be “jangled, harsh and out of tune,” but we no longer know them sweet “when time is broke and no proportion kept.” 1 of discord is reality then must death be also, whose servant discord is, and Life is limited and there can be no God. Life which has beginning or end is a contradiction within itself. The pangs and travail of birth, the throes and struggles of death, are but di::ieordaut limits to material existence, a believed state which mortal mind has formed in which to monarchize a little while, and show itself a mighty ruler to its own shadow,—king and subjects being but flimsy phantoms of a dream. Such cannot be true Life, for it has not a phase of thought which savors of reality. Limited by time, mortals are from fir:;t to last discordantly tossed and buffeted by the chaotic fancies of belief, awake to the realities of seeming terror, asleep in “dreams that murder sleep.” Blinded through ignorance they put boundaries to their little sphere, whose bourn they fear to pass, yet in the whidom of conceit call all beyond, the mysteries of Life which they think solved by guessin/1, God is the Life, but He knows not this counterfeit, which is deception even to its name. God is Life, eternal harmony is heaven, where the government of Principle gives all freedom in the atmosphere of Soul.

God is absolute, unerring and eternal verity,—Truth, the uncovered,—She alone whose purity makes Her nakedness Her glory; feal’less, and immaculate, She walks through the mire of the seeming and unreal, crushing beneath her unsullied feet the lying counterfeits of her own self, which falsehood makes. She is the light of Science, the fulness of understanding, unchanging reality, and man is Her reflection. Can discord find a place in Truth’s abode? She knows it not. As light destroys darkness so Truth destroys the false, and by Her presence is every nook and cranny of the universe. made light. Every dark, unhallowed thought and deed, which mortal mind can conjure into the unreality of belief, is dissolved to its native nothingness, when in the presence of even our conception of the Truth. The highest human conception is but a poor resemblance of Truth, yet by it we judge the weight and worth of aU we know and have, and pin our confidence to only that which by its rule we think cannot be false.

Supposing the reality of sorrow, can we not always, by sifting through the complication of its cause, find a lie, an untruth somewhere hidden under the disguise of fact? Do we not know through Science that pain, sin, disease, nay, even death itself are hut untruths. and but effects of supposed. causes that throw us out of h·ar.uiony with others and ourselves, and bring .us into discord with our God? The peace, the happiness, the harmony which is. not built on Truth, lives in the imagination only for a day, then crumbles before the eyes of him-who rests upon it and brings him face to face with discord, war and sorrow. From these he cannot- flee. Swift-footed as the thought- that gives them birth and tries to shake them off, they cling, dead weights to progress, and drag the poor mortal down to misery, where in anguish, bereft of hope, he prays for the relief of death that is not, for the grave that has no victory. Ji.,or him time will Just as long as sorrow.. There is a grave that has a victory, there is a death that brings relief, but both are for kir, tlwughta and not for him. Conquer he. can and must. But how? Manifest the Truth.

God is Love, the substance of all. good, the Principle of Unity, “for Love is heaven and heaven is Love;” the heart of—Life .loving all that is. Up nconsclous of Herself except in Her reflection, She loves the perfect, and by the perfect knows Herself expressed. Seeing as Mind, discerning as Spirit, She lives forever in the light of Truth, floods the universe with purity of Love, and makes Life in happiness the only Life that is. To once look on Love is to catch the contagion of her power, to ever after reflect Her charm. to be forever held in Her benign embrace, to feel no impulse that is not of Love, to have no thoughts that are not born of Her, to be exhaustless in out-bowing good.. In Her realm there’s no such word as self. God’s forces are expressed through Love. Her strength divine, unfelt in gentleness, binds the whole of God’s great universe, all there is or can be, into one,—the unity that knows not space, and that is beyond the reach of time. Thus held together all move on in. infinite progression, growing into Life and Truth and Love, sweet harmony of everlasting peace, the living Trinity of eternal Good Discord cannot enter upon Love’s domain, for She is proof invincible against all thought that is not perfect in its har- mony with Love, and all that Love controls. Who in mortal life, amidst the strife that on every side seemingly confronts us he not felt sometime the peace and comfort, and the rest which a little love has given, though poor in contrast with the Love of God? How it was kindled into life hopes long since dead, and awakened the disbeart- tied from helpless sleep-walking in darkness, of sin and error. Has mortal man ever had a care or pain of heart that Love could not assuage? At her gentle touch the sinner’s brow is cooled from fever into calm, each wrinkle smoothed away. What is the motive of all good offices, kind act and thoughtful charity? Love, if the acts and t110ughts are worthy of the names of good, kind anci thoughtful. Love is the greatest, yes, the only safeguard against temptation, the only talisman by which to detect the wrong, the only conscience that we know. Without Truth there could be no Love, and without Love, Truth would be useless and both are non-eEtent without harmony.

Contention, discord, strife, are the children of hate, the revengeful partner of self, the master in this world, of every !sin and error of thought or deed. The ceremonial law, made terrible By penalties of death, born midst theft res that played about the cloud-bound summit of Mount Sinai, was but Testric- lions shackling self in the grossest of its desires, and it left in- trammelled the greater and the wor:—be part, for mortal man could still think wrong. The crime was all in doing. This law forbade the act begotten of base thoughts, but left desire to rage rampant in the heart; the outward show of. discord was alone restrained.

The law as formulated by Jesus deals with thoughts and impulses, and thus lays the axe at the roots of the tree. The “Mighty One” of the Old Testament is revealed as the leather of man, and speaks in other tones, yet the Voice is the same; it is human consciousness of God that has changed. Listen to the gentle accents in which the law is voiced through the ideal, spiritual man, conscious of the Truth of her in. “Love your enemies, bless them that-curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” “Love thy neighbor a::; thyself.” In every word is peace-, is harmony, .in every wall is Love.

God is Life Truth, Love and the law of harmony is the essence of all, for without it none could be. Can mortals waken from this dream where—all is shadow, and their best conceptions but meagre counterfeits of what we know true man effects? The way is clearly pointed out and all can follow-in it; But how? By practically applying our highest understanding of the Good. Honest practice of what is seen to-day to be best-gives knowledge of a better and thus we szrow. livin£? to-morrow by the standard that the sense of the best—of to-day has given, and by to-morrow’s living gaining higher standards for the next day’s life.

“In mortal and material man goodness is-in embryo; he must, by su:ffedng for sin be developed into an infant Christian.; and-feeding at first on the milk of the word, he drinks in the sweet revealings of a new and more spiritual Life and Love.”* Goodness in embryo is. the little leaven that will leaven all, an infinitesimal foundation, yet infinite in strength, but the only one, for it is Life, and Truth and Love, that can support a structure that will reach to beaYe11._ Firmly planted in our hearts it cannot die. Choke it with the cultivated weeds of sin and error, stamp upon it with envy, hate and malice, forget it and believe we live “without it and in delusive pleasure, give up to appetite and passion; but it will live patiently awaiting the day, which will inevitably come, the seed will open and. pushing forth the tendrils of Life, struggle through the wreck and debris of wasted hours and misspent days, to the loving light and grow forever in Truth and Love. There is not a human being who has not some conception of Truth 1 Good and Love, although it may be of the very lowest type, and seem crushed out by foul desire and malicious wrong. Yet it is there and cut be reached, and through it salvation will be found, for “Mor. trials can never lose the sight and sense of what is real.”t The labor is of Love, the light is of the Truth Let Good but have the chance by once being recognized and she is able to do all the rest and will. Tear down the evil, expel the unholy thought by ever turning to the Good and holding fast to Love through Truth. Jesus came to men that he might formulate in words the law of harmony that they might understand God’s law; and by his mortal Life illus. treated the way and application of it to our every thought and act. He taught the way to elevate and follow our highest sense of Good, and rendered possible a life for man with God. l.l’aith is the wire over which come me:-;sages from heaven, it is the “evidence” of reality beyond our sight, the “substance” of our hope of Life. The little that we The New Birth anil Immortality, by :I. Be. Cl. Eddy. know of Truth and Love, although but a mere suggestion of those pure realities, is, through mortal thought, diotOl’ted and obscured. Yet, meagre as it is, at times, it gives a strength unknown before, and a power to dare and do in the face of error and calamity, that which without it would have failed through. helpless cowardice,—bondage to an awful nothing. Such experiences give faith, and foster and develop it. Seeing the might of such a little faith in Good, realizing the force of so slight an understanding of Love and Truth, it is shown that in their fulness they must be perfect in beauty, omujpo,tent in gentleness; unwithering, for they destroy waste; undying, for they conquer death; unlimited, for they are not in space.

Knowing that more is possessed to-day than. was at one time dreamed of as possible, the process of acquisition is understood. Only By right effort has that been gained which now is real to us. Convinced as to the method of the past, inference is unerring, as to what must Le the method of the future, pursuing- which “the ripening of mortal man, drops the mortal for the immortal developing into true man, Gods reflection and expression.” Love ever responding to desire in Truth, Life ever flowing to a living in Love. 1’ Mortals are not like immortals, created in God’s image; yet there is enough of Good, or Infinite Spirit, acknowledged by this mortal consciousness, to at least reveal the sense of being that is real and perfect, forever intact.”* Study the wmds and life of Jesus and by them learn the Christ-Truth. Follow the example given, it is the only way. Bear the Cross, “for His yoke is easy, and His burden is light,” yet pain, sorrow and travail will be still your lot. Seek Life by killing self; seek Truth by blasting every hope of the seeming reality of what to mortal sense is most real; seek Love by turning from the things that have been loved most dear; seek harmony if need be through paths of reviling, and strife. Fight; fight self, fight unceasingly for peace. Humanity must be felt and realized; this can only be through self abnegation begotten of a love of Good. Love brings no pain, Truth cannot lead astray, Life presents no sickness, sin or death, yet they—God—are reached only by the annihilation of their opposites which are bound up in self, and last till self is dead. The stem commands of the Decalogue present no terrors to one who follows in the path of Jesus. The highest creation it has ever produced was the self-righteous Pharisee, before whom sinners will enter into the kingdom of heaven. But in the law laid down by Truth through Jesus Christ, the law of harmony is all in all expressed; Love others; know no such thing as self. The sorrow that must be borne, the wearing of the crown of thorns, is all within ourselves. The bitter cup has been brewed in our own hearts from the sour dregs of” pleasure,” lust, ambition, envy and covetousness. It cannot pass from us, for we must take it, and though it be like gall and wormwood, it serves us as a draught of present vigor for our life to come, which we but drink to our own better health. Our steadfastness will be sorely tried, for self must die a lingering death. We must be willing to meet opposition and ridicule from our fellows, and accusations sore to bear, but for Love, for Truth and Life we will accept the lmffets and slurs. Faithfulness is let a boast in times of filled with trial, but how great a glory of strength it is; when it with- stands the abuse of men and time. It is not born of. this world, which is only its abode of probation, and outlasts its f>ersecQ.tors, who but wear themselves away in their struggles to destroy it. “The kingdom of heaven is at hand,”·” in which Mind and body are harmonious and immortal.” and we have but to strive with all our heart, soul, and strength for that beloved state and we are of it. Love with all the sense of love we have; devote ourselves to Truth with all our strength and hope, and Life will make us live. “In pulses stirred to generosity, “In deeds of daring rectitude, in scorn “For miserable aims that end with self, 11 In thoughts sublime that pierce the night-like stars, “And with their mild persistence urge our search “To vaster issues.”

These are the beginnings of Immortal Jav, they are the strivings of to-day which lead us to the “vaster issues,” where the battle rages in all its fury, where belief devdoped into faith yields us its strength, when we begin to re,lize that Life itself is the stake for which we covet. The law of godliness must control our steps, and witltin the ranks of Truth, the law of harmony must reign; then each advance is sure unto tho last, when victory becomes our own and we forever live in holy peace; “for Christ is the end of the law of righteousness.” In •• harmony, the ideal of Truth,” God forever holds sway; through perfect Principle of Life, He controls all in all within the pale of His effulgence, in peace and joy and happiness eternal as Himself. Man His lilrn- ness, :reflects all his glory; through His expressed idea He directs the universe in Love, and “Love is the fulfilling of the law.” The NfnD Faith and the Old. 9




The New Faith and the Old

(Pastor’s letter.)

My dear----’---... I have wondered if I might not perhaps say a helpful word to you. when I met your brother this morning, and he told me how troubled your family were feeling over your acceptance of Christian—Science, and consequent giving up of business, I determined that I would write, and that very earnestly, believing that in view of our hearty friendship heretofore, you would not take it amiss. I will only refer to the Christian Science question to say, that all that is true in it, we have long had as Unitarians and I have been preaching it for many, many years. I should feel troubled indeed if my preaching left you in any doubt as to the clear eyed vision of the Unseen and Eternal, which it is the special mission of our liberal · faith to impart. My purpose now, is to advise you not to take what seems very unwise step, in flinging a way the business opening you had. We used to wish so much (you and I) for the means of doing good, and of carrying out this and that enterprise of reform. You had the promise before you of some day finding yourself in command—of the means to help the needs of the poor and out-cast ones. I beg you not to let such an opportunity slip. Be led and advised (for you are yet very young,) by those, who, as your own flesh and blood, love you more tenderly and truly than any · strangers can. · To them surely, and to a recognition of their love and sacrifices for you, you owe your first duty. Your family are feeling very worried and troubled because. you have become a Christian Scientist. Let the new views pass for it they are worth, but stick bravely and truly to business duties. Distrust any influences that would lead you to neglect the every day duties which God has set you to do. Think how young you are, and be gnidecl a while yet by those who have loved and tenderly led you from a child. Affectionately yours, (.Answer to Pastor’s letter.)

My dear Pastor and Friend:—Your letter at hand. All you/interest in my material welfare is appreciated, and excusing you for not having mentioned what to me is alone of value, my spiritual consciousness, I will answer your letter at once. You say that you desire to send me a helpful word. As a professing disciple of Christ (Truth) I would expect to hear through you his voice,—“the words that I speak unto you they are Spirit and they are Life.” You advise me instead, to consider an opening for engaging in the business of the world. You chose to preach the Gospel! ’· Wist ye not that I must be about my Father’s business? “” We did wish for the means of doing good; “and for the inspiration received through you, I am very thankful. But I have learned that “the earth is the Lord’s and the fulness thereof”; that Divine Mind is the great creative Power; I acknowledge but one God or Mind, in whom we live, and move and have our being.” I am His idea, child, made therefore in His own image and likeness; spiritual and not material. God’s word to me and to you is “Son, thou art ever with me, and all that I have is thine.” If an earthly relative could provide for me, can I not trust my Father, who clothes the lilies that toil not neither spin; but yet are arrayed in glory? I have chosen spiritual things. I am walking therefore after Spirit and not after flesh. I am endeavoring “to establish His kingdom on earth.” The things of Spirit can only be discerned by the spiritually minded. Flesh and blood, mortal sense—the belief of Life, Substance, and Intelligence in matter- cannot inherit the kingdom of heaven. You say I owe my first duty to earthly relations. I hold it to be to my highest consciousness of God, Good. He says “seek ye first the kingdom of heaven,”—understanding of the power of the Christ-Mind, not of the carnal mind. This supposed mind is hypnotism, mesmerism, the power of one human will over another, and .this, Christ, Truth destroys. Those whom you call my own will not go with me in this,; way; Christ “came not to bring peace, but a sword.’. Truth and editor antagonize. The flesh (mortal thought) and Spirit war continually. Persons who start from opposite premises cannot harmonize. I have never left one of my family. I hold them. in tender Christ-Love; but this is a two-edged sword to the opposite thought, and the Christ Mind hath no fellowship with the carnal, because it is Light and not darkness. The Light is the real and the darkness the unreal; Light will dispel all shadows. I will He stick bravely and truly to my work,” now that I know I also can do the work Jesus did. I am working out my, own salvation with fear and trembling”; destroying with the sword of the Spirit, “the word of God,” the works of the devil. I “distrust any influence that would lead me to neglect this my first duty.” I have learned that they who do the will of my Father, are my brothers and sisters, and their lives correspond to those of the holy apostles in earnestness to do the will of the Father, and in purity and high realization of Love. This is the Life I have always struggled to reach, but could find no one to lead me to. Like the prodigal son, I fed on husks. But now having found my Father’s house, I have entered, and shall never return again to the husks.

Jesus said, “I am the Way, the Truth, and the Life, and no man cometh to the Father except through me.” The Christ, Truth is the Way he meant, and not any opinion about the person, of the man Jesus. He said “the Father and I are one.” He knew God is Spirit, not matter, and that all are one with him, in Spirt. He knew matter to be unreal, and that Truth destroyed it. Jesus as our Way- shower trod the winepress alone; can we refuse the Life disclosed to us through him? This Life is spiritual and not material. Man is the idea of God, therefore “spiritual and not material,” matter is that which seemeth to be, but is not; it is no more real, and no more Substance, than the creation of a dream. All who voice the teachings of theology, have much to answer for. The Christ Life, that is of Spirit is not lived by them. They Ii be in the senses, and from this false sense of existence, preach the error or lie that our Master came to destroy. He who preaches from this promise voices error Jesus asked his disciples “whom do men say that I am?” They all believed matter to be his real self, and only Peter discerned that he was “the Christ the son of the living God.” Jesus said 4’ flesh and blood (mortal sense) has not revealed this to you.” Mortals will · ever discern their reality through material sense. Man is the reflection of the Divine Mind; it does not yet appear what he will be when the sense of life in matter is destroyed. Opposition to Truth brings swift retribution. Gamaliel saw this when he said, “If this work or this counsel be of men it will come to naught, but if it be of God beware lest haply ye be found to be fighting against God.”

And the prophet foresaw the present time when he said of false teachers: “Woe unto the shepherds that destroy and scatter the sheep of my pasture saith the Lord.”, The prophet that hath a dream, let him tell a dream; and he that hath my Word, let him speak my Word faithfully.” “Behold I am against them that prophesy lying dreams saith the Lord, and do tell them and cause my people to it by their lies; yet I sent them not, nor commanded them, neither shall they profit this people at all saith the Lord’ “For they are not all Israel which are of Israel” · that is, it is not the children of the flesh that are “children of God.” To those who cliscem this, and follow Spirit the promise is; “I will call that my .people which was not my people, and her beloved, which was not beloved, and it shall be in the place where it was said unto them ‘Ye are not my people,’—there shall they be called sons of the living God.” For the con::mmmation of sin is come, as it is written, in the prophet Daniel: “and for this end hath the Lord shortflned the times and the days, that his beloved might hasten his coming to his inheritance.” And Jesus. said,,. Shall the blind lead the blind and shall not both fall in the pit?” and the apostle; “And all this has God in hjected to our under- standing.” Henceforth you—can meet me only by coming to the Truth. I am never go back to you. As an !ambassador of Chrittt I be.’leech you to accept the Christ, the love to which all must at length come. The work of our elder Brother was to free mortals from false claims of evil. or the senses, and to show man the divinity of Truth, and the way to atonement * with his Father. “I am persuaded that neither life nor death. nor angels nor principalities, nor things present, nor things to come. nor powers, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ ,Jesus our Lord.” In tender Christ Love. I am yours.————AN




The Scriptures in Christian Science

by Alpha

As adherents of Truth we take the Scriptures for our guide to life.—let Tenet, Church of Christ (Scientist).

MAN finds himself conscious of existence in the “life that” now is,” but with no possible solution of the mystery of coming into it, or of being beyond it, from any source of intelligence in or of himself. He has been taught to depend on the five senses for light, only to find this testimony at fault when most needed. He must even depend on other evidence to know his own parentage. Believing himself a free agent, he finds his liberty restricted on every hand by relentless laws that he can neither- comply with nor evade. Back of all this is a more or less clear perception of another consciousness, apart from the material world, called the spiritual,—an ever-present desire for something better than “this life” presents, coupled with a sense of perversity that is forever leading him wrong. Sooner or later, he learns that he must look outside himself for a guide of life.

Of the thousands of theories and guides that have been tried and found wanting, one stands alone, the most revered, the most reviled; the most studied, the least understood; holding out the most glorious promises, and leaving the most bitter disappointments; the one guide taken up in all devotion, then rejected and again despised—only to be recognized at last as the true light and only way to Life eternal The Scriptures are either a true guide to Life and of the first importance to man, or they are a stupendous fraud. All their wonderful promises of good, and terrible denunciations of evil are true, or none of them are. If they are written by inspiration, the Spirit only that inspired the words can and win interpret them. Accepting them as true, we have a right to expect to find the Scriptures, in and of themselves, a complete solution of the mystery of existence. Has the true key—for there are innumerable interpretations—been revealed to anyone? Yes. How may we know it? By the works. Christian Science is the key that unlocks the door of the so-called mystery of being; the door of our understanding of Divine Mind. The persecution and malice it has encountered; the countless impositions that have unlawfully appropriated the name and employed the letter of its teaching to deceive,—no less than the demonstration of its practical realization in the quiet, peaceful lives of its followers, their calm trust and abiding faith in the infinite power of the Christ-Truth to overcome all sense of sin and suffering—all these command a .candid investigation of the bold claim indicated by the very words Christian Science.

