Independent Christian Science articles

“The Gift That Is In Thee”

From the June 1916 issue of the Christian Science Journal by

IT is interesting to note that when Paul used the word gift in the sixth and twelfth chapters of Romans, and in several places in his first epistle to the Corinthians, he selected a Greek word, charisma, signifying “spiritual recompense, a free gift of grace,” translated by one authority “the power of a holy life,” a word which differs from the one used in Matthew ii. 11, also in other places in the gospels, in that this word, donor, implies a material offering or earthly treasure. When Paul wrote in his first epistle to Timothy, “Neglect not the gift that is in thee,” he employed this same Greek word, charisma, so that there could be no doubt as to the spiritual character of this gift, even if the apostle had not qualified it by the explanation “which was given thee by prophecy, with the laying on of the hands of the presbytery,” the “laying on of the hands” being merely a phrase symbolic of spiritual power.

To prophesy originally meant to speak for, to interpret the inspired teachings of a god; later it signified to reveal or interpret the divine will, to utter divinely inspired declarations, and so came to include the faculty of foretelling events of great moment revealed through inspiration. This capacity of prophetic foresight, however, was counterfeited frequently by the sinister practice of sorcery and witchcraft; but when this meaning was intended, another Greek word was substituted, translated in the sixteenth chapter of Acts as “a spirit of divination.”

It is significant that in this connection Paul speaks of a “sorcerer” as a pseudo-prophet, “a false prophet.” Jesus uncovered and denounced this perverted mental practice when he said: “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

It is clear that the legitimate function of the prophecy to which Paul referred in his message to Timothy, was the gift of interpreting the divine will, the high office of dispensing the word of God with power and authority. The divinely inspired vision of “a new heaven and a new earth,” and of man as neither material nor subject to mortality, but existing eternally as the immaculate idea or reflection of Life, Truth, and Love, “the infinite Father-Mother God” (Science and Health, p. 516), is indeed the gift of gifts, a spiritual and living gift, and one which unfolds in the consciousness of him who neglects it not, offering him protection and solace at all times and under every circumstance. The intelligent and consecrated purpose to employ this gift of an exalted spiritual vision for the betterment, enlightenment, of others still held in the mental darkness of sin, sickness, or inharmonious, constituted and still constitutes the holy and lawful use of prophetic power, a gift given “by prophecy.”

Jesus called himself a prophet, and counseled the people to beware of false prophets, saying in his incomparably simple language, “Ye shall know them by their fruits.” For if these fruits were spiritually sound and lovely, they would be unmistakably the product of a life genuinely animated by divine Love. Jesus’ life presented to those among whom he worked an unfailingly correct model by which they could test their own as well as others’ achievements; and that his disciples might not think his standard humanly too high for their attainment, he encouraged them with the ardent words, “He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.”

The Master also said, “Herein is my Father glorified, that ye bear much fruit,” and demonstrated by his own life of prayer and fasting that this fruit could result only from a life lived close to God through abidance in the Way shower,—Christ, Truth. Paul gave valiant proof that such was his life purpose by his career of ceaseless activity to embody in works his living faith, as well as by his compelling earnestness in striving to awaken others to this great individual responsibility. This inspiring aim is plainly evident in his message to Timothy when he said, “Neglect not the gift that is in thee;” adding further, “Meditate upon these things; give thyself wholly to them; . . . for in doing this thou shalt both save thyself, and them that hear thee.”

Surely there is a vital lesson in these words for each and every one who has partaken of the blessings attained through the revelation of Christian Science; for is not he to whom health, harmony, or freedom from some enslaving habit has come, the recipient of a precious and wonderful gift? Perhaps some of us have never stopped to formulate to ourselves just what our particular gift is. Since Paul, as we have seen, classified it as a gift “by prophecy,” it is evident that the release from physical suffering or freedom from discord cannot, in itself, be our gift. Is not rather the glimpse we have had into the realm of divine law,—man’s birthright of eternal harmony,—our gift, of which the physical healing is but the outward sign and symbol? And is not the intelligent use to which we are called upon to put this gift a necessary and joyful responsibility placed upon each one of us, as well as an opportunity which is indispensable to our individual growth and progress?

