Independent Christian Science articles

Give Us A King

From the March 1920 issue of the Christian Science Journal by

WHEN the children of Israel begged of Samuel that he would give them a king to reign over them, they gave as their reason for such a desire, “That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.” Samuel warned them that if they insisted upon this they would eventually find themselves the servants of this king and that all they owned would become his property.

Ever since there has been a belief in a selfhood separated from God, there has been a frequent cry for a king. With a belief in the necessity for material thought-planning, mortals have had the desire to find some one to work out their problems, to fight their battles for them. Feeling their own incompetency and loath to take upon themselves any effort which would involve activity, there has been a reaching out for some one upon whom all responsibility might be placed and who might provide a ready way out of all difficulties. On the other hand, this has of course implied the necessity of sweeping to the other extreme, in that some one must be found willing to assume the role of king. Thus by attempting to govern and be governed by each other, mortals have forged their own chains and induced their own bondage and have found disappointment ever attending their efforts.

This seeking for a human king has seemed to produce two sorts of thinkers,—those who wanted others to think for them and those who have believed they could do the thinking for all men. When it is understood that such thinking is all from the basis of fallible human opinions and desires, it may be readily seen that nothing satisfactory or stable could result. More than this, the mistaken sense of kingship is associated with the belief that it is a fine thing to rule and—behold! a world, in which every man desires to be a king, since he imagines that thereby he may govern not only himself but every other man! All this has come about from the standpoint of minds many, and therefore has expressed concepts many, purposes many, wills many. These have been for the most part contradictory and antagonistic, and in consequence there have followed a mass of strange misconceptions and multiplied dissensions.

Into the midst of this confusion, Christian Science has come as the great deliverer. With its perfect understanding of what King and kingship mean, it brings the peace and calm of divine intelligence and calls upon men to awaken to the truth which will straighten out all tangles, quiet all turmoil, redeem all mistakes. It sings with the psalmist: “Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, he is the King of glory.” It proclaims with Paul that “unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever.” It emphasizes the statement in our Lord’s Prayer, “For thine is the kingdom, and the power, and the glory.” It teaches that every man must look up to his Maker and recognize the necessity of understanding and accepting Him as King, to whom all allegiance is due, and thus find the divine Mind whose infinite intelligence and wisdom and love are the “Peace, be still” to every form of error.

In Science and Health (p. 469) we read: “The exterminator of error is the great truth that God, good, is the only Mind, and that the supposititious opposite of infinite Mind— called devil or evil—is not Mind, is not Truth, but error, without intelligence or reality. There can be but one Mind, because there is but one God; and if mortals claimed no other Mind and accepted no other, sin would be unknown.” Then mortals, by accepting the fact that God, divine Mind, is the alone governor, and by depending on His government, can lose all sense of false responsibility, all fear, and need never again either govern or be governed erroneously.

Resting in God’s perfect government man must reflect this divine kingliness through expressing the ability to think rightly on every subject, and thus all that concerns him will be rightly controlled. This gives man ample occupation. No responsibility for one’s own right thinking can be relegated to others. When it is understood, as Science and Health declares (p. 106), that “man is properly self-governed only when he is guided rightly and governed by his Maker, divine Truth and Love,” it is also seen that his one need is to refuse to believe that he can ever control anything but his own thinking.

With the recognition of the royal kingship of our Most High God, we discern that each man as the son of God reflects this kingliness; in his own individual consciousness it reigns supreme. He reflects the power of a perfect government. He brings every thought into subjection to it. He stands guard over his own thinking, refusing to be less than the expression of perfect Mind. He proves daily, hourly, that he has complete God-given dominion over every inclination, every tendency. He finds that he can go forth to express the glory of God.

In other words, he understands what Mrs. Eddy tells us in “No and Yes” (p. 35) where she says: “Jesus came announcing Truth, and saying not only ‘the kingdom of God is at hand,’ but ‘the kingdom of God is within you.’ Hence there is no sin, for God’s kingdom is everywhere and supreme, and it follows that the human kingdom is nowhere, and must be unreal.” Thus God has answered the desire of the human heart for a King in the only right way, and Christian Scientists look up with great rejoicing because they know in whom they have believed.

Let There Be Lifting Up

From the July 5, 1924 issue of the Christian Science Sentinel by

The endeavor to lift up mankind in any direction is invariably actuated by a purpose for betterment. The moment one speaks of lifting up there comes a thought of improved conditions. When in the long ago the Psalmist sang, “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in,” he evidently saw that the human consciousness must necessarily become exalted before it can begin to take cognizance of holy things. There must be gates opened, doors thrown wide, in order that real good may enter and abide.

The writer to the Hebrews went further and indicated plainly the perpetual need of also helping to lift up our brother, that he may gain thereby a better sense of life and its activities. He counseled those who were professed followers of the Christ to “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.”

