Christian Scientists are sometimes asked, "How can you worship a God who is not personal?" If they, in turn, are asked how they can worship one who is, they have really no answer at all, for they cannot describe this person whom they adore. If the Scientist were to inquire, "Is he an old man with a beard, or a young man with a beautiful face?" they would be shocked at such sacrilegious remarks. But how can we worship an impersonal God?

If one were coming home alone some dark night, and were suddenly set upon by a robber, what concept of God would be of most service to him? Would it be that of a great personality seated upon a throne, somewhere in the heavens, whence He looked pityingly down upon the victim, but from which position He might not in any case come to his rescue; or the Christian Science concept of God as Love, Truth, intelligence, strength? Suppose a Scientist to be in any kind of danger: he would naturally turn at once to God as divine Love, knowing that if God is ever present, then Love is ever present; and that where Love is there can be no reality in hate, hence no one to rob or to kill, and no fear that would paralyze one's faculties. He would know that God is also intelligence, and if God is ever present then the Scientist, claiming man's reflection of God, would act intelligently,—must do so, if divine intelligence, governs him. He would know what to do and how to do it. He would also rely upon God as his strength, knowing that God, good, alone has power, and that evil has no power. This would apply equally to all the attributes of God, and would be equally available whatever the belief of danger, whether in case of disease, accident, or the kind of attack above mentioned.

It may here be asked, "Which concept of God brings us nearest to the source of all true help?" Is it that of the one who prays in fear and holds a belief in the impossibility of his personal God's ever coming down to rescue him; or that of the one who turns with perfect confidence to divine Love, intelligence, strength, to come to his aid? Is there any reason why Love should not be everywhere, at all times, and possess all power? Any reason why intelligence should not? Surely there is no understanding of God which brings omnipotence so near, as that which acquaints us with God as being infinitely more than a personal form like our own. Mrs. Eddy says, "If we pray to God as a corporeal person, this will prevent us from relinquishing the human doubts and fears which attend such a belief, and so we cannot grasp the wonders wrought by infinite, incorporeal Love, to whom all things are possible" (Science and Health, p. 13). Is it not the mental and spiritual qualities of our friends which appeal to us and which draw us near them, and give us the true sense of companionship and communion? Why should it not be the same with that Friend who is of all others so necessary, and with whom a perfect communion and companionship is possible—yes, absolutely necessary for every one of us. We cannot deny that it is material sense which limits and mars our human ties, and why should we seek to apply this sense to our relation to God?

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December 25, 1909

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