Science and Health with Key to The Scriptures
CHAPTER II
ATONEMENT AND EUCHARIST
And they that are Christ's have crucified
the flesh with the affections and lusts. PAUL.
For Christ sent me not to baptize, but to
preach the gospel. PAUL.
For I say unto you, I will not drink of the
fruit of the vine, until the kingdom of God shall come. JESUS.
PAGE 18
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Divine
oneness |
1 |
ATONEMENT is the
exemplification of man's unity with God, whereby man reflects divine Truth,
Life, |
3 |
and Love. Jesus
of Nazareth taught and demonstrated man's oneness with the Father, and for this
we owe him endless homage. His mission was both in- |
6 |
dividual and
collective. He did life's work aright not only in justice to himself, but in
mercy to mortals, to show them how to do theirs, but not to do |
9 |
it for them nor
to relieve them of a single responsibility. Jesus acted boldly, against the
accredited evidence of the senses, against Pharisaical creeds and practices,
and he |
12 |
refuted all
opponents with his healing power. |
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Human
reconciliation |
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The atonement of
Christ reconciles man to God, not God to man; for the divine Principle of
Christ is God, |
15 |
and how can God
propitiate Himself? Christ is Truth, which reaches no higher than itself. The
fountain can rise no higher than its source. Christ, |
18 |
Truth, could
conciliate no nature above his own, derived |
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PAGE 19
1 |
from the eternal
Love. It was therefore Christ's purpose to reconcile man to God, not God to
man. Love and |
3 |
Truth are not at
war with God's image and likeness. Man cannot exceed divine Love, and so atone
for himself. Even Christ cannot reconcile Truth to error, for |
6 |
Truth and error
are irreconcilable. Jesus aided in reconciling man to God by giving man a truer
sense of Love, the divine Principle of Jesus' teachings, and this truer |
9 |
sense of Love
redeems man from the law of matter, sin, and death by the law of Spirit,
the law of divine Love. |
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12 |
The Master
forbore not to speak the whole truth, declaring precisely what would destroy
sickness, sin, and death, although his teaching set households at
variance, |
15 |
and brought to
material beliefs not peace, but a sword. |
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Efficacious
repentence |
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Every pang of
repentance and suffering, every effort |
18 |
for reform, every
good thought and deed, will help us to understand Jesus' atonement for sin and
aid its efficacy; but if the sinner continues to pray |
21 |
and repent, sin
and be sorry, he has little part in the atone- ment, in the at-one-ment
with God, for he lacks the practical repentance, which reforms the heart
and enables |
24 |
man to do the
will of wisdom. Those who cannot dem- |
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onstrate, at
least in part, the divine Principle of the teach- ings and practice of our
Master have no part in God. If |
27 |
living in
disobedience to Him, we ought to feel no security, although God is good. |
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Jesus' sinless
career |
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Jesus urged the
commandment, "Thou shalt have no |
30 |
other gods before
me," which may be ren- dered: Thou shalt have no belief of Life as mortal; thou
shalt not know evil, for there is one Life, |
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PAGE 20
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even God, good.
He rendered "unto Caesar the things which are Caesar's; and unto God the things
that are |
3 |
God's." He at
last paid no homage to forms of doctrine or to theories of man, but acted and
spake as he was moved, not by spirits but by Spirit. |
6 |
To the
ritualistic priest and hypocritical Pharisee Jesus said, "The publicans and the
harlots go into the kingdom of God before you." Jesus' history made a |
9 |
new calendar,
which we call the Christian era; but he established no ritualistic worship. He
knew that men can be baptized, partake of the Eucharist, support the |
12 |
clergy, observe
the Sabbath, make long prayers, and yet be sensual and sinful. |
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Perfect
example |
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Jesus bore our
infirmities; he knew the error of mortal |
15 |
belief, and "with
his stripes [the rejection of error] we are healed." "Despised and rejected of
men," returning blessing for cursing, he taught mor- |
18 |
tals the opposite
of themselves, even the nature of God; and when error felt the power of Truth,
the scourge and the cross awaited the great Teacher. Yet he swerved not, |
21 |
well knowing that
to obey the divine order and trust God, saves retracing and traversing anew the
path from sin to holiness. |
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Behest of the
cross |
24 |
Material belief
is slow to acknowledge what the spiritual fact implies. The truth is the centre
of all religion. It commands sure entrance into |
27 |
the realm of
Love. St. Paul wrote, "Let us lay aside every weight, and the sin which doth so
easily beset us, and let us run with patience the race that |
30 |
is set before
us;" that is, let us put aside material self and sense, and seek the divine
Principle and Science of all healing. |
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Moral
victory |
1 |
If Truth is
overcoming error in your daily walk and conversation, you can finally say, "I
have fought a |
3 |
good fight . . .