At the present time there is, perhaps, the most universal desire to bring about a higher, more harmonious state of things along every line that the world has ever known. Society after society, organization after organization, has been established to help lift humanity into greater comfort, happiness, intelligence,—yes, even into a larger understanding of holiness itself. To be sure, men generally believe they must do this largely from material standpoints. Nevertheless, no right purpose, however mistakenly pursued, can be entirely lost or fail of some fruition. Because, however, men are not gaining the complete results they have hoped for, and are still longing for that lifting up of humanity which shall bring satisfactory peace everywhere, they are beginning to reach out, as never before, for that which God alone can supply,—namely, a practical method of helping the world out of its wrongs and wretchedness.

Christian Scientists are to-day rejoicing in the glad knowledge that God’s method for lifting up all the people of the earth—the method Jesus demonstrated—has been explained in the perfect Science which our heavenly Father revealed to Mary Baker Eddy, the one whom He had prepared to receive it, and whom Christian Scientists delight to honor as their beloved and revered Leader. Although they are so sure that this perfect, God-given Christian Science can be understood and proved even as perfectly as Jesus demonstrated it—for did he not command all his followers to be perfect even as the Father is perfect?—still the students of Christian Science to-day are quite aware that they are as yet but humble learners in this way of life, and they search their textbooks—the Bible and all of Mrs. Eddy’s writings—with constant assiduity in order that they may advance as rapidly as possible.

In “Miscellaneous Writings” (p. 355) Mrs. Eddy makes a very illuminating statement in regard to the lifting up which all students of Christian Science are seeking to know and practice. She writes, “To strike out right and left against the mist, never clears the vision; but to lift your head above it, is a sovereign panacea.” In spite of the great lucidity of this statement, it often takes the student many a day before he even begins to understand what such lifting up means. He struggles along, surrounded by the mist, imagining that he can, with his vision thus clouded, solve the problems confronting him. Indeed, does he not too frequently look upon his problem as being that which is in the midst of the mist? And is it not there he believes he must work it out?

For instance: suppose one is faced with a claim of disease, is he not apt to spend much time considering what matter or a body is telling him? Does he not often contemplate symptoms, or wonder just what harmonious condition he should endeavor to bring about in the body? Possibly he even tries to find what some physician would call his malady, arguing to himself meanwhile that if he could only know the Adam-name for it he would be better able to deny it. Is not all this striking out “right and left against the mist”? Should he not, rather, lift his head into the pure sense of Spirit, and find there the truth which always proves there is no sickness in divine Mind as one becomes conscious of living there?

Just so it is with every human difficulty, whatever it may claim to be. If sin,—then the lifting up is always done by departing from evil and dwelling with good forevermore. Is it a home problem, a church problem, a business problem? Always there is the opportunity to apply the teaching of Christian Science by stopping all stumbling efforts in the mist, and lifting thought into the blessed consciousness that right here above the mist is always “the active, all-wise, law-creating, law-disciplining, law-abiding Principle, God” (Miscellaneous Writings, p. 206). As we place ourselves in His blessed care by thus recognizing the availability of His ever-presence, we shall indeed find the “sovereign panacea.” Then always, let there be lifting up!

Holy Expectation

From the September 9, 1922 issue of the Christian Science Sentinel by

Expectation has been defined as “a conviction which excludes doubt.” Now, while mankind is always entertaining such convictions, the difficulty is they are generally based on so positive a belief in evil that the expectations held are only of disaster, failure, distress,—indeed, of all that would result from an evil cause; hence, the evil prophesying in which mortals so frequently indulge. Even the Christian who talks much of his faith in God would no doubt be astonished were his attention called to the vast number of times a day he throws the weight of both his thinking and his tongue on the side of evil expectation. Because of this evil prophesying, this expectation of that which is the opposite of good, is it strange that the world has seemed to reap the harvest of its own faith in and expectation of all that is disastrous and dreadful? “According to your faith be it unto you” should certainly be a trumpet call to examine the quality of one’s faith, to see what it is based upon and what is the nature of its expectations.

When Christian Science first awakens one to the analysis of thought, it almost appears to such a one as though mortals never expect anything but evil, so continuous seems the endless stream of evil expectation which is poured, either from within or from without, into his consciousness. One reason for this is that the world’s education has been largely from the standpoint of evil as a power. Believing in evil as power, the expectation of its activity, with results correspondingly unfortunate, would appear to follow naturally. Another reason that evil has been considered powerful has been the frequently accepted belief that God upheld it and therefore one never knew what to expect, since God was supposed not only to sanction and permit evil, but also often to will or intend it.

The psalmist must have had a very different viewpoint when he sang, “My soul, wait thou only upon God; for my expectation is from him.” He evidently did not expect the God on whom he was to wait would give him less than good as the result of such trust. So, in spite of the almost universal human tendency to expect evil, there have been those who caught at least a glimpse of the possibility of expecting and receiving good. Paul saw only positive good in the line of expectation when he wrote, “For the earnest expectation of the creature waiteth for the manifestation of the sons of God,”—even the recognition and appearance of man’s sonship with God. Christian Science, in its teaching of God as all-good, brings into view the possibility of never having aught but holy expectation. Since God, the infinite good, is the only Giver, where could there be any reason for the expectation of less than perfect good?