This further claim also is made, viz: that the statement” true Christian Science is true Christianity” will be undeniably proved an absolute witness of the Spirit to anyone, of whatever belief or unbelief, who will in honesty of heart lay aside for the time all judgment for or against, and who is willing to stand or fall on the spiritual evidence presented in the record called the New Testament and demonstrated in his own consciousness.

Christian Science is a pure, practical Christianity that can and must Le lived every day of the seven, in business and in the home; that, as no theological or philanthropical teaching extant can do, heals the sick, destroys desire to sin, and makes the children of men “every whit whole.” These works should rouse anything but a spirit of jealousy or malice among professed Christian people, whether in or out of the church. The honest heart free from self-interest, rejoices to find a better way; and, undismayed by the warning of conservatism, undaunted by the claims of false teachers, seeks Truth for Truth’s sake, and finds a “peculiar people” who have the key to Scripture. “If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father, (Spirit) “is in me, and I in him’

Will you in all candor come and see? He that hath ears let him hear what Scripture saith:—“The natural man receiveth not the things of the Spirit of God: for they are foolishness to him: neither can he know them, because they are spiritually discerned.”* “If thine eye” (interpreter) “be single” (the One Mind) “thy whole body” (expression) “shall be full of light. But if thine eye be evil,” (of the mind of flesh) “thy whole body shall be full of darkness” (error). “If therefore the light” (sense of truth) “that is in thee be darkness” (mortal conception) “how great is that darkness.”t The one important interpretation of Scripture, is the spiritual. to

On what foundation is this work of eternity builded? “... other foundation can no man lay than that is laid, which is Jesus Christ.”§ Can this mean person? 1 upon this rock” (spiritual discernment) “will I build my church”.; II” Ye believe in God, believe also in me “,” I am the way, the Truth, and the Life; and no one cometh unto the Father, but by me.” This “I” and “me” of Jesus, is Spirit; as is clearly set forth in John xiv. 10. “Believest thou not that I am in the Father, and the Father in me? the words I speak unto you, I speak not of myself: but the Father that dwelleth in me, he doeth the works.” Again is the impersonality of the indwelling Spirit shown in ver. 16- 0 “•.. he shall give you another Comforter, that he may abide with you forever; Even the Spirit of Truth... for he dwelleth with you, and shall be in you... At that day ye shall know that I am in my Father, and ye in me, and I in you. 11 Again:” God is a Spirit: and they that worship him must worship him in spirit and in truth.”*,* God is light, •1 Cor, ii. 14; ice :i Cur. iii. 6; John vi. 63. in Matt. xvi. 18. it Matt. vi. 22. 1 John xiv. 1. i SCIEXCE.AXl> HEALTH, • 41 John iv. 24; him is no darkness at all.”• “God is Love; and he that dwelleth in love dwelleth in God, and God in him.”t By no possible interpretation of words can Spirit, Light and Love be rendered person; neither are they attributes. The declaration clearly stands: God is Spirit, is Light, is Love.

The Scriptural expressions hand, feet, mouth,. when used in connection with Deity, are no less figurative, or spiritual in signification, than wings, feathers, to., when so used. Infinity, perfection, omnipotence, omnipresence, omniscience—in their all-comprehensive meaning-can be applied to God only. In the apprehension of this ALLness, so feebly discerned in mortal sense, lies the understanding of the Spiritual Universe and of the Eternal God. Christian Science is not merely a name of man’s invention. It is Christian because based exclusively upon the Christ-teaching spiritually interpreted; and it is Science, because God, Omniscience, is all Science “The Sermon on the Mount is the essence of this Science.” §

Any “broader” or easier way than ,that shown by the Master, and in SCIENCE AND HEALTH is not Christian Science. “Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God; and this is that spirit of antichrist.” II Note the use of the present tense—not Jesus Christ will come, but Jesus Christ is come. Comforter: “the Spirit of truth, that shall guide you into all truth” (John xiv, 14-18; xvi, 13) when he shall be manifest. Paul, who never saw Jesus in the flesh, says: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets Hath in these last days spoken unto us by his Son; “, all of which is now daily manifest to his followers;—clear proof of the one way we may know the” only true God,” which is “life eternal Science, to be science, necessitates an immutable, change- to John l. 5. §S. & Rah., 183:32. ,for Heb. i. 1. tal John Iv. 10. Ll 1 John iv. 2, 3. ••JohDxvll.S.. is.& H.,.sll:5; ’32:20. less basis or Principle. This All-Science, based upon God, “with whom is no variableness, neither shadow of turning” (Jas. i. 17) stands eternally on the Principle of all that is. Omniscience can be nothing less than Supreme Mind; and Mind as surely must be Substance, for without Mind is no action or being possible. Whatever applies to, or is of, this God of Jesus, (” Who made all that was made, and without him was not anything made that was made.” John i. 3,) must be infinite, perfect and eternal. Surely this foundation is safe! -. but Scripture does not stop here. All that is of especial importance, is verified by “two or more witnesses.” If, instead of holding salvation dependent upon strict literal observances of some minor point altogether lacking a second witness theologians had al ways held steadfastly to the basic Principle, i. me., to the God of Jesus Christ’s teaching, to prove what seemed to them clearly stated, there would now be apparent but “one body and one Spirit... one faith and one baptism,” * instead of hundreds. The first chapter of Genetics clearly sets forth the Spiritual Universe of God,—complete, finished, and pronounced good.

It is of the utmost importance that our foundation be perfect and complete; for our “building of God “tis for eternity; even the unfolding to the consciousness of man his spiritual self- the real heaven and earth, that al ways exists in the Father

Realize, for a moment, what “eternal” means: witlwut beginning or end. The eternal Life which is to appear to us (Col. iii. 4.) has no end, and therefore no beginning. “Before Abraham was, I am.” § We are all “children of God,... joint heirs with Christ. II This is our real individuality which “shall appear” ,for when we have put on incorruption by denying all consciousness of a self apart from God, as did the Master. The term “eternal punishment” is wrongly used, since it can only mean punishment without end or beginning. The proper term, forever (age- to (Sttuly Genesis in SCIENCE AND HEALTH,) “-Know ye not that ye are the temple of God?” 1 Cor. iii. lG. Paul spoke these words to those still carnally minded. (for Cor. Cl.111.p. ii. entire.) if John iii. fit. Us UollL,. lii. lti. ‘Ii 1 Johll mrs. 2. lasting), has different significance, for example: a vase placed upon a shelf we say will stand there “forever,” except some power outside itself remove it; which expression is limited by time (not eternity) to the existeIJ.ce of the vase. Thus does punishment remain in force simply until the sin evoking it ceases to be indulged, ‘till the debt is paid in full.

With a clear understanding of what God is, it is easy to understand what is His image and likeness, viz: the spiritual man given “dominion over all the earth.” • It is evident that the man of flesh who seems-so real, but who“cannot inherit the kingdom of God,” to-the man subject to the laws, ills, sin, sickness and death of this earth, instead of being the “lord of creation” he tries to be—cannot be the man whom the Elohim, God, created and pronounced very (truly) good. If read literally, Scripture is filled with contradictory state- mental which in the spiritual interpretation of Christian Science become beautifully clear, and a certain guide to Life. The sharp distinction in the first two chapters of Genesis, made between God and Lord God, later in the record becomes lost; the terms becoming more or less confused throughout until Jesus himself separates them again.

The Gospels are full of these distinctions made by Jesus. To the disciples and the people he says “your Father;” bait when referring to the true God, my for the Father. In Mat. v. 44, he teaches the people: “Love your enemies.... That ye may be children of your Father... .for he maketh his sun to rise on the evil and on the good;” that is, to live up to this highest conception of Good, God. Again: (John vi. 82) “Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.” The children of Israel really believed the manna to have been sent from heaven;—so it was, from the heaven of their God, but this is the heaven that shall pass away (Luke xxi. 33) even as those who ate of the manna and died: To leave no possible doubt as to this distinction between their God and the true God, Jesus said to those” which believed on him,” (John viii. 31) “it is my Father that honoureth me; of whom ye say, • Gen. i. 26. fit 1 Cor. xv. 60, that he is your God: Yet ye have not known him., • Only once did Jesus say “my Father and your Father,” (John xx. 17), but this was his message to “my brethren;” and these are they “who do the will of my Father.” it Throughout Scripture, and in daily life, we find this manifestation of a counterfeit life and being, which Christian Science first uncovers, then destroys.

Does it seem presumption to claim to do what leaders in church and profession cannot do? Christian Science answers: “With God all things are possible.” This passage does not merely declare God’s power in Himself; but that to man consciously with God, all things are possible. SCIENCE AND HEALTH reveals the spiritual understanding of Jesus’ words, which” shall not pass away” :Raj: by which any one willing to follow the master—in just the measure that he lives the spirit of these words—shall do“the works that I do.”§ The words stand “shall do”;—as truly a promise as any he uttered. Better is it to begin now to do these works; since every step taken not in Truth must be retraced through suffering, here or hereafter. Christian Science is not child’s play. “There is no excellence without labor in a direct line.” Truth is al ways Truth, “the same yesterday, and to-day, and forever;” II believe it or not, as we may.

Guided by the light of SCIENCE AND HEALTH, let us turn again to Scripture. “But,” remonstrates some one, “do you claim this book to be inspired?” The light thereby thrown upon the Word, which insures to strict followers of its teaching “signs following,” gives its own answer. Will you “judge not,, and let the Word verify itself in the new light? If so, we will proceed.” It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you; they are spirit, and they are life.” (,John vi. 63.) “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” (John iii. 6.) When will mortals recognize the deception and vanity of all that pertains to flesh! In the purification of our thought, it is not necessary to go through the terrible suffering—Love’s burning away of !it John viii. 54, 55. :i: Matt xiii. 31. flu Heu. xiii. 8. to Mat. xii. ho. · §John xtv.12. selfishness—that most do; but, selfwill, pride and fear, if allowed the faintest claim to life and power, die hard. In Science, we know that these claims have no principle whatever; because they are not of God. Faithful adherence to these words, that are “truth and life” will expose their nothingness.

Thou shalt love the Lord thy God (highest sense of Good) with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. (Matt. xxii. 37.) Who will not be better in every way for living closer to Principle? and for being as careful that he does not cheat his neighbor, as that his neighbor does not cheat him? Again: “seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you: “• The test comes home clear and sharp: do I, first of all, seek to act from Principle—God’s rightness—regardless of what it may cost personal sense? The kingdom of God can only be where God, infinite Love, is; but “the kingdom of God is within you,” at i. era: in the Spiritual man which is the expression of Mind. When action is controlled by Love—the Mind that is God—there is realized a sense of harmony, heaven; but, insofar as there is a sense of lack of this Mind-control is there discord apparent. This is evidenced in pride, anger, jealousy, passion, intemperance, covetousness, selfishness—all the way, in fact, to what is termed insanity. Carefully note that these different stages of discord appear in direct proportion to our sense of the lack of Mind-control; that they are not occasioned by other minds, evils or devils, as we have generally thought. Analyze this thought closely, and it will be seen that all that men call evil is but a sense of lack of control of infinite Mind, Life, Love, Truth; for in just so far as discordant action is again brought under this Divine control, is harmony restored. “Let this mind be in you, which was also in Christ Jesus.” to The remedy for any and all discord, is given in Ephesians iv. 22-24; though Jieretofore we have not known how to apply it. There is now no foundation for this • Matt. vi. 33. it Luke xvii. 21. Phil. ii. 5. excuse, however, since here is just wherein ScIENo.m AND HEALTH declares that “all is Mind.’.’

In natural science, darkness and cold are defined as simple absence of light and heat, and the entire chain of resultant evils are occasioned-not by power of evil in this negative state, but by conscious laele. of the positive. Were we so placed that we knew there could be no absence of sun, the dread of darkness and freezing would be unknown to us. In the same sense it, matter the negative (lack) of Spirit; and, in Science, the unreal. Were it real-the creation of God-it could not change or” pass away.”

“But,” say you,” we see the works of evil-the devil- everywhere; and Jesus himself said that he beheld Satan fall from heaven.” Hear the Word: “For the devil sinneth from the beginning” (1 John iii. 8) and” He was a murderer from the beginning, and abode not in the truth, because there was no truth,—i in him.”* Did the God of Jesus create any- thing evil from the beginning, or at any other time? The heaven whence Satan fell is not the heaven of “the Father,” as will be seen further on. We will now reply to the iteration and reiteration that “God permits sin, sickness and death.” To permit means to be a party to, and to recognize another power: “But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus.”t Note the clear distinction made here between the man, Jesus in the flesh, and the Christ-truth; the real and eternal Christ Jesus, felt but not seen-that is “with you alway.” to

The God of wrath and revenge, who repents of his own faulty works and mercilessly destroys his wicked children, is the Lord God of man; not the” my Father us (Love.) of Jesus who said: “All that ever came before me are thieves and robbers;” §- that is, all the truth spoken by them was adulterated with error, and their God largely personal. The heaven and earth of the true God as recorded in the first chapter of Genesis, as taught by parable in Jesus’ flesh-life and by figure in the Revelation to John, are purely Spiritual; and by faith and understanding only, can become manifest;. • John viii. 44. fit Eph. fra V. 20-21. i !\lntt. xx,·Ul. 20. §Johnx. 8, Nothing belonging to the mind of flesh can recognize Spirit, though that claim of a mind sees “spirits” plenty.

It is an undisputed fact in science, that a thing is absolutely true or as absolutely false,—there being no half-way position: also, that sense-evidence cannot be admitted; but must instead, be held subject to the conclusions of science, however absurd or miraculous they may seem to that sense. The mystery disappears when the law is understood. So in the Christ-Science, when the law of infinite Love is understood, these so-called miracles will be seen to be the inevitable result of willing obedience to that law. Jesus’ works were done in direct defiance of material laws by man believed to be God’s laws. Plainly as words enable him to do so, be expresses his utter contempt for these laws in one brief sentence: “I receive not testimony from man,” (John v. 34)—and this selfsame Master commands us to follow him; first requiring the denial of selfish desire, which leaves nothing but the Spiritual to be held as real. But man lias “sought out many inventions (Eccl. vii. 29)—theories, laws, creeds, evil and its remedies. Why will man seek other than the one Christ-way, and then charge his failures to God I He will not when he apprehends the true God, and his real self inseparable from Him. Truly “man’s ways are not God’s way;” they are so directly opposite, that to admit one to be true is utterly to annihilate the other! Can the true God be annihilated? if not, the opposite must be—and this is precisely what occurs-when mortals recognize an idea of Truth. Just so much of false concept vanishes as nothing; since the Spiritual has no place for error. This is how Christ, Truth, destroys desire to sin, and its resultant fear of death. “Let God be true, but every man a liar.”*

Now are we in position to understand the command, “resist not evil; 0 (Matt. v. 39,) also, Paul’s” overcome evil with good, “to God, Love. Evil as a positive force, with its manifestations construed as the action of a malicious mind, has been personified as devil, or Satan, against which the good of this world has been at war since the world began, but with very slight prospect of its destruction. How can any course •Rom.iii.4. it Rom. xii. 21. undertaken in direct opposition to Christ’s commands, hope to succeed? When from the side of Truth we see that the wealth of earnest endeavor, during these hundreds of years, has been directed toward the destruction of a negative, of a nothing in reality though a terrible something in seeming so long as man believes it such—the cause of failure is quite plain. As a man” thinketh in his heart, so is he.”• Though the candid reader will readily see that much of this is true, only by demonstration in Science can he understand that it is ALL true; and that he has power to overcome all sense of evil. SCIENCE AND HEALTH teaches how to follow the Master and claim the promises.

Herein does Christian Science teach that evil and sin, includ. in all that is seen by the mind of flesh, are unreal. “The things which are seen are temporal; but the things that are not seen are eternal.” to Let us keep close to the God of Jesus. All that is reality, is of Him. He is eternal, changeless and perfect. PP-rfection could not make or know imperfection. The thought that admitting the inevitable conclusion drawn from the premise of unreality of sin, must prove a license to unlimited indulgence in sin, is not well founded; neither is it trusting God.:J: Paul answers this in Rom. vi. 15: “Shall we sin, because we are not under law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?”

Obedience of the letter of the law from fear of punishment, never destroys sin; but rather fosters a feeling of hatred (murder) toward that law, which is usually manifested against those through whom the word. of the law comes,—hence the persecution of anyone who stands firmly in Truth, be he Judge or disciple. Neither does assumed obedience to the spirit of law through hope of reward, destroy desire to sin; and this is a much more subtle error because of its seeming good. Selfishness is at the bottom of it all. The Spirit of Truth always judges the motive and intent of the heart.§ Christian Science recognizes the fact that unspoken thought is more potent, for good or for evil, than uttered • Prov. xxllL,. fit 2 Cor. iv. 18. tis. & Rah., 381: xvi; 400. § Matt. v. 28, word; and its “cures” necessitate the destruction of the desire to sin—since sin, somewhere, is the root of all disease.

Man’s works under mortal, material law cannot possibly eave him; for “by the works of the law shall no flesh be justified;”• but the law must be fulfilled When one lives in spirit as well as in deed, the letter of the law, accountable only to God—that he is living in perfect love that is the only fulfilling of the law,—then the law is become nothing to him,. in that he has no desire to violate it. Insofar is he guided by infinite .Mind and dwelling in harmony. The works profit nothing; but he shows his faith by his works, for “faith without works is dead.” :it: Often did Jesus say “according to your faith be it unto you.” So long as one has greater faith in friends, money, drugs,—or in any material thing whatsoever—than in God to bring him health and happiness, so long will he cling to these; but the time cometh when, for his own good, his idols, will be swept away.§ So long as mortal man is at ease (unconcerned as to law) and finding pleasure in indulging his desires, whether denominated sensual or intellectual, he is in one of the “heavens”; nor will he concern himself as to the verity of this heaven until there comes a. condition of disease. “Wherefore the law was our school-master to bring us to Christ.” II Deceived by promise of pleasure as by any other intoxicant, man willingly remains under control of the sense of evil mind, Satan. When the seventy returned after casting out devils (evils) by the Christ-power, Jesus said: “I beheld Satan as lightning fall from heaven.” (Luke v. 18.) Whenever Christ-Truth appears to and is recognized by one, through the deceptive claim of real pleasure in the senses, rendered satisfied with his condition (his sense of heaven) this deception is uncovered, and there is “war in heaven” until “the accuser of our brethren is cast down.” 1 So it must be, until the real heaven of spiritual man is reached, where “there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie Continued Gala. 16, 19; Rom. iv. 4, 14; Col. li. 20. 11 Gal. iii, 24. fra J\Iatt. “· 17, 18. ,rRev, xii. ‘i, 10. i James Ll. 18, 17. Rev. xxi. 27, gob. & Rah., 130: 22.

PERHAPS one of the least understood of Jesus’ teachings, is that “hard saying” emphasized by “Verily, verily,” that occurs in John vi. 53: “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” Spiritual interpretation alone can discover any meaning in it. Flesh signifies substance, and blood symbolizes life. In verse fifty-four note the expression “my flesh”; signifying to partake of the substance that I do; drink of the life I am filled with. “I have n:teat to eat that ye know not of,” (John iv. 82) that is: Spirit, Life, Love, Truth,—the Bud- Btance that carnal man cannot perceive. And to show unmistakably that he did not mean the flesh which is seen, he added: “It is the Spirit that quickeneth; the flesh profiteth nothing.”* Jesus took very little care to make things plain to mortal sense, for he knew it could not understand the spiritual.” Why do ye not understand my speech? even because ye cannot bear my word. Ye are of your father the devil; “fit—this to those who professed to believe. Who will say the words are less true to-day? In verse forty-seven he continues: “He that is of God heareth God’s words.”

Some have claimed that had Jesus but designated the one true creed, it would have saved a world of strife and suffering. Did he not so designate? It is simply: “Follow me”—• John vi. Fig. it John viii. 43. Spirit; but, who is willing to obey? Following Jesus costs .ALL that mortal sense holds dear, certainly; but when the pure joy of Spirit and the abiding peace of Love are once tasted, olden joys are discovered to be simply, nothing! The half cannot be told; experience, alone, can establish what words utterly fail to express. Peter says, “There is none other name under heaven given among men, whereby we must be saved.”• True Christian Science looks to Jesus Christ, and to none other name; even the Christ, Truth, which Jesus taught.” I speak not of myself; but of the Father” (Spirit) “that dwelleth in me, he doeth the works.”t “Wherefore henceforth know we no man after the flesh, yea, though we have known Christ after the flesh, yet now henceforth know we him no more.” :of: Many taught in Christian Science have, like the Corinthians, erred- and received the rebuke.