I have kept the faith," because you are a better man. This is having our part
in the at-one-ment with Truth and Love. |
6 |
Christians do not
continue to labor and pray, expecting because of another's goodness, suffering,
and triumph, that they shall reach his harmony and reward. |
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9 |
If the disciple
is advancing spiritually, he is striving to enter in. He constantly turns away
from material sense, and looks towards the imperishable things |
12 |
of Spirit. If
honest, he will be in earnest from the start, and gain a little each day in the
right direction, till at last he finishes his course with joy. |
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Inharmonious
travellers |
15 |
If my friends
are going to Europe, while I am en route for California, we are not journeying
together. We have separate time-tables to consult, |
18 |
different routes
to pursue. Our paths have diverged at the very outset, and we have little
opportunity to help each other. On the contrary, if my |
21 |
friends pursue my
course, we have the same railroad guides, and our mutual interests are
identical; or, if I take up their line of travel, they help me on, and our |
24 |
companionship may
continue. |
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Zigzag
course |
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Being in
sympathy with matter, the worldly man is at the beck and call of error, and
will be attracted thither- |
27 |
ward. He is like
a traveller going westward for a pleasure-trip. The company is alluring and the
pleasures exciting. After following the sun for |
30 |
six days, he
turns east on the seventh, satisfied if he can only imagine himself drifting in
the right direction. By-and-by, ashamed of his zigzag course, he would
borrow |
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PAGE 22
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1 |
the passport of
some wiser pilgrim, thinking with the aid of this to find and follow the right
road. |
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Moral
retrogression |
3 |
Vibrating like a
pendulum between sin and the hope of forgiveness, selfishness and
sensuality causing con- stant retrogression, our moral progress will |
6 |
be slow. Waking
to Christ's demand, mortals experience suffering. This causes them, even as
drown- ing men, to make vigorous efforts to save themselves; and |
9 |
through Christ's
precious love these efforts are crowned with success. |
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Wait for
reward |
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"Work out your
own salvation," is the demand of |
12 |
Life and Love,
for to this end God worketh with you. "Occupy till I come!" Wait for your re-
ward, and "be not weary in well doing." If |
15 |
your endeavors
are beset by fearful odds, and you receive no present reward, go not back to
error, nor become a sluggard in the race. |
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18 |
When the smoke
of battle clears away, you will discern the good you have done, and receive
according to your deserving. Love is not hasty to deliver us from |
21 |
temptation, for
Love means that we shall be tried and purified. |
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Deliverance
not vicarious |
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Final deliverance
from error, whereby we rejoice in |
24 |
immortality,
boundless freedom, and sinless sense, is not reached through paths of flowers
nor by pinning one's faith without works to another's vicarious |
27 |
effort. Whosoever
believeth that wrath is righteous or that divinity is appeased by human
suffering, does not understand God. |
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Justice and
substitution |
30 |
Justice requires
reformation of the sinner. Mercy cancels the debt only when justice approves.
Revenge is inadmissible. Wrath which is only appeased is not |
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PAGE 23
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1 |
destroyed, but
partially indulged. Wisdom and Love may require many sacrifices of self to save
us from sin. |
3 |
One sacrifice,
however great, is insufficient to pay the debt of sin. The atonement requires
constant self-immolation on the sinner's part. That |
6 |
God's wrath
should be vented upon His beloved Son, is divinely unnatural. Such a theory is
man-made. The atonement is a hard problem in theology, but its scien- |
9 |
tific explanation
is, that suffering is an error of sinful sense which Truth destroys, and that
eventually both sin and suf- fering will fall at the feet of everlasting
Love. |
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Doctrines and
faith |
12 |
Rabbinical lore
said: "He that taketh one doctrine, firm in faith, has the Holy Ghost dwelling
in him." This preaching receives a strong rebuke in |
15 |
the Scripture,
"Faith without works is dead." Faith, if it be mere belief, is as a pendulum
swinging between nothing and something, having no fixity. Faith, |
18 |
advanced to
spiritual understanding, is the evidence gained from Spirit, which rebukes sin
of every kind and establishes the claims of God. |
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Self-reliance
and confidence |
21 |
In Hebrew, Greek,
Latin, and English, faith and the words corresponding thereto have these two
defini- tions, trustfulness and trustworthiness. One |
24 |
kind of faith
trusts one's welfare to others. Another kind of faith understands divine Love
and how to work out one's "own salvation, with fear and trem- |
27 |
bling." "Lord, I
believe; help thou mine unbelief!" expresses the helplessness of a blind faith;
whereas the injunction, "Believe . . . and thou shalt be saved!" |
30 |
demands
self-reliant trustworthiness, which includes spir- itual understanding and
confides all to God. |
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The Hebrew verb
to believe means also to be firm or |
PAGE 24
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1 |
to be constant.
This certainly applies to Truth and Love understood and practised. Firmness in
error will never |
3 |
save from sin,
disease, and death. |
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Life's healing
currents |
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Acquaintance with
the original texts, and willingness to give up human beliefs (established by
hierarchies, and |
6 |
instigated
sometimes by the worst passions of men), open the way for Christian Science to
be understood, and make the Bible the chart of life, where |
9 |
the buoys and
healing currents of Truth are pointed out. |
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Radical
changes |
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He to whom "the
arm of the Lord" is revealed will |
12 |
believe our
report, and rise into newness of life with re- generation. This is having part
in the atone- ment; this is the understanding, in which |
15 |
Jesus suffered
and triumphed. The time is not distant when the ordinary theological views of
atonement will undergo a great change, a change as radical as that |
18 |
which has come
over popular opinions in regard to pre-destination and future punishment. |
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Purpose of
crucifixion |
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Does erudite
theology regard the crucifixion of Jesus |
21 |
chiefly as
providing a ready pardon for all sinners who ask for it and are willing to be
forgiven? Does spiritualism find Jesus' death necessary |
24 |
only for the
presentation, after death, of the material Jesus, as a proof that spirits can
return to earth? Then we must differ from them both. |
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27 |
The efficacy of
the crucifixion lay in the practical af- fection and goodness it demonstrated
for mankind. The truth had been lived among men; but until they saw that |
30 |
it enabled their
Master to triumph over the grave, his own disciples could not admit such an
event to be possible. After the resurrection, even the unbelieving Thomas was
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PAGE 25
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1 |
forced to
acknowledge how complete was the great proof of Truth and Love. |
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True flesh and
blood |
3 |
The spiritual
essence of blood is sacrifice. The efficacy of Jesus' spiritual offering is
infinitely greater than can be expressed by our sense of human |
6 |
blood. The
material blood of Jesus was no more efficacious to cleanse from sin when it was
shed upon "the accursed tree," than when it was flowing in |
9 |
his veins as he
went daily about his Father's business. His true flesh and blood were his Life;
and they truly eat his flesh and drink his blood, who partake of that
divine |
12 |
Life. |
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Effective
triumph |
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Jesus taught the
way of Life by demonstration, that we may understand how this divine Principle
heals |
15 |
the sick, casts
out error, and triumphs over death. Jesus presented the ideal of God better
than could any man whose origin was less spiritual. By |
18 |
his obedience to
God, he demonstrated more spiritually than all others the Principle of being.