Think for a moment how wonderful even this present world would seem if, instead of all the evil expectancy which mortals now believe they may indulge in, they were to change their methods and expect only the good which God has for them! Think of the marvelous transformation even this single reform would effect in human thinking and living! In “Science and Health with Key to the Scriptures” (p. 426) Mrs. Eddy writes, “When the destination is desirable, expectation speeds our progress.” So to begin to recognize that God alone has power and that it is all good,—that good alone is in store for each child of God,—what a joy expectation would become, and how it would speed mortals’ progress from earth to heaven! When we stop to realize that to expect anything but good is to deny God, we are awakened to see that health and holiness, harmony and heaven, are the only expectations we have the right to entertain.

There is another aspect of expectation which we need to contemplate. In “The First Church of Christ, Scientist, and Miscellany” (p. 230) our beloved Leader tells us: “Scientific pathology illustrates the digestion of spiritual nutriment as both sweet and bitter,—sweet in expectancy and bitter in experience or during the senses’ assimilation thereof.” This shows us a necessity and a privilege: the necessity, that we do not lose sight of the fact that good must be assimilated through constant willingness to yield the false to the true; the privilege, to allow sweet expectancy to go with us through what to material sense may seem the bitterness of self-renunciation. Then our duty as well as our privilege is to cling constantly to holy expectation,—expectation of God’s continual blessing, expectation that all good and nothing less is what His dear love has and intends for every one of us as His dear children.

As we cling to such wonderful expectation, whatever may seem the way to its fulfillment, we shall find joy and peace and assurance going with us all the way, and naught but final victory can crown such a journey.

God’s Mercy

From the October 27, 1928 issue of the Christian Science Sentinel by

The quality of mercy is not strain’d;
It droppeth, as the gentle rain from heaven
Upon the place beneath: it is twice bless’d;
It blesseth him that gives, and him that takes:
…
It is an attribute to God himself.

There are, perhaps, no words of Shakespeare more widely known than these which proclaim the beauty and desirability of divine mercy; and all certainly are wise who cherish this quality in their heart of hearts, allowing it to bring forth fruit after its own kind. Although mercy has frequently been extolled in song and story, it has not yet gained the place in human consciousness which it deserves, and which it must surely attain if God’s bounteous love is to be understood and demonstrated.

The Bible proclaims God’s mercy with great frequency, the Psalmist enriching one of his songs by closing each of its twenty-six stanzas with the phrase, “For his mercy endureth for ever.” Yet again the singer declares, “His mercy is everlasting; and his truth endureth to all generations.” Right here is where Christian Science finds mercy united to everlasting truth; and thus joined together, they must indeed go on through all time until all the world has been redeemed through their gracious all-powerful agency.

The true sense of mercy has not always been understood. Men have called that merciful which would excuse the sinner without delivering him from the sin. They have believed that leniency toward evil has meant kindness; but this is not the nature of that divine mercy which is ever associated with Truth. While God’s mercy can never be less than tender and compassionate, it could never be satisfied except by the complete deliverance from all error, the wiping out of every least suppositional cause of wrong, the establishment of Truth itself in every situation.

In her writings Mrs. Eddy too has much to say of divine mercy and she also couples it with truth. For example, on page 538 of “Science and Health with Key to the Scriptures” she writes: “Truth should, and does, drive error out of all selfhood. Truth is a two-edged sword, guarding and guiding.” And then she goes on to say, “Radiant with mercy and justice, the sword of Truth gleams afar and indicates the infinite distance between Truth and error, between the material and spiritual,—the unreal and the real.” Here she indicates plainly that that mercy is alone divine which goes hand in hand with Truth, casting out all that could result in what is unmerciful, unkind. Here she also allies mercy with justice, but it is always the divine justice which demands the complete destruction of error; for on page 22 (ibid.) she declares: “Justice requires reformation of the sinner. Mercy cancels the debt only when justice approves.”

How naturally, then, in Christian Science does the conclusion follow that God’s mercy is so wide, so loving, so true, so wise, that it never lets go of any situation until Truth has uncovered, rebuked, and swept away all that could harm, until it has proved unreal all that is unlike the Christ, man’s true selfhood. What immense comfort may every honest heart therefore gain from the understanding which Christian Science emphasizes, that this divine mercy is indeed everlasting, and that the truth which is always its companion “endureth to all generations”! Whatever the exigency, however deep the waters of tribulation, there are God’s mercy and truth always at hand, tenderly, lovingly encompassing us until we emerge triumphant over all unlike good!