Unquestionably, life never can be quite the same for one who has experienced healing in Christian Science from some distressing condition, no matter how indistinct to him this vision of Truth may be, or how inattentive he may be at the time to its insistent and uncompromising appeal to “come out from among them, and be ye separate, . . . and touch not the unclean thing,”—all that makes up a false material sense of pleasure in matter or evil. Sooner or later he will awaken to the realization that only by voluntarily resisting, “putting off,” the subtle mental suggestion that there is happiness and profit in what the world calls good and counts as gain, can a clear grasp of the deep significance of this gift be gained.

Perhaps some one may think that he has been given no gift, because a permanent consciousness of health and harmony seems obstructed by intermittent recurrences of some old trouble. For him the vision of the real universe of Spirit, perfect and forever present, is as it were obscure and distant. Recalling the Scriptural promise, “Ye shall seek me [God], and find me, when ye shall search for me with all your heart,” let such a one courageously ask himself: What am I doing to earn this healing? Am I faithfully employing the understanding which I have obtained of Truth, thus recognizing that I possess a gift? Am I rejoicing in the great fact of spiritual being, confident that as one of God’s ideas I cannot be excluded from sharing the full glory of this revelation? How conscientious am I in my daily study of the Lesson-Sermon, the text-book, “Science and Health with Key to the Scriptures” by Mrs. Eddy, together with our Leader’s other writings? How active am I in casting upon the waters my bread, the spiritual food so plentifully provided in our periodicals, that having blessed me, it may go out into all the world, preaching the gospel of freedom from bondage to those hungering for a practical understanding of the ever-presence of divine Love?

Again, am I looking absolutely to God for my healing, turning to Him hourly for guidance and support, or am I indolently or fearfully leaning upon some practitioner to do my work for me? How careful am I to judge righteous judgment, to separate in my own thinking the individual from whatever error may be claiming recognition as man, so that striving to see as God sees, I may radiate love to all impartially? Am I letting my light, the little light that I actually have, shine, or am I hiding it under a bushel of ingratitude, discouragement, and conceit, lest it seem insignificant and unworthy beside the greater shining of others? What if it does seem smaller (to mortal eyes) than theirs, is this any reason for inaction? How grateful we should be that in the divine Mind there are no comparisons, that man exists and is known by the Father as a perfect and complete idea, expressive of infinite good!

If any of us have been apathetically neglecting to cherish our gift, content to be passive participants of spiritual benefits, we only have to remember the question which in the parable aroused from lethargy the laborers in the vineyard, “Why stand ye here all the day idle?” Since each individual is required to work out his own salvation, to apply to every problem the scientific knowledge of “God with us,” of Life, Truth, Love, harmony and health with us, now is certainly the time to begin. When we gratefully accept the opportunity nearest at hand to work for and with God, irrespective of how small this task may be, whether in the home, in business, or in church work, our effort will be blessed, and will bring its reward in opportunities that are ever widening out into avenues of richer usefulness and service.

As the Master pointed out in the parable of the laborers in the vineyard, there is plenty of work for all, equal rights and privileges, with equal compensation. Favoritism has no place in the divine order of things; therefore we only have to lift our thought above the mortal clamor for power and distinction to recognize that no one can defraud us of our work which comes to us from God, nor prevent the full accomplishment of loving endeavors. God alone being the judge, personal praise or blame is alike without power to advance or hinder the spiritual progress of one whose aim is to serve God and to love his neighbor as himself.

The consciousness of divine Love unfolds in man in proportion to the righteous activity of his thoughts, words, and deeds. On page 113 of “Miscellaneous Writings” Mrs. Eddy says: “He who refuses to be influenced by any but the divine Mind, commits his way to God, and rises superior to suggestions from an evil source. . . . Divine Love is our hope, strength, and shield. We have nothing to fear when Love is at the helm of thought, but everything to enjoy on earth and in heaven.” When we consider that divine Love is omniaction, whatever seems to be activity but manifests a lack of love—that is, universal love—is a false claim to action, and is therefore stagnation, inertia, and consequently without power to impede or obstruct the onward moving current of spiritual activity. The jetsam of ingratitude, ignorance, pride, and fear may be dislodged and come floating to the surface, but having no resisting power of their own, they will be borne on and gradually dispersed into nothingness by the increasing impetus of scientific and progressive thought-power.