Hence the force of his admonition, "If ye love me, keep my com- |
21 |
mandments." |
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Though
demonstrating his control over sin and disease, the great Teacher by no means
relieved others from giving |
24 |
the requisite
proofs of their own piety. He worked for their guidance, that they might
demonstrate this power as he did and understand its divine Principle. Implicit
faith |
27 |
in the Teacher
and all the emotional love we can bestow on him, will never alone make us
imitators of him. We must go and do likewise, else we are not improving
the |
30 |
great blessings
which our Master worked and suffered to bestow upon us. The divinity of the
Christ was made manifest in the humanity of Jesus. |
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PAGE 26
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Individual
experience |
1 |
While we adore
Jesus, and the heart overflows with gratitude for what he did for mortals,
treading alone |
3 |
his loving
pathway up to the throne of glory, in speechless agony exploring the way for
us, yet Jesus spares us not one individual expe- |
6 |
rience, if we
follow his commands faithfully; and all have the cup of sorrowful effort to
drink in proportion to their demonstration of his love, till all are
redeemed |
9 |
through divine
Love. |
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Christ's
demonstration |
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The Christ was
the Spirit which Jesus implied in his own statements: "I am the way, the truth,
and the life;" |
12 |
"I and my Father
are one." This Christ, or divinity of the man Jesus, was his divine nature, the
godliness which animated him. Divine Truth, |
15 |
Life, and Love
gave Jesus authority over sin, sickness, and death. His mission was to reveal
the Science of celestial being, to prove what God is and what He does |
18 |
for man. |
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Proof in
practice |
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A musician
demonstrates the beauty of the music he teaches in order to show the learner
the way by prac- |
21 |
tice as well as
precept. Jesus' teaching and practice of Truth involved such a sacrifice as
makes us admit its Principle to be Love. This was |
24 |
the precious
import of our Master's sinless career and of his demonstration of power over
death. He proved by his deeds that Christian Science destroys sickness,
sin, |
27 |
and death. |
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Our Master taught
no mere theory, doctrine, or belief. It was the divine Principle of all real
being which he |
30 |
taught and
practised. His proof of Christianity was no form or system of religion and
worship, but Christian Science, working out the harmony of Life and Love. |
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PAGE 27
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1 |
Jesus sent a
message to John the Baptist, which was in- tended to prove beyond a question
that the Christ had |
3 |
come: "Go your
way, and tell John what things ye have seen and heard; how that the blind see,
the lame walk, the lepers are cleansed, the deaf hear, the dead are
raised, |
6 |
to the poor the
gospel is preached." In other words: Tell John what the demonstration of divine
power is, and he will at once perceive that God is the power in |
9 |
the Messianic
work. |
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Living
temple |
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That Life is God,
Jesus proved by his reappearance after the crucifixion in strict accordance
with his scien- |
12 |
tific statement:
"Destroy this temple [body], and in three days I [Spirit] will raise it up." It
is as if he had said: The I the Life, substance, |
15 |
and intelligence
of the universe is not in matter to be destroyed. |
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Jesus' parables
explain Life as never mingling with |
18 |
sin and death.
He laid the axe of Science at the root of material knowledge, that it might be
ready to cut down the false doctrine of pantheism, that God, or |
21 |
Life, is in or
of matter. |
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Recreant
disciples |
|
Jesus sent forth
seventy students at one time, but only eleven left a desirable historic record.
Tradition credits |
24 |
him with two or
three hundred other disciples who have left no name. "Many are called, but few
are chosen." They fell away from grace because |
27 |
they never truly
understood their Master's instruction. |
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Why do those who
profess to follow Christ reject the essential religion he came to establish?
Jesus' persecu- |
30 |
tors made their
strongest attack upon this very point. They endeavored to hold him at the mercy
of matter and to kill him according to certain assumed material laws. |
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PAGE 28
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Help and
hindrance |
1 |
The Pharisees
claimed to know and to teach the divine will, but they only hindered the
success of Jesus' |
3 |
mission. Even
many of his students stood in his way. If the Master had not taken a student
and taught the unseen verities of God, he would |
6 |
not have been
crucified. The determination to hold Spirit in the grasp of matter is the
persecutor of Truth and Love. |
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9 |
While respecting
all that is good in the Church or out of it, one's consecration to Christ is
more on the ground of demonstration than of profession. In conscience, we |
12 |
cannot hold to
beliefs outgrown; and by understanding more of the divine Principle of the
deathless Christ, we are enabled to heal the sick and to triumph over sin. |
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Misleading
conceptions |
15 |
Neither the
origin, the character, nor the work of Jesus was generally understood. Not a
single compo- nent part of his nature did the material |
18 |
world measure
aright. Even his righteous- less and purity did not hinder men from saying: He
is a glutton and a friend of the impure, and Beelzebub is |
21 |
his patron. |
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Persecution
prolonged |
|
Remember, thou
Christian martyr, it is enough if thou art found worthy to unloose the sandals
of thy |
24 |
Master's feet!
To suppose that persecution for righteousness' sake belongs to the past, and
that Christianity to-day is at peace with the world |
27 |
because it is
honored by sects and societies, is to mistake the very nature of religion.