The command to “wash one another’s feet,” (John xiii) or to destroy an offending eye or hand, (Matt. v. 29, 30) is just as imperative as that instituting .the ceremony of the Eucharist; to “love your enemies’ as that regarding the rite of baptism. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all” (Jas. ii. 10.) “Ye do err, not knowing” (understanding) “the scriptures, nor the power of God.” (Matt. xxii. 29.) Spiritually interpreted, the expression “feet” means understanding; “eye,” discernment; hand, power; bread, life or sustenance; wine, inspiration. Again: to us heap coals of fire “upon the head of an enemy, is but to shower with infinite love—a baptism of fire, that proves a veritable hell to evil thought; the “torture” .of necessity continuing until the “enemy” (the sense of evil) is destroyed by consciousness of just so much of spiritual man. Glorious thought! Hellfire is God’s love utterly consuming everything unlike the only I AM. “Our God is a consuming fire.” (Heb. xii. 29.) The only heaven or hell of which mortals can be conscious, is simply a condition of mind which, in either case, sooner or later, becomes manifest on the body; rendering harmonious or discordantaccordingly. “Carnal pleasure,” “physical pain,” each finally ends in what • Acts iv. 12. to ,John v. 10, 30; vii. lG; viii. 28; xiv. 10. fit 2 Cor. v. 16. is termed death; this death generally being regarded as a friend through whose intervention suffering is to cease,—a most pernicious doctrinal error I The last enemy that shall be destroyed is death.” (for Cor. xv. 26.) All enemies are to be overcome- not yielded to- by Life, Truth and Love. The life of mortals is not the body, surely; but the mind that controls that body. “For what man knoweth the things of a man, save the spirit of a man which is in him? even so the things of God knoweth no man, but the Spirit of God.” (I Cor. ii. 2.) Here we have added testimony that the fleshly D.Jind of man is not the Spirit or Mind of God. These distinctions are of utmost importance to us in gaining spiritual understanding. In Romans viii. 6, Paul clearly defines death. He says, “to be carnally minded” (conscious of flesh) “is death; but to be spiritually minded” (conscious of Spirit) “is life, and peace.” Positively, then, to be .mindful of the things of this life is,—not will lead to,—but is now, death.

Were a man blown to atoms by an explosion, the mind governing that body would not thereby be changed from its good or evil nature; “where the tree falleth, there it shall be.” (Eccl. xi. 3.) Mind cannot be without body through which to express itself, for in that case it would be a non- entity. When life and death are understood as defined above by Paul, and we begin to “die daily” (1 Cor. xv. 81) to “the old man with his deeds” *—in other words, whenever a mortal (dead) thought is replaced by a spiritual idea- then will it be seen that now is the time to die by beginning truly to Ii be. The death of the body is like the burning of one’s house; the owner will build another far better if he but uses God’s ideas as his model. Let us not charge God with building these corruptible bodies builded by mortal sense of parentage after models of its own “Lord God.” “The soul that sinneth, it shall die,” tis the builder thereof. Well may we take heed that we build with the true gold, that is purified by the fire that consumes the wood and stubble; and count it merciful and joyous to “suffer loss” fat of all in our building that is unlike Him. Universal salvation, abundantly evidenced in Scripture, •Col.Iii. !f. fit Eze. xviU. 20. ll Cor. ill. 12-15. necessitates a life similar to this · beyond the grave; since millions fail on this side to awaken to Truth. God “will have all men to be saved, and to come unto the knowledge of the truth.” (1 Tim. ii. 4.) Note herein the adjective “all”; also observe the same significance threading through the following passages: (Isa. xl. 5; xlv. 28; Ps. lxv. 2; Jer. xxxi. 34; John xi. 50-52; Rom. viii. 21; xi. 32; 2 Pet. iii. 9; Rev. xv. 4.) There stands recorded a. “second death; (Rev ii. 11) also a condition where death may be wholly overcome this side the grave, as with Enoch. (John viii. 51; Heb. xi. 6.) Spiritual man was never really absent from the Father; neither can he commit sin or die: it is the sense of a counterfeit mind belonging to the man of flesh, that must die. If one clings to this sense, in the fire of Love that is utterly to consume it, he suffers the torments of hell; but by denying its reality, willingly taking up the cross and unreservedly following the Master, man is saved from his false sense of self in the consequent recognition of his real being (the body of Christ) to redeemed to him. Now—in realizing the fact of being—“Now ye are the body of Christ.” to: One can only redeem that which belonged to him previous to its supposed loss. It is the work of Christian Science to uncover the error holding man blindly in bondage to sin, sickness and death, § thus to enable him to cast it out of consciousness; that, his house being “swept and garnished,” Life, Truth and Love may fill its emptiness to the utter exclusion of all unlike itself, II • SCIENCE AND HEAL’!’H 123, 21 i 1251 24. § Hel>. ii. 15. it Rom. viii. 23. Us Matt. xii. 43, 44. ScIENCB ilD or. i 1 Cor. xii. llB.U.TR 4971 19, Prosperity and .Adversity. 5




Prosperity and Adversity

by E. M. T.

IT has been said that Christian Scientists ignore the Old Testament in their teachings. That this is an erroneous statement, is proven by the following lesson taken exclusively from the Old Testament; a lesson showing that the whole Scripture, as taught by Jesus, is “the guide to Life.” Prosperity and adversity, being words of abundant significance to all, have been chosen as the subject for study; while a few thoughts bearing thereupon, thoughts suggested by both the BIBLE and our text-book, SCIENCE AND HEALTH, are offered for consideration.

Obedience is the first requisite for prosperity, as shown by the following illustrations: 1, 2, 3, 4, 5; I, II. There might be cited from the Old Testament, many other instances of success obtained through obedience to the law, even at times when there seemed but few faithful ones. The histories of Enoch, of Noah, Abraham, Joseph, Moses, Caleb, Joshua and other Judges, of many of the Kings and Prophets are all types of fruitfulness through obedience manifested even when wickedness seemed to be in the ascendency. These histories are to be found in the first part of the Bible, especially in those- books preceding the Psalms. Mortal mind, however, is prone to doubt that the way of Truth causes man to prosper, until the proof is given. 6. ILL, Because it is faithless and uncertain itself, it cannot credit the certain fulfilment of Divine promises; but, from our knowledge of the instability of the mortal, we can be sure of the stability of its opposite the Immortal. IV, v. Yielding to doubt or fear then, is a cause of adversity. This is plainly shown in the history of David in his relations with Sa.ul. 7, 8, 9, 10. VI. This is disobedience to the Spirit, and reaps the reward spoken of by Moses, and also by the prophet. 11, 12, 13. vu. But adversity is not lasting in the case of those who repent and, in self-abnegation and self forgetfulness, put their trust in Immortal mind. 14, 15; vm, ix. God has given assurance of help and support to all who trust in Him, as manifested through His prophets, and as evidenced in the following 18, 19, 20, 21, 22 Ix, XI, XII, XII.

In order to achieve success, prayer and work are necessary. 23, 24, 25, 26, 27. xiv, xv, XVI, XVII. This prayer and effort, however, must be for that which is pure and true, or its results will not prove lasting. 28, 29, 30, 31. xvm, xrx, xx. Turning to Love, Life, Truth, for wisdom, is beginning aright; 82, xxr, xxii. for Love guides man prosperously, and is therefore the cause of success. 33, 34. xxm, XXIV. Love is magnanimous, generous, ever giving freely and abundantly that which is good. 34, 85, xxv.

At times, wickedness appears to prosper; 36, 37, 38—XXVL often seeming to be the ruling power while Goodness seems hidden or lost entirely. This is the time when it seems better to yield to vice than to virtue; as if that were the easier as well as the right way. 39. xxvn. The prophet asks why this should be, and is inclined to murmur at it; 40. xxvm. but the answer is given by the Psalmist. 41. Our text-book, also explains this seeming power that would prevail over the Good. xxix, xxx. In the light of these explanations we perceive that that which seems to give life, to hold power, to. be something worth having,—which therefore seems something to be relied upon, trusted in and hoped for—is but a sham, a delusion, a falsity, darkness, nothingness; hence essentially devoid of power, stability, and endurance. There is nothing in it to fear, and nothing to give pleasure; hence we need not be troubled or disturbed by it. 42. xxn Murmuring or complaining is not an element of prosperity, and cannot bring forth good fruit. The murmurings of the so-aelites, at the time the spies brought back word concerning the strength and size of those occupying the promised land, instance this fact. 43. XXXII. Listening to and believing in those who abuse the confidence of others,—whether by fostering discouragement, or rousing, with flattery, a belief of personal ability-leads to adversity. Analyzing this latter claim closely, we find it occasioned by a desire for popularity, and to be credited with good judgment. Ahab, king oflsrael, in the desire to gain Ramoth, a city in Gilead, listened to the counsels of false prophets that were full of flattery; and his attempt was rendered unsuccessful thereby. 44, 45; XXXIII.

The desire that another may prosper, according to the way of Truth, leads to giving wise counsel which, when followed, insures success. 46. xxxzv, xxxv. So long as Solomon followed the counsel of his father, he was successful; shown in the narrative of his life It was his departure from this advice which resulted in his downfall. Thus appears the necessity for following in the footsteps of those appointed to guide, instead of leaning upon one’s own opinions. Faith in this leadership brings success to undertakings for improvement; 47, 48, 49, 50, 51, 52. XXXVI, XXXVII, XXXVIII, xxxrx. because such leadership fosters faith of Spirit instead of in matter. Recognizing spiritual means instead of material, is ever a source of prosperity; while following the leadings of carnal mind, so-called, 54, 55, XL.

Ridicule is a form in which temptation often appears to us, one which seems difficult to overcome; for, though there may be in the heart a; moral consciousness of the power of divine Love to help and save, that power is not apparent to mortal sense while surroundings seem to indicate success of the opposing force. But a continuance in well-doing in spite of threats or sneers of mortal mind, leads to the overthrow of opposition and final success. An instance is found in the account of Nehemiah and Sanballat at the time when Artaxerxes gave permission to rebuild the walls of Jerusalem. 56. The Psalmist, also, offers a declaration in confirmation, viz: “he that endureth to the end shall be saved;, 57: while Jeremiah predicts the overthrow of all opposition to faithfulness. 58. XLI. Perseverance must be manifested in a noise- less way, and for the sake of Truth; for this is the manner in which to enter the kingdom of Christ. 59. XLII. This is the model which should ever be held in thought.

“The Preacher” admonishes us to give pure thought at all times, as we cannot :fix a time for good or for sowing the seed. 60. Yet pearls must not be cast before swine, but are to be dropped judiciously. The understanding requisite to do this, is gained by strict adherence to the rules of Christian Science. xlili, xliv. Thus the Christ-idea becomes manifest to mortals, as prophesied by Isaiah and other prophets, and as verified by Jesus in his life. 61, 62, 63, XLV. It becomes known then that as mortals are governed by the Good, so do they prosper; 64, XLVI, though this prosperity may not always be discerned by mortal mind. At the time of the crucifixion, it seemed that all Jesus had taught was lost, and that he himself were an impostor; yet since that day, the submission to and victory over that very crucifixion is become recognized as the grandest triumph the world has ever witnessed. This is the “Word of the Lord” hidden from all engrossed by the pleasures and cares of the world, but revealed to those earnestly desirous of Truth and Love. 65, XLVU

In Daniel’s prophesy of the leagues and conflicts of the kings of the South and North, is found a portrayal of the non-success of deceit and hypocrisy. 66, XLVllI. Again, in Proverbs, adversity is shown to come from hiding sin and not exposing it. 67, XLIX.

The downfall of the church, as also the cause of that downfall, is pictured by Jeremiah. 68. In order to have Truth manifested by the church, with unity prevailing among its members, its pastors or leaders must be right. Tal, LI. To preach and teach successfully, a good understanding is requisite; which also is required in leadership of any kind. Zedekiah, leaning upon his own understanding which was less than that of Jeremiah, was ignominiously defeated by the Chaldeans. 69. LII, LIII.

Another illustration of success is contained in Abraham’s sending his servant for a wife for his son. After praying to be guided aright, the servant follows the intuition which comes to him, though the ignorance of Rebekah’s family. would have detained him. 70, LIV. Those appointed through the leadings of Truth, are therefore prospered; again shown in the history of Solomon. 71.

Doubt of the successful issue of an undertaking often arises through indulgence of the appetites and passions of mortal mind; a belief in the reality of matter and confuse. quent pleasure or pain to be derived therefrom. 72. LV. This violates the command not to seek worldly prosperity so-called. 73. LVI.

Another way in which man is prospered, is by discerning and destroying error; as done by Asa, king of Judah. 7,!. The ability to discern error comes through strict adherence to our highest idea of right. This is shown in the history of Daniel, especially when, for the sake of Truth, he violated the decree of the Medes and Persians in regard to worship of the king. To this faithfulness he owed his preservation in the den of lions. 75; LVII. Again, instance of the victory of Truth over error, is found in the Israelites’ finishing the building of the temple; as related by Ezra. The fearless declaration of right by these men at the very time when the governors would have defeated their purpose, and the subsequent restoration of the temple, indicates that success is achieved by the declaration of Truth by one or more; that, in spite of the effort to make it appear otherwise, those who would deny its supreme Power are eventually forced to acknowledge it. 76, 77. LVIII, LIX.

David instructed his young men in regard to asking recompense of any who had prospered, to do so in a kindly way; not to require it as though they must be forced to give. 78. Lx, LXI. Though this method seemed at first not to bring’ the looked for supply, still the kindly intent was rewarded,—though not exactly in the way expected. By the senses, a, large amount .of material goods is considered a mark of prosperity; this we :find exemplified in the visit paid Solomon by the Queen of Sheba. 79. However, we find that this sense is temporal, and that caring less for the material and more for the spiritual brings that success which is unlimited. LXII, LXIII.

Assurance comes through prosperity, since the latter dispels all doubt and anxiety; though this sense of certainty of right may not be immediately .perceived.. 80, LXIV.

David’s desire that his enemies should be punished was simply a prayer against evil in general; not a personal desire as might appear at first glance. Also the joy he expresses is not over persons, but over the manifestation of good revealed by those at work in the line of Truth. 81. LXV.

An exhortation to be joyful in prosperity is given by us the preacher “; but note, also, that-sadness is not recommended True prosperity, which brings lasting joy, is described in SCIENCE AND HEALTH.

LXVL Forgetting the good, and holding grief in thought, or lamenting over mishaps, brings adversity, because it is making a reality of that which should be to us unreal 83. LXVIL This kind of fasting is deprecated by the prophet, 84, but if patience be manifested, the reward for well-doing is sure to come. 85. LXVIII, LXIX.

In conclusion, the seed of Truth, though seemingly hidden for a-time, is not lost; but becomes fruitful, or prosperous, through the care given by Love which is Truth, Bo. LXX. NOTE: The cardinal numbers refer to the BIBLE; Roman numerals to SCIENCE .L“ID HEALTH, new edition. As in the Quarterly Bible Lessons, the line indicated in the latter volume denotes simply the beginning of reference, which may extend Over one or more paragraphs, as the thought seems to indicate. 1. Gen. 24 40. I. p. 6,1. 5. 2. Deut. l!9:9. 11. p.—99, l. 21. 3. Josh. 1: i. III. p. 210, 1.6. 3 Gen. 24:42. IV. p. 210, 1. 15. V. p. 169, l. 1 and 25. VI. p. 467, I. 22. 7. 1 Sam. 18: 11. VITAL p. 23, 1. 2. 8. 1 Sam. 19:10-18. VIII. p. 620, 1. Ul. 9. 1 Sam. 20: 1-13&24. 10. 1 Sa.m.21:10& 12. 11. Deut. 28: 2!!. -,..J \\t XI. p. 131, I. 15. 12. Jer. 22: 30. XII. p. 483, 1. 1. 13. Lam. 1 :5 XIII. p. 427, I. 28. 14. non. 3!1: 1-Fig XIV. p. 103, 1. 18. 15. 1 Sam. li :3’.l-.54. xv. p. 499, I. 21 16. 2 Chron. 13: 12-20 XVI. p. 481, 1. 22. it. Dan. 3: ll--30. XVII. p. 480. 1. 1. · 18. I:.. 48: 15. XVIII. p. 60, 1.19. ll. ,Josh. 1 :8 XIX. p. 2’.ll, 1. 18. 20.•Jutlir. 18:5. xx. p. 2’21, l. 25. 21. ,Job8:6. XXI. p. 487, I. 27. 2’.l. Rom. 1:10. XXII. 206, 1. 31. a. :.i Chron. 7: 11. XXIII. p. 443, 1.10. 24. ,Jer. 33:9. 25. Zech. 1 :17. 26. 2 Chron. 26: 6. :’l·-1!:{l!· XXVI. p. 217, l. 22. 27. Xeh. 1: 11. XXVII. p. 272, l. 26. 28. Dan. 11: 36. XXVIII. p. 414, I. 15. 2!1. ,Joh 1/i: 20 &21. XIX. p. 313, 1. 5. 30. I>an. 8: 21-25. XXX. p. flu, Tal 10. 31. Prov. 1: 32. XXXI. fit. 2’11, l. 25. is. 3’.l. 118: 25-2!!. XXXII. p. 20.5, l. 13. 33. P;;.122:G& 7. XXXIII. p. 302, 1. 25. 34, flen. 30:23. 35. Prov. 17: 8. 36. ,Joh. 12: 6. iiit \ 2’:.i1.1i/2• XXXVI. p. 260, l. 22. 37. Pirn;. 73: 12. xxxvn. p. 30’.l, fit. 28. 38, .Jer. 6: 2.’>-29. XXXVIll. p. 530. l. 10. · 30. is. i :2 & a XXXIX. p. 199, l. 14. 40 .Jer. 12: 1. XL. p. 415, 1. 16. 41. Ps. 92:7. XLI. p. 190, l. 10. 42. Ps. 37: 7. for. XLII. Raj). 4-ti, I. 43. Num. H:1-5, 40-45. XLIII. p. 184, I. 11. 44. i KIDJ.?;ll, 22: 12-15, & 29-3.5. XLIV. p. 100, 1. 24. 4’>.:.! Chron. 18: 11-17, &: Fts-34. XLV. rip, 501, 1. 10. 46. 1 Cbron. 22: 11-13. XLVI. }J. 171, I. 30. 47. 2 Cbron. 20: 20-22. XLVIL p. 184, 1. 1. 48. Judg. 4:34. XLVlll. p. 494, I. 14. 49. 1 Sain. 18:6 & 14. XLIX. rip, 100, 1. 6. ho. 2 Kings 18:7. L. p. MO, 1. 31. ISL 2 Chron. 31:20 & Tal LI. p. 100, I. 24. 52. 2 Chron. 32: 30. LIB p. 202, I. 6. 53. 2 Chron. 24:20. LID. p. 417, I. 19. Mrs. Ezek. 16:4. LIV. p. 128, I. 28. 55. Ezek. 17: 9, 10 & 15. LV. rip, 200, 1. 16. 56. Neh. 2:20. LVI. p. 60, I. 1. 57. Pa. 1:1-3. LVII. p. 621, I. 1. 68. Jer. 20: 11. LVIII. last paragraph p. 494. 59. Pa. 45:4. 0 60. Eccl. 11:6. 61. Is. 52: 13. t¥.li:.i1.\J. LXI. p. 143, 1. 1. 62. Is. 53: 10. LXIL p. 271, 1. 29. 63. Jer. 23:5. LXIII. p. 272, 1. 4. 64. Is. 54: 17. LXIV. p. 274, 1. 4. 65. Is. 6.6: 11. LXV. p. 208, 1. 7. 66. Dan. 11:27. LXVI. p. 206, 1. 29. 67. Prov, 28: 13. LXVII. p. 484, 1. 26. 68. Jer. 10:21. LXVIIL p. 254, 1. 11. 69. Jer. 32:5. LXIX. p. 499 l. 8. 70. Gen. 24:56. LXX. p. i 24. 71. 1 Chron. 29 :23. 72, 2 Sam. 11: 7. 73. Deut. 23:6. 74. 2 Chron. 14: 7. 75. Dan. 6:28. to. Ezra 5 & 6 chap. 77. Job9:4. 78. 1 Sam. 25: 6. 79. 1 Kings 10: 7. 80. PB. 30: 6. 81. Ps. 35: 27. 82. Eccl. 7: 14. 83. Lam. 3: 17. 84. Zech. 7:7. 85. Gen. 24:21.