Let us rejoice that opportunities for active work, whereby we may use our gift, the knowledge of the kingdom of heaven at hand, are many and varied. If we are striving for higher spiritual vision, and awake to the necessity of self purification, of prayerful examination of our aims and ambitions, and are seeking to let our light shine, through systematic study and practice of the Word of God, illuminated by the writings of our revered Leader, we shall find that those who are hungering and thirsting after righteousness will recognize in us the possession of that priceless gift which Paul defines as “eternal life through Jesus Christ our Lord.” The joy which comes to us in proving the truth to others, thus sharing with them this blessed gift which heals the sick, cleanses the sinner, and raises to conscious life in God the deadened thought mesmerized by false beliefs in a power apart from good, is the joy to which Jesus referred when he said, “I will see you again, and your heart shall rejoice, and your joy no man taken from you.”

Our Own And Another’s Burden

From the March 1917 issue of the Christian Science Journal by

THERE is an interesting distinction made by Paul in the sixth chapter of his epistle to the Galatians in the words which are there translated “burden.” In the second verse the apostle recommends the merciful conduct, “Bear ye one another’s burdens, and so fulfil the law of Christ.” In the fifth verse he seems strangely to contradict this counsel when he remarks, “For every man shall bear his own burden.” A study of the original phraseology, however, illuminates this apparent inconsistency, for there we find that the writer employs two distinct words, though the translator utilizes but one.

The word translated “burden” in the second verse is baros, a Greek word which means a weight, heavy encumbrance, oppression; while in the fifth verse the word used is phortion, a word that signifies whatever may be carried, hence a load or cargo,—often used in connection with shipping; it does not imply heaviness or oppression, for a load may be composed of very light materials, and we sometimes hear the expression “a precious cargo.” This distinction may be observed also in the text of Matthew, where Jesus says, “For my yoke is easy, and my burden is light.” Here the word for burden is the same one which Paul selected in the second quotation from Galatians,—phortion, that which may be carried. In the parable of the laborers in the vineyard, found in the twentieth chapter of Matthew, where Jesus spoke of those “which have borne the burden and heat of the day,” the word chosen for burden is baros, oppression, and is identical with the word employed by Paul in the first quotation from Galatians.

From this distinction we learn that there are two kinds of burdens,— one of which we are to consider it our own responsibility to bear, the other of such a character that we may with propriety seek the aid of some fellow worker in the carrying of it, or offer to him our assistance, as the case may be. What is this burden which we each are required to bear? Is it not the individual task of working out our own salvation— the problem which we are enjoined to solve “with fear and trembling”? Another may not carry this burden for us, since it is each one’s duty to express the divine purpose in his own individual way, God having ordained a special work which he alone can accomplish and for which he is responsible. We can easily see that what might seem to one person an advisable course of conduct for another, may be inexpedient at the time for that one’s spiritual advancement and welfare.

When we realize that this burden for which we are individually responsible is the establishment of our spiritual identity through the unfoldment of divine ideas in consciousness and practical proof of our unity with God, we can see why Jesus could declare that his burden was “light,”— light because joy inspiring to work out his Father’s will, in spite of the difficulties which attended his way. The Master told his disciples, “He that taketh not his cross, and followeth after me, is not worthy of me;” for the problem of working out one’s salvation involves taking up the cross, enduring “to the end” the trials, persecutions, and afflictions which assail those who dare to challenge evil’s pretense to place and power. In speaking of the stormy experiences that await those who stand valiantly for the truth, our Leader says (Science and Health, p. 254): “Your good will be evil spoken of. This is the cross. Take it up and bear it, for through it you win and wear the crown.”

But if we are to bear one another’s burdens, what burdens are these? Are they not the oppressions, the cares and perplexities with which mankind is seemingly weighted down, and from which it cannot extricate itself without compassionate and efficient help? When Jesus sent his disciples to heal the sick, cleanse the lepers, and raise the dead, he was asking them to bear the burdens of those who were fainting under the weight of harsh and tyrannical verdicts of the carnal, mind. Through their spiritual apprehension of the liberating and regenerating law of Life, Spirit, Truth, Love, the disciples joyfully relieved these weary ones of their oppressions, uplifting and encouraging them, and bearing for them their burdens long enough to display their utter nothingness. Understanding the nature of true substance, they could detect the unreality of evil and disease, and prove man’s exemption from these terrifying and burdensome illusions. Christian Scientists are rejoicing that through the restoration by Mrs. Eddy of this holy, inspiring work, they also may scientifically “fulfil the law of Christ,” and today bear their own as well as “one another’s burdens” by demonstrating man’s eternal oneness with the Father, divine Love, who sustains, governs, and protects all impartially.