Error repeats itself. The trials encountered by prophet, disciple, and apostle,
|
30 |
"of whom the
world was not worthy," await, in some form, every pioneer of truth. |
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Christian
warfare |
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There is too much
animal courage in society and not |
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PAGE 29
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1 |
sufficient moral
courage. Christians must take up arms against error at home and abroad. They
must grapple |
3 |
with sin in
themselves and in others, and continue this warfare until they have finished
their course. If they keep the faith, they will have the |
6 |
crown of
rejoicing. Christian experience teaches faith in the right and dis- belief in
the wrong. It bids us work the more earnestly |
9 |
in times of
persecution, because then our labor is more needed. Great is the reward of
self-sacrifice, though we may never receive it in this world. |
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The Fatherhood
of God |
12 |
There is a
tradition that Publius Lentulus wrote to the authorities at Rome: "The
disciples of Jesus be- lieve him the Son of God." Those instructed |
15 |
in Christian
Science have reached the glori- ous perception that God is the only author of
man. The Virgin-mother conceived this idea of God, and |
18 |
gave to her
ideal the name of Jesus that is, Joshua, or Saviour. |
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Spiritual
conception |
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The illumination
of Mary's spiritual sense put to |
21 |
silence material
law and its order of generation, and brought forth her child by the revelation
of Truth, demonstrating God as the Father of |
24 |
men. The Holy
Ghost, or divine Spirit, overshadowed the pure sense of the Virgin-mother with
the full recognition that being is Spirit. The Christ dwelt forever |
27 |
an idea in the
bosom of God, the divine Principle of the man Jesus, and woman perceived this
spiritual idea, though at first faintly developed. |
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30 |
Man as the
offspring of God, as the idea of Spirit, is the immortal evidence that Spirit
is harmonious and man eternal. Jesus was the offspring of Mary's self- |
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PAGE 30
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conscious
communion with God. Hence he could give a more spiritual idea of life than
other men, and could |
3 |
demonstrate the
Science of Love his Father or divine Principle. |
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Jesus the
way-shower |
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Born of a woman,
Jesus' advent in the flesh partook |
6 |
partly of Mary's
earthly condition, although he was endowed with the Christ, the divine Spirit,
without measure. This accounts for his struggles |
9 |
in Gethsemane
and on Calvary, and this enabled him to be the mediator, or way-shower, between
God and men. Had his origin and birth been wholly apart from mortal |
12 |
usage, Jesus
would not have been appreciable to mortal mind as "the way." |
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Rabbi and priest
taught the Mosaic law, which said: |
15 |
"An eye for an
eye," and "Whoso sheddeth man's blood, by man shall his blood be shed." Not so
did Jesus, the new executor for God, present the divine law of Love, |
18 |
which blesses
even those that curse it. |
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Rebukes
helpful |
|
As the
individual ideal of Truth, Christ Jesus came to rebuke rabbinical error and all
sin, sickness, and death, |
21 |
to point out the
way of Truth and Life. This ideal was demonstrated throughout the whole earthly
career of Jesus, showing the difference between |
24 |
the offspring of
Soul and of material sense, of Truth and of error. |
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If we have
triumphed sufficiently over the errors of |
27 |
material sense
to allow Soul to hold the control, we shall loathe sin and rebuke it under
every mask. Only in this way can we bless our enemies, though they |
30 |
may not so
construe our words. We cannot choose for ourselves, but must work out our
salvation in the way Jesus taught. In meekness and might, he was found |
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PAGE 31
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1 |
preaching the
gospel to the poor. Pride and fear are unfit to bear the standard of Truth, and
God will never place |
3 |
it in such
hands. |
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Fleshly
ties |
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temporal Jesus
acknowledged no ties of the flesh. He said: "Call no man your father upon the
earth: for one is your Father, |
6 |
which is in
heaven." Again he asked: "Who is my mother, and who are my brethren," implying
that it is they who do the will of his Father. We |
9 |
have no record
of his calling any man by the name of father. He recognized Spirit, God, as the
only creator, and therefore as the Father of all. |
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Healing
primary |
12 |
First in the
list of Christian duties, he taught his fol- lowers the healing power of Truth
and Love. He attached no importance to dead ceremonies. It is the |
15 |
living Christ,
the practical Truth, which makes Jesus "the resurrection and the life" to all
who follow him in deed. Obeying his precious precepts, following his
|
18 |
demonstration so
far as we apprehend it, we drink of his cup, partake of his bread, are
baptized with his purity ; and at last we shall rest, sit down with him, in a
full |
21 |
understanding of
the divine Principle which triumphs over death. For what says Paul? "As often
as ye eat this bread, and drink this cup, ye do show the Lord's |
24 |
death till he
come." |
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Painful
prospect |
|
Referring to the
materiality of the age, Jesus said: "The hour cometh, and now is, when the true
wor- |
27 |
shippers shall
worship the Father in spirit and in truth." Again, foreseeing the persecution
which would attend the Science of Spirit, Jesus |
30 |
said: "They
shall put you out of the synagogues; yea, the time cometh, that whosoever
killeth you will think that he doeth God service; and these things will
they |
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PAGE 32
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do unto you,
because they have not known the Father nor me." |
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Sacred
sacrament |
3 |
In ancient Rome
a soldier was required to swear allegiance to his general. The Latin word for
this oath was sacramentum, and our English word |
6 |
sacrament is
derived from it. Among the Jews it was an ancient custom for the master of a
feast to pass each guest a cup of wine. But the |
9 |
Eucharist does
not commemorate a Roman soldier's oath, nor was the wine, used on convivial
occasions and in Jewish rites, the cup of our Lord. The cup shows |
12 |
forth his bitter
experience, the cup which he prayed might pass from him, though he bowed
in holy submission to the divine decree. |
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15 |
"As they were
eating, Jesus took bread, and blessed it and brake it, and gave it to the
disciples, and said, Take, eat; this is my body. And he took the cup, and |
18 |
gave thanks, and
gave it to them saying, Drink ye all of it." |
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Spiritual
refreshment |
|
The true sense
is spiritually lost, if the sacrament is |
21 |
confined to the
use of bread and wine. The disciples had eaten, yet Jesus prayed and gave them
bread. This would have been foolish in a |
24 |
literal sense;
but in its spiritual signification, it was natural and beautiful. Jesus prayed;
he withdrew from the material senses to refresh his heart with brighter, with
|
27 |
spiritual
views. |
|
|
|
Jesus' sad
repast |
|
The Passover,
which Jesus ate with his disciples in the month Nisan on the night before his
crucifixion, |
30 |
was a mournful
occasion, a sad supper taken at the close of day, in the twilight of a glorious
career with shadows fast falling around; and |
|
|
PAGE 33
|
|
1 |
this supper
closed forever Jesus' ritualism or concessions to matter. |
|
|
|
Heavenly
supplies |
3 |
His followers,
sorrowful and silent, anticipating the hour of their Master's betrayal, partook
of the heavenly manna, which of old had fed in the wilderness the |
6 |
persecuted
followers of Truth. Their bread indeed came down from heaven. It was the great
truth of spiritual being, healing the sick and casting out error. |
9 |
Their Master had
explained it all before, and now this bread was feeding and sustaining them.
