Independent Christian Science articles

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.

Communion Services

From the July 5, 1919 issue of the Christian Science Sentinel by

Twice in every year the Lesson-Sermon in Christian Science churches is on the subject “Sacrament.” Twice in every year is there thus given the opportunity to gain a larger, broader understanding of this remarkable subject, which God’s people have been contemplating from many an angle for many an age. Centuries ago Moses, in his endeavor to educate his followers into a truer comprehension of their dependence on and relationship to God, instituted what was called the feast of the Passover. This feast was largely material in its observance, but was nevertheless intended for the specific purpose of keeping the Israelites in frequent remembrance of the manner in which God had delivered them from bondage and of the fact that their future prosperity depended on their obedience to His commands.

From Moses’ time until Jesus’ public ministry this custom had prevailed. Jesus observed the same rite, though in much modified form, when he ate what we call “the last supper” with his disciples. Mrs. Eddy states in “Science and Health with Key to the Scriptures” (p.33), “This supper closed forever Jesus’ ritualism or concessions to matter.” This “last supper” which Jesus ate with his disciples was much less material in observance than the Jewish Passover, for he was thereby to lift the thought of his followers to the recognition of a more nearly spiritual concept of unity with God and to impress upon them the necessity of their grasping the spiritual import of his own life work, as well as of their own responsibility to walk in his footsteps.

Paul’s teaching in regard to the Lord’s supper was an endeavor to awaken his hearers to the metaphysical import or spiritual sense of bread and wine. He admonished them to study most earnestly such meaning in order that they might win therefrom the richest possible results and that none should eat and drink unworthily. From then until the present time, Christian churches all over the world have observed with much regularity what they have denominated “the sacrament of the Lord’s supper,” frequently giving it the name of “communion service.” They still hold at such times to the use of material bread and wine, and in clinging to the symbol do they not lessen thereby the value of the service? It remained for Mrs. Eddy under the guidance of divine wisdom to divorce such service from the material and institute in its place the silent, or spiritually mental, communion.

When the time for this semi-annual communion service approaches, it is well to remind ourselves that such occasion is one of no slight importance. Provided for as it is by our Church Manual, and with its own special form of service, thought should be awake to the reverent nature of the opportunity and one should come to its observance with lights trimmed and burning. While it is true that Christian Science teaches the possibility of constant communion with God, divine Mind, such possibility has not yet been fully attained by the most earnest student of Christian Science, and special occasions, such as our communion services, should be considered as offering possibilities of blessing and blessedness that have also not yet been fully realized. What they stand for and what their purpose is must be discerned clearly if one is to win from them the inspiration and strength which they are expected to afford.

Mrs. Eddy has approached this subject with utmost reverence, and in her wonderful exposition of what such communion should be, tells us in The Christian Science Journal of August, 1889: “The sacrament shall be observed … by a short interval of solemn and silent self-examination by each member, as to his or her fitness to be called a follower of Christ, Truth; as to his real state of love toward man, and fellowship and communion with Christ; as to whether he is gaining in the understanding and demonstration of Truth and Love, coming out from the

world and being separated from error; growing less selfish, more charitable and spiritual, yea, walking worthy his high calling.”

In view of all this, does it not seem plain that one should spend much time in prayerful thought in preparation for this event? It must surely be a time to examine one’s self and see what is one’s attitude toward all that is true and holy. One should turn into his consciousness with renewed carefulness the ever searching light of Truth. Shall it not be a specific time for purging from one’s thought all that is unworthy and untrue?

This communion service is a precious occasion, since it thus provides the opportunity of reaching out for a closer walk with God, for a larger, fuller recognition of what is meant by the Christ-life, for an opening of the heart to receive into its innermost recesses the uplifting hope of the Christ, Truth, as revealed in the inspired teaching of Christian Science. Such occasions, if properly improved, will result in greater ability to heal the sick and thus prove to the world beyond the possibility of a doubt that the Church of Christ, Scientist, is, as we read in the Manual (p. 19), “designed to be built on the Rock, Christ; even the understanding and demonstration of divine Truth, Life, and Love, healing and saving the world from sin and death; thus to reflect in some degree the Church Universal and Triumphant.”

“Lively stones”

From the May 27, 1922 issue of the Christian Science Sentinel by

No figure of speech has been a greater favorite with writers of all ages than that of stones. The Bible contains examples almost without number of the use of stones as metaphor. When there was the wish to write of something reprehensible, we read of hearts of stone, stones of darkness, stones of emptiness, stones of stumbling; while the purpose to commend would find expression in tried stones, white stones, and so on. Christ is frequently referred to as a stone,—a precious corner-stone, a living stone, an elect stone.

Perhaps no use of the word can bring to students of Christian Science a more practical lesson than that which Peter indulged in, when he spoke of the elect of his day as “lively stones.” We read in the second chapter of I Peter: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” This contemplation of a stone as “lively” immediately presents something unusual to thought, and sets one wondering as to the possibility of uniting such opposite qualities as those ordinarily attributed to stones—as, for instance, endurance, firmness, strength, stability—and those which belong to the usual definitions of lively,—such as, active, animated, energetic, buoyant, enlivening.