Blindness

by Alfreddie De Long

JOIIN IX,

FROM early childhood Jesus was about his Father’s business; proclaiming the kingdom of heaven, and preparing for the mighty works of later years. While ever faithful to the Father’s commands, he did not meet the world’s approval either as to time or nianner in which his great blessings were bestowed; hence, of his works there were al ways two views taken. As in the present case, there ever seemed to exist a division of thought; some reaping the blessing of confidence in him, some declaring him a sinner because he kept not the Sabbath after the custom of the scribes and Pharisees. His worship, works and teachings were spiritual; the world’s, wholly material.

And as .Jesus passed by, ate saw a man which was blind from his by?—th. And Ids di,’Jciples asked him, saying, Jl,’Iaster. who did sin, this man or his pm·ents, that lie was born blind?

!from this first question presenting itself to the disciples, we can plainly see that their thought had not yet reached beyond the plane of materiality; that they were still held by the literal and material interpretation of the writings of Moses and the Prophets. How tenaciously does the claim of error still hold to the doctrine that disease or discord is sent of God, while our Bibles so plainly teach that “God cannot be tempted with evil, neither tempteth he any man” I Surely sickness or disease is an evil; couseq fluently, when presenting itself to us, we know it must be a, temptation to he firmly resisted as such: that is, with the understanding we have of Christian Science we should declare God to be the only Creator, knowing that all He created was ’ very good.” The universal belief then, as to-day, was that sin, sickness, and discord of any description were sent by God to try, purify and reform mankind; while the truth is the exact opposite. All discord is the result of blind belief in a false supposition which claims to exist as a reality, but which we. now know to be wholly without a Cause. Earnestly and faithfully Jesus worked with his disciples, trying to make clear to them the unreality of evil, and the falsity of their doctrine concerning it; yet not until after his crucifixion lid the disciples even begin to understand his teachings: while none of them reached beyond the high plane of thought attained by Paul. Although never a student of Jesus, how readily he grasped the true spiritual fact of Being, by means of which he handed down to us those beautiful words of cheer and comfort found in his Gospels! How he urges all on, to the higher plane of thought where we will be “absent from the body and present with the Lord.” Most beautifully do Pours writings bring out the spiritual and eternal side of existence, making clear Jesus’ own teachings.

Paul as fully demonstrated Jesus’ teachings as did any students who had the benefit of his personal instructions; proving clearly that we indeed have the Christ Principle always with us, if we will, but listen to the words of truth constantly being whispered in the attentive ear, for guidance of the faithful follower to the Principle of Life.

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest inltim.

Were we to read this verse, alone, making no connection with other sayings of Jesus regarding the matter, we could only conclude that this affliction was sent in order to show to the world Jesus’ power over disease; which would surely make God appear less kind than a human parent. We would not- we could not,—consider either loving or just deny father who would or could cause one child to suffer for years, that another might be glorified, or that his own power might Le proven. Surely God cannot be less loving, less.just than man! In this connection let us turn to the last three verses of the chapter which will give us some light as to Jesus’—actual meaning:

.And Jesus said, For judgment 1 am come into this world, that they which see not might see; and that tltey wltich see mig/1.t be made blind. .And some of the Pharisees wldch were with, ltim heard these words, and said unto ltim, Are we blind also? Jesus said unto them, If ye. were blind ye should have no sin: but now ye say, We see; therefore your sin rP.mainet/1,.,

We can here discern how far asunder were the thoughts of Jesus from those of both Lis disciples and the Pharisees. He acknowledged no blindness except Llin<lness to spiritual Truth; while they were holding to the material manifestation of blindness, as expressed in the afflicted. The Pharisees who, beyond the requirement of the law, were strict observers of external rites and ceremonies, placed the traditions of the elders on an equal footing with the written oracles. They were exclusive; formal, self-righteous, proud of their uninterrupted, unpel’verte<l descent from Abraham; were firmly adhering to land, language and proud self-satis- faction of the ancient Hebrew race,—yet had partaken freely of the tree of knowledge of bott good and evil. We all know how Satan induced Adam and Eve to partake of this same tree, offering the subtle promise that in the day they ate thereof their eyes should be opened and they should be “as gods, knowing good and evil.”

This tree is the belief of life in matter; its fruits, the dogmas and i-itualitims of material worship, resulting .in sin sickness and death to all who partake thereof. In laying claim to spirituality while submerged in materiality, the Pharisees were indeed blind to Truth, and their sin are- maine<l unto them. This is the thought that Jesus was trying to make clear to all mankind over eighteen hundred Years ago, and this same thought Christian Science is earnestly endeavoring to place before the world to-day-not as a new discovery—but simply as an unfolding of the old Truth ever new to those striving to rend the veil of matter, and to enter the “holy of holies.” I must work the works of him that sent me, while it is da,f/: tl1,e night cometh, when no man can work. As long as I am (in the world, I am the light of the world. Jesus’ work was finished in a little over thirty years, and his demonstrations of Truth were known to but a comparatively small part of the earth’s inhabitants. Was the Okriat, then, with us but thirty years? This very question was presented during Jesus’ ministry. When he told the Jews that their father Abraham rejoiced to see his day, how they ridiculed the assertion; declaring him to be not yet fifty years of age, and asking how Abraham could have seen his day I Hear his answer: “Verily, verily, I say unto you, Before Abraham was,.I am”—after which, they took up stones to stone him! How could their material thought make any distinction between the all inclusive Christ-Princi- ple, and the manifest, personal Jesus? They were clinging to personality, while he referred to the eternal Self coexist- ent and coeternal with the Father, (they two in one) and therefore without beginning and without end. As long as he is in the world, he is the light of the world- and that is forever. This is the kingdom of God in our midst; the only Light leading’ mankind from the darkness of mortal belief into the glory of Divine understanding wherein none can be blind to the reality of Being. This same Christ-Principle is being made manifest to-day in Christian Science.

When he had thu.’J spoken, he spat on the ground, and made clay of the spittle, and let anointed the eyes of the blind man with the clay, And said unto him, Go, wa8/i in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

We often hear it said by those condemning the teachings of Christian Science, that even Jesus used material remedies; and this very case of the blind man is most frequently cited as proof of the assertion. Was the healing power either in the clay or in the pool? Rather, were we to ascribe any power to the material, we would credit it to the saliva.; butt we have to remember that every act as well as we of Jesus contained deep significance—on this, as well as on other occasions. He invariably taught by parables and symbols; then, since bis teachings had ever been after this manner, is it singular that he should rebuke also by symbol? Verse six says: “he spat on the ground.” This being tho Jewish manner of showing the utmost contempt, it was indeed a deeply significant act, portraying Jesus’ contempt for every material remedy, and his recognition of the utter futility of the world’s faith in such means. The clay itself is a type of the mortal; man believing himself to be made of the dust of the ground. This being the universal belief, Jesus places · it before the darkened eyes, thus symbolizing the first cause of blindness to spiritual Truth, viz: a belief of life or power in matter. He knew that the disciples themselves were blinded by the material; and, in order to show them. bow this blindness was to be overcome, after first having given evidence of his own contempt, he placed the clay upon the eyes of the blind, and then commanded that it be removed—as it must ever be before man can discern the true Light that lighteth the whole world. This was a rebuke to the material thought expressed in the disciples’ question.

To both disciples and people believing that sight was dependent upon certain conditions of the eye, or upon the physical organism, he had just declared that he was“the light of the world.” They could not accept his testimony that sight was a spiritual and not a. physical sense, one therefore which could never be impaired; hence the Truth of this testimony had to be demonstrated to the world by restoring to the blind man the sight supposed to have been lost from his birth. He mentally imparted to the afflicted a consciousness of the spiritual fact of ever-present Light that never can be dimmed. To every one afflicted in like manner, this conscious realization will come in just the way syrirbolized_by Jesus in the “anointing.” followed by the direction “Go, wash in the pool of Siloam. The name Siloam signifies “Sent,” or” outlet of water,; and water, again, is a symbol of purification. The only means that can remove the clay of materiality from the eyes of each and every one, is the purifying water of spiritual Truth. This is the only outlet from matter to Mind, from sense to Soul, from death to Life. The pool of Siloam is also typical of the river to which St. John the Revelator refers: “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the nations.” (Rev. xxii. 1, 2.)

The right understanding of God, Truth, is ever the purifying water removing every vestige of materiality from thought, and disclosing the eternal Light which is never’ dimmed; and when we each have washed the clay of materiality from our eyes in this purifying, spiritual thought of Light, we also will behold the Tree of Life as never before; and will know that in its leaves only (in the unfolding of Truth) can be found the healing power for the nations. Moreover, when willing to do Jesus’ bidding, to follow him from the Gethsemane of matter to the Harmony of Mind, we will surely find that the light no longer “shineth in darkness” while the “darkness comprehendeth it not—for then we will see the ever present Christ as he is, the Saviour and Redeemer of the world.

The neighbors therefore, and they which before had seen tim that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, Tam he. Therefore, said they unto him, How were thine eyes opened? He answered, and said, a man that is called Jesus made clay, and anointed mine eyes, and Said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. Jesus came teaching man how to live and to realize in full the blessings given of the Father. Christian Science is bringing this same thought to the world to-day; and when, by means of it, we have reached a point where the beauties of spiritual Reality are beginning to be apparent to our consciousness. we have—as did this one restored—to meet the questioning “neighbors.”

Who has opened our eyes to the falsity of mortal claims? We know that of ourselves we can do nothing; but, when the awakening has come through earnest guidance of one spiritually near the Father- one who by faithful study of. His Word, by self-sacrifice, by demonstration, has gained discernment of the Truth of Being, and imparted this thought to others for humanity’s benefit—we also are willing to acknowledge the blessing conferred, and to give due thanks. The way has been demonstrated and pointed out; it is the privilege of each to accept or reject.

They brought to the Pharisees him that aforetime was blind. And it was the Sabbath day when Jesus made the clay, and opened his eyes. Then again the PhariseeiJ also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed and do see. Therefore said some of the Pharisees, This man is not of God, because late keepeth not the Sabbath day. Otters said, How can a man that is a sinner do such miracles? And there was a division among them.

Jesus’ works of love were ridiculed and condemned by the acknowledged religious powers of his day; and History is repeating itself to-day. Those who have felt the healing power of Truth, when honest enough to acknowledge it, and to give Christian Science the credit due, have had to meet the same accusations so graphically portrayed in this chapter. The world to-day refuses to accept the testimony of those made whole. By one and another is it claimed: “It is not of God.” “The works of Satan are beguiling you from the true way;” but, indeed, “by their fruits ye shall know them Christian Science, or the teaching of Truth, has brought harmony into many an hitherto discordant household; while from every side we hear expressed heartfelt gratitude for health restored, as well as for true happiness of home revealed through the workings of Divine Truth. Who is better fitted to give testimony than those restored? Can another answer for them?” Out of the abundance of the heart the mouth speaketh.”

They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. But the Jews did not believe concerning him, that he had been blind and received him, ,fight, until tkeg called the parents of him that had received his ,flight. And they asked them, saying, In this your son, who ye Bay was born blind’! land then doth’ he now see? How persistentlY. does error strive to find one loose. stone in the masonry of Mind, whereby to undermine the whole spiritual structure When a seemingly defective spot has beert found, how powerfully is it assailed I from every side come the enemy’s darts; but we know they must fall powerless before the majesty of Spirit that God careth for his own; that no mortal assailant can ever cause to totter this Temple of Truth, not made with hands—wholly a creation of Mind- with God the builder, Christ the foundation, and the perfect Idea, Man, the worshipper.

The world had ever been looking for a, sign—yet was never satisfied when the sign was given. From the commencement ()f his wonderful work of healing, Jesus had been obliged to meet this material thought, and to overcome it with spiritual understanding.

His parents amwered them and said, We know that this is our son, and that he was born blind: but by what means he now seeth, we know not; or who hath opened his eyes we know not: he is of age; ale him: he shall speak for himself. What brought forth this answer? The one stumbling- block every new beginner in Truth has to .meet, viz: FEAR. In this case, fear of what? Let us read on:

These words spake his parents, because theJJ feared the Jews: for the Jews had agreed already, that ifany man did confess that he was Christ, he should be put out of the synagogue. Therefore said Ids parents, He is of age; aslc him. Fear of the world’s opinion, and especially of opinion of the religious sects of the day, is indeed a rock of offence. Because of fear of displeasing the church, dare we not hold of our honest convictions? Did Jesus approve of yielding thus? Hear him: “No man. having put his hand to the plough, and looking back, is fit for the kingdom of God.” (Luke ix. 62.)

Some ask “How are we to know which is the highest form of worship? If we listen to any new doctrine, are we not in danger of being deceived? The Bible says there will arise false teachers and false prophets; when we have been so plainly warned, ought we to listen to any new theories?, Friends, this is not new; it is the same old truth Jesus taught. If Christian Science does take away our gods of materiality, it replaces them by bringing to our consciousness the One God—Spirit—and declares His supremacy; then ought we to murmur? Truly we have nothing to lose, but all to gain. Those in the vineyard of the Lord who are laboring with signs following as th! Master commanded, must be worshipping in spirit and in truth; otherwise the signs would not follow.

In mental work there is no opportunity for hypocrisy, for we well know that every thought we send. out, in the fulness of time returns to us laden with a harvest of its kind. A good, pure thought sent forth by the desire to benefit mankind, having gathered to itself an hundred fold of blessing, returns to us and must be expressed to the world in our increasing love for all humanity- in every act of charity; for charity is Love, and Love is God. If, on the other hand, thoughts of discord or malice are sent forth, we reap our harvest of these. Surely our lives shall testify of us. In the following reply of the restored blind man, the whole is fitly expressed:

Why lterein is a marvellous thing, that ye know not from whence he is, and yet he hath opened my eyes. Now we know that God lteareth not sinners: but if any man be a worshipper of God, and doeth ltis will, him let heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man, were not of God, lie could do nothing.

Some may not readily comprehend the teachings of Christian Science, and at first may seem to be lost amidst the intrinsic wonders of mentality; yet, if faithful and true to the stray gleams of Light, each will find this indeed the straight and narrow way—notwithstanding general belief to the contrary- and will surely be able in time to testify with the blind man: “One thing I know, that whereas I was blind, now I see.” 10 For all TAirq;s are Yours.




For All Things Are Yours

PAUL asks the Romans, “how shall he not with him also freely give us all things?” In Genesis it is stated that God gave unto man “dominion over the fish of the sea, and over the fowl of the air, and over every living-thing that moveth upon the earth.” To us, as to the Corinthians, the apostle says “all things are yours,” yet we seem restricted: there seems so little really possessed even by those apparently gifted in every respect, according to the world’s estimate. Though one have much Spirituality; though he be ever so intellectual, and have much of the goods of this world- even he, we can plainly see, is far from having “all things,” and far, indeed, from having 4’ dominion over all the earth.” ,when even the most gifted seem to lack so much how can we believe the statement of the apostle in our caption!

As we read the Bible, we must learn to read with discernment; we must go further, and, in our daily life learn to separate the holy from the unholy, the clean from the unclean, in order that we may live the one and reject the other. ‘Within the consciousness of every mortal, there are apparently two antagonistic influences or powers whose declarations are ever asserting themselves. “’We must learn to discern the. voice of Truth that is ever speaking to us, from error that is ever at the heel of Truth, and insinuating itself into our consciousness. How are we to discriminate between the two? There is only one way, and Jesus marked out that way. It is to go to the Word of God, and see what is there written; that is, find out what really is the Word of God. The three times that error, suggested itself to the consciousness of Jesus, he met it by the declaration, ’4 It is written,” and then affirmed the truth or spiritual fact already asserted by holy men and Prophets of old. Then the devil left him for a season, and angels ministered unto him; that is, ideas of Truth, of the great fact of his real, spiritual existence, came into his consciousness, feeding and ,sustaining him. We, likewise, should see what “is written;” should learn what the Word of God is, in order to meet the temptations of error with a declaration of Truth. When in Scripture we find it written that God is the only Creator, and that He gave man dominion over the works of His hand, we have found a declaration of Truth that will stand forever; one written by holy men of old; one on which Jesus founded his great demonstrations, and upon which we also should plant ourselves. Both reason and common sense tell us that this is still the great spiritual fact; that if it seems altered, vitiated or annulled, the seeming is only due to our finite sense of things- to the ignorance within our consciousness. Paul expressed the same thought when he said, ’“Having the understanding darkened, being alienated from the life of God through the ignorance that is within them, because of the blindness of their heart.” So, it is the ignorance within us, the blindness of the heart, that denies us the liberty of the children of God, our rightful dominion over all things, and peaceful living in harmony and love. When St. Paul said that “all things are yours, he made a. clear affirmation of Truth. He may not then have reached the high spiritual condition where he realized all things subject to man; yet, that was his goal—the high ideal he kept before him. So, while we also seem hampered on all sides; while evils ofttimes seem to have dominion over us, rather than the reverse, and the good we would do we seem not always able to do; we know the lack of ability is but a suggestion of error, simple ignorance: then, instead of weakly acquiescing, we should take the opposite, strong position, and stand on the word of God, the everlasting Truth. ,we should continually have, as a goal before us, the thought that all things are ours; because this is God’s Word. He knows, if we do not. Abiding by the statements of Truth, rather than siding with error against our own interests and welfare, we will, to a greater extent, bring out their high model in our daily lives. Abide in the word of God, in the consciousness of our real Being, and angels will come in and minister unto us; that is, pure and uplifting thoughts will nourish us.

It is the ideas of Truth that come into our consciousness that makes up our real individuality- the Christ-man. So, if the devil (error of thought) suggests that we cannot heal the sick, let us not give heed to that insinuation; because we He have dominion over all things,” and God’s Word is our authority for it. If Satan suggests that we cannot cast out evil from ourselves and from others, that is only another falsehood. If he asserts that we cannot speak these great truths privately or otherwise, that also is false; because there is no power in fear. The poor, ignorant fishermen of the sea of Galilee proved that. If our thought seems barren, and we seem to grasp little of the things of Spirit, let us remember that the ideas of Truth, the creation of the One Mind are here, and for us; that we have only to turn our thought in the right direction, away-from the material sense of things to the spiritual fact, and God will feed my. Thoughts that have not taken proper and definite shape, that are unsettled or chaotic, He will command to be still; and · there will be a calm. If error suggests that we cannot gain an understanding of Christian Science, that also is a falsity; for God is more willing to give us the Holy Ghost- the understanding of our real Being—than we are to receive it.

We have no more authority for listening to the temptations of evil, than had Eve in the garden of Eden, and if we continue to listen to the claims of sense, the subtle serpent, we also, will be driven out of conscious harmony into a sense of discord. Let us look away from the material unto the spiritual let us realize that Spirit feeds us with the bread of Life which imparts understanding of the Life that is eternal; and that Spirit clothes us with the seamless robe of Righteousness—perfect rightness. 1t\l\




Principle

by S. J. Hanna

In the beginning was the Word, and the Word was with God, and the Word was God. The same was In the beginning with God. All things were made by him; and, without him was not anything made that was made. In him was life; and the life was the light of men.—Jomr l. 1-4.

THE word Principle is one of the terms- used by the author of SCIENCE AND HEALTH, our text-book, to designate God. Christian Science treats of God as Principle rather than as Person. Many persons object to this. To their apprehension, when the personality of God is removed God himself is removed. They cannot conceive of a. God who is not a person, and such a person as their finite senses tell them He should be. They are content with nothing more and with nothing less than an Infinite God confined to, or embraced within, a finite personality or body: and the finite senses can tell them of no personality or body that is not IlUl,de up of flesh, blood and bones. It. is in this sense, they maintain, that man is made in the image and likeness of God. Any suggestion to the contrary horrifies them; and the author of the suggestion is at once regarded as unorthodox, if not blasphemous. To these person the term Principle as applied to God, is shocking; to others less disposed to conceive of God as a mere person, the term sounds harsh and cold, if not meaning- less. Christian Science, in a general sense, defines God as the great I AM; the all-knowing, all-seeing. all-acting, all- loving, all-wise, eternal, supreme, individual being—DIVINE PRINCIPLE

Does not this definition of God comprehend the highest possible personality? Let us briefly analyze it:— is. Great I am: What greater I am can there be than the “great I AM”? This implies the greatest I AM, the highest possible personality,—in the sense that I constitutes personality. rid. All-knowing: Can we conceive of a greater personality than one who possesses all knowledge, who knows everything which can be or should be known? Can the finite mind conceive of a grander, better or more satisfactory person than one who embraces Omniscience,—nay, who is Omniscience? so. All-seeing: Tell me of a better definition of a person, than one who can see all things, everything,---:—from the infinitesimal to the Infinite? All-seeing implies, as well, all- knowing, all-understanding. th. All-acting: Think of the mighty depth of meaning implied in that term. What so grand, so powerful, so comprehensive and absolute. as that which is all-acting! Tell me of a greater person than he who does all things, performs all acts. th. All-loving: Again think, so far as we can think,. of the overwhelming import of this term. Mr. Drummond in his wonderful analysis of Love, which he entitles , The Greatest Thing in the World,” gives this the chief and highest place. He estimates it above all other things; gives it more power, more activity, more wisdom and more grandeur than anything or all things else. So does Paul: “Faith, hope, love; these three; but the greatest of these is love.” Tell me, if possible, of a greater, better person than he who is all-loving. th. All.wise: There is, and can be, no greater wisdom than that which is all wisdom. Can there then be a greater person than he who possesses all wisdom? th. Eternal: How shall we conceive of, how shall we describe a greater a more glorious, than that person- who is • SCIENCE AND HEALTH. pp, - See “God.” Eternal, without beginning and without ending; one perfect, complete, everlasting entity? That which is eternal can be nothing less than perfect; and that which is perfect, can be nothing less than harmony and glory. th. (a) “Supreme, individual being:, Can there be a grander, nobler idea of personality than this language conveys? What an infinity of personality is here implied! That which is supreme, is higher and better than all else. No human form of expression can lift our thought above that which is supreme. The Dictionary thus defines it: , Highest in authority; holding the highest place; highest, greatest, or most excellent, as supreme love, supreme glory, supreme degree.”