They had borne this bread from house to house, breaking (explaining) it to
|
12 |
others, and now
it comforted themselves. |
|
|
|
For this truth of
spiritual being, their Master was about to suffer violence and drain to the
dregs his cup of sorrow. |
15 |
He must leave
them. With the great glory of an everlasting victory overshadowing him, he gave
thanks and said, "Drink ye all of it." |
|
|
|
The holy
struggle |
18 |
When the human
element in him struggled with the divine, our great Teacher said: "Not my will,
but Thine, be done!" that is, Let not the flesh, |
21 |
but the Spirit,
be represented in me. This is the new understanding of spiritual Love. It gives
all for Christ, or Truth. It blesses its enemies, heals the |
24 |
sick, casts out
error, raises the dead from trespasses and sins, and preaches the gospel to the
poor, the meek in heart. |
|
|
|
Incisive
questions |
27 |
Christians, are
you drinking his cup? Have you shared the blood of the New Covenant, the
persecutions which attend a new and higher understand- |
30 |
ing of God? If
not, can you then say that you have commemorated Jesus in his cup? Are all who
eat bread and drink wine in memory of Jesus willing |
|
|
PAGE 34
|
|
1 |
truly to drink
his cup, take his cross, and leave all for the Christ-principle? Then why
ascribe this inspira- |
3 |
tion to a dead
rite, instead of showing, by casting out error and making the body "holy,
acceptable unto God," that Truth has come to the understanding? If Christ,
|
6 |
Truth, has come
to us in demonstration, no other com- memoration is requisite, for
demonstration is Immanuel, or God with us; and if a friend be with us, why need
we |
9 |
memorials of that
friend? |
|
|
|
Millennial
glory |
|
If all who ever
partook of the sacrament had really commemorated the sufferings of Jesus and
drunk of |
12 |
his cup, they
would have revolutionized the world. If all who seek his commemoration through
material symbols will take up the cross, heal |
15 |
the sick, cast
out evils, and preach Christ, or Truth, to the poor, the receptive
thought, they will bring in the millennium. |
|
|
|
Fellowship
with Christ |
18 |
Through all the
disciples experienced, they became more spiritual and understood better what
the Master had taught. His resurrection was also their resur- |
21 |
rection. It
helped them to raise themselves and others from spiritual dulness and blind
belief in God into the perception of infinite possibilities. They needed this
|
24 |
quickening, for
soon their dear Master would rise again in the spiritual realm of reality, and
ascend far above their apprehension. As the reward for his faithfulness, |
27 |
he would
disappear to material sense in that change which has since been called the
ascension. |
|
|
|
The last
breakfast |
|
What a contrast
between our Lord's last supper and |
30 |
his last
spiritual breakfast with his disciples in the bright morning hours at the
joyful meeting on the shore of the Galilean Sea! His gloom |
|
|
PAGE 35
|
|
1 |
had passed into
glory, and His disciples' grief into repentance, hearts chastened and
pride rebuked. Convinced |
3 |
of the
fruitlessness of their toil in the dark and wakened by their Master's voice,
they changed their methods, turned away from material things, and cast their
net on the right |
6 |
side. Discerning
Christ, Truth, anew on the shore of time, they were enabled to rise somewhat
from mortal sensuousness, or the burial of mind in matter, into new- |
9 |
ness of life as
Spirit. |
|
|
|
This spiritual
meeting with our Lord in the dawn of a new light is the morning meal which
Christian Scientists |
12 |
commemorate.
They bow before Christ, Truth, to receive more of his reappearing and silently
to commune with the divine Principle, Love. They celebrate their |
15 |
Lord's victory
over death, his probation in the flesh after death, its exemplification of
human probation, and his spiritual and final ascension above matter, or the
flesh, |
18 |
when he rose out
of material sight. |
|
|
|
Spiritual
Eucharist |
|
Our baptism is a
purification from all error. Our church is built on the divine Principle, Love.