The question may here arise, How are we as Christian Scientists always to reflect to others this divine mercy and this truth which heal and save? How are we so to understand and express mercy that it shall ever bring forth the divine justice which blots out evil and establishes good? Perhaps one of the most important points for us to remember is that human justice and divine justice are often direct opposites, and it is only as we are willing to relinquish the personal beliefs and personal sense which claim to constitute the former that we can understand and express the heavenly nature of the latter. In “Miscellaneous Writings” (p. 11) our beloved Leader says, “Love metes not out human justice, but divine mercy;” and she later indicates that all retribution must be left to God, for His justice alone can bring blessing. We therefore see that the mercy we reflect must be so divinely just that we shall gladly trust the affairs of our neighbor to that truth which works out every problem perfectly. Then in our experience we shall gratefully recognize that “mercy and truth are met together; righteousness and peace have kissed each other.”

Health

From the September 30, 1922 issue of the Christian Science Sentinel by

Were the average person asked to define health, he might find it difficult to comply, so indefinite seems to be the understanding of what health really means. More or less generally, it is supposed to concern the human body, and consequently to be dependent on physical conditions, and under the control of material laws. To be sure, mankind has also talked sometimes of health of mind and soul; but, even then, the thought has been attached to materiality, since human belief has said that brain thinks and that soul is in body. Mortals have also believed that health could get into matter without their knowledge, and get out of matter without their desire or consent. Try the best they might, study and search as earnestly as they knew how, obey as punctiliously as possible all the latest material methods for securing and retaining health,—still, rarely could one be found who seemed to possess much of the coveted treasure. Certainly, there is nothing more sought after than health; and nothing has seemed more illusive in its nature; for witness a whole world seeking, and how few finding!

That men have been looking to matter, instead of to God, for health is one reason for their having failed in such large measure to find it. Christian people have prayed long and loudly to God to give them health, since they have felt that without it they were practically helpless and hopeless. But in spite of praying thus, they have still looked for it in matter, and have believed it was dependent on matter. The Bible has always been proclaiming to men that health is of God; that it can only be realized in proportion as God’s laws are obeyed. It is true that Christian men and women have believed this in some degree; but the difficulty has been that while they have prayed to God to show them how to obey Him, in order that they might thereby win health, they have at the same time believed that His laws in regard to health were material, and they have expected Him to give them healthy matter in answer to their prayer. Consequently, they have continued to look to matter to discover both the laws they were to obey and the health they hoped to receive. In other words, they have prayed to God, and then have looked away from God to find that which is only of God. Is it any wonder that while working from such a standpoint they have failed in their quest?

It was into the darkness of such a disappointed world that the light of Christian Science came, showing not only the true nature of health, but the way to secure it. When Mrs. Eddy states in “Science and Health with Key to the Scriptures” (p. 120), “Health is not a condition of matter, but of Mind; nor can the material senses bear reliable testimony on the subject of health,” she immediately places health where it belongs, and opens the way for all to understand and demonstrate it. Immediately, thought is turned away from matter to God, divine Mind. Finding that health belongs to divine Mind, the infinite God, it is readily seen that it must always be found therein, existing as a divinely mental attribute. Every child of God, therefore, must reflect it, and can never be separated from it; hence, the glorious truth must be deduced that all mankind can and must demonstrate it.

All men acknowledge that the nature of health is good; and when there is added to this the fact that it is also divinely mental, the conclusion inevitably follows that thinking good must be health itself. Then, in proportion as men think good thoughts they will express health. How simple! How it lifts thought away from matter to the realm of divine Mind, where all is harmony and holiness! Holiness surely means wholeness; and wholeness must include all that is meant by health. To be healthy, then, one must be holy; and if holy, one would without doubt be healthy.

In “Miscellaneous Writings” (p. 41) Mrs. Eddy says, “Health, alias harmony, is the normal manifestation of man in Science.” Now, in the endeavor of the Christian Scientist to demonstrate his unity with the divine Mind, by thinking only the thoughts of “health, alias harmony,” he is tempted, again and again, to look to matter for evidence. It is only, however, as he holds his thought steadily to the truth of being that he will find the false evidence of disease yielding to the facts of health. To look away from divine Mind to matter is always to hinder his demonstration.

Centuries ago the psalmist said: “Why art thou cast down, O my soul [sense] ? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.” What inexpressible joy it is to be able, through the understanding of Christian Science, to discern the meaning of such Scriptural passages as this; and, more wonderful still, to be able to demonstrate the truth of them! Surely, no Christian Scientist need ever fear that he can lack health, when Science shows him so plainly that God is always bestowing it upon man in the holy thoughts, — the thoughts of good, — He gives him. Our beloved Leader has expressed this truth so beautifully in “The People’s Idea of God” (p. 12), where she says: “As if Deity would not if He could, or could not if He would, give health to man; when our Father bestows heaven not more willingly than health; for without health there could be no heaven.”