(be) Individual: What does this word mean? Hear the lexicographer: Not divided, or not to be divided; subsisting as one entity, or distinct being; single, one, of or pertaining to one only; not capable of being separated or divided; in- divisible. Find a better or clearer definition than this, from any standpoint sacred or profane; and point, if you can, to a better description of the one and only God, who is the personality worshipped by Christendom. Compare the common definition of the word person, with this definition of the word individual, and tell me which suffers by the comparison. Person is thus defined by Webster: from the latin prefix per (through) and snare (Sound). Hence, to sound through; a mask; the corporal manifestation of a soul the outward appearance; expression, etc.; a living soul; a moral agent; especially a Using human being; a man, woman or child; an individual of the human race! Which is the clearer and more satisfactory verbal declaration of the idea of God? God is distinctively and infinitely individual; hence, in that sense, He is distinctively and infinitely personal,—but in no other. (oc). Being: What does this word imply? It comprehends all of personality that is susceptible of comprehension. Again, hear Webster. (We are now endeavoring to probe this question of personality to at least a sensible and rationalistic basis, and hence call the lexicographer to our aid at every turn; I know of no better way to do.) Being: “Existing in a certain state; existence; a particular state or condition; a person existing an immaterial, intelligent existence, or spirit.” Being” comprehends Life, Truth, Love, Sub- .i stance, Intelligence, Mind, Power,—in fact all terms which constitute the descriptive or definitional sum of God, or Deity. Is it not a most expressive term to apply to a person?

Take, then, the united signification of the three words, “Supreme, Individual, Being,”* and where shall a more complete or powerful or profound definition of God as a personality be found? In this sense, Christian Science has no quarrel to make with believers in a personal God; and, if the latter will but stop to consider what personality in its real and true sense meat and is, believers in a personal God will have no quarrel to make with the Christian Science definition and concept of God.

Now, if I have in the smallest degree succeeded in establishing the premises taken thus far, what reasonable ground of objection is there to the use of the word Principle, in this same connection? Is not Good, Principle? is not Love, Principle? Is not Intelligence, Principle? Is not Omniscience, Principle? Is not Omnipotence, Principle? Is not Omnipresence, Principle? Is not Spirit, Principle? Is not Supreme Individuality the highest conception of Principle? Let me once more, and finally, take you to Webster. Principle: “Beginning; commencement; source or origin; that from which anything proceeds; fundamental substance or energy; primordial substance or indecomposable element; an original faculty or endowment of the soul.” Is not God, Beginning—so far as there is or can be a beginning? Is not God the Creator of all things—did he not make all that was made; if so, do not all things proceed from Him? If he created all, and all proceed from Him, is he not the fundamental substance or energy? If this be true, and he is Spirit as the Bible, declares him to be, is he not also- primordial substance or indecomposable element? Is He not each and all of these? He is almost literally thus defined in the Few estmiuster Confession of Faith, the strictly orthodox definition of God; • SCIENCE AND HEALTH, p. 403. See what 18 God?” then why should our orthodox friends object to the word Principle as applied to Him to Indeed, there is a striking similarity between the Westminster and the Christian Science definition of God; and yet, Christian Scientists are charged with denying the personality of God, because we refer to Him as Principle. Is not, indeed, the wisdom of this world foolishness with God?

Now, let me take you to the Bible in support of our definition of God as Principle. Look at the verses composing the text. “In the Beginning was the Word.” What Word? To show that the word as used here has more than ordinary significance, the first letter is capitalized. “And the Word was with God, and the Word was God.” Does the term Word, as here used, imply or even suggest a person, in the ordinary sense of that term? Surely not. The Word. here conveys the idea of authority, power, command, in the purely impersonal or spiritual sense. This is clearly shown in the verses following: “All things were made by him.” By whom?, By the Word which was God. “In him was life; and the life was the light of men.” In whom was life, which was the light of men? In the Word; and the Word was God, and the Word is God. Then what does the Word imply? A material or localized person; or an impersonal, omnipresent Principle’? Again: “Remember the former things of old; for I am God, and there is none else; I am God and there is none like me.”· (Isaiah xlvi. 9.) If there is none else than God. if there is none like him, if he is the all and in all clearly implied by this language- and that we are elsewhere distinctly told he is—then what higher ideal of Principle can we conceive of? The Lord our God is one Long. (Mark xii. 29.) If there is but one God, there is but one Principle. The idea of more than one Principle would destroy the idea of any Principle; and if there is no Principle, there is no God. It is as difficult to conceive of two Pdnci- plea as of two Gods—in the real and spiritual sense. “For Goal is not the author of confusion, but of peace.” (1 Jor. xiv. 33.) Could there be greater confusion than that which would obtain were there two Principles controlling in the Universe? If we can conceive of such a thing as Principle, if there is such a thing, ‘it is and must be a unit; and is therefore but another name for that eternal Unity which is Good.

“God is a spirit; and they that worship him must wor- shiphim in spirit and in truth:’ (John iv. 24.) How much of personality, in its common acceptation, is here implied? rather, is there not an eternity of Principle suggested?” Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emanuel, which being interpreted is, God with us.” (Matt. i. 23.) “And the Word was made flesh, and dwelt among us,... full of grace and Truth,” (John i. 14.) Here is the. embodiment of the Word in the flesh; and this is the only fleshly embodiment of which the Bible speaks—the embodiment of Jesus the Christ as God manifest in the flesh. Was not this embodiment of the World, as well an embodiment of Principle? If God were already a person of flesh, blood and bones; if He were other than Spirit, Principle, why the necessity for manifesting Himself, in the fleshly personality of Jesus? Is not the fact that Truth must he brought to human understanding through a fleshly instrumentality, most conclusive assurance that Truth, other than thus manifested, was a great, impersonal something back of this personal phenomenon? If there was, or is, such a something back of all so-called personality, is it not in the highest sense Principle? The personality rejected by Christian Science and its text-book, SCIENCE AND HEALTH is the personality of the material senses; the limited personality of human understanding, as distinguished from that Infinite Personality that universal Presence and Power, that great Individuality which I have endeavored to describe. If we substitute the word Principle for Mind, Soul, Spirit, Good, Deity, etc., we are but using another and interchangeable term of designation for God.

The more we can conceive of God as Principle rather than person, the more we shall learn to adore and understand Him. it is easier to think of understanding Principle than it is to understand person. What is there about mere personality that we should love it with all our hearts, with all our soul, with all our strength, and with all our mind? If God is but a person, why should not the love and worship of Him be as much idolatry as the love and worship of human personalities? All through the Scriptures we are warned against idolatry; and yet, it is impossible to separate mere personal worship and adoration from idolatry. John tells us that God is Love, and that no man hath seen God at any. time. Why hath no man seen God at any time? Because he is Love, and Love cannot be seen by man-that is, by the man of material senses. If God is Love, God is Principle; because Love is Principle. We are taught by the Scriptures to worship God in spirit arid in truth, and this implies that we are to worship him a:—3 Principle, not person. No man hath seen God. We are elsewhere told that no man can see Him and live; that is, live in the flesh or the material senses. If God is a person, why should we not see him in the flesh, and with the eyes of the flesh? If he is a person and as. such is our creator, we are each one of us a person; and our real and only ego is but the personality of our mortal senses, instead of the immortality of the spiritual. If we are personal in this sense, and God is also person and we shall never see Him, it follows that we arc to be kept forever away from Him and His presence. Now which should we prefer; a God who is a person having a fixed locus away off somewhere, we know not where, whom we can never see or approach, and therefore whom we can never know except by faith: or that all-pervading, all-pow- erful, all-loving Presence which the Scriptures tell us is an ever-present help in time of need’? Which is the colder, the more distant; ever-present love and force, or a far-off and unapproachable person whom no man can see, and live? It is about time we were getting out of the cold personalities of paganism and idolatry, into the warm, bright atmosphere of impersonal, but ever-present and ever-active Principle—that Principle which never changeth, never faileth, never dieth, because it is Eternal Love. It is this Principle that Jesm1 came to demonstrate upon earth. It is this Principle that is the Way, the Truth and. the Life. It is this Principle that maketh us, “To lie down in green pastures;” that leadeth us “beside the still waters:,; that restoreth our souls; that guideth us in the “paths of righteousness”; and if we but live in it, as we may and should, we shall “fear no evil,” because It is with us. It is our rod and staff, and our comfort. Surely goodness and love shall follow us all our days; for in dwelling in Principle, we shall “dwell in the house of the Lord forever.”

In conclusion, let me ask: Is it more difficult to think of God as Principle than to think of music as Principle? We know that music exists as an universal Principle. It can as easily be produced in the jungles of Africa, or the interior of Asia, as in the heart of the society of London, or Paris, or New York,—if the Principle is as well understood and applied in the former places as in the latter. The Principle of music is manifested through certain instrumentalities, as Divine Principle. is brought to human understanding by means of certain instrumentalities. It is not more difficult to think of Love as Principle than to think of mathematics as Principle. We know that mathematics exist as Principle susceptible of exact demonstration everywhere. There is not a place in all the world where two and two added together will not make four. There is not a place in all the world where the circle is not always a geometrical symbol. Mathematics may. be demonstrated in a thousand different ways; but, only by working from the same undeviating base. If figures, characters and symbols in mathematics convey the idea of Principle, why may not Principle as Life, Truth and Love be demonstrated by right living and right acting? It can be, and is. It is this thought, this understanding, this application of Principle, that lifts us out of the depths of misery and despair in which the false claims of the material senses would keep us bound. and that brings us into the glorious liberty of the Sons of God. Let us abide in Principle, and Principle will save us to the uttermost; in redeeming us from the lost estate of human error and fleshly bondage.




Feeding on Jesus

by E. M. T.

Then said Jesus unto them, Verily, verily, I say unto you, Except ye eat the flesh or the Bon of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, bath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink’ indeed. John vi. 53-55.

JESUS had been feeding the multitude, in what was considered a very marvellous and easy manner. Holding in thought a human life dependent upon material food, looking for nothing higher than that which was manifest to the senses, many followed him either to receive that which was supposed to constitute life, or to learn the way in which such ease could be brought about: others, as the sequel shows, followed him because, through or back of this visible expression, they caught glimpses of something higher. Jesus, detecting all these phases of thought, begins his teaching upon the lowest plane and works upward, in order to reach all. This object is made apparent in the thirty-ninth verse of the same chapter: “And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.” Jesus’ idea of Spirit Mind, enabled him to overcome for himself all beliefs or temptations into which the claims of personal sense would lead him; afar, while the claim of personality allowed him to perceive the wants of fellow beings, his spiritual perception enabled him to meet and relieve (destroy) their apparent sense of want. the recognized no earthly father; he realized that his own 01igin, therefore all origin, is in Mind, and not in matter. This was the strong mark of distinction between Jesus and others; and, in order to be like him and do the works he did, others also must come into the realization of their spiritual origin. This understanding of Jesus throws upon his words, quoted above, a light which makes their meaning clear. SCIENCE AND HEALTH, 508: AND HEALTH, u,3J: see “Jesus.”

Eating, implies disappearance of something—in fact, apparent destruction of one thing by which to bring forth mother. Webster thus defines the verb to eat: us To consume; to enter by gradually wearing or separating the parts of a substance.... In scripture, to eat the flesh of Christ, is to believe on him, and be nourished by faith.” Flesh, from the fact that it appears and disappears, in suggestive of mortality, and is therefore delusive. It does not belong to Spirit, nor is Spirit cognizant of flesh We read: “the Son of man must be_..delivered.,; also, “the Son of man indeed goeth as it is written of him.” From such expressions as these, we see that the Son of man has an end, is temporal; that is, the belief of Life, Substance, and Intelligence in matter, the belief of the power of a person to give or take Life, must disappear—or be eaten. Through disappearance of this illusion of flesh, the true idea must appear; or, as Paul expresses it, Ch this corruptible must put on in- corruption, and this mortal must put on immortality.”t

The spiritual meaning of blood is sacrifice.”:J: A sacrifice is “destruction, surrender, loss made or incurred for gaining some object, or for obliging another; any thing destroyed.” Jesus’ sacrifice, or blood, was the surrender to the judgment of the world what, in its eyes, constituted his power and life. The world condemned and crucified this human ideal of Truth and Love; and Jesus, by submitting to this condemnation, demonstrated, manifested a higher ideal. To-day, · the idea of the Son of man is being crucified by those who perceive not, in demonstration over sin and sickness made by those following in his footsteps, the higher light of Infinite Love. Jesus was guilty of nothing; yet, when called before the couJ,’ts of the world he made no defence, “he opened not his mouth.” Knowing so well his own innocence, and that human opinions cannot change or injure the Truth, he yielded what appeared to be his personal rights, in order to demonstrate the ever-presence of Divine •Scimroa ,urim HliLTH 6.18: are “Flesh.” tal Cor. xv: AND HEALTll1 509: 7. Love—which could be made appreciable to human understanding in no other way. Thus, the sacrifice of the human reveals the true drink; in other words: individually giving up this false sense of Life- of which the shedding of his blOod was typical—ever brings forth the higher sense of Life which is eternal.

To believe that Mind or Life is both good and evil, and man the representative of these forces is logically impossible; for Good and evil, being opposites, never do or can unite. When one appears the other disappears. Can that be the real good which appears and disappears? In fact, is it not an error to suppose that Good can be put aside for evil, Life for death, Truth for falsity, Love for hatred? Life itself can never become death, for death is the absence of Life. As like produces like, it is fallible to fancy that Life, Mind, Spirit, Substance, I utelligence can produce either the opposite, or the absence of itself. That which appears to represent Life at one time and death at another, Love at one time and hatred at another, Truth at one time and error at another, never was and never can be a representation of Life, Love, Truth; hence never was man, nor the mind of man. Mortality never becomes immortality; but mortality i::i “swallowed up of life.”•




Good

The Lord is good to all: and his tender mercies are over all bis works. Ps. th 9. And God saweverytl1ing that he had made, and, behold, it was very good. Gen. let

THE word good, as used in these scriptural passages, is in the predicate adjective sense. Christian Science uses it in an: enlarged sense, giving it the old Saxon signification, God. Good, therefore, is one of the Christian Science synonyms of God.

If God is Good, it would seem to follow as a necessary sequence that His creation is good. If we are to rely solely upon the reason and logic of this statement, we should have no difficulty in drawing our conclusion that all is Good; because it is impossible to think of the creation of Good as being other than Good. While we can conceive of a creator who can create that which is less than himself, we cannot conceive of a creator who can create that which is wholly unlike, or which is the opposite of himself. Creation, strictly speaking, can only be reflection. As an illustration,—A builder can build a house; but it is only his reflected thought; his thought externalized in the shape and form of a house. In one sense he might be said to be its creator, but it had never taken the shape and form of a house, without the intelligence back of it. This intelligence, therefore, is, in this limited sense, a creative intelligence. But is the reflection of this intelligence, i. be., the house, a something greater than the thought which created it? Is it coexistent with that thought? Has the house greater power, has it as great power, as the intelligence which produced it? A moment’s thought must show us that the reflection is less than the reflector. Yet the house, though less than the mind of the builder, is in its sphere good. It, however, is a. reflected good, rather than in any true sense a created good. Its form and shape are ali that the builder can be said to have created. The materials out of which it was built; were something preexistent, and brought into use and application by the builder in its formation.

When we speak of God as being the framer and architect of the universe, do we mean that God actually created the universe, or that the universe has been reflected by Him, by the putting together in cohesive form those preexisting elements which compose it? The latter is confessedly the method of so-walled material creation. Then, in this sense, when the external form of the universe disappears, or is dissolved, it simply means a separation of the elements, out of which the universe was formed. These elements, material philosophers have only guessed at, and speculated about. What they are, or whence derived, or where they existed previous to their application to the purpose named, they do not pretend to know. Whether material or spiritual they are not able to say. We claim that the material universe was created in the same sense only, in which the house was created by the builder. And, in the true sense, both are reflections rather than creations. The one is no more real than the other, because the house, in its form as a house, is not eternal; and the material universe, in its form as a material universe, is not eternal. So that when we have determined what the creation of the material universe is, we have no more determined what original and primary creation is, than we have solved the problem of the creation of the house by the builder. We cannot say that there has been creation in either case. The only analysis we can make is that these phenomena are reflected to our sense perception. They are then not creations, because that term implies an original making, and not a mere formation, or putting together.

Good, then, is a reflected rather than a created something; for Good is without beginning, in the same sense that God is without beginning. Good is an all-existent Principle, and as such it can be reflected, but not created. That which is without beginning and without end never was created. A self-existent Principle is no more the subject of creation, than is Eternity the subject of creation. The term, therefore, must be understood in its relative sense, as many other terms used in connection with metaphysical or spiritual subjects must be understood. Good is Infinite, and the Infinite has no beginning. See SCIENCE AND HEALTH page 432-3.

Christian Science maintains that all is Good, and there is no Evil. As a matter of absolute Truth this must be so. Yet if we trust our material senses, we must believe with our materialistic friends that Evil is a vastly greater power in the world than Good. We must, in order to solve this problem, look away from the understanding of our personal senses, and endeavor to spiritually discern the qualities and characteristics of Good.

When Jesus healed the blind beggar at the gate of the temple, he found that he had been blind. from his birth. He opened his eyes, that he might see. Thus he found all mankind blind from their birth. Blind in material sense; blind by reason of their departure from Good, or from the truth and fact of Spirit; blind in that they had drifted away from their original condition, which was spiritual. And his mission was to remove their blindness, and open their spiritual perception to a reception and understanding of the things of God.

That evil is of human origin and human construction, and not divine, there can be no question. Otherwise, why the repeated exhortations of the Scriptures to men to turn from their evil ways? Why the constant urging of Jesus upon men to cease their sinning and wickedness? The whole teaching of Jesus, and the preaching of the gospel, is to turn men to righteousness and away from evil; in other words, to the spiritual, and away from the material. If God is the author of evil, why is this so? Is he trying to undo what he formerly did? Is he trying to annul laws of his own making? Is he trying to repeal his own statutes? Did he regret having made the law of evil, that he sent his only begotten Son to show men the way out of it? Oh; what an inconsistent, vacillating being mortal mind would have God to be! Making a rule to-day which he must abrogate to-morrow; creating Good, and afterwards creating Evil as a means of counteracting the Good; placing Evil in the world as an entity, and then telling man if he falls into the trap thus set for him he shall be forever damned. Is it not about time men were taking upon themselves the responsibility of their own wickedness, instead of trying to shoulder the whole burden on God? Must God be charged with the wilful and perverse acts of man? The Scriptures tell us that “as a man thinketh in his heart, so is he.”

Men, claiming to be servants of God, in their :flounderings after the origin of evil, were obliged, themselves, to create a devil as a counter- actor to God, and set him up to pull down the temple of God’s construction. Why did it not occur to them to look into themselves for their devil? There is where they would have found him. There is where we find him to-day. The only devil extant in the world to-day, or that ever has been, is the devil 0£ mortal-mind, of human thought and human construction. When we have destroyed the devil in ourselves, we have done much toward destroying his influence in the world. When each, for himself, has wrestled with him to his destruction, we have relieved God of the responsibility of our sins, and placed it where it belongs. These sins were the devils which Jesus exorcised. The devils within human consciousness; the evil thoughts of human construction. Then, to our understanding, the devil is but the synonym of evil, as Good is a synonym of God.

