The Deep Things of God
From Unity of Good by Mary Baker Eddy
1 SCIENCE reverses the evidence of the senses in the-
ology, on the same principle that it does in astronomy.
3 Popular theology makes God tributary to man, coming at
human call; whereas the reverse is true in Science. Men
must approach God reverently, doing their own work in
6 obedience to divine law, if they would fulfil the intended
harmony of being.
The principle of music knows nothing of discord. God
9 is harmony’s selfhood. His universal laws, His unchange-
ableness, are not infringed in ethics any more than in
music. To Him there is no moral inharmony; as we shall
12 learn, proportionately as we gain the true understanding
of Deity. If God could be conscious of sin, His infinite
power would straightway reduce the universe to chaos.
15 If God has any real knowledge of sin, sickness, and
death, they must be eternal; since He is, in the very
fibre of His being, "without beginning of years or end of
18 days." If God knows that which is not permanent, it
follows that He knows something which He must learn
to unknow, for the benefit of our race.
21 Such a view would bring us upon an outworn theological
1 platform, which contains such planks as the divine repent-
ance, and the belief that God must one day do His
3 work over again, because it was not at first done
Can it be seriously held, by any thinker, that long after
6 God made the universe, — earth, man, animals, plants,
the sun, the moon, and "the stars also," — He should so
gain wisdom and power from past experience that He
9 could vastly improve upon His own previous work, — as
Burgess, the boatbuilder, remedies in the Volunteer the
shortcomings of the Puritan’s model?
12 Christians are commanded to grow in grace. Was it
necessary for God to grow in grace, that He might rectify
His spiritual universe?
15 The Jehovah of limited Hebrew faith might need
repentance, because His created children proved sinful;
but the New Testament tells us of "the Father of lights,
18 with whom is no variableness, neither shadow of turning."
God is not the shifting vane on the spire, but the
corner-stone of living rock, firmer than everlasting hills.
21 As God is Mind, if this Mind is familiar with evil, all
cannot be good therein. Our infinite model would be
taken away. What is in eternal Mind must be reflected
24 in man, Mind’s image. How then could man escape, or
hope to escape, from a knowledge which is everlasting in
27 God never said that man would become better by learn-
ing to distinguish evil from good, — but the contrary, that
1 by this knowledge, by man’s first disobedience, came
"death into the world, and all our woe."
3 "Shall mortal man be more just than God?" asks the
poet-patriarch. May men rid themselves of an incubus
which God never can throw off? Do mortals know more
6 than God, that they may declare Him absolutely cognizant
God created all things, and pronounced them good.
9 Was evil among these good things? Man is God’s child
and image. If God knows evil, so must man, or the like-
ness is incomplete, the image marred.
12 If man must be destroyed by the knowledge of evil,
then his destruction comes through the very knowledge
caught from God, and the creature is punished for his
15 likeness to his creator.
God is commonly called the sinless, and man the sinful;
but if the thought of sin could be possible in Deity, would
18 Deity then be sinless? Would God not of necessity take
precedence as the infinite sinner, and human sin become
only an echo of the divine?
21 Such vagaries are to be found in heathen religious his-
tory. There are, or have been, devotees who worship not
the good Deity, who will not harm them, but the bad
24 deity, who seeks to do them mischief, and whom there-
fore they wish to bribe with prayers into quiescence,
as a criminal appeases, with a money-bag, the venal
Surely this is no Christian worship! In Christianity
1 man bows to the infinite perfection which he is bidden to
imitate. In Truth, such terms as divine sin and infinite
3 sinner are unheard-of contradictions, — absurdities; but
would they be sheer nonsense, if God has, or can have,
a real knowledge of sin?