We can |
21 |
unite with this
church only as we are newborn of Spirit, as we reach the Life which is Truth
and the Truth which is Life by bringing forth |
24 |
the fruits of
Love, casting out error and healing the sick. Our Eucharist is spiritual
communion with the one God. Our bread, "which cometh down from heaven," |
27 |
is Truth. Our
cup is the cross. Our wine the inspiration of Love, the draught our Master
drank and commended to his followers. |
|
|
|
Final
purpose |
30 |
The design of
Love is to reform the sinner. If the sinner's punishment here has been
insufficient to reform him, the good man's heaven would be a hell to |
|
|
PAGE 36
|
|
1 |
the sinner.
They, who know not purity and affection by experience, can never find bliss in
the blessed company of |
3 |
Truth and Love
simply through translation into another sphere. Divine Science reveals the
necessity of sufficient suffering, either before or after |
6 |
death, to quench
the love of sin. To remit the penalty due for sin, would be for Truth to pardon
error. Escape from punishment is not in accordance with God's govern- |
9 |
ment, since
justice is the handmaid of mercy. |
|
|
|
Jesus endured the
shame, that he might pour his dear-bought bounty into barren lives. What was
his |
12 |
earthly reward?
He was forsaken by all save John, the beloved disciple, and a few women who
bowed in silent woe beneath the shadow of his cross. The earthly |
15 |
price of
spirituality in a material age and the great moral distance between
Christianity and sensualism preclude Christian Science from finding favor with
the worldly- |
18 |
minded. |
|
|
|
Righteous
retribution |
|
A selfish and
limited mind may be unjust, but the unlimited and divine Mind is the immortal
law of justice as |
21 |
well as of
mercy. It is quite as impossible for sinners to receive their full punishment
this side of the grave as for this world to bestow on the right- |
24 |
eous their full
reward. It is useless to suppose that the wicked can gloat over their offences
to the last moment and then be suddenly pardoned and pushed into heaven, |
27 |
or that the hand
of Love is satisfied with giving us only toil, sacrifice, cross-bearing,
multiplied trials, and mockery of our motives in return for our efforts at well
doing. |
|
|
|
Vicarious
suffering |
30 |
Religious
history repeats itself in the suffering of the just for the unjust. Can God
therefore overlook the law of righteousness which de- |
|
|
PAGE 37
|
|
1 |
stroys the
belief called sin? Does not Science show that sin brings suffering as much
to-day as yesterday? They |
3 |
who sin must
suffer. "With what measure ye mete, it shall be measured to you again." |
|
|
|
Martyrs
inevitable |
|
History is full
of records of suffering. "The blood of |
6 |
the martyrs is
the seed of the Church." Mortals try in vain to slay Truth with the steel or
the stake, but error falls only before the sword of Spirit. |
9 |
Martyrs are the
human links which connect one stage with another in the history of religion.
They are earth's lumi- naries, which serve to cleanse and rarefy the atmosphere
of |
12 |
material sense
and to permeate humanity with purer ideals. Consciousness of right-doing brings
its own reward; but not amid the smoke of battle is merit seen and appreciated
|
15 |
by
lookers-on. |
|
|
|
Complete
emulation |
|
When will Jesus'
professed followers learn to emulate him in all his ways and to imitate his
mighty works? |
18 |
Those who
procured the martyrdom of that righteous man would gladly have turned his
sacred career into a mutilated doctrinal platform. May |
21 |
the Christians
of to-day take up the more practical im- port of that career! It is possible,
yea, it is the duty and privilege of every child, man, and woman,
to follow |
24 |
in some degree
the example of the Master by the demon- stration of Truth and Life, of health
and holiness. Chris- tians claim to be his followers, but do they follow him in
|
27 |
the way that he
commanded? Hear these imperative commands: "Be ye therefore perfect, even as
your Father which is in heaven is perfect!" "Go ye into all the world, |
30 |
and preach the
gospel to every creature!" "Heal the sick!" |
|
|
|
Jesus'
teaching belittled |
|
Why has this
Christian demand so little inspiration |
|
|
PAGE 38
|
|
1 |
to stir mankind
to Christian effort? Because men are assured that this command was intended
only for a par- |
3 |
ticular period
and for a select number of fol- lowers. This teaching is even more pernicious
than the old doctrine of foreordination, the election of a |
6 |
few to be saved,
while the rest are damned; and so it will be considered, when the lethargy of
mortals, produced by man-made doctrines, is broken by the demands of |
9 |
divine
Science. |
|
|
|
Jesus said:
"These signs shall follow them that believe; . . . they shall lay hands on the
sick, and they |
12 |
shall recover."