God never made evil. Mankind made it,—that is, he conjured it up out of the depths of his own imaginings and gave it the character of reality, because to his c01Tupted vision it had the semblance of reality. As everything of human construction is temporal, and subject to change, discord and decay, so evil, not being of or from God, must go the way of all flesh, to be finally swallowed up by the maw of its own nothingness. It rests with us, not with God, to say how quickly the swallowing process shall commence, and how rapidly it shall progress in our consciousness. God made only the law of Good, that law he has reflected in us, and will reflect in us just in the degree in which we will open the door of our consciousness to its reception. If we open it, the Good, which is Life, Truth, Love will pour in as inevitably as will the sunlight reflect itself through the open door and window of our house. It rests with us, and us only, to say in what degree it shall radiate and glorify ourselves. Not only did God provide the way, but in the plenitude of his Infinite Love, he sent his Son, Jesus the Christ, to show us that way. And for the purpose of breaking through the thick unyielding crust of material sense, Jesus drove out devils, healed the sick, raised the dead, preached the gospel of Love and peace on earth, and suffered himself to be crucified and buried; and knowing that his teachings, and demonstrations, and performing of miracles, so-called, would fall almost unheeded upon the dull and perverse senses of mankind, he burst asunder the encasements of the sepulchre, and the trammels of the grave, and reappeared, to his disciples, thus demonstrating the absolute powerlessness of evil, hence its unreality. Oh what boundless Love, what transcendent Good’ was thus manifested I what rich treasures are laid away for us in the great store-house of the Infinite, if we will but reach forth our hands and receive them! In the presence of this radiating, and palpitating Good, is it not sacrilege to say that God is the Author of evil? Good does not reflect evil. All the evil there is, has been and is reflected by human sense to human sense. See SCIENCE AND HEALTH 120: 1-20. This glowing language ought to be, and is, a sufficient answer to every perplexed inquiry concerning Good and evil, and the creation thereof.

“All things are created spiritually.” The echoing and reechoing of those words shall bring the risen Christ into the throbbing consciousness of an awakened and redeemed world. The Eternal verities will send back the resounding echo: “God is Good. He made all that was made,’ and without him was not anything made that was made, and behold it was very Good.”

Milum had not caught this conception when in his “Paradise Lost” he sang: “Farewell hope! and with hope, farewell fear. Farewell remorse, all Good to me is lost. Evil,. be thou my Good; by thee at least Divided empire with heaven’s king I hold., But Lowell had, when, in his Prnmetheus, he sang:” Evil springs up, and flowers and bears no seed, And feeds the green earth with its swift decay, Leaving it richer for the growth of Truth.”

Milton sang in the Sixteenth Century. Lowell sang in the Nineteenth Century.

As we destroy, to our consciousness, the power of evil, so do we destroy the power of sickness. We are told that while God sends sickness, he at the same time has put it into the minds of men to relieve and cure it by means of material remedies. Thus he makes one law to accomplish a given end, and another law to defeat that end. What see-sawing is this? But it is the see-Bowing of mortal man, not of God. Is it not about time we were throwing away such childish anc.1 ridiculous conceptions of God, and coming like men, to assume the responsibility which belongs to us? Have we not played the coward long enough?

As Good is reflected in us, so let us be the instruments of reflecting it to, and for the benefit of, others. That is our work. That is what Christian Science is teaching us to do.




Persecution

“Blessed are they which are persecuted for righteousness’ sake: for their’s is the kingdom of heaven.”-Matt. v.10. SCIENCE AND HEALTH (New Ed.) 14,467, 32, 334.

... WE read how the world was bound with the iron band:; of materialism when Jesus came. How is it to-day?. It has advanced, it is true. But is it in any adequate degree living in the bright Light of the gospel of Jesus Christ? If it were, would we see about us, on all sides, temples of worship which stand cold, stately, formidable, and forbidding during six days of the week, presenting an appearance of life and activity only one day in seven? Would the ministry sneer at the declaration that the sick can be healed through the power of God to-day, as well as in the days gone by? What does the word ministry mean? It means not the performance of sacerdotal rites, and the formal offices of priesthood; but it means the ministering to—the doing for—one’s fellow- man in the fullest measure. Jesus was such a minister. He was indeed a minister of the Gospel—an active spreader of the Good-spell, as this word means He was not only a preacher, but a teacher and a healer; and so should his disciples be, as well now, as when he was in the flesh. If we were living in the broadness of the Light, we would see a world of unity and harmony, instead of a world of clashing, earrings, and discordant elements.

We read in history of the, apparently, insurmouutiable obstacles which the early Christians had to overcome. We see how bravely and effectually they overcame as they remained true to the Master. We see how rigidly they held to the courage of their convictions, through all the trying circumstances under which they labored. We see that they preferred persecution to cowardice; death to apostasy; burning at the stake to betrayal of the Christ. We see that they were thoroughly imbued with the consciousness that they were working out, upon earth, a mighty Principle. They felt the presence of their Divine Master, and were conscious that God was their strength and their reliance, “their ever present help in time of need.” Thus knowing, what was. martyrdom to them? In the fulness and simplicity of their faith, death had no terrors for them; and they were ready to exclaim with Paul:—, O death where is thy sting? O grave where is thy victory?” Their persecutions were at once their pride and their inspiration. They remembered the persecutions of their leader; they remembered his sufferings in Gethsemane; they remembered the cross; they remembered the persecutions and sufferings of the Apostles. What cared they, the true and genuine ones, for martyrdom? Their great care was to so watch, live, and pray, as to avoid the suicidal death of Judas Iscariot. It is for us, amid our little persecutions, which are not, and never will be worthy of mention in connection with theirs, to take lessons of them; to profit by their grand example, as well as the yet immeas- umbly grander one of their, and our, great Exemplar.

There were schisms amongst the early Christians. Many of them, like some who assume the name of Christian Science now, undertook to harmonize the religion of Christ with the religion of Buddha, but they failed. Others sought to destroy the personal Jesus, and they soon passed away. We see a repetition of this to-day. We see how Luther, and Calvin, and Zwingli, with their heroic band of coworkers, broke the power of Romanism at a time when such a task seemed utterly beyond the grasp of human achievement. Grand have been the achievements. of Christianity since its era began. We have seen its banner borne aloft with heroic bravery, only again to fall almost out of sight in the depths of human selfishness: We have seen its star lighting up the world’s horizon, only to almost sink out of sight in the debris of human depravity. It has alternately blazed forth with the effulgence of Spiritual understanding, and almost disappeared in the gloom of material ignorance. How was the horizon, when the reformation of this century dawned upon human consciousness? Was there need of greater Light? Were there no clouds of darkness floating across that horizon obscming the Light? Is Christianity now justified in sitting down in complacent self-righteousness, and folding its arms in the belief that the kingdom of God has come upon earth; that the mission of Jesus, and the apostles, has been fully accomplished; that his religion has become an easy-going thing of fashion and intended only for the Sabbath? Is there not need of a reawakening? Have the thunderings and lightnings of Sinai, and Horeb, and Calvary died away forever? Have they no longer any meaning for the world?

The mighty problem of the Christ has not yet been solved in the world. The curtains have not yet fallen on the tragedy of the cross. The voice of Truth yet has meaning for mankind: “Blessed are they which are persecuted for righteousness’ sake: for their’s is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” [Matt. v: 10, 11]. This is the persecution we shall have to suffer. This is the martyrdom we shall have to undergo; the martyrdom of calumny; the martyrdom of malice; the martyrdom of cold disdain; the martyrdom of misjudgment and of misrepresentation; the martyrdom of the scorn and contempt of our modern scribes and Pharisees. Shall we be martyrs? Shall we be heroes? Shall we stand for the theology Jesus taught? Shall we stand out boldly in the Christ-Light of honest conviction, or shall we attempt to hide-in the subterranean depths of mortal cowardice, as some of the early Christians sought to hide in the Catacombs of Rome? Nay, rather, let us each and all say with Paul:— What shall we say then to these things? If God is for us, who can be against us?... It is God that justifieth. Who is he that condemneth?... Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor. things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Clu:ist Jesus our Lord.” Rom. viii: 81-39. 10 I Look To ‘thee.




I Look to Thee

by Samuel Longfellow

To LOOK to Thee in every need,
And never look in vain;
I feel Thy touch, Eternal Love,
And all is well again;
The thought of Thee is mightier far
Than sin and pain and soITow are.
Discouraged in the work of life
Disheartened by its load,
Shamed by its failures or its fears,
I sink beside the road,-
But let me only think of Thee,
And then new- heart springs up in me.
Thy calmness bends serene above,
My restlessnegg to still;
Around me flows Thy quickening life,
To nerve my faltering will;
Thy presence fills my solitude;
Thy providence turns all to good.
Embosomed deep in Thy dear love,
Held in Thy law I stand;
Thy hand in all things I behold,
And all things in Thy hand;
Thou leadest me by unsought ways,
And turns my mourning into praise.




Common Sense in Religion

Copied from Journal, March 1890, liv request. “Judge not according to” appearance, but judge righteous judgment.”—J9HN vii.24.

THESE are the words of Jesus::, the Christ;—remarkable words I What do they mean? What lesson do they con- tain for us? Were we to translate them into the vernacular of the present day, what one phrase could be made use of fully and exactly to express them? Is there to be found in the English language one answering this purpose better, or more completely, than the time-honored expression (whose full significance is so little apprehended)-” common sense?” To my thought, Jesus, by his words, means simply and solely for us to use sterling common sense in all the affairs of life—in those of religious life as well as elsewhere.

Common sense is a faculty quite foreign to the Spiritual realm. Those existing in the full consciousness of divine Truth and Harmony, require no common sense—as we use the expression (Mark me, I say those in the full consciousness. Not one of us, however, has yet reached that high degree of realization. We still are under the dominion of the” senses”—at least we think we are; which amounts to the same thing).

To continue then: Those who have risen to complete Spiritual understanding need none of the faculties belonging to the personal man—the lower world qualities of mind and heart. They have no use for memory, which implies limitations that belong exclusively to mortal sense. Witness, our individual and constant tendency to “forget things!” When we shall have reached the plane of Being wherein we do not and cannot forget, however, both faculty and word will have become obsolete; since the Principle of all Remembrance will be with us. Likewise judgment, reason, imagination, logic, deduction, all, on our approach to this Spiritual state of perfection, gradually will disappear.

Mortal man disappearing, his “essential belongings,” the supposed “attributes” that combine to express him, vanish also. “Former things have passed away, all things have become new.” When that grand realization of Spiritual fulness of Being shall be made manifest in every consciousness; when the supposed finite and mortal shall have disappeared, such admonitions as this of Jesus will neither be needed nor forthcoming. In the entire absence of all material phenomena there remains nothing in the least degree superficial or misleading to discriminate against. The full consciousness of Truth, Life, Love; that all is Mind and Mind’s infinite expression, wm supersede all belief of mistakes; hence judgment must entirely and forever disappear. Principle, then, will be acknowledged to be “all and in all.” Returning from Our excursion to the Spiritual realm, we cannot well avoid recognition of the fact that this injunction of the Master was addressed directly to the “carnal man;, that it is plainly a rule laid down for the personal senses, or, to use our Christian Science term, for mortal mind. It is an admonition for those who, to their own carnal, material consciousness, are down in the dark; who are yet in the under- ground lazar-house of mortal sense, liable to see nothing aright; who, in their honest effort to reach the light, are fruitlessly running hither and thither, consciously and unconsciously jostling and being jostled by each other in return.

Men and women both in and out of the- “church” are firm believers in personality. They think and declare that there is life, substance, and intelligence in matter; that physical pain and pleasure both are a reality. To them, sickness, evil in all its forms, are stubborn facts. They see everything and everybody through” personality,”—in other words, through selfiltness. Even Christian Scientists-we who avowedly are striving, with understanding, to rise out of this false sense, battling daily for it- even we in belief, have much to overcome. With Paul we are made to cry out daily: “Who shall deliver us from the body of this death!” Clearly, then, to man in the “senses”—whether the one beginning to ri!:!e in Spiritual Consciousness, or his brother yet wholly and ignorantly in bondage to the “five senses,” the language of earth must be addressed. The thought, tongue, and laws of heaven are to him simply unintelligible. To this man come direct the Saviour’s words: “Judge not according to appearance; but judge righteous judgment.”

It is the world that stands in need of common sense, not Heaven; the carnal man, not the Spiritual; hence I take .Jesus’ own ground in addressing you this morning. My words are not for the Spiritually Minded among you, but for those still struggling to escape control of the senses;—rather, for those of you who feel yourselves to be Spiritually Minded, and who seem growing so fast as to forget the “rock whence ye were hewn, and the whole of the pit whence ye were digged;” in other words, for those who forget to make needful allowance for others seemingly a step or two behind on the upward way.

Have we no Scienti::;t:, among us who say and do unwise things? CHRISTIAN SCIENCE has no need of common sense; but Christian Scientists unquestionably do have need of a rare combination of both common and uncommon sense! The one successful plan to vanquish error, is to deny its claims, certainly; but to do this requires wisdom, tact, judge men, experience, skill; in a word—common sense.

What, then, is this exceedingly rare and useful common sense? Apparently it behooves us to look into the matter. I suppose we, all of us, have a clearer understanding of it theoretically than practically. Defined in the dictionaries, it is sound, practical judgment; ready and accurate recognition of those principles By which the world’ is and ever has been governed; seeing things as they are; gaining and holding clear, :sensible, practical views of life and all its belongings, duties, obligations, etc.; or as we sometimes express it, being “level- headed,” discreet, wise. It is the faculty we have ofcorrectly estimating things, not only, but men with their thoughts, words, and deeds; giving to each its just value. The most of us claim to have this quality in abundance,—in fact would quickly resent even the faintest imputation of any lack of it. There are few who have not some small claim to a share of common sense, ‘tis true; who cannot in certain lines, or on given occasions demonstrate the fact. Most of us have it “in spots,” so to speak. By one it is manifested in one way, by another in another. Some make use of it in business relations; others in political affairs, or in the “humdrum” matters of domestic life. Occasionally one applies it to his religious life, its beliefs and acts; but those who, on all occasions, bring to bear solid sterling “sense,. are so few and far between—I had almost said they were” conspicuous by their absence.” Thus, a man may be a professional scholar, yet be a fool; an eloquent orator or preacher, still a fool; a shrewd cunning ii. and diplomats with small claim to wisdom. There have been eminent jurists who knew not how to “administer justice” equitably. Courts, Legislatures, Congresses, all have been graced by able, scholarly men who were dismal failures, so far as achieving the real ends and aims of justice is concerned. In short: what is human history, secular or religious, but one long chapter of blunder, crime, and horror, that were better left unrecorded and unread;—all from pure Jack of common sense!

On the other hand: whenever and wherever common sense predominates in thought, speech, and action of men as individuals, parties, sects, churches, there is reco1 did the reward of true success;—permanent results. Jtis more to be valued than wit, genius, money, fame or power; for it knows how, powerfully and wisely, to apply all these. It knows how, when, and where to marshal the forces of the world. It perceptibly and sensibly straightens out all the snarls which men and institutions are continually being entangled in. One eminently in possession of this gift cannot go radically wrong; cannot shipwreck the life either of himself or others.. It fits every nook and corner of life. The poet sings more sweetly and e:ffectivdy for heeding its dictates. It mixes the artist’s colors, and paints his pictures. · It helps the minister prepare and deliver his sermon; the manufacturer to conduct bis business; the housewife to manage her domain. It surely is a God-send” to whomever possesses it. It out- weighs “good fortune and riches,” since its possessor is both fortunate and rich. “With all thy getting, get ‘understand in,”—common sense.

I have said that few possess this gift in sufficiently eminent degree to manifest it on all occasions. Why? Is it due simply to absence of mental calibre; of intellectual perception? Partly; but vastly more to the presence of the so- called selfish emotions that seemingly sway the world; to envy, jealousy, hatred, passion, caprice, cupidity, selflove, self-will.

The impression commonly prevails that some are naturally blessed with deeper penetration and clearer discernment than others; and that this ill why they evince sounder judgment and better” sense.” Unquestionably this accounts for much from the standpoint of personal sense; the standpoint from which I am now speaking. Still, observation and analysis have taught me that failure to manifest •· common sense,” is not attributablP. so much to mental, as to moral lack.

This law of common-sense (which is no more nor less than doing justice all round), often involves considerable sacrifice of” appearance; “while “mortal mind” does seem to enjoy being credited with virtues, and possessions which it also. lutely has not. In its fondness for display, it is continually coveting that which, by it, is uneai-ned. I am convinced by study, both of myself and of others, that” life-failures” are attributable—not so much to inability to foresee and avert impending danger and disaster,—as to the meddling of the legitimate off,:;pring of selfishness—perversity, mad ambition, love of ease; all mild forms of insanity from which humanity is suffering, and will continue to suffer, until it learns to look higher.

Coming now to what is of practical import to us as Christian Scientists, viz.: Do Christian Scientists need common-. sense in conducting their affairs on a scientific basis? Emphatically I answer; Yes! We need it for the simple reason that we don’t need it;—paradoxical, do you say? yet true. Were we consciously living in the true conception of ourselves, this with other attributes of carnal—man would have disappeared, as already has been shown. As it is, we are wretchedly prone to forget how very earthly, material, and carnal our present consciousness is, and to fancy ourselves already in the heavenly Canaan of Mind, Harmony, Love; hence we quite frequently need the reminder that we have advanced but a little way on the road out of Egypt; that we still are on the enemy’s camping-ground, though our faces be resolutely set Zion ward. We need continual reminders that we do not travel toward the fair Clime of joy and rest, faster than goes on the destruction of individual consciousness of the mortal senses.

We are, as it were, citizens of two countries; inhabitants of two realms. One, the Celestial or Spiritual; the other, of personal sense. He ate continually making excursions back and forth from one to the other. Fast as we can, we are exchanging our earthly possessions (in the senses) for the wealth of Spirit. If any people on earth need the rarest combination of both common and uncommon sense, it is we Scientists.

The old adage, “In Rome, do as the Romans do,” would prove a most harmful—and sensualizing one for us; but we can never “spoil the Egyptians” of personal sense, unless we know their language, habits, and customs. In other words; we can never know what Life, Light, Love, and Truth are, and are able to accomplish, save as we apply them to the men and thoughts of this world. They do not know our Spiritual speech and thought. Nor does the carnal sense yet remaining in us understand this. In othiug but common i:;ense; sound, practical judgment, makes it possible to win victor-is over error, both in others and in ourselves;—a common sense that at once yields to the Infinite, and extends the helping hand to humanity. If we want a rare example of sound common sense exhibited in matters both weighty and light, we have but to turn to St. Paul. Here is a man having revelation after revelation; vision after vision.; heaven continually opening to him and revealing its unseen glories,. its hidden mysteries; yet what rare tact, discrimination, “sense,” and modesty is manifested in his daily intercourse with men. He Never JC loses his. head,” but successfully maintains bis equilibrium throughout, with both worlds. Place him in any situation and he proves equal to its emergency. He can make a tent; or write a soul-stirring letter to a weak, unspiritual church. He can plan a campaign; attending to its minutest details. He can meet and over- 1 how the proud skeptics of Mars Hill—and all the time is gaining clearer Spiritual perception, becoming more and more an inhabitant of the “upper world.”

In closing three practical suggestions offer tbemselve. First: As we develop in Spiritual perception, we gradually manifest more and more tact and modesty in making our disclosures to others. We mulft do this. Even among our own number there are those who cannot understand our deepel’ experiences; to whom “visions” and “revelations” can be but a hindrance, a stumbling-block.

Second: The highest common sense should teach us how incumbent upon us it is to respect the views and feelings of other Scientists who, while true to the one standard (teachings of SCRIPTURES and SCIENCE AND HEALTH), yet are, like ourselves, some thoughts and experiences inherently and inalienably their own. “unity in diversity” must be our rule to work by at present;—until that blessed day arrives when all error is destroyed, and perfect love reigns in every heart. We have not all been brought into Truth by the same individual experience. True, we are to grow out of personality; but while we are doing it, we need tohrationforotherswlw also are doing this.

In nothing, do earnest, over-zealous Scientists err more than in hasty, harsh, unwise judgment of both acts and motives of others who, in minor particulars, do not think and act just as they themselves do. Fidelity to Principle we need and must have; but this keeps us above harsh and uncharitable judgment. “Judge of, that ye be not judged, for with what judgment ye judge, ye shall be judged.”

Third: There is another point which must not be overlooked. And yet, I hesitate to touch upon it, because I am liable. to be misunderstood. Still, to omit it would be to leave out what, to me, is the most vital point.