Here, as at all times, Christian Science explains away the apparent inconsistencies of the Bible; for when Mrs. Eddy “gained the scientific certainty that all causation was Mind, and every effect a mental phenomenon” (Retrospection and Introspection, p. 24), she showed mankind the possibility of embracing in the same mentality all the qualities of good, even though human thought might claim them to be totally diverse. Thus, to every alert worker in Christian Science, Peter’s “lively stones” immediately present a picture of great attractiveness; for there is nothing the Christian Scientist desires more earnestly than to be invincibly steadfast in his allegiance to Principle,—to be indeed as immovable as any stone. At the same time, his purpose is always to express the greatest activity in the exercise of every right quality, even of those very stone-like qualities of invincibility, steadfastness, immobility. When Peter goes on to say that these lively stones “are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices,” he really expresses the whole truth of right spiritual activity in living; for what does the offering of spiritual sacrifice mean, except the yielding of every material belief to the quick and instant necessity of expressing the qualities of good, that the spiritual structure of righteousness may appear.

Perhaps no better illustration of the way this activity should work in the advancement of the movement of Christian Science could be given than in the production of the Christian Science periodicals. Every individual who is connected with such production, from the least even to the greatest, must indeed be a “lively” stone. Each one must be firm, secure, and strong in his allegiance to Principle, and therefore not easily moved or disturbed by apparently adverse influence,—just steadily fixed in righteousness. But he must be equally quick to allow anything and everything that is unlike Principle to be cut away, that the perfecting of the whole may appear in all its beauty. A contributor to the periodicals should be a very “lively” stone in his concept of the periodicals as a whole. If his faith has the stonelike quality of fixedness, because he knows that the divine Mind which gave him the idea he is presenting will have the wisdom to care for it,—and if he has also the lively sense which recognizes that to-day in the building up of any activity, as, for instance, a given issue of our periodicals, there must be the necessity of having all the stones in the structure fit,—then he will be quick in his desire to offer “spiritual sacrifices.”

One of the most important lessons for all Christian Scientists is to have their stones fit in the universal structure. One great difficulty is that each one is often thinking more about his own stone than of the perfection of the whole structure. Because of this he is apt to believe his stone is quite perfect as it is, and if it cannot appear just as he presents it—very well, then, it need not appear at all! He argues to himself that all his praying and studying and working has enabled him to get so close to God, divine Mind, that necessarily his stone must be perfect. But then—it doesn’t fit! So, what is to be done about it? He must remember to be a “lively” stone; and to-day this surely means the willingness to sacrifice even what may appear as beautiful to him, if it does not join in the presenting of a perfect structure.

To-day, stones still need much polishing. There is still many a rough corner here and many an excrescence there to be smoothed away. There is many a human opinion, many a human desire, that must be sacrificed before the stones shall appear in all their beauty and perfection. Then Christian Scientists will do well always to remember to be “lively stones;” or, as our Leader tells us (Poems, p. 76):—

“Be awake;
Like this stone, be in thy place:
Stand, not sit.”

God’s Omnipresence

From the November 28, 1925 issue of the Christian Science Sentinel by

When Moses felt afraid to undertake the work God had given him to do, because he recognized his own inadequacy, he asked God whom He would send with him to help him. Then God said to him, “My presence shall go with thee, and I will give thee rest.” This most wonderful promise which God made to Moses all men must eventually prove belongs equally to them. Every one must finally demonstrate that the fact of God’s omnipresence is the solution of every human difficulty. Therein is the all-inclusive good which must be proved to be the annulment of every claim of evil.

The Christian Scientist accepts fully, at least from a theoretical standpoint, that since God is omnipresence there can be no other presence. He must, however, prove this true, since the suppositions of a mind and an existence in matter apart from God are constantly denying God’s presence by claiming to argue for something exactly opposite to Him. In spite of this, however, God’s presence continues to be infinite and all, and there is never a time when we cannot realize this presence and the power which goes with it.

Then it should make no difference to us what experience we may seem to be going through humanly, what the difficulty that must be overcome, what the dilemma from which we long to be delivered; in and through it all there is the fact of God’s omnipresence—there He is to teach us all necessary lessons. Above all else, let us always remember that He is not only all-presence but that He is always all-acting. However insistently error may be claiming to produce all sorts of evil phenomena; however it may be seeming to vaunt itself, it has never done anything, is not doing anything, and never will do anything. God alone is acting, and His all-presence is but uncovering to the human consciousness all error that it may be reduced to its native nothingness.

Even when in the midst of the seething claims of evil, we may always recall that God’s presence is with us and that He alone is acting. This is our deliverer from all evil; this is the truth that will steady our thoughts so that we may speak to any lie of evil with the authority which always accompanies the Word of Truth. In “Science and Health with Key to the Scriptures” (p. 571) Mrs. Eddy says, “Know thyself, and God will supply the wisdom and the occasion for a victory over evil.” Note this: “will supply … the occasion”! Surely, then, since God is the only One who is acting at all times, we need never fear or doubt or be dismayed; for certainly the God who has provided the occasion for the victory will enable us to win it through the only thing necessary, namely, the recognition of His all-presence and power. Our beloved Leader also tells us (ibid., p. 565) that “the fiery baptism will burn up the chaff of error with the fervent heat of Truth and Love, melting and purifying even the gold of human character.” Then why should we fear, since nothing can even seem to be touched but the false, the untrue, the unreal? The eternal presence, the infinite all of good, is always with each and every one of us, constantly revealing more and more of the true and the real.