Trust

From the September 13, 1919 issue of the Christian Science Sentinel by

In “The First Church of Christ, Scientist, and Miscellany” (p. 171) Mrs. Eddy gives us the following epigram: “Trust in Truth, and have no other trusts.” This is a statement so simple, so direct, so all-embracing in its demands, that if obeyed it will bring the reign of heaven upon earth, the perfect government of God, and thus banish all the difficulties of the world. All our fears, all our doubts, all our disappointments and discouragements, are because of lack of faith in Truth. To trust Truth to the exclusion of reliance on aught else is to rest absolutely in the assurance of the supreme governing power of God, good, no matter what the seeming may be.

There is no place and no circumstance where this complete, all-encircling faith in Truth will not act to the elimination of any seemingly opposing power. We are always trusting something that we acknowledge as power. If error seems to govern in our affairs it is because of our belief in it as a power. Then the remedy is to learn to understand Truth. In “Science and Health with Key to the Scriptures” (p. 286) Mrs. Eddy says, “The understanding of Truth gives full faith in Truth, and spiritual understanding is better than all burnt offerings.” Then if one would advance in the understanding of the Science of Life he must seek Truth with all his heart. That all men shall know Truth is the will of God for all. Not only is this His will, but in Christian Science He has revealed Truth to this age in so plain a way that all are without excuse who do not avail themselves of its marvelous power.

The difficulty is that the human mind prefers its burnt offerings. It prefers to stumble along with its beliefs in matter, laying its sacrifices upon error’s altar, because there is always the argument that it is the easier way. It invariably insists that it is easier to yield to error than to resist it with the truth. The unwary are thus beguiled into treading a long way which must inevitably be retraced, for every step in the wrong direction involves an equal number of steps reversed. On the contrary, each effort to follow Truth is a point gained in the pathway of overcoming evil with good. Even the least endeavor to trust Truth will be a step in the right direction, for we must all take the first step before a second is possible. We do not always find perfect results immediately, but persistent effort to hold our faith in Truth under all conditions will finally win the victory of perfect trust.

When one has gained even a slight knowledge of Truth he immediately has an equal degree of faith in it, and he therefore begins to trust it and to use it. Now it is Truth which acts, which works, which accomplishes. It is always Truth alone which is the light that uncovers every least claim of error and proves it unreal. It would be as foolish to go into a cave without a lamp and try to clean out the hidden things of darkness as to expect to cleanse the human consciousness from its evil beliefs without the light of Truth. It is Truth which denies error.

Just here the Christian Scientist must be on guard lest he allow himself to drift into a negative state of thinking, which loses sight of Truth. In Science and Health (p. 418) we read: “Truth is affirmative, and confers harmony. All metaphysical logic is inspired by this simple rule of Truth, which governs all reality. By the truthful arguments you employ, and especially by the spirit of Truth and Love which you entertain, you will heal the sick.” The suppositional nature of error, however, seems constantly to insist on itself as entity. This effort is subserved when the error is continually kept in thought through denial. If a truth were known in regard to mathematics one would understand that truth would reveal all mistakes about it,—and there would be no necessity of searching to see how many such mistakes might present themselves. Clinging to the truth, any mistake would be uncovered and rejected as it appeared. Thus in the practice of Christian Science we concern ourselves with the error only to the extent of casting it out with the truth; in other words, we must trust in Truth and have no faith in error,—we must erase error whenever it claims to appear, and we do erase it by knowing the truth. Then Truth is indeed “affirmative,” and to trust in Truth is to affirm the truth at all times, under all circumstances. This affirmation is more than repetition of words; it is to dwell in the spirit of Truth, —it is to “have no other trusts.”

Another tendency of supposititious mortal mind is to steady God’s altars, and this always implies a stupid lack of trust in Truth. In the home, in the church, in business, there is the danger of attempting to take all responsibility on one’s own shoulders, forgetting that Truth is always present to govern. All right affairs are the affairs of Truth, and Truth certainly knows enough to control every detail properly. What joy and freedom must come to the Christian Scientist who perceives that he can give his every thought, his every word, his every deed to the upbuilding of the cause of Truth in the world, through solving his own problems—performing his own tasks—in modest, unassuming obedience to Truth; in other words, that his only necessity is to “trust in Truth, and have no other trusts.”

True Relationship

From the March 1924 issue of the Christian Science Journal by

THERE is nothing with which mankind is more closely concerned than with the question of true relationship. To understand its meaning and thus be able to work out, in daily living, harmonious association with others is what most men consider one of their greatest problems. Always to solve this question properly is indeed of paramount importance. The failure to bring about right relations among men has resulted in most of that which is deplorable in world conditions to-day.

Almost every one will admit that the greatest obstacle to the realization of true relationship is selfishness. Men have been so largely seeking their own good, striving for their own advantage,—giving comparatively so little thought to the needs and desires of others,—that a true sense of kinship has been sadly lacking in human affairs. Selfishness as a deterrent to harmonious associations is quite readily discerned, and every Christian will acknowledge that to practice the Golden Rule is the way to overcome the difficulty. For more than nineteen hundred years men have been reaching out for an understanding of just how to do this, of just the way in which to do as they would be done by; and their prayers have been answered in the revelation of Christian Science.