Who believes him? He was addressing his disciples, yet he did not say, " These
signs shall follow you," but them "them that believe" in all time to
come. |
15 |
Here the word
hands is used metaphorically, as in the text, "The right hand of the Lord is
exalted." It expresses spiritual power; otherwise the healing could not have
|
18 |
been done
spiritually. At another time Jesus prayed, not for the twelve only, but for as
many as should believe "through their word." |
|
|
|
Material
pleasures |
21 |
Jesus
experienced few of the pleasures of the physical senses, but his sufferings
were the fruits of other people's sins, not of his own. The eternal Christ,
|
24 |
his spiritual
selfhood, never suffered. Jesus mapped out the path for others. He unveiled the
Christ, the spiritual idea of divine Love. To those buried in the |
27 |
belief of sin
and self, living only for pleasure or the gratification of the senses, he said
in substance: Having eyes ye see not, and having ears ye hear not; lest ye
should un- |
30 |
derstand and be
converted, and I might heal you. He taught that the material senses shut out
Truth and its healing power. |
|
|
PAGE 39
|
Mockery of
truth |
1 |
Meekly our
Master met the mockery of his unrecognized grandeur. Such indignities as he
received, his fol- |
3 |
lowers will
endure until Christianity's last triumph. He won eternal honors. He overcame
the world, the flesh, and all error, thus proving |
6 |
their
nothingness. He wrought a full salvation from sin, sickness, and death. We need
"Christ, and him crucified." We must have trials and self-denials, as well as
|
9 |
joys and
victories, until all error is destroyed. |
|
|
|
A belief
suicidal |
|
The educated
belief that Soul is in the body causes mortals to regard death as a friend, as
a stepping-stone |
12 |
out of mortality
into immortality and bliss. The Bible calls death an enemy, and Jesus overcame
death and the grave instead of yielding to them. |
15 |
He was "the
way." To him, therefore, death was not the threshold over which he must pass
into living glory. |
|
|
|
Present
salvation |
18 |
"Now," cried the
apostle, "is the accepted time; behold, now is the day of salvation,"
meaning, not that now men must prepare for a future-world salva- |
21 |
tion, or safety,
but that now is the time in which to experience that salvation in spirit and in
life. Now is the time for so-called material pains and material pleas- |
24 |
ures to pass
away, for both are unreal, because impossible in Science. To break this earthly
spell, mortals must get the true idea and divine Principle of all that really
exists |
27 |
and governs the
universe harmoniously. This thought is apprehended slowly, and the interval
before its attainment is attended with doubts and defeats as well as |
30 |
triumphs. |
|
|
|
Sin and
penalty |
|
Who will stop
the practice of sin so long as he believes in the pleasures of sin? When
mortals once admit that |
|
|
PAGE 40
|
|
1 |
evil confers no
pleasure, they turn from it. Remove error from thought, and it will not appear
in effect. The ad- |
3 |
vanced thinker
and devout Christian, perceiving the scope and tendency of Christian healing
and its Science, will support them. Another will say: |
6 |
"Go thy way for
this time; when I have a convenient season I will call for thee." |
|
|
|
Divine Science
adjusts the balance as Jesus adjusted |
9 |
it. Science
removes the penalty only by first removing the sin which incurs the penalty.
This is my sense of divine pardon, which I understand to mean God's method
|
12 |
of destroying
sin. If the saying is true, "While there's life there's hope," its opposite is
also true, While there's sin there's doom. Another's suffering cannot lessen
our |
15 |
own liability.
Did the martyrdom of Savonarola make the crimes of his implacable enemies less
criminal? |
|
|
|
Suffering
inevitable |
|
Was it just for
Jesus to suffer? No; but it was |
18 |
inevitable, for
not otherwise could he show us the way and the power of Truth. If a career so
great and good as that of Jesus could not avert a |
21 |
felon's fate,
lesser apostles of Truth may endure human brutality without murmuring,
rejoicing to enter into fellowship with him through the triumphal arch of |
24 |
Truth and
Love. |
|
|
|
Service and
worship |
|
Our heavenly
Father, divine Love, demands that all men should follow the example of our
Master and his |
27 |
apostles and not
merely worship his personality. It is sad that the phrase divine service has
come so generally to mean public worship instead of |
30 |
daily
deeds. |
|
|
|
Within the
veil |
|
The nature of
Christianity is peaceful and blessed, but in order to enter into the kingdom,
the anchor of |
|
|
PAGE 41
|
|
1 |
hope must be
cast beyond the veil of matter into the Shekinah into which Jesus has passed
before us; and |
3 |
this advance
beyond matter must come through the joys and triumphs of the righteous as well
as through their sorrows and afflictions. |
6 |
Like our Master,
we must depart from material sense into the spiritual sense of being. |
|
|
The thorns and flowers
|
|
|
The God-inspired
walk calmly on though it be with |
9 |
bleeding
footprints, and in the hereafter they will reap what they now sow. The pampered
hypocrite may have a flowery pathway here, but |
12 |
he cannot
forever break the Golden Rule and escape the penalty due. |
|
|
|
Healing early
lost |
|
The proofs of
Truth, Life, and Love, which Jesus gave |
15 |
by casting out
error and healing the sick, completed his earthly mission; but in the Christian
Church this demonstration of healing was early lost, |
18 |
about three
centuries after the crucifixion. No ancient school of philosophy, materia
medica, or scholastic theology ever taught or demonstrated the divine healing
of |
21 |
absolute
Science. |
|
|
|
Immortal
achieval |
|
Jesus foresaw
the reception Christian Science would have before it was understood, but this
foreknowledge hindered |
24 |
him not. He
fulfilled his God-mission, and then sat down at the right hand of the Father.