In passing through any experience, however deep or difficult it may appear to be, we should never stop to murmur or lament. Suppose when Daniel found himself in the lions’ den he had momentarily forgotten about God’s presence and had begun to wonder, since he had served God so faithfully, why he should have been called upon to pass through such an experience. What, think you, would have seemed to occur? Or, if the three Hebrew boys in the furnace had allowed thoughts of complaint and questionings as to God’s ever present goodness to absorb their attention, what would have resulted? No, none of them could have spent time in thinking about their trying situation, or of their own demonstration before or in it! They could only affirm their continuing loyalty to the God whom they, like Moses, knew was with them.

Then the work of the Christian Scientist is, after all, but to admit always and forever the great fact of God’s omnipresence, and therewith deny every supposititious lie of any other presence or power. In other words, we have but to obey the loving injunction of our precious Leader, who on page 263 of “Miscellaneous Writings” writes, “Always bear in mind that His presence, power, and peace meet all human needs and reflect all bliss.”

Heavenly Treasures

From the January 20, 1923 issue of the Christian Science Sentinel by

Jesus makes it very plain in his Sermon on the Mount that “treasures in heaven” are the only ones that can be relied upon. He states clearly that earthly treasures may be stolen or destroyed, and are at best but transitory; while heavenly ones are safe from every form of depredation. And then he goes on to say, “Where your treasure is, there will your heart be also.”

It is acknowledged that one’s deepest interest is always with that which he considers most valuable. Humanity may be willing to assent to this, but it does not so readily admit that it is always working for what it believes is most desirable. Mankind is so imbued with the belief that existence is material and dependent on materiality that it thinks little of any treasure but that which belongs to matter, and spends most of its time endeavoring to lay up more of it. From the one who has least of it to the one who thinks he has much, the thought of getting more is generally foremost. This sordid sense becomes less dense when the individual awakens in some degree to the illusive and disappointing nature of such effort. Then he begins to inquire if there are other treasures to be found which are of more permanent value.

The Bible has always told of heavenly riches, and has urged the need of looking to God for them. It has also shown that these riches can only be obtained as men give up that which did not come from God. Christians have been praying and longing for centuries to understand how to apply these teachings properly. The usual interpretation of them has, however, placed the heavenly treasures largely in a future state, and has left men still floundering in a present belief in matter and its necessities. To humanity, thus submerged in the beliefs of materiality, Christian Science comes with its God-given explanation of the Scriptures, proclaiming the possibility of reversing all this illusive, unsatisfactory effort. It opens the way for men to turn squarely around, and shows them how to start in exactly the opposite direction towards the attaining of all that is everlasting.

Christian Science lays hold of the Bible teaching that real treasure belongs to Spirit, and to Spirit alone; that only in Spirit can enduring substance be found. And then, it sticks to its text. It shows how to work for heavenly treasures, and for them alone. When it teaches that God is infinite good, it indicates plainly that He must include all riches, and “treasures in heaven” must be comprised in a demonstrable understanding of Him.

Human belief cries out against this radical demand, for it always endeavors to carry matter along with it. Even the student of Christian Science is not always alert to the necessity of seeking heavenly treasure only where it can be found. He is sometimes tempted to look upon Christian Science as a method whereby he may secure more of earthly possessions. This danger must be recognized and avoided, if he would not shipwreck his faith. If one looks for what he may call good matter to result from the demonstration of Christian Science, he must see that inasmuch as he has such an object in view he is not working either Christianly or scientifically. On the contrary, Christian Science teaches that we must lay hold of the truth that good is only to be found in God. From this basis all endeavor must be to win that good,—to prove the presence and power, the utility and desirability, of such heavenly treasure. Then will every least present sense of good be uplifted, strengthened, enhanced. In this way we gain all that is real, and yield only that which is mistaken and false.

Mrs. Eddy tells us in “Science and Health with Key to the Scriptures” (p. 5), “God pours the riches of His love into the understanding and affections, giving us strength according to our day.” And what are the riches of His love? Listen to Mrs. Eddy’s enumeration of some of them (Science and Health, p. 248),—”unselfishness, goodness, mercy, justice, health, holiness, love;” and she goes on to say that if these reign within us, “sin, disease, and death will diminish until they finally disappear.” Here, then, is the way to seek heavenly treasures, and the way to find them manifested here and now. From this it follows that we are not to look to matter for anything; not to seek matter; not to think about matter at all. Instead, we must desire only Godlike qualities. We must cling to them, dwell with them, let them reign in us, and thus prove that they alone are real and desirable. In the degree that we do this we are forsaking worldliness and laying up “treasures in heaven.”

Love is the liberator.