I take it for granted that we all know our worst foe to be Malicious Animal Magnetism; and that, too, in all its forms, the conscious and unconscious, the open forms, and the dark, subtle manifestations of it. I have called this our foe: is it not our only foe?

It is not wise, or proper, to say much upon this subject; and yet, I cannot refrain from saying this,—Do we not need, one and all, to exercise the highest sense, and wisdom, and, above all, the deepest-love to enable us to meet, and destroy the enemy? In nothing else, so it seems to me, is genuine modesty and tact more required than it is here.

What is Animal Magnetism? Is it a real force, or entity? No I a thousand times no! God is all, and besides Him, and .His infinite manifestations, there is none else.

But mortal mind has come, in its own belief, under the dominion of the senses, which manifest themselves in a thousand modes under this law of sin and death. Oft times it shows itself in some great thing; in some striking act, or deed of wickedness. But more often in the little thought, or deed: for are not all deeds .but the expressions of thought? Thus it is the petty jealousies, the little mean deeds, that do the most harm. To sum it all up in a fflW words,—“It is the little foxes that spoil our tender vines.”

I presume there are none of us who are tempted to do any open act of wickedness,—some flagitious deed. We are above stealing, fraud, forgery, or arson. But softly, friends! Do we not, every one, entertain a host of little grudges, suspicions, petty jealousies, that embitter our own lives, as well as the lives of others? Little vices, in fact, that look trivial: yet which are dangerous, because they look so innocent.

The words of the Psalmist come to me as specially applicable to each of us:—“Search me, O God, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, all lead me in the way everlasting” (Psal. cxxxix. 23, 24). “Who can understand his errors? mat is Wisdom 9 Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me.” (Psal. xix. 12, 13).

Thus we will be enabled to apply, in all our dealing with mankind, the Saviour’s words:—“Judge not according to the appearance, but judge righteous judgment.”




What Is Wisdom?

WHEN the true, spiritual Idea of God was horn to human consciousness, wise men from the east saw his star and followed it, and found the infant king of kings. Here they left their treasures of worldly wisdom, and returned home another way,—the way of wisdom.

But the scribes and pharisees who sat in Moses’ seat, knew nothing of the greater signs of healing which came by him who has said,—“No man cometh unto the Father, but by me.”

To-day, the greatest lack of wisdom is not to know that every word of Truth, which tarries in human consciousness, in literature, pulpit, oratory or scientific circles, must be brought back to the seamless garment of Christian Science, which cannot be rent by creeds and doctrines of men. Is it wise to say this in the face of the civil society of Christendom, whose medico-scientific-creedal gods of matter are liable to personal anger, or cold disdain? Having been led by wisdom to know this mighty Truth, it would be unwise not to declare it, since we are forbidden to cover iniquity in high places.

Who is making cheap merclm.ndise of the Word of God to-day, saying, “Salvation is free?” Who are the Scientists that are making free merchandise of Christian Science, when its value is above rubies?

Some day, not far distant, there will be a sore famine in the Christendom of free salvation, unless the prophetic high- way is known by demonstration, which leads to the woman’s meal and oil; for this alone is kept as a memorial which 10 Seeking and Finding. anoints the head of Jei:ms, and leads to the Christian Science of his demonstrations of healing; this being the only salvation. from sin, sickness, and death. This is the normal, scientific price of salvation; and there is no discount to priest, sage, or prophet, SEEKING AND FINDING. I say I seek the Light, but turn aside This way and that way, looking for a guide; Behind me cast a glance, as if, may be, Ont of the shadows it will beam on me; Forgetting that the sun shines alway, though Unto my vision it may not seem so. “’Tis thus I seek the Truth, and restless run, Asking: where may it he?’ of every one; Turning to paths that other’ feet have trod, Ii haply I may find the way to God; .J..Ut;lll WIUJ\; ..Tal Wi1’11,JIJO l’llld.lllll 1,110 .U1!5UII I. i’>C,C • That Christ—the Truth—abideth now in me.”

THE love of God is the soul of Christianity. Christ is the body of that truth. The love of God is the creating and redeeming, the forming and satisfying power of the universe. The love of God is that which kills evil and glorifies goodness. it iF! the safety of the great whole. It is the home-atmosphere of all life.—George MacDonald.

“THE Truth once discerned, throws its enchantment over from pathway. Life ever afterward is in possession of happiness, and multiform images of beauty, virtue, and greatness. Exulting in this lofty prospect, we realize the ability to shape a more glorious destiny.,_ Writing,”.l and Genius of the Founder ’!of Christian I




Divine Healing

“Thou shalt have none other gods before me...—Ex. xx. Fts.

THE Mosaic Decalogue established for the world a code of morals, which is adhered to, theoretically at least, to this day. Civil law is based largely upon it. The authors of standard works upon human law go back to this code for their starting point. Theology draws its inspiration in part from it; It is a living, vital principle and rule of action in the world to-day. This is generally recognized. It is yet a corner-stone in the religious structure. It justly receives the homage of Christendom. It is a golden tablet, and its divine origin is not questioned by believers in the Bible. Its first article is: “Thou shalt have none other gods before me.” This is a sweeping edict against idolatry in every form. It is not directed alone against the image worship of the heathen. This worship, the worship of idols of wood and stone, or other representations of a personal Deity, has been but a small part of the idolatry of the world. It is but a small part of it now. It is the least mischievous part of it. There is a greater need of reforming and christianizing that part of the world now, who are bowing down before the Baal of the human body, and its train of supposed diseases, than there is for the regeneration of those who are worshipping their heathen gods of wood and stone. Christendom should pay more attention to its own heathen, and more nearly cast the beam out of the Clnistian eye, before undertaking to cast the mote out of the eye of the foreign heathen. Idolatry is little understood yet. The first article of the Mosaic decalogue, is yet, what the late Governor Allen of Ohio would have called a “barren ideality.” Little is yet appantly known of the iuli import of the divine interdiction against idol worship. We make an idol of everything in the world to which we ascribe greater power than we do to God. This is the meaning of the first commandment; and how broad it is. The heathen gods and their worship constitute a small part of it. It is the god of the material senses against which the decalogue is directed; these are the images that are set up against the one and only God. The most frightful of these images is that of the human body, distorted as it is by the false beliefs of the material senses. The material senses have made it a hot-bed of pain and sickness, a festering sore, a very charnel house of leprosy. And why? because it has been worshipped as a god; because it has been made the idol of the human heart.

I will endeavor to point out somewhat in detail, the reasons why the healing power had become lost to mankind. I would answer the question if I simply said, Idolatry was the cause of its being lost. But this would not perhaps be sufficiently explicit. I will therefore, answer more explicitly; and this will involve a brief review of the history of early, or primitive Cill’istianity, in its relations to healing the sick. Jesus healed all manner of diseases. This is not questioned by the Christian world. His disciples healed all manner of diseases. Nor is this questioned by the Christian world. He gave to the disciples the same .power over disease that He possessed. I do not understand. that this is questioned by the Christian world. He commanded them to “go and make disciples of all the nations, to preach the gospel and heal the sick;” and we are told in the last verse of Mark that “They went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed.” The signs that followed, were healing the sick, raising the dead, and other so-called miraculous performances. Thus began primitive Christianity, as it is generally called. It had its origin in Rome, but its spread into other countries was, for those days, quite rapid. It is a matter of history that supernatural gifts—as they were, and are by many still called—were ascribed to the Christians. Gibbon, the historian, in his Decline and Fall of the Roman Empire refers to these gifts. He says: “The divine inspiration, whether it was conveyed in the form of a waking or a sleeping vision, is described as a favor very liberally bestowed on all ranks of the faithful, on women as on elders, on boys as well as upon bishops. The miraculous cure of diseases of the most inveterate, or even preternatural kind, can no longer occasion any surprise, when we recollect, that in the days of Irenreus, about the end of the second century, the resurrection of the dead was very far from being esteemed an uncommon event; that the miracle was frequently performed on necessary occasions; and that the persons thus restored had lived afterwards among them many years. Hundreds of persons during the past few years, through Christian Science, or Divine healing, have been raised from beds of sickness to which materia medica had consigned them, giving them no hope; while others have been snatched from the jaws of apparent death, .under the very eyes of these modern philosophers; and yet they go blindly and unconcernedly on, taking no apparent notice of what must seem miracles to them; or if any notice is taken, it is simply to be. ject and deride as did their ancient prototypes. I wonder if they are aware that in doing so they are as much rejecting the Christ, and denying his resurrection as were their heathen brethren.

We are not then dependent only on the Bible, and the Christian writings, for our evidence of the exercise of the healing power. According to Gibbon, as we have seen, the dead were raised at least as late as the latter part of the second century. It is elsewhere historically recorded, that for at least three hundred years after Jesus’ time, the sick were healed by Divine power. Says George Rawlinson, long a professor of Exeter College, England, and a writer of ability and note, in a work entitled, “Historical Evidences of the Truth of the Scripture Records:” “There is good evidence that the ability to work miracles was not confined to the apostolic age. The bishops and others who pressed to see Ignatius on his way to martyrdom, expected that he would coni.municat.e to them some spiritual gift.

Papias, an early Christian writer, near the close of the second century, relates that a dead man was raised in his time and that another wonderful thing occurred to Justin, who was surnamed Barnabas, namely, that he drank a deadly poison and suffered no unpleasant effects from it, on account of the grace of the Lord. lrenreus speaks of miracles as still common in Gaul when he wrote, which was near the close of the second century. He says, speaking.of Jesus: “On account of his true disciples receiving grace from him, they. performed miracles in his name for the benefit of men, as each of them received the gift from him. For some truly and really expel demons; and others have foreknowledge of the future, and visions, and prophetic utterances. Others heal the sick and make them well. And even now, the dead have also been raised, and have remained with us many years. And also we have many brethren in the church having prophetic gift, and speaking in all foreign tongues, and bringing to light the secrets of men for a good purpose.”

The contemporaneous writings of Tertullian, Theophilus and Felix affirm the continuance of the power of casting out devils in their time.

On the general question of the cessation of miracles, Bur- ton, a more modern writer says: “Their actual cessatio1.1 was imperceptible, and like the rays in a summer evening, which, when the sun has set, may be seen to linger on the top of a mountain, though they have ceased to fall on the level country beneath.” This latter statement is a simile which we might well bear in mind. If we will keep our eyes steadfastly fixed on the mountain top of Spiritual perfection, rather than upon the level country down in the valley of material sense, we shall not have the same experience that they did from whom the rays of the healing Light thus almost imperceptibly departed.. We will now proceed to consider why this Light went out from human consciousness. Christianity may be subdivided into three periods; the early Christians who were oppressed and persecuted, from its first establishment down to the time of Constantine; the medieval period, when it became the Church of Rome, and was recognized as such, and W8.$ for the most part dominant; and the Protestant period from the time of Martin Luther. The first period extended to the year 811. During this period there was a protracted struggle between the Christians and Pagans. But notwithstanding the persecutions and terrific slaughter of the Christians, within a third of a century after the death of all the apostles, except John, that is, at the close of the first century, Christians were found in nearly all the countries bordering on the Mediterranean sea, especially in Asia Minor, Greece, Italy and North Africa. In the next two centuries, churches spring up in all these places, and in many others. During all this period Christianity was opposed, sometimes by popular violence, sometimes by the government, and all the time by those who were accounted the scholars and men of learning of the day; that is, by the priesthood and philosophers of paganism. Then ensued a period of about eighty years, drawing which the emperors turned the handling of the Christians over to individual magistrates, who were even more severe and brutal in their persecutions than had the government been.

After fifty years more of uninterrupted persecution in this mar.lller, came. another general persecution under Diocletian, which ended with the change of the empire from a pagan to a Christian State, passing under the rule of Constantine. Under his rule Christianity became the acknowledged religion of the State. This changed the whole outward condition of the church. Politics and religion were combined. Sometimes the State ruled the church, and sometimes the church ruled the State. Constantine established his court at Constantinople with regal splendor, where he exercised a most decisive ‘influence on the church. The highest ecclesiastics were dependent on him for both appointment and retention in office; ec9lesias- tical councils were awed by his presence, and dictated to by him He attended in person the general council at Nice, and there openly declared the Christian religion to be the. official religion of the empire, although he was baptized only on his death-bed. He was cruel and ambitious. He is believed to have favored the Christian religion only because he thought a more powerful, and an ahmlute monarchy could better be erected upon its rising vigor, than upon the decaying remnants of paganism. Thn& under his reign the church rose politically and sank morally at the same time. Piety, learning all the missionary zeal of the earlier times, retired before the increasing encroachments of political ambition and intrigue; there were many of the more pious and devout of the early christians, who, to escape these conditions; retired from the world, and this gave rise to monasticism. But this in turn, in course of time, drifted into the corruption and ven- ality which characterized the general. church.

The higher ecclesiastics became more and more secular; they were chosen from the families of princes for. the sake of bringing them under the influence of the State. The right of investiture became an important question between the emperor king, and the bishop of Rome. What the former sought to. obtain by the appointment of favorites, the latter. sought to nullify by oaths of allegiance. · The emperor relied much on his archbishops, often his own dependents; the pope diminished their power by making them depend more on himself than on their immediate superiors. Thus the contest between church and state went on, each contending for the mastery, and resorting to all the devices of cunning and craftiness to accomplish its own ends on the one hand, and defeat the purposes of its enemy on the other.. Meantime the people became ignorant, and a general deterioration in morals was the consequence; and things went on from bad to worse until the sudden breaking out of the German reformation. We have thus casually sketched the history of early Christianity from its original purity down through varying stages, to its final merging into. the corruption and venality of state-craft, and sacerdotalism, or priestcraft. I have spoken of the splendors of Constantine’s court, permit me to refer ‘to that of one of the bishops—Paul, Bishop of Antioch. Of him the historian tells us “His ecclesiastioal Jurisdiction was venal and rapacious; he extorted frequent contributions from the most opulent of the faithful, and converted to his own use a considerable :part of the public revenue. By his pride and luxury the Christian religion was rendered odious even in the eyes of the Gentiles-that is the Pagans. · His counsel chamber and his throne, the splendor with which he appeared in public, the suppliant crowd who solicited his attention, the multitude of letters to which he dictated his answers, and the perpetual hurry of business in which he was involved, were circumstances much better suited to the state of a civil magistrate than to the humility of a primitive bishop. Against those who resisted his power, or refused to flatter his vanity, he was arrogant, rigid and inexorable; but he relaxed his discipline, and lavished the treasures of the church on his dependent clergy, who were permitted to imitate their master in the gratification of every sensual appetite.”

In view of these historical facts, and many others which might be mentioned; when we consider that a large part of—the world was involved in almost perpetual warfare; and all in the name of Christ; when we see how his name, and his example and teachings were lost sight of in a little more than three hundred years from his time; and how they were prostituted to the lust of gain and earthly power; when we think of all these things, have we not found an abundant answer to the question as to why the healing power, as taught by Jesus became lost to mankind? Need we inquire further? Does this history indicate an obedience to his injunction to m!:}.ke disciples of all the nations? And why was this command disobeyed? I answer Idolatry was the cause. The idolatry of temporal, worldly power: the idolatry of worldly ambition; the idolatry of gain; the idolatry of lust; the idolatry of fleshly appetites, and this means the idolatry of the five material senses, the idolatry of the human body, fer these constitute the human body.

We see in the history of Rome that the idolatry of Paganism was superseded by the greater idolatry of Romanism. These two forms of idolatry still exist in the world.—Did Protestantism do away with idolatry? Has it yet? Has it reestablished primitive Christianity? Has it lived the pure and simple religion which Jesus taught? Are there none of the elements of Pagan idolatry, of Judaic idolatry, of Romish idolatry hanging about it yet? There are. And so long as religious philosophy, whether assuming the name of Protestantism, Judaism, Catholicism, or Paganism, gives greater power to the human than to the Divine, to the material than to the Spiritual; or in other words, so long as it clings to the false belief that matter contains a life, substance and intelligence apart from God, so long will it continue to worship its material idols.

From the time of Constantine to Luther, a large part of the world was held in the darkness of Romish idolatry. It has not yet emerged from that darkness. It—is only just now emerging from it. It is not so strange the?, in view of the history at which we have been glancing, that not until the calcium light of the Nineteenth century was turned on, was the Divine healing of primitive Christianity, and of the earlier Bible times, revive. It seems only consistent with the spirit of the age that it should 1?e so. That light is only yet dimly shining in the wilderness of mor- tal consciousness. Mankind are yet in the deep mesmeric sleep of materialism, yet under the dread, hypnotic spell of sensual idolatry. It will require, I fear, many repetitions of the thunder roan, and lightning flashes, and the Th voice of no, trumpet exceeding loud “from the mountain heights of Sinai; to wake it from its stupor. These verberated down the vistas of time, growing fainter and still fainter, until they gathered arouu<l Mount Horeb where Elijah talked with God; and bursting anew therefrom they again echoed and reechoed, faintly and more faintly, until they gathered around, and burst with mighty force from the peaks of Calvary. Yet were not the thunderings and lightnings of Sinai, nor of Horeb, nor the brightness of the Transfiguration, nor the sweetly flowing cadences from the Saviour’s lips on Olivet, nor the terrific roaring and flash- kings and quakings around Mount Calvary, sufficient to-0 wake the sleeping world but for brief moments. It slept; it yet sleeps. Here and there we may see one of its denizens crawling lazily out of his bed of material ease, and rubbing his heavy eyes as he listens dazedly fit-0 the resounding thun..: ers of Sinai and Horeb and Calvary, and blinks stupidly at the lightning flashes of Truth as they light up the Nineteenth century sky.

But there are a few watchful shepherds looking skyward for the Christ’s coming. There are a few Moses and Elijah up on the mountain tops. There are a few Peters and James ready to-0 follow Him up to-0 the Mount of Transfiguration. Let us too follow Him there. Let us no longer sleep. Do we not hear from Sinai: “Thou shalt have none other gods before me?” Do we not hear from Horeb: “Go forth and stand before the Mount of the Lord?” Do we not hear the sweet reverberations from Olivet: “Blessed are the poor in spirit, for theirs is the kingdom of heaven?” Do we not hear the voice of God from out the bright cloud of the Transfiguration: “This is my beloved son in whom I am well pleased. Hear ye him?” Hear ye Him, for he spake as never man spake, and it was Him who said: “Elijah indeed cometh, and shall restore all things: but I say unto you, that Elijah is come already, and they knew him not.”

Once more listen to-0 the warning notes from the Nineteenth century Mount, at whose feet we stand, looking with eager eyes to-0 catch glimpses of the radiant Light at its top.




Healing

by E. B. L.

A SHORT time ago a dear woman, who had been in bondage for: years from numerous mortal beliefs, said to me: He Perhaps it is not the Lord’s will that I be healed.” She said this in all sincerity, and apparently with the earnest desire to be reconciled to His will, if she could only know what it was. The tone of voice, and her manner touched me greatly. I longed to have her know the Truth, and be free. This attitude of mind, however, is so frequently met with in patients, especially among persons who have had religious training, that we wish to consider it briefly from a scriptuml standpoint.

What does :it mean to be healed in Truth? “To make every whit whole” is one answer, and is probably as good a one as could be found in this connection. “Be thou whole” was the declaration of the Great Physician, when the divine thought touched one of his patients, and healed him. We cannot conceive of wholeness without including health of mind and body.

The Scriptures and SCIENCE AND HEALTH teach that health is not only strictly in accord with divine law, but is one of the evidences of obedience thereto. This is what Christianity is in its purity, simply living .in obedience to Divine Principle. Jesus said: “Think not that I am come to destroy the law, or the prophets.: I am not come to destroy, hut to fulfil.” This was said during his discourse on the Mount. Immediately after he came down from the Mount, a leper came to him, and was cleansed of his leprosy. Thus Jesus proved in this, and countless other instances, that healing always is in accord with the Divine will. The BIBLE, from Genesis to Revelation is full of instances of Divine healing. In Jeremiah we read: up :For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord.” The Psalrn1t says: “God is our refuge and strength, a very present help in trouble.”

We could go on citing instance after instance of healing in the Old Testament, and every one knows that the New Testament is replete with demonstrations over sin, sickness and death; and this not only by Jesus, but by his faithful followers as well, who, as Paul said to the people of Athens, were “men of like passions with you” (in beliefs). Therefore the true Christian Scientist knows that he stands on holy Scripture ground. He has no question about the Lord’s. will in healing. His BIBLE teaches him that it is always the Lord’s will that we should be delivered from evil; and bodily ills are classified under that head. “Resist the devil and he will flee from you.”

