The mentality of one who is controlled by physical sense presents a striking contrast with that of one who has learned enough of the Science of Being to be led by spiritual sense. The one theorizes upon the subject of religion, while the other is striving to "work out" his own salvation with fear and trembling; the one judges according to outward appearances, while the other judges only righteous judgment; the one is often called a "believer," while the other is a humble follower of Christ, Truth; the one is dealing constantly with the seeming complexity of mortal existence, while the other is imbibing the simplicity of spiritual things.

Because of its purity and simplicity, Jesus chose a little child as an object-lesson for the educated beliefs of his disciples, and said unto them, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." He realized only too well the truth of the sentiment expressed by Schiller, "A childlike mind, in its simplicity, practises that science of good to which the wise may be blind," and he made it plain to his disciples that childlike simplicity was one of the prime essentials of Christian character. Conversion in Christian Science is something more than a theoretical exchange of one human belief for another. Rather is it the correction and elimination of all sense testimony concerning God, man, and the universe, and a consequent ability to think only from the standpoint of the reality and permanence of the unseen or spiritual. To become childlike is to escape the binding fears of false material beliefs. The little child presents a condition of thought that is not in bondage to these educated beliefs, and is consequently open to the recognition of spiritual truth. It does not boast of any material knowledge, and is therefore ready to be "taught of God." The man or woman who claims to know God, and yet is thinking in accord with sense testimony, has no demonstrable knowledge of good, and must needs be converted before he can grasp the true meaning of heaven, or harmony. After years of homage to the material senses it may at first seem difficult to question their reliability and to acknowledge the supremacy of spiritual sense; and this is because the physical sense have not taught the meaning of humility and purity, the inseparable companions of Christian simplicity. Instead they have advocated and encouraged the very opposites of those virtues which characterize the true Christian. They have made religion one of the most complicated and mysterious things in the world, so that countless thousands, who perchance have been more receptive of spirituality than others, have turned away from a material concept of God and man and have renounced all faith and confidence in the religion of their fathers.

The religion of Christ Jesus is characterized by simplicity and purity, and cannot be understood aright through the so-called physical senses. Jesus repudiated all sense control and spoke and acted only under the domination of spiritual sense. He did not look to the material senses for any reliable or accurate information concerning God, man, or the universe. He knew that these senses are not endowed with intelligence, power, or wisdom, and because he taught and acted contrary to their dictation, he was crucified. Professing Christians, those who want to be just and to do the will of the Father, ought to stop and consider this most important point,—whether they are not judging Christian Science from the standpoint of the material senses and not from that of the Christ. Spiritual things are spiritually discerned. Any material concept of them is necessarily theoretical, inaccurate, unreliable, and misleading, and yet people spend much valuable time writing pamphlets and books based wholly upon the testimony of the senses, in a vain attempt to explain away what they imagine to be fallacies in Christian Science. This is nowhere more pronounced than in the effort to explain how Christian Science heals the sick. The evidence is now so overwhelming that people no longer deny that it heals but they persist in calling upon the physical senses, the very senses that uphold sin and disease, to explain how the healing is done.

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September 1, 1906

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