This perfect, God-given Science teaches plainly what all true relationship is. Indeed, from one viewpoint its entire instruction is the elucidation of this subject; and it defines it in myriad ways. In “Miscellaneous Writings” (p. 151) Mrs. Eddy, the Discoverer and Founder of Christian Science, writes clearly: “God is our Father and our Mother, our Minister and the great Physician: He is man’s only real relative on earth and in heaven. David sang, ‘Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.'” Then the knowledge of God as “man’s only real relative” must include the understanding of all true relationship. No association among men can therefore bring out perfect harmony which does not take this great truth into consideration, which does not base its understanding of kinship on what is thus revealed.

It would certainly seem as though all men would hasten to accept this wonderful fact that God, the infinite good, is All-in-all to man, since the full realization of this would immediately bring into evidence all blessedness. And yet, even Christian Scientists do not always see quickly that this relationship with God necessarily involves all right relationship. Instead, when they first meet with Mrs. Eddy’s statement that God “is man’s only real relative on earth and in heaven,” they are apt to think that to admit this would be to separate them from those whom they already know and love. On the contrary, it really opens the way to finding all included in perfect relationship. At the same time it teaches the blessed method of learning and demonstrating this relationship, as well as of refusing to accept any sense of unity for themselves or their brother which does not measure up to true kinship as found in God, infinite good.

Christian Science shows the manner in which to contemplate this truth about relationship. It teaches the way to allow thought to unfold into the larger understanding of what this divine unity with God means. It tells us to think of God’s glorious qualities; to think of His intelligence and wisdom, His goodness, His grace, His loveliness with all its wonders; and then to dwell with the all-satisfying truth that since man is related to God, he is related to all these perfections, and to naught else.

Who would not rejoice to learn that in reality he belongs only to God; that he has no relationship in reality with anything that is not true and good, grand and noble, intelligent and wise? Who would not cling to this method which will bring him into the consciousness of himself and his brothers as the perfect image and likeness of all good? Continually to prove that all true relationship includes only that which is Godlike and pure, wise and holy, loving and true, is also to win that unselfishness which always seeks its own in another’s good.

All this sounds very simple in theory, but as the Christian Scientist strives to put it into practice, all sorts of difficulties claim to present themselves to him. Although he may theoretically believe that man’s relationship to God always involves perfect relationship everywhere, he still seems much given to considering both himself and his brother as material and mortal, as sick and sinning, as having each a mind of his own. He is therefore confronted with an apparent array of human opinions and desires, with phase after phase of false material selfhood.

Instead of turning steadfastly to the truth of true relationship as revealed in Christian Science and letting that rebuke and correct all that is wrong in his own thinking and acting, he is often tempted to blame his brother for his own mental discomfort. He longs to be unselfish and loving, but because he does not turn resolutely from material sense testimony and base his conclusions on the truth that God “is man’s only real relative,” he is assailed either by the false responsibility that he must pursue his brother until that brother measures up to his sense of righteousness, or that he must leave his brother with all his apparent faults entirely alone, and so be unloving to him.

In “Science and Health with Key to the Scriptures” (p. 6) Mrs. Eddy gives us the following heart-satisfying statement: “Divine Love corrects and governs man.” We therefore need never be disturbed about our brother. We may always flee into the “secret place of the most High,” where we and our brother are safe in the blessedness of our perfect relationship with God and with each other! Thus, God-governed, we shall speak when a word will help our brother, or be silent when silence is the part of wisdom. Above all, we shall rebuke our own sense of any apparent error, wherever it may seem to be manifested, resting serene in the confident assurance that true relationship is here and now the fact of God’s creation, and that all men must finally come to know and express the joyous truth that God is indeed “man’s only real relative on earth and in heaven.”

Courage

From the September 20, 1924 issue of the Christian Science Sentinel by

There is, perhaps, no quality more necessary to successful endeavor than courage. Every one knows that it takes courage to be true under trying circumstances; to press on under all sorts of difficulties; to “hold the fort” until all enemies are vanquished; to win the battle whatever the apparent odds against one. No one questions that it takes courage to persevere in each true activity until every hindrance is removed, every obstruction is thrown down, every obstacle is overcome; to press steadily forward, whatever the seeming discouragement, whatever the tendency to falter and faint by the way, until right is established. Many a battle has been gained by the revival of courage where the fight had seemed almost lost; renewed effort was thereby made possible because hope was restored, and the triumph of good resulted.

Men have always looked upon such courage as this with great admiration, and few if any thinkers but have desired to possess and exercise it. They have, however, often sought for it in the wrong direction because they have considered it physical, whereas the entire nature of true courage is always moral. That which is sometimes called courage, but is not based on a desire to see good triumph, will fail when it is most needed; it invariably runs before danger and would rather be accounted a coward than to stand, under difficulties, for that which is right; it is the very counterpart of fear, and partaking of such a nature it is but “a reed shaken with the wind,” on which no dependence can be placed,—on which no one would be tempted to rely for an instant.

