THE DILEMMA OF MORTAL MIND

John B. Willis

The significance of the stand which Christian Science has taken for a demonstrable knowledge of spiritual truth is more clearly seen when we note the multiplicity and the strength of those currents of thought which have originated in mental revolt against the inconsistency and unsatisfactoriness of theologies that have been dogmatic but not demonstrable, creedal but not convincing. In the eighteenth century Voltaire's caustic pen poured contempt upon speculative theology as he knew it, and when Comte counted religion out of his system of philosophy, Positivism, he was but reaping where the great skeptic had sown. To-day kindred revolt against undemonstrated religious belief is seen in the many ethical and social movements which also find no place for God and His man.

It is a most interesting fact, however, that to-day, as in all the past, materialistic thought is in very much of a "strait betwixt two." In its loyalty to evolution, as the explanation of all physical and mental phenomena, it has been impelled to discard the so-called supernatural, including the miracles of Christ Jesus, divine revelation, and the concept of God as "The Supreme Intelligence." At the same time it has had to concede the universal presence and power of the religious instinct; that it has been altogether the most determinative factor in molding and directing the world's best civilization; that it has begotten the most splendid arts, the most exalted characters, the noblest achievements, and the finest heroisms known to human history. In other words, materialism has been compelled to break with its own philosophy in recognizing that inherent religious impulse and demand which has stimulated the race to its highest activities.

Comte discerned this dilemma for critical thought, and in his later works he sought to satisfy the demands of the religious sense by trying to "actualize the vague idea of Hero-worship." In this he anticipated the modern atheists and humanists, who propose to substitute humanity for God, and who assert the possibility of awakening enthusiasm over the "future perfect man of the evolutionary process," the idealized human Ego to whom they would have men erect temples and offer their prayers and praise! What more startling commentary upon the failure of speculative theology than this, that after nineteen hundred years men turn away from it that they may honor the hoped for ultimate of material evolution! Truly the reassertion and reestablishment of a demonstrable and scientific religion which enthrones God as divine Principle and which honors His Christ in the redoing of his works, is the world's greatest need, and she who first apprehended and proceeded to prove the rule of the Master's faith, and who thus inaugurated the stately goings of Christian Science, is humanity's greatest friend and benefactor.

It is an interesting fact that mortal man, subject to the asserted laws of material evolution, is at his best committed to hopeless disappointment and destruction by the philosophy of those who are seeking his apotheosis, for though he were to realize an ideal development and attain to an ideal control of the forces of nature, the trend of those forces would still remain, and the most enthusiastic exponents of material evolution must accept the earthly order as a cycle which embraces the cooling of the planet and the consequent ultimate extinction of all life upon it. Even race mortality, to say nothing of individual mortality, thus becomes a passing dream, the much-glorified evolutionary order must end in a universal despair and death.

The contrast which Christian Science presents to all this thought is inspiring. Here, God is not "a projection of the individual ego," but infinite Mind, the Principle of the universe; and man is not the product of material forces, but the present going forth of the Divine nature. He is, not shall be, perfect, and the attainment of the ideal life hinges not upon the movements of materiality, but upon our awakening to the eternal truths of being.

John B. Willis.

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"ONE LORD, ONE FAITH."

January 4, 1908

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