The question naturally arises, How are we always to know whether we are bearing the right burden? Since there are two,—one that we should and one that we should not bear,—may we not, with the best intentions, be carrying the wrong burden sometimes in endeavoring to help another in his effort toward freedom and harmony? The capacity to discover wherein this nice distinction lies, is one which undoubtedly requires prayerful cultivation on our part, because if we are not alert we may easily be misled into thinking that we are helping another by bearing his burden, when intelligent discrimination of what is and what is not our work may disclose the fact that we are saddling ourselves with a load which is his legitimately to bear, and hence be hindering rather than helping him. Again, lack of this real, compassionate intuition may blind us to the opportunity of relieving another of his oppressive burden, arguing to us that this is his own work, thus leaving him cold and comfortless when in need of loving assistance.

Jesus taught his disciples that they were to uplift the fallen, heal, strengthen, and liberate from false beliefs all who turned to them for help, all who were “worthy;” only from those who were “not worthy”— which we may well understand to mean those as yet unwilling to part with their false gods of worldly wisdom, to renounce their dominant love of self, or to be cleansed from secret sins—were they to withhold the healing truth. In other words, they were to cultivate, through spiritual discernment, the intelligent discrimination of what actually was and what was not their work as faithful laborers in the Father’s vineyard. They never were to allow themselves to be convenient bearers of the burdens of other men who were mentally or morally too apathetic to take up the cross of individual self-sacrifice and service.

On the other hand, the disciples were never to miss an occasion to render competent assistance when they were confronted by a real need. Their recommendation to the Master at one ‘time, that he “send the multitude away” so that they might buy food for themselves, implied that they considered this provision to be the problem, or burden, of the multitude itself. Jesus, however, rebuked their lack of discrimination, and placed the responsibility in another direction, when he said simply, “They need not depart; give ye them to eat.” This great multitude had given definite and convincing proof of their receptivity to spiritual things, for after Jesus had departed by ship, “they followed him on foot out of the cities,” even carrying with them their sick to be healed by him.

The disciples, in being privileged to dispense the multiplying fragments to the people, not only learned a lesson in reliance on God for supply, but they gained a more intelligent discrimination in bearing “one another’s burdens;” while the multitude, refreshed and strengthened by this unexpected proof of the Father’s great bounty and loving care for them in the wilderness, were unquestionably stimulated thereafter to bear individually the burden of working out their own salvation through confidence in God as Love.

In our work today of scientifically demonstrating that “the kingdom of heaven is at hand,” we soon detect that this great task includes the inspiring one of awakening ourselves and others to the opportunities for growth awaiting each individual who courageously accepts his responsibility,—his own burden,—and who rejoices in his work, in the activity and conscientious application to detail which is the demand of all constructive achievement, whether it be material, so called, or purely metaphysical, spiritual. Mortal mind is inherently lazy; it sometimes appears to be intensely diligent, but close analysis is apt to reveal the fact that its busyness is generally extended in trying to shift some legitimate responsibility upon another, or failing to accomplish this, in dodging, the laborious detail work required to bring out a perfect result.

In other words, the carnal mind ever seeks to reap the harvest it has not sown. Consequently it is only the thought inspired out of itself, as it were, which truly loves to work, appreciates activity in others, and, willing to bear its own burden, patiently and joyously conforms to the labor attached to all accurate, scientific, spiritual attainment. Such labor, far from being drudgery, is highly stimulating, ennobling and enriching the student, repaying his every effort with a conscious advance in spiritual unfoldment which becomes accumulative and operative as he uses it in his work for himself and others.

Our Leader has said, “The richest blessings are obtained by labor” (Miscellany, p. 149). When we realize the great opportunity for spiritual advancement through seeking the solution of our problems in conscientious, earnest work, leaning on God alone for support and guidance, we shall see the necessity for wise discrimination in regard to the problems of another, in order rightly to discern which of his burdens to carry for him and which to leave alone. For, as we would not have another dispossess us of the rich fruitage of honest labor, so we should not deprive another of opportunity for progress by doing his work for him through ignorance or a mistaken sense of sympathy.

