The Saviour’s Mission

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1      IF there is no reality in evil, why did the Messiah come
         to the world, and from what evils was it his purpose
3      to save humankind? How, indeed, is he a Saviour, if
         the evils from which he saves are nonentities?

         Jesus came to earth; but the Christ (that is, the divine
6      idea of the divine Principle which made heaven and earth)
         was never absent from the earth and heaven; hence the
         phraseology of Jesus, who spoke of the Christ as one who
9      came down from heaven, yet as "the Son of man which
         is in heaven
." (John iii. 13.) By this we understand
         Christ to be the divine idea brought to the flesh in the son
12    of Mary.

         Salvation is as eternal as God. To mortal thought
         Jesus appeared as a child, and grew to manhood, to suffer
15    before Pilate and on Calvary, because he could reach and
         teach mankind only through this conformity to mortal
         conditions; but Soul never saw the Saviour come and go,
18    because the divine idea is always present.

         Jesus came to rescue men from these very illusions to
         which he seemed to conform: from the illusion which
21    calls sin real, and man a sinner, needing a Saviour; the
         illusion which calls sickness real, and man an invalid,
         needing a physician; the illusion that death is as real as


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1      Life. From such thoughts — mortal inventions, one and
         all — Christ Jesus came to save men, through ever-present
3      and eternal good.

         Mortal man is a kingdom divided against itself. With
         the same breath he articulates truth and error. We say
6      that God is All, and there is none beside Him, and then
         talk of sin and sinners as real. We call God omnipotent
         and omnipresent, and then conjure up, from the dark
9      abyss of nothingness, a powerful presence named evil. We
         say that harmony is real, and inharmony is its opposite,
         and therefore unreal; yet we descant upon sickness, sin,
12    and death as realities.

         With the tongue "bless we God, even the Father; and
         therewith curse we men, who are made after the simili-
15    tude [human concept] of God. Out of the same mouth
         proceedeth blessing and cursing. My brethren, these
         things ought not so to be." (James iii. 9, 10.) Mortals
18    are free moral agents, to choose whom they would serve.
         If God, then let them serve Him, and He will be unto them
         All-in-all.

21    If God is ever present, He is neither absent from Him-
         self nor from the universe. Without Him, the universe
         would disappear, and space, substance, and immortality
24    be lost. St. Paul says, "And if Christ be not raised, your
         faith is vain; ye are yet in your sins. " (1 Corinthians xv.
         17.) Christ cannot come to mortal and material sense,
27    which sees not God. This false sense of substance must
         yield to His eternal presence, and so dissolve. Rising


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1      above the false, to the true evidence of Life, is the resur-
         rection that takes hold of eternal Truth. Coming and
3      going belong to mortal consciousness. God is "the same
         yesterday, and to-day, and forever."

         To material sense, Jesus first appeared as a helpless
6      human babe; but to immortal and spiritual vision he was
         one with the Father, even the eternal idea of God, that
         was — and is — neither young nor old, neither dead nor
9      risen. The mutations of mortal sense are the evening and
         the morning of human thought, — the twilight and dawn
         of earthly vision, which precedeth the nightless radiance
12    of divine Life. Human perception, advancing toward
         the apprehension of its nothingness, halts, retreats, and
         again goes forward; but the divine Principle and Spirit
15    and spiritual man are unchangeable, — neither advancing,
         retreating, nor halting.

         Our highest sense of infinite good in this mortal sphere
18    is but the sign and symbol, not the substance of good.
         Only faith and a feeble understanding make the earthly
         acme of human sense. "The life which I now live in the
21    flesh I live by the faith of the Son of God." (Galatians
         ii. 20.)

         Christian Science is both demonstration and fruition,
24    but how attenuated are our demonstration and realization
         of this Science! Truth, in divine Science, is the stepping-
         stone to the understanding of God; but the broken and
27    contrite heart soonest discerns this truth, even as the help-
         less sick are soonest healed by it. Invalids say, "I have


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1      recovered from sickness;" when the fact really remains,
         in divine Science, that they never were sick.

3      The Christian saith, "Christ (God) died for me, and
         came to save me;" yet God dies not, and is the ever-
         presence that neither comes nor goes, and man is forever
6      His image and likeness. "The things which are seen are
         temporal; but the things which are not seen are eternal."
         (2 Corinthians iv. 18.) This is the mystery of godliness
9      — that God, good, is never absent, and there is none be-
         side good. Mortals can understand this only as they reach
         the Life of good, and learn that there is no Life in evil.
12    Then shall it appear that the true ideal of omnipotent and
         ever-present good is an ideal wherein and wherefor there
         is no evil. Sin exists only as a sense, and not as Soul.
15    Destroy this sense of sin, and sin disappears. Sickness,
         sin, or death is a false sense of Life and good. Destroy
         this trinity of error, and you find Truth.

18    In Science, Christ never died. In material sense Jesus
         died, and lived. The fleshly Jesus seemed to die, though
         he did not. The Truth or Life in divine Science — un-
21    disturbed by human error, sin, and death — saith forever,
         "I am the living God, and man is My idea, never in matter,
         nor resurrected from it." "Why seek ye the living among
24    the dead? He is not here, but is risen." (Luke xxiv. 5, 6.)
         Mortal sense, confining itself to matter, is all that can be
         buried or resurrected.

27    Mary had risen to discern faintly God’s ever-presence,
         and that of His idea, man; but her mortal sense, revers-


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1      ing Science and spiritual understanding, interpreted this
         appearing as a risen Christ. The I AM was neither buried
3      nor resurrected. The Way, the Truth, and the Life were
         never absent for a moment. This trinity of Love lives
         and reigns forever. Its kingdom, not apparent to material
6      sense, never disappeared to spiritual sense, but remained
         forever in the Science of being. The so-called appearing,
         disappearing, and reappearing of ever-presence, in whom
9      is no variableness or shadow of turning, is the false human
         sense of that light which shineth in darkness, and the
         darkness comprehendeth it not.




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Love is the liberator.