In “Science and Health with Key to the Scriptures” (p. 514) Mrs. Eddy says, “Moral courage is ‘the lion of the tribe of Juda,’ the king of the mental realm.” And then she adds: “Free and fearless it roams in the forest. Undisturbed it lies in the open field, or rests in ‘green pastures, … beside the still waters.'” The Bible also teaches that it is only the courageous who can be calm and untroubled in the midst of stress, and who may always be conscious of God’s presence to deliver them from all evil. The Psalmist sang, “Wait on the Lord: be of good courage, and he shall strengthen thine heart.”

Christian Science shows how to attain this sublime, dauntless courage, which can never fail, but which presses steadily forward until victory is won in every instance, since it explains that we—even as did Paul—can do all things through Christ, Truth, who strengtheneth us. After all, what is it that inspires true courage but the understanding that one has the God-given ability to accomplish what he undertakes? Even were one in a wilderness, if he knew the way out he would not be afraid. So whatever the difficulties which may confront the Scientist, he knows he can always be courageous, since the path is invariably made plain in Christian Science. He also understands what Mrs. Eddy indicates in Science and Health (p. 417),—that his strength is in proportion to his courage.

Then if, as the sons of God, we will work from Jesus’ standpoint,—that “the Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise,”—we shall be able to prove that moral courage is really ours; that we are indeed at-one with “the king of the mental realm.” Now, while this is clear and simple, which one of us to-day but needs to be assured and reassured that this courage is always his?

When Isaiah wrote, “They helped every one his neighbour; and every one said to his brother, Be of good courage,” he touched upon a point which we who are striving to stand true to Christian Science and its teachings should never forget. Are we, therefore, always careful to value and cherish properly every effort that our fellow-Scientist may be making to do his work faithfully and well, even though the results may not seem fully pleasing to us? Are we ready with the word of appreciation and encouragement? Are we ready with the thought, word, or deed which will help our brother to go patiently forward in spite of the false arguments of discouragement and fear and inability which, perhaps all unknown to us, are assailing him?

Every demonstration of Truth over error, however small, is of real value in winning the salvation of the world. No one can be left out. It is important to all that every one of us shall succeed in proving God’s allness and the nothingness of every supposititious claim to an opposite. Then should we not lovingly stand ready with our songs of courage and hope, that no brother shall faint for lack of them? The demand for courage is made upon every one of us equally. Let us all, therefore, cling constantly to the blessed assurance that our beloved Leader has given us in “The First Church of Christ, Scientist, and Miscellany” (p. 191), where she says, “Immortal courage fills the human breast and lights the living way of Life.”

Overcoming Pride

From the October 6, 1928 issue of the Christian Science Sentinel by

“When pride cometh, then cometh shame: but with the lowly is wisdom.” Thus wrote the wise man centuries ago, and his words are as true to-day as when he first uttered them. Although throughout the ages right-minded men have condemned pride, and although its wrong as well as its foolishness has been proved times without number, it still frequently seems to flourish with great abandon. Men still appear blind to its evil nature, and still go on fashioning within its deceptive allurements the pitfalls which will later inevitably cast them into direful distress and difficulties. Again hear Solomon: “Pride goeth before destruction, and an haughty spirit before a fall.”

Now so subtle is this crafty sin of pride that men may go on for long years suffering from its betrayal before they awaken to its falsities and begin to reach out for the spiritual understanding of humility which alone can deliver them from pride’s snares and their fatal consequences. Even though Christian Science in its revelation of true humility exposes every least claim of this evil, and teaches how to overcome it with the might of true meekness,—in spite of the fact that every serpent of pride’s creating is thus brought out from under cover,—it demands utmost honesty on the student’s part if he is to cease speedily from cherishing the false tendencies which pride presents in the name of human good.

While pride often parades with its arrogant flowering of self-esteem, vanity, self-conceit, egotism, haughtiness, self-will, self-justification, self-love, even the students of Christian Science are sometimes found excusing these blossomings rather than attacking them with the humility and courage which are needed to dig out their root, so that no least shoot shall be left to spring forth and send out its poison.

Perhaps no statement of Mrs. Eddy is more replete with helpful meaning than the one she makes in “Miscellaneous Writings” (p. 224) where she says, “It is our pride that makes another’s criticism rankle, our self-will that makes another’s deed offensive, our egotism that feels hurt by another’s self-assertion.” Our Leader definitely speaks of pride in the one instance; but it is easy to see that self-will and egotism also partake of the same quality in the other instances she names. Indeed, pride is often the tendency which prevents us from recognizing the mistaken nature of self-will, self-love, self-justification—yes, of all selfishness. There is nothing more dulling to spiritual vision, there is nothing more deterrent to the humility which delivers from all evil, than the pride which boasts itself of personal goodness, personal prowess, personal sense, personal opinion.