We shall not deviate very far out of the right way if we strive to follow the apostle’s injunction: “Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.” That is, bear the burdens of the oppressed, comfort them by destroying their fears and false convictions; and so order the trend of your daily living, so mold your ideals, purify your desires, and unself your motives, that you shall not yield to the temptation to lean on finite personality for help, nor be led to turn out of the way of reliance on Principle those who are seeking metaphysical enlightenment and healing.

The psalmist says, “Cast thy burden upon the Lord, and he shall sustain thee.” As we lean on divine strength for support, and trust the spiritual fact that good alone is real and the portion of our inheritance forever, we are inspired to assume with equanimity the duties involved in the solution of our problems, confident that God governs and blesses all right activity. Then only is our burden light; then only are we endowed with spiritual power to bear the oppressions of others by proving them to be unreal, untrue. Oddly enough, we cannot successfully bear “one another’s burdens” unless we are conscientiously bearing our own burden; for, having cast our burden upon the Lord, metaphysically speaking, we have no burden—other than the responsibility of “bringing into captivity every thought to the obedience of Christ.”

Striving to divest ourselves of “the sin which, doth so easily beset us,” and unencumbered by the weight of fear, discouragement, or belief in the reality of matter, we experience a freedom in bearing the burdens of another,—handling them as mental impositions, base delusions of material sense, which are unable to hide from our perception man as he truly is,— as the harmonious and perfect idea of divine Love.

On page 87 of “Retrospection and Introspection” Mrs. Eddy writes, “In this orderly, scientific dispensation healers become a law unto themselves. They feel their own burdens less, and can therefore bear the weight of others’ burdens, since it is only through the lens of their unselfishness that the sunshine of Truth beams with such efficacy as to dissolve error.”

Redeeming the Time

From the Christian Science Journal, February 1916, by

One of the great blessings which Christian Science bestows upon the earnest student of its teachings is the improved sense of progressive activity which comes to him as his mentality gradually expels the material beliefs which comprised to a large extent his former view-point, and he awakens by degrees to the wonders of that spiritual consciousness characterized by the apostle as “the deep things of God.” In this thought-transforming process his concept of time undergoes a very radical change, for the hours that once were spent in toilsome search for intellectual or artistic proficiency, or were wasted, prodigal fashion, in the aimless pursuit of mere amusement, assume the character of multitudes of “golden” moments, the conservation and righteous employment of which do indeed make him “rich toward God.”

In his epistle to the Ephesians, Paul points to an exceedingly important phase of watchfulness when he says, “See . . . that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.” To redeem means “to regain possession of by payment of a stipulated price.” “Redeeming the time,” then, means regaining possession of time, that is, a correct understanding of what time signifies, by payment of “a stipulated price:” On page 60 of “Miscellaneous Writings” Mrs. Eddy says: “Every material belief hints the existence of spiritual reality; and if mortals are instructed in spiritual things, it will be seen that material belief, in all its manifestations, reversed, will be found the type and representative of verities priceless, eternal, and just at hand.”

We therefore recognize that since time is finite, limited, with both beginning and end, its opposite or reversal is eternity, which is infinite, unlimited, without beginning or end. Therefore in our effort to redeem the time, what we in reality regain possession of is the mental equilibrium to think in terms of eternity,—in other words, the ability to grasp and make practical in our lives the facts of spiritual causation, creation, and being, which like God are “the same yesterday, and today, and forever.” In this scientific understanding of God’s eternal day, time, the material counterfeit and mortal misconception, takes flight, and we realize the inspiring truth that we are individually working out our salvation of unfoldment as God’s ideas in His infinite plan and under His all-embracing laws of guidance and protection.

In the tenth chapter of Revelation it is stated that the angel “sware by him that liveth for ever and ever, . . . that there should be time no longer.” What a liberating thought this is! How we are freed from the enslaving claims of race, heredity, age, and the mesmeric suggestions of disease, as we breathe the atmosphere of this refreshing thought of God’s eternal day! No evil can strike at us, nor can any hurtful argument frighten or attack us, “for there shall be no night there,”—nothing that savors of darkness or terror. Secure in this consciousness, we can combat as unreal every lie that would dethrone in us the assurance of man’s indestructible life in God.