Persecuted from city to city, his apostles still went about |
27 |
doing good
deeds, for which they were maligned and stoned. The truth taught by Jesus, the
elders scoffed at. Why? Because it demanded more than they were willing |
30 |
to practise. It
was enough for them to believe in a national Deity; but that belief, from their
time to ours, has never made a disciple who could cast out evils and heal the
sick. |
|
|
PAGE 42
|
|
1 |
Jesus' life
proved, divinely and scientifically, that God is Love, whereas priest and rabbi
affirmed God to be a |
3 |
mighty
potentate, who loves and hates. The Jewish theology gave no hint of the
unchanging love of God. |
|
|
|
A belief in
death |
|
The universal
belief in death is of no advantage. It |
6 |
cannot make Life
or Truth apparent. Death will be found at length to be a mortal dream, which
comes in darkness and disappears with the light. |
|
|
|
Cruel
desertion |
9 |
The "man of
sorrows" was in no peril from salary or popularity. Though entitled to the
homage of the world and endorsed pre-eminently by the approval |
12 |
of God, his
brief triumphal entry into Jerusalem was followed by the desertion of all save
a few friends, who sadly followed him to the foot of the cross. |
|
|
|
Death
outdone |
15 |
The resurrection
of the great demonstrator of God's power was the proof of his final triumph
over body and matter, and gave full evidence of divine |
18 |
Science,
evidence so important to mortals. The belief that man has existence or mind
separate from God is a dying error. This error Jesus met with divine |
21 |
Science and
proved its nothingness. Because of the wondrous glory which God bestowed on His
anointed, temptation, sin, sickness, and death had no terror for Jesus. |
24 |
Let men think
they had killed the body! Afterwards he would show it to them unchanged. This
demonstrates that in Christian Science the true man is governed by |
27 |
God by
good, not evil and is therefore not a mortal but an immortal. Jesus had
taught his disciples the Science of this proof. He was here to enable them to
|
30 |
test his still
uncomprehended saying, "He that believeth on me, the works that I do shall he
do also." They must understand more fully his Life-principle by casting |
|
|
PAGE 43
|
|
1 |
out error,
healing the sick, and raising the dead, even as they did understand it after
his bodily departure. |
|
|
|
Pentecost
repeated |
3 |
The magnitude of
Jesus' work, his material disappearance before their eyes and his reappearance,
all enabled the disciples to understand what Jesus had |
6 |
said. Heretofore
they had only believed; now they understood. The advent of this understanding
is what is meant by the descent of the Holy Ghost, that |
9 |
influx of divine
Science which so illuminated the Pentecostal Day and is now repeating its
ancient history. |
|
|
|
Convincing
evidence |
|
Jesus' last
proof was the highest, the most convincing, |
12 |
the most
profitable to his students. The malignity of brutal persecutors, the treason
and suicide of his betrayer, were overruled by divine Love to |
15 |
the
glorification of the man and of the true idea of God, which Jesus' persecutors
had mocked and tried to slay. The final demonstration of the truth which Jesus
taught, |
18 |
and for which he
was crucified, opened a new era for the world. Those who slew him to stay his
influence perpetuated and extended it. |
|
|
Divine victory
|
|
21 |
Jesus rose
higher in demonstration because of the cup of bitterness he drank. Human law
had condemned him, but he was demonstrating divine Science. |
24 |
Out of reach of
the barbarity of his enemies, he was acting under spiritual law in defiance of
matter and mortality, and that spiritual law sustained him. |
27 |
The divine must
overcome the human at every point. The Science Jesus taught and lived must
triumph over all material beliefs about life, substance, and intelli- |
30 |
gence, and the
multitudinous errors growing from such beliefs. Love must triumph over hate.
Truth and Life must |
|
|
PAGE 44
|
|
1 |
seal the victory
over error and death, before the thorns can be laid aside for a crown, the
benediction follow, |
3 |
"Well done, good
and faithful servant," and the supremacy of Spirit be demonstrated. |
|
|
|
Jesus in the
tomb |
|
The lonely
precincts of the tomb gave Jesus a refuge |
6 |
from his foes, a
place in which to solve the great problem of being. His three days' work in the
sepulchre set the seal of eternity on time. |
9 |
He proved Life
to be deathless and Love to be the master of hate. He met and mastered on the
basis of Christian Science, the power of Mind over matter, all the claims |
12 |
of medicine,
surgery, and hygiene. |
|
|
|
He took no drugs
to allay inflammation. He did not depend upon food or pure air to resuscitate
wasted |
15 |
energies. He did
not require the skill of a surgeon to heal the torn palms and bind up the
wounded side and lacerated feet, that he might use those hands to remove |
18 |
the napkin and
winding-sheet, and that he might employ his feet as before. |
|
|
|
The deific
naturalism |
|
Could it be
called supernatural for the God of nature |
21 |
to sustain Jesus
in his proof of man's truly derived power? It was a method of surgery beyond
material art, but it was not a supernatural act. On |
24 |
the contrary, it
was a divinely natural act, whereby divinity brought to humanity the
understanding of the Christ- healing and revealed a method infinitely above
that of |
27 |
human
invention. |
|
|
|
Obstacles
overcome |
|
His disciples
believed Jesus to be dead while he was hidden in the sepulchre, whereas he was
alive, demon- |
30 |
strating within
the narrow tomb the power of Spirit to overrule mortal, material sense. There
were rock-ribbed walls in the way, and a great |
|
|
PAGE 45
|
|
1 |
stone must be
rolled from the cave's mouth; but Jesus vanquished every material obstacle,
overcame every law |
3 |
of matter, and
stepped forth from his gloomy resting-place, crowned with the glory of a
sublime success, an everlasting victory. |
|
|
|
Victory over
the grave |
6 |
Our Master fully
and finally demonstrated divine Science in his victory over death and the
grave. Jesus' deed was for the enlightenment of men and |
9 |
for the
salvation of the whole world from sin, sickness, and death. Paul writes: "For
if, when we were enemies, we were reconciled to God by the [seeming] death
|
12 |
of His Son, much
more, being reconciled, we shall be saved by his life." Three days after his
bodily burial he talked with his disciples. The persecutors had failed to hide
im- |
15 |
mortal Truth and
Love in a sepulchre. |
|
|
|
The stone
rolled away |
|
Glory be to God,
and peace to the struggling hearts! Christ hath rolled away the stone from the
door of hu- |
18 |
man hope and
faith, and through the revelation and demonstration of life in God, hath
elevated them to possible at-one-ment with the spiritual |
21 |
idea of man and
his divine Principle, Love. |
|
|
|
After the
resurrection |
|
They who
earliest saw Jesus after the resurrection and beheld the final proof of all
that he had taught, |
24 |
misconstrued
that event. Even his disciples at first called him a spirit, ghost, or spectre,
for they believed his body to be dead. His reply was: |
27 |
"Spirit hath not
flesh and bones, as ye see me have." The reappearing of Jesus was not the
return of a spirit. He presented the same body that he had before his cru-
|
30 |
cifixion, and so
glorified the supremacy of Mind over matter. Jesus' students, not sufficiently
advanced fully to un- |
|
|
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