Christian Science teaches that God alone is the source of all good; it shows distinctly that to Him belong all “the kingdom, and the power, and the glory”—that since He is the only cause, even the reflection of any good is but effect, and therefore can claim nothing for itself apart from Him. Then, where does pride find any excuse for being? Pride always demands recognition for itself and itself alone, and so is totally contrary to the humility which only can express the might of God. When one has divested himself of pride, the recognition of the glory of God and His creation flows into consciousness and the might and joy of reflected good become one’s rightful possession.

On page 356 of “Miscellaneous Writings” Mrs. Eddy tells us “one can never go up, until one has gone down in his own esteem.” Who, then, would not hasten to acknowledge the falsity of every prideful tendency, that he might the sooner lay hold of the power which lifts him to the understanding of true being? How often must our repentant sense kneel before God in deepest sorrow for pride’s arrogance—that arrogance which is the basic error in such a multitude of our problems, that arrogance which adulterates so many of our would-be valiant attempts to serve our God and our neighbor—ere we can forsake forever the human beliefs which claim to constitute our human selfhood!

But oh, the joy which comes with the acknowledgment of every wrong which Science uncovers in our thinking and our living! With pride laid low, how our hearts lift themselves in humble gratitude for Truth, the great deliverer, and how we press on to the proofs which the might of true humility pours into our waiting thought!

God’s Encircling Arm

From the July 21, 1928 issue of the Christian Science Sentinel by

Moses comforted the children of Israel in words that have been rich in blessing to God’s people through all the centuries, when he declared, “The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them.” In similar manner Mrs. Eddy, the beloved Leader of Christian Science, brings God near to His people of to-day when she writes (Poems, p. 4):

“Love is our refuge; only with mine eye
Can I behold the snare, the pit, the fall:
His habitation high is here, and nigh,
His arm encircles me, and mine, and all.”

The Scriptures contain many references to the arm of the Lord. Therein His arm is accounted mighty, holy, victorious, strong, glorious, tender, protective. This metaphor of God’s arm has always been very precious to His people, since there is nothing men need more than the understanding of God’s protecting, all-loving, all-mighty control. In “Science and Health with Key to the Scriptures” (p. 24) Mrs. Eddy writes: “He to whom ‘the arm of the Lord’ is revealed will believe our report, and rise into newness of life with regeneration. This is having part in the atonement; this is the understanding, in which Jesus suffered and triumphed.” And in “Miscellaneous Writings” (p. 183) she asks the questions, “Who hath believed our report?’ Who understands these sayings?” and then she answers by declaring, “He to whom the arm of the Lord is revealed; to whom divine Science unfolds omnipotence, that equips man with divine power while it shames human pride.”

It is therefore very evident that there may be nothing of greater importance to the Christian Scientist than to recognize the wealth of blessing contained in a proper understanding and appreciation of the significance of God’s arm. And what immense comfort does the Christian Scientist gain as he realizes more and more fully that he is leaning on the divine power, that he is demonstrating its encircling care in just the proportion that he relies on the incomparable truth of being which Christian Science reveals. And how wonderful to know that in doing this he is laying hold of the reflected power which does indeed give him dominion over all the earth!

As the Christian Scientist dwells with the absolute truth that he is always held by the encircling arm of his Father-Mother God,—that he is always surrounded by the perfect thoughts of divine Mind,—it becomes easy for him to intrench himself in the childlike confidence that he will express the mighty power for good which the consciousness of such close association with God makes possible. When Jesus spoke of the mental attitude of the “little ones,” he declared, “In heaven their angels do always behold the face of my Father which is in heaven.” What complete protection, therefore, from all belief in evil must such childlike reliance insure!

Christian Scientists are sometimes tempted with the tormenting argument that they do not know how to win the consciousness of God’s ever encircling, protecting love and care. They are even betrayed into arguing for both the presence of evil and the consequent absence of good. In spite of this, there is ever and forever at hand the unfolding and enfolding love of our good God; and we have only persistently and emphatically to insist on this all-presence and all-power in order to see the shadowy and ephemeral hosts of evil disappear into their native nothingness.

It seems strange, indeed, that Christian Scientists should ever argue for or entertain in their thinking the beliefs in an opposite to infinite good, when our Leader’s teachings so plainly point out the way to remain always with the all-holy, all-powerful thoughts of divine Mind. Let us awaken, therefore, that the “arm of the Lord” may be revealed to us with its all-mighty, all-loving, all-protecting power. We need never for an instant feel that we are outside its tender embrace. To realize something of the meaning of the single line in our Leader’s poem, “His arm encircles me, and mine, and all,” is to shut out from one’s thinking all sense of hatred and strife and to open the door to a sense of love not only for God but for all mankind.

Love is the liberator.