Is this peaceful and illuminating consciousness ours for the asking? Is it a free gift from God, or is it bought with a price, “a stipulated price,” as the definition quoted asserts? In one sense we may say that it is a gift from God, since God bestows all good on man, and whatever partakes of the nature of Love is of God, and is His free gift; but it becomes ours only as we honestly earn it. Just as the student of mathematics wins his reward of a correctly solved problem by diligent application to the rules involved, or the musical artist attains the achievement of a beautifully rendered program through persistent daily practice, so we, in our work of regaining and possessing forever the kingdom of heaven or consciousness of absolute harmony, have also a definite price to pay, “for,” as the apostle says, “ye are bought with a price.”

What is the stipulated price we are required to pay for this demonstrable knowledge that we eternally “live, and move, and have our being” in God, good, whereby we may prove that this state of existence is at hand for all men to experience and enjoy? The answer is embodied in Jesus’ reply to the rich young man, who came “running,” so eager was he to inquire what he should do to inherit eternal life. The Master enumerated the commandments and counseled him to obey them. Whereupon the impetuous questioner replied with a little of the self-righteousness which goes with strict adherence to the mere letter of the law, “All these have I observed from my youth.” Jesus “beholding him loved him;” nevertheless, he did not hesitate to lay bare the materiality and poverty of the young man’s thought, but said, “One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.”

Not all the worldly wealth of this young man could buy for him the treasure he coveted, namely, eternal life; if it could have done so, we can imagine with what impulsive extravagance he would have poured out a portion of his riches at Jesus’ feet. What could purchase it for him, then? Nothing less than the very mental characteristics which he at that moment lacked,—the qualities of meekness, wisdom, selflessness, love, mercy, Christlikeness. The price to be paid for the acquirement of these rare virtues was to go and sell, get rid of, whatsoever he had,—whatever in his consciousness was material. Pride of worldly possessions and faith in matter must be cast out to make room for thoughts of purity and love,—a more enduring sense of substance.

And would the price then be paid? Not until these spiritual graces so dearly bought were intelligently used, reflected to others. “Give to the poor,” Jesus said; that is, prove to the receptive heart the truth of God’s universal loving-kindness, “and thou shalt have treasure in heaven,”—the imperishable truth of life as God will be yours through demonstration. But that is not all, for the Master continued, “And come, take up the cross, and follow me,”—forsake worldly aims and affections, exchange these mocking concepts of happiness for the “beauty of holiness,” which is the adornment of a life consecrated through self-sacrifice and self-discipline to the demonstration of God as divine Love. The demand of the Master that this young man put away his earthly riches would seem to indicate that in this instance the sacrifice of the material was essential to the gain of spiritual riches, and the sorrow expressed by the would-be seeker for “eternal life” confirms the correctness of his diagnosis.

Each one at some period of his career is called upon to stand the test of this or some kindred change of life-interests, and to meet the demand of the Christ-principle which asks: Are you willing to pay the price required? Are you ready to sell all that you have—your “treasures upon earth”—that you may purchase this “pearl of great price”? How sincerely do you desire a demonstrable knowledge of God? The young man was honest in thinking he wanted to inherit eternal life, but when it came to a question of giving up what he tangibly had for something that involved distinct self-sacrifice, he “went away grieved;” he was, for the moment at least, unequal to the test.

On page 138 of “Miscellaneous Writings” Mrs. Eddy says, “The detail of conforming to society, in any way, costs you what it would to give time and attention to hygiene in your ministry and healing.” This may seem narrowing to the worldly mind, but if we truly wish to advance in the demonstration of God’s law, we cannot expect to measure up to the world’s standards, nor to receive the shallow approval of human opinion. The time must be redeemed, not by intermittent, half-hearted service, but by spiritualizing our thoughts, motives, and aims, and by consecrating each moment to a deeper and more comprehensive knowledge of Truth through faithful study and practice. Thus only are we paving the stipulated price.

What higher aim could we have than to reflect the Christ-spirit so spontaneously in our lives that the radiation of our thoughts will bless and heal those looking to the light of Truth, as the woman was made whole who came behind Jesus and touched the hem of his garment. On page 247 of “The First Church of Christ, Scientist, and Miscellany” Mrs. Eddy writes: “Christ is meekness and Truth enthroned. Put on the robes of Christ, and you will be lifted up and will draw all men unto you.” We clothe ourselves in these shining robes only as we become pure in heart, selfless in desire, loving in deed, and as we renewedly dedicate our lives to the highest service on earth,—healing the sick and sinning, and preaching the glad tidings of “on earth peace, good will toward men.”

Love is the liberator.