The general belief so many entertain, that God sends affliction, disease and death, is a most subtle form of error. All healers have it to deal with, and they often find it a great hindrance to the rapid recovery of the sick. To many it is with astonishment they learn it is the Lord’s will that they should be delivered.from the bondage of sin. We need but little experience in healing through Christian Science, to find it is far more easy to deliver from the bondage of beliefs of sickness and disease, than to set one free from the claims of sin.

If Christ (Truth) can—and does—redeem from this higher claim of mortality,—sin, in all its. subtleties,—how much more potent he can be—and is—in the claims of so- called disease. Primarily the former was the cause of the latter. Does not the Bible teach that it is emphatically the Lord’s will that all should be healed, but in, and by Truth? The early Christians healed the sick, and not only that, but their power to heal was considered the proof of their Christianity. “Faith without work:; is dead.” Shall we not be pardoned if we question the genuineness of one professing obedience to Divine commands, when none of the signs follow? Did not the Master instruct us to judge a tree by its fruits? Guilt and sin alone hinder the successful healing of the filick by the understanding of Truth. Christ has promised to be with Us alway,. Dear sufferer (according to mortal sense) look up! Take heart, and courage! No longer think it is the Lord’s will that you should suffer. “Sin alone brings suffering.” Christ has again manifested himself to us in this age, through the teaching of Divine Science, in SCIENCE AND HEALTH. The signs are following, as he said they would. Rise up then. and shake off this spell of mortal belief that would “hold thought to the body,” and matter as possessing power to cause suffering. This is all a false claim of mortality that would bind you and me to sin and death, “the last enemy to be overcome.” “God is the same yesterday, to-day, and for- ever;” hence the healing power belongs as much to this century as to the first. No longer passively submit to the erroneous claims of materia medica, nor yet to the material conceptions of Life, Truth and Love. Christ, the Great Physician, has promised to never “leave thee nor forsake thee.” He clearly states: “Ye shall know the Truth, and the Truth shall make you free.” Perfect health, physically; morally and spiritually, is included in this spiritual freedom.

“He taught as one having authority. What gave him authority? We answer, the understanding of God, a Divine Law. This law was understood and demonstrated largely by the Prophets, Moses, Elijah, Elisha, and others; but never fully, or perfectly by any one except our great Teacher, Jesus the Christ. “In him was fulfilled the law.” Thus he became “the Way, the Truth and the Life” for all to follow. He revealed the Divine Law, a principle by which all may work out their own salvation, not by simply believing in another good works, but by doing the same kind of works, so far as they understand. “Let us, then, l)e up and doing, With a heart for any fate; Still achieving, still pursuing, Learn to labor, and to wait.,




Sermon

The last Epistle of John, th Chap. and th verse.—And we know that the Son of (ill is come, and bath given us an understanding, that :we may know Him that is true; ant we are in Him that is-true, even in his Son Jesus Christ. This is the true Goal, and eternal Life.

THE material world is to-day experiencing the greatest revolution in thought that has ever been witnessed by mortals. The traditional religion of our ancestors, with its time honored creeds and rituals, before which all have bowed, as unquestionable in vital conception and strength to lead man to the Divine Source of Eternal Life, is publicly questioned, and privately denounced as wanting in spiritual power, to meet and destroy the seeming force of evil, which appears to control mortals, and from which they are struggling to free themselves; and to-day the spiritually inspired have turned from a dead faith and an undemonstrable creed, to a living Christ, and are asking, are we awakening from sleep, and have we been so deep in the Adam dream that we are only now able to hear the whisper of ever present Truth? ·” Have I been so long time with you and yet hast thou not known me, Philip? “

As the potency of the Christ-Mind reaches human consciousness, illuminating the world, with its radiance, mortals discern the spirit of Truth,—“the Comforter the Impersonal Saviour, the 14 Son of Righteousness,” who comes with healing in his wings, heralding the promised millennial day; and as they awake from the mesmeric sleep of the Adam dream (the belief’ of Life; Substance, and Intelligence in matter in which all-die) to the consciousness of the- allness of the Christ-Mind, in which all are made alive;—as they realize the allness of God, the supremacy of the Divine Mind, the Omnipotence of Love, Life and Truth, they come forth from the dead, and send to the dreamers who are deceived by the supposed pleasures and pains of matter, the divine me—sage, “Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ.” They have seen the “Star in the East” which ushers in the Christ-Mind, and are coming from the East and from the West, from the North and from the South, chanting again the angelic salutation: “Glory to God in ‘the highest, and on earth peace, good will froward men.” “The government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace.”

The reign of terror, sin, sickness, and death shall cease fio govern mortals, for the government shall be His. The mighty God, the Omnipotent Creator,—the Infinite, Supreme Intelligence, Eternal Life, Love and Truth shall be recognized as the great first Cause, the only Power, and the reality of Being. Since mortals first acknowledged a—Supreme Being, whom they called God, ever since the first chant of the creedist and ritualist ascended in praise to the Omnipotent, Omniscient and Omnipresent Father, whom they admit is the source of all Life and Intelligence, have they proclaimed a theory, and practiced an entirely different one. Miles sang: “Hear, O Israel: the Lord- our God is one Lord... The Hebrew bard swept his lyre to the same melody; and on through ages the God inspired voiced this Truth, till Jesus, the Christ, appeared demonstrating the words of Moses:” The Lord he is God; there is none else beside Him.” At his first appearing,. in the flesh, he found the world worshipping other gods, and bowing down to idols. They were calling upon God with their lips, while they believed in another power, the power of evil, which testifies of life in matter. To-day, at his second coming, Christ, Truth, finds mortals. bowing dofflt to another power, or god, standing as he confronts them, as one stood before him at the well, who said, “Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet in Jerusalem, worship the Father. Ye worship ye- know not what.... God is a Spirit: and they that worship Him must worship Him in Spirit and in Truth.” Christ, Truth, meets many to-day sitting at the material well, drinking of its material waters, as their fathers have done before them; and he speaks to them as audibly as he spoke to her: “Ye worship. ye know not what,” for not in the mountain, or elevation of mortal thought; the belief of- life in matter, but in the Spirit, or understanding of—Divine Mind, do ye fed the Father.

For generations mortals have lived in the material senses; they have accepted the testimony of mortal error, believing all its illusions of sin, sickness, and death, which represent man as a bubble of the ocean, that :rises for a moment, and then is gone forever, lost in the immensity of. the great unknown; existing in the dream, while the war of the senses goes on; suffering from constant care and incessant—watch lest life be destroyed; harassed with fears, and doubts, and uncertainties, that fill mortals with dismay from the moment they enter upon the stage of human existence, to the. hour they make their. exit, with nothing to satisfy the yearning for something which shall endure, which shall not elude them, and vanish at the touch.

This has been the condition of mortality since the serpent, Satan, the lie, first deceived, with the illusion that matter was sentient substance, possessing Life .and Intelligence. This theory has been preached by the professing disciples of Christ for ages, who have—themselves been deceived by the siren voice of the subtle lie, the carnal mind, till they lulled all into the deep sleep of Adam, and this error in premise has resulted in error in conclusion.

Instead of the real being recognized, the spiritual man who was made in “Gods own image and likeness,” which is Spirit, Eternal Life, Divine Love, Immutable Truth, Mind “unchangeable,” “The same yesterday, to-day and forever,” the only creative power, mortals have been governed by the opposite of God, or Truth, the lie, or carnal mind, which testifies that Adam was the real man..

In this Adam thought, all die., Thought is force. Mind is Causation, the creative Power. “Like produces like.” “In Truth, or Christ-Mind all are roade alive/’

The Mind that was in Christ Jesus was the power of Life, Love, and Truth, which destroyed the seeming power of the lie, which is expressed in sin, sickness and death. To-day there are those who realize that Truth is working over and .above this claim of evil, and that man is spiritual with the Power, or Mind, which if understood will give him his promised He dominion over all things.” The Truth of Being,. the under.:Jtanding of the supremacy of Divine Mind is working through the human consciousnt38s of this age, going forth on its pinions of mercy and light, fulfilling its mission of purifying and uplifting the great world of mortality, or destroying the illusions which cloud the reality of Being. This understanding is inspiring them with higher ideas; it is inciting them · to loftier aspirations, to the reality of Being, Mind, Spirit, which bursts the bond of finite sense and merges us into the Infinite Mind, the Supreme Intelligence, “Which is the place of the Most High,” where we “abide under the shadow of the Almighty,” “In whom we live and move and have our Being.” And to those whose life is, Hid with Christ in God,” verily” The Son of God is come,” for he gives understanding that this is Life Eternal. The question to-day is, by which are you ,governed, Truth or error? “For as a man thinketh in his heart so is he.” The humble Nazarene, whom all Christians to-day profess to follow, testified of the false thought, and declared he came to destroy the works of the devil. He further pronounced this devil a lie from the beginning. Jesus’ life mission: was to arouse mortals from the influence of this lie, or Adam dream, to the Truth of Being, Mind or Spirit. He healed the sick, cast out evils, and raised the dead with the Word or Mind. Of the woman who was helpless he said, “Satan hath bound, lo, these eighteen years.”

Oh, if theologians had followed Christ’s example, and had “rendered to Cmsar the things that are Caesar’s and to God the things that are God’s,” how we would have resisted the fetters that have bound us to sin and sickness. How much we might have escaped of personality, of idolatry, of self-love, of selfishness and suffering, which results from having other gods, the belief of life in blood, sensation in nerve, and intelligence in brain, to which we have all yielded, until at times “life seemed a blessing not worth possessing, and death a consummation greatly to be desired.”

In Jesus’ age mortals had other gods as now; then a.,;; to-day there were heathen. The words “Thou shalt have no other gods before me” meant the same then as they do to-day. Christian Scientists declare that” God is All, and there is none beside Him,” but they labor unceasingly to destroy the belief in another power.

A lie is a power, so long as one believes it; Mortals will continue to sin, to suffer, and to die, so long as matter is regarded as possessing Life, Substance and Intelligence. Mortal thought is the generalissimo, the supreme command of evil, of hatred, envy, jealousy, pride, lust, self-love, selfishness, love of gold, ambition, personal aggrandizement and fear, and each carnal thought exercises its power over mortals, producing discord and disease, till Truth arouses them, and declares they are illusions, creations of the carnal mind, the lie, and bids mortals take possession of their birthright, Mind, Truth, Spirit, and dispel the mythical gods who preside over sin, sickness and death. Jesus the Christ was the best exponent of Christian Mind Healing the world has ever known. He healed the sick; gave the hand of compassionate · forgiveness to the sinner; opened the eyes of the blind; turned sorrow into joy; and taught his disciples to do the same; and for all his loving ministrations, and good works, he received the crown of thorns, the wormwood and vinegar, and the cruel crucifixion. Why had he none to defend him but a few poor disciples, who slumbered while he prayed, and who left him to tread the wine press alone? Why was this good man not more popular? Why did not crowds fill the temple and synagogue when he spoke, and fill his heart with the bliss of loving appreciation? Why was he left to be delivered up and scourged? Because he testified a,gaimt the. carnal mind, and overcame its illusions of sin, sickness, and death. He knew that the Scribes and Pharisees were worshippers of matter, and that they could not attain harmony, or the power of Mind, while they were governed by material sense.

Are you pained as you recall the cruelty of the Jews toward your Saviour, whom to-0.ay you acknowledge showed the world the Way to Life Eternal? As you recount his good works in healing the sick and raising the dead, do you understand why the world rose in arms against him? As you witness his sweat of agony in Gethsemane to free mortals from sin and death, and as you follow him, as he toils up the hill of Calvary, and there is made to endure the tor- tures of the inquisition, can you believe the carnal mind holds within itself such bitter hatred of Truth, of God, and do you not feel if you had been there you would not have denied him? Jesus said, HE go away, and come again unto you.” And in this th century, once more the Spirit of Truth, Christ, the Divine Mind, appears through Christian Science. “We know that the Son of God is come, and hath given us an understanding.” This is Christ’s second coming to human consciousness, and what is his reception? Do not mortals, as of old, refuse to believe? Do they not say, We will not have this Christ-Mind to rule over us? Again, do we not hear He “maketh himself equal with God,” “crucify him?” Is not the carnal mind rising against Truth to-day; and declaring for life in matter, and the reality of sin, sickness and death?

Had the world accepted the teachings and atonement of Christ, and followed the example of Jesus in his demonstrations of Mind over matter, Truth over error, and Life over death, they would realize to-day that the Creator of man the Divine Mind, could not be the author of this chaotic and turbulent universe, which has no governor or controller, but tosses mortals at the mercy of its own erratic, ungovernable forces, leaving us trembling with fear and suffering, sorrow and darkness, and mocking-us when we endeavor to maintain our dominion over them. In that surpassing human life of Jesus of Nazareth, mortals have seen the supreme power of Love, a revelation of “Our Father who art in Heaven.” The relation of man to his Maker, as taught by the Christ, has exerted a deeper influence over mankind, and has done more to teach the power of Mind, and its healing efficacy, than all the disquisitions of philosophers, or exhortations of moralists the world has ever known.

In this th century Christian Science has come to f’s to interpret this transcendent spiritual ideal, which was expressed in the life of Jesus, our way-shower to Eternal Life, the understanding- of the supremacy of the Christ Mind. To-day men and women, who have been for years endeav- in to fathom the hidden mysteries of God, who have long hungered and thirsted for something that would give them the “Dominion over all things,” which was their declared heritage; who have long spurned the empty forms and dead faith of the time.;.honored creeds and dogmas; who have been vainly trying to fathom the depths of the riches of the wisdom and knowledge of God, which Jesus and his disciples utilized to overcome sin, sickness and death,—these human longings for the Divine,—are resisting theological assumptions and ecclesiastical pretentious; the tyranny of doctors and the law of physics; and they hear the voice of the Eternal sounding down through humanity’s darkness, and are emancipating themselves from the power of the lie, which has deceived the whole world.

As the paralysis of mortal illusion is gradually overcome, as the power of Mind is understood, how man will rise to oneness with the Father, and become mal:iter over every condition and circumstance. He will touch the Infinite Thought and be thrilled with power, the power of God, which shall overcome evil; the power of Truth, which shall destroy the lie; the power of Love, which shall cast out fear.

In this era of consciousness, the Christian world believe God once spoke through mortals, and they denounce those who oppose them. God spoke through Abraham, and directed him to lead the people; but the majority in Abram-- ham’s day refused to follow-. God spoke through Moses, but the hosts of Pharaoh refused to-0 obey the voice of God through the human consciousness of Moses. Samuel, Joshua, Daniel, and all the prophets voiced Truth; and cannot God voice Himself through the human consciousness of the th century? If God is ever present Truth and Light, cannot the light shine through the darkness of human thought? cannot mo;—tal riian or woman voice Truth if they, are sufficiently spirit,.—gal to discern spirit? “Ah! the fight of the Mind shines as bright as of old, A type of the truly Divine, And its Word is the same sacred Truth, that was told To the seers of Israel’s time. And man to-day, must be aimlessly wander alone; In darkness without and within, Uncertain, an outcast bewildered-to romn, Left hopelessly cumbered with sin? .Must he still look for wonders through dead sages’ eyes, Distrusting the light of bis own, Ere his Saviour can come, in true Fatherly guise And take the lost prodigal home? Oh! the life-giving power or” Christian Science awakes us to-day,

And we know the bright message is true, For its work as of old, is a marvelous way, Forever revealing the new.”

This is an age of unparalleled developments of Mind and its possibilities. In the history of man there has never been such a day. The full .glare of the light, which is shining in darkness, dazzles mortals whose eyes have so long gazed into—darkness. By degrees we are turning our faces to the sun, and the light mirrors the reflection of the smile of God. The carnal mind is lurid with shadows cast by sin, sickness and death. One is as the mountain wind to invigorate and make alive; the other is as the scorching simeon to blast and wither.

To-day the wise will not use the word impossible, and we beg to remind the Scribes and Pharisees of this hour, of Aristotle’s words: “That is a part of probabilities that many improbable things will happen.” Every new discovery, every embryo conception, every advance in art or science, every attempt to utilize forces, has been rejected by the incredulous, or by those too obtuse to discern progress. In this epoch of the worlds history, everything in a1’t and · science is being tested; and, thank God, religion, or old theology, is to be weighed in the balance, for it has been found wanting in demonstration of Spirit and of Power. It is not the Truth that Jesus taught, for that sets mortals free from the bondage of sickness or death. i We are like children just learning to spew the word Spirit. We are only able to discern the A. Rib. Cs. of our alphabet; but this understanding enables us to overcome sin and sickness, and we shall go on, and on, till, like our Master, we have overcome our last enemy. Not somewhere in the dim unknown, but here and now we can attain to a faint realization of our real existence. Day by day we are lifted to a spiritual altitude, where we demonstrate the power of our Christ-Mind, and however environed by human companionship, we hear the constant assurance, He Fear thou not; for I am with thee.” This Power of Mind is the mighty tidal wave of Truth, and is an endless, ascending force, which will sweep on through human consciousness, till sin and death are destroyed, and man finds himself perfect and immortal, with dominion over all things. Lotus grow into the realization of the Omnipotence of God, and our oneness with Him, till we see only shadow in the phenomena called matter, and behold, through the spiritual concept our reality in “God’s image and likeness.” “Love is the golden chain that binds us to the Infinite.” The harp of Mind touched by angel thoughts, is wafted to us in the hush and silence of spiritual communion,. and the great anthem of immortality, o’ersweeps all time, all tears, all pain, all fears, and peals, like the eternal thunders of the deep, this Truth into our souls. “Eternal Life and Love are God and man. Mortality is nought. Love melts the clay of sense and leaves man in image of his Lord.” 10 .A Visit amo’fl{J·tne 01,urche,.




A Visit Among the Churches

by C. N.

IT was my privilege to accompany the pastor of a church of Christ (Scientist) to Troy and to Albany Ran. Fly., at which places, under the auspices of the Churches there organized, the Pastor delivered a lecturer and also spent a short time with the students of Christian Science.

At Troy the attitude toward Christian Science, both in the city and with the press, is one of respectful inquiry.. The memllers of the local Church are doing splendid work in spreading the glorious “Gospel of Peace.” his Church has a regular speaker, and bright and spacious reading rooms open daily to the public. At the lecture given, the audience numbered about three hundred. The deep · and respectful attention given to every word of Truth. uttered we-na very noticeable. The papers reported the lectures at length, and with but slight inaccuracy.

At .Albany the Church has a regular speaker, and its members are all devoted workers for the establishment o(“Christ’s Kingdom” on—earth. All are “In His Name’ sowing the seed which, when rooted, will emancipate mortals from the serfdom of sin, sickness, passion, appetite, fear, and death. The services, held in a parlor, are soon to be. removed to a hall, owing to the demand for a more central, · and larger room The attendance at the lecture here was nearly five hundred persons. The attention shown to every utterance was most marked, and, the fruit of the seed sown in thought are already visible.·

. At Albany we were joined by the students from Amstier- dam. There is a marked change in the attitude of the people. at Amsterdam toward Christian Science. A Church is about to be organized. Regular services are now held, and the practical demonstrations, which have occun·ed from time to time, have led the people to see that Christian Science is demonstrable, therefore is sure to suh4tantiate its resisted claims, in practical works of healing and of reformation. Opposition, in many directions, has changed first to tolerance, then to investigation. Leaving the Scientists at Albany, I journeyed on with Mr. Fts-· -. a Scientist, to visit our brothers and sisters it. Montreal Can. There we found a Church with a regular speaker—who is supported by a devoted baJ:id of earnest workers.

Notwithstanding that the workers here have nmch error to contend. with, both in the material and sectarian forms of worship largely prevalent, and in the work of uprooting the tares of error, and sowing the seed of Truth in its purity, the banner of Christian Science, on which freedom from sin, sickness and death is inscribed, is being held lovingly and courageously aloft in the midst of the city whose need of Christ’s pure teaching is .made very great, on account of the prevailing systems of ritualistic and ceremonial worship. The demonstrations of healing have changed public opinion. very perceptibly, and Christian Science is being recognized in its reality, namely: as Christianity, and not merely an advanced method of healing disease. The meetings and two lectures given while at Montreal were well attended, and all appeared deeply interested in the theology of this grand Science. By the bond of love that was everywhere evident; by the support and loyalty shown by the students to their leaders; by the humility, and amence of personality, everywhere .manifest; by the appreciation shown of the Bible Lessons; the Journal and other publications and work of the Publishing Society; by the practical demonstrations of ‘rruth.in healing, and in reformatory work, and by the great joy maested on receiving the revised SCIENCE AND HEALTH, I am cO’Ttvinced that each student has lovingly and deeply heeded our Teacher’s advice at the last National Association, to “work out, individually and alone, for himself and for others, the sublime ends .of human life.”



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